A Hindu Primer

by Shukavak N. Dasa Copyright 2012 Sanskrit Religions Institute All rights reserved.

Introduction As I prepare this s all volu e! I do so "ro t#o perspe$tives% "ro one #ho has studied and tea$hes &induis a$ade i$ally! and as a priest #ho inisters to the needs o" people. In university! I learned Sanskrit and read the an$ient te'ts o" &induis . It #as the &induis o" a thousand years ago! but no#! as a priest! I e'perien$e &indu religious li"e "ro a radi$ally di""erent perspe$tive. Daily! I see the elderly #ho #ere born in India and hardly speak a #ord o" (nglish and #ho only $a e to the )est in their senior years to be #ith their $hildren #ho have i igrated here. *his is a &induis that is $o pletely "oreign to the )est. I Seniors Doing 5u6a also see their $hildren #ho have $o e here as the "irst generation! and #ho have established businesses and started "a ilies. *his is a &induis based on #hat is pra$ti$al! designed to support the need to ake oney and live in the )est. It is also a &induis that re"le$ts the distin$t traditions o" all regions o" India. No# I a even seeing the )estern+born $hildren o" this "irst generation. *his is the se$ond generation raised on $o puters! pi,,a! )estern sports and -"ast+"ood- $ulture. *heirs. is a &induis that has yet to take "or al shape! and one that is struggling to "ind an identity in the atri' o" )estern $ulture. /oreover! I see large nu bers o" non+&indus #ho have be$o e interested in &induis ! having $o e into $onta$t #ith these i igrant &indus and their $hildren through arriage! business or "riendships! and I see students and other interested parties $o ing to our te ples out o" $uriosity or looking "or spiritual nourish ent. I have! there"ore! the "ortune o" dealing #ith a large ulti+lingual and ulti+ethni$ base o" &indus and non+&indus #ho are striving to establish various degrees o" &indu $ulture in the )est. I prepare this volu e pri arily to help the last t#o groups! the )estern+born generation o" Indo+)esterners and the e erging )estern $o unity! #ho is interested in &induis and our &indu religious traditions. I have be"ore e "our pri ers! all o" #hi$h are a$$eptable as an introdu$tion to &induis and #hi$h $ould easily satis"y the needs o" ost readers. So #hy $reate another introdu$tion to &induis 0 In preparing this &indu pri er I have three spe$i"i$ purposes. 1irst! to provide our readers #ith a ethodology by #hi$h to understand religion in general2 and there"ore! a eans to understand this ost an$ient o" all religious traditions. It is not enough to si ply tell our readers that #e #orship any 3ods! $elebrate $ertain "estivals! "ast on $ertain days or ring bells! as ost pri ers do! but to e'plain #hy these things have been done "or generations in India and #hy #e ay #ant to $ontinue to do these things in the )est! or #hy #e ay not #ant to $ontinue these traditions. Se$ond! I #ant to help s ooth out the pro$ess o" de"ining #hat it eans to be &indu in the )est! given the $onditions o" odernity. *o be religious 2400 years ago! 400 years ago! or even 40 years ago in any tradition is not the sa e as #hat it eans to be religious today. Religion e'ists in the here and no#! and although &induis is the ost an$ient o" the

#orld.s living religious traditions! it is still a $hild in the )est! parti$ularly in A eri$a. *his $reates any $hallenges be$ause there are "e# long+standing odels to "ollo#! #hi$h eans that all pra$titioners o" this great tradition in the )est are pioneers. 1inally! and ost i portant o" all! this pri er atte pts to e'plain ho# the reader $an parti$ipate in this tradition and at the sa e ti e prosper in a odern so$iety. 1or every &indu living in the odern #orld! a great arriage ust take pla$e2 na ely! the bringing together o" the best o" odernity #ith the best o" the an$ient traditions o" &induis . *his book is intended to "a$ilitate this great arriage. The Nature of Religion &induis is perhaps the oldest living religion. In "a$t! the origins o" &induis $an be tra$ed ba$k to at least 2400 7C( and today there are $lose to a billion "ollo#ers. It behooves us! there"ore! to ask! -)hat is &induis -0 and then to understand ho# this an$ient tradition has anaged to survive and even thrive in odern ti es. 7e"ore #e do this! ho#ever! there is an even ore basi$ 8uestion to ask! na ely! #hat is the nature o" religion itsel"0 *he ost $o on ans#ers go so ething like% Religion is the belie" in 3od! the soul and an a"terli"e2 religion is a set o" rules to regulate ho# people should a$t in the #orld2 religion is a series o" rituals and sy bols that address the psy$hology o" hu an beings2 or religion is a #ay o" li"e. )hile all su$h ans#ers are surely true! they un"ortunately li it our ability to understand the true nature o" religion and #hat it eans to be religious. 9lti ately! su$h vie#s even i pede spiritual gro#th. :et e e'plain. /ost people vie# religion as one thing% A set o" belie"s! rituals and behaviors that "or a #orld+vie#. 7ut instead o" vie#ing religion as one set o" things! I pre"er to break religion into t#o $onstituent parts! na ely! "aith and a $u ulative religious tradition. *he "irst arises "ro the per$eption that li"e is a #ondrous ystery! and the se$ond is #hat results "ro this per$eption. 1ro the earliest ti es up to the present! hu an beings "ro all $ultures have looked out at the #orld and "elt deep a a,e ent! a kind o" #onder. 1ro the "lash o" lightning in the sky and the $rash o" thunder that "ollo#s! "ro the e$lipses o" the sun and the oon that have $aused pri itive peoples to run and "lee! to the e'8uisite vie#s o" DNA strands that regulate biologi$al li"e and the a a,ing i ages o" distant gala'ies seen through a spa$e teles$ope! hu an beings have $onstantly been $on"ronted #ith the #onder and ystery o" the #orld around the . /oreover! this #onder and ystery also $on"ronts us "ro the negative aspe$ts o" li"e. )e $all it horror. Death and destru$tion are a great sour$e 5illars o" Creation o" horror. *he devastation $aused by a po#er"ul earth8uake is a great horror to see. Anyone #ho has ever #itnessed death! #ith the gradual "ading o" $ons$iousness and the pro"ound silen$e and $oldness that "ollo#s! also kno#s this horror. *hese horrors indeed have a great i pa$t on hu an $ons$iousness. 5erhaps the ost universal response o" the hu an heart to#ard this #ondrous ystery and even the horror o" physi$al reality! has been! and $ontinues to be! a 8uestioning into the nature o" reality. )ho are #e0 )hat is this #orld0 )hy is there su""ering! and so "orth0 I pli$it #ithin su$h 8uestioning $o es a "aith that there $an be ans#ers to su$h 8uestions. *his "aith takes any "or s! one o" #hi$h is religious "aith. In other #ords! the origins o" religious "aith lay #ithin the e'perien$e o" li"e itsel"2 and so long as there $ontinues to be li"e! #ith all its beauty and ystery! and even horror! there #ill al#ays be "aith. (ven odern s$ien$e! #hi$h has solved the ystery o" lighting! thunder and e$lipses! has sho#n even greater beauties and ysteries that $ontinue to inspire the heart o" ankind. 1aith! translated into physi$al reality! results in an al ost in"inite variety o" religious e'pressions% ar$hite$ture! usi$! dan$e! dietary la#s! dress $odes

South Indian Ro$k *e ple

and even belie" syste s. Religious ar$hite$ture! "or e'a ple;;$hur$hes! os8ues! synagogues! and te ples;;$an be looked upon as the pro6e$tion or translation o" "aith into physi$al "or . (a$h o" these buildings have their parti$ular ar$hite$tural styles and they all arise "ro the $olle$tive "aith o" their #orshippers. Si ilarly! in the real o" religious art! there are unli ited religious e'pressions beginning "ro the an$ient ro$k paintings o" early an in the $aves o" 1ran$e and Spain or the outstanding Isla i$ designs "ound in the os8ues o" Saudi Arabia! or the an$ient 3reek and Ro an s$ulpture "ound in the ruins o" Athens and Ro e. /usi$ and dan$e are also e'pressions o" religious "aith. *he re8uie s o" 7a$h and /o,art! or the Indian dan$e styles o" <athak and 7harata Natya are e'a ples o" "aith pro6e$ted into the #orld o" usi$ and dan$e. (ven dietary la#s! $odes o" $ondu$t! and "or s o" dress are pro6e$tions o" this "aith. *he =e#ish and Isla i$ la#s o" kosher and halal! the &indu restri$tions against eat and al$ohol! or even the use o" psy$hogeni$ drugs "ound in any indigenous tribes o" North A eri$a and Australia are e'a ples o" "aith translated in ter s o" dietary la#s. 5ro6e$tions o" religious "aith si ilarly in$ludes any intangible ani"estations. In the intelle$tual real ! religious belie"s% 3od as 1ather! 3od as /other! the belie" in a soul! an a"terli"e or in rein$arnation! are also ani"estations o" religious "aith. In ter s o" so$ial organi,ation! the Indian $aste syste or the Christian or 7uddhist.s syste s o" onasti$ organi,ation are e'a ples o" "aith translated into the real o" so$ial organi,ation. *aken together! ea$h o" these $ategories o" religious e'pression;;ar$hite$ture! usi$! dan$e! dress! dietary la#s! belie" and so$ial syste s;;"or the $u ulative religious traditions o" the #orld! #hi$h #e $o only $all &induis ! =udais ! 7uddhis ! Christianity! 7harata Natya Isla ! and so "orth. Conse8uently! #e $an speak o" Christian "aith! &indu "aith! Isla i$ "aith! et$. I use the #ord -$u ulative- be$ause these e'pressions o" religious "aith build up or -a$$u ulate- over ti e. *he older a religious tradition! the deeper its layers o" a$$u ulated tradition. In $o on ter s! I so eti es think o" the $u ulative religious traditions as the -stu""- o" religion. Not only does religious "aith inspire the religious traditions o" the #orld! "aith is also nurtured by these sa e traditions. Anyone #ho has ever sat in a $athedral like Chartres or Notre Da e in 1ran$e or the assive 7ala6i te ple in south India kno#s the po#er"ul e""e$t o" ar$hite$ture on the hu an heart. I" you have visited the Sistine Chapel in the >ati$an and $onte plated /i$helangelo.s hand o" 3od rea$hing out to the hand o" an on the $eiling that to#ers above! you ay also kno# the po#er"ul e""e$t o" religious art on hu an "aith. Religious "aith and religious traditions go hand and hand! and "or this Sistine Chapel reason they see inseparable! but at the sa e ti e! being able to distinguish bet#een the -stu""- o" religion and religious "aith itsel" e po#ers a person and pro otes spiritual gro#th. 1ailing to distinguish bet#een the t#o! leads to the istake o" $on"using the stu"" o" religion #ith the essen$e o" religion. It leads to atta$h ent to the e'ternals o" religion instead o" to the inner ysti$al and ysterious origins o" religion. 9n"ortunately! the #orld is al#ays "ull o" people #ho iss the essen$e o" religion in the na e o" being religious and #ho "ight and argue over all aspe$ts o" the $u ulative religious traditions. Conse8uently! they i pede their o#n spiritual gro#th and the gro#th o" those around the . *here"ore! as you read this s all #ork that des$ribes the $u ulative religious tradition $alled &induis ! be a#are o" the deep and ysterious yearning o" religious "aith that underlies this tradition and inspires it.

Hinduism and The Indus Valley Civilization *he dating o" an$ient &induis has al#ays been! and #ill likely $ontinue to be! a di""i$ult issue. 5rior to 1?2@ the only eans o" dating the origins o" &induis #as through te'tual eviden$e "ound in the Shruti >edas. *he early Aryans le"t no $ities or other a6or ar$hite$tural re ains! there"ore! te'tual eviden$e alone $ould push early &induis ba$k to only about 1400 7C(. In 1?2@ a great $ivili,ation along the banks o" the Indus River #as unearthed! and the possibility to push the origins o" &induis ba$k any illennia arose. No# a great $ontroversy rages regarding the origins o" this $ivili,ation and its relationship to &induis . *here are indi$ations that Indus >alley $ulture has roots "ar ba$k into neolithi$ ti es AB000 7C(C! but $urrent eviden$e pla$es the a$tive phase o" this $ulture bet#een @@00;1B00 *he e'tent o" the I>C 7C(! #ith its high points bet#een 2D00;1?00 7C(. I" a link $an be ade bet#een this $ulture and &induis it $ould push the date o" &induis ba$k any ore illennia than $urrent te'tual eviden$e allo#s. *he $enter o" Indus >alley $ulture #as along the Indus River basin and its tributaries! #hi$h pla$es ost o" it in present day 5akistan! but ruins o" this $ulture have also appeared as "ar #est as northern A"ghanistan along the E'us river and east into present day 3u6arat! and even into &aryana State in $entral India. *his $overs an area the si,e o" )estern (urope and so "ar over a thousand $ities and settle ents have been lo$atedF *he Indus >alley people le"t behind an *he Indus >alley e'tensive set o" $ities and to#ns! the ost notable o" #hi$h are &arappa! /ohen6o Daro and :othal! and through these sites it is $lear that they #ere #ell organi,ed #ith planned streets! elaborate bathes! $overed se#age syste s! #ater and drainage to individual ho es! and even large port "a$ilities. As in an$ient (gypt and /esopota ia! grain appears to be the basis o" the e$ono y. *his is eviden$ed by the e'tensive storage stru$tures "ound in ost $ities and to#ns and in parti$ular at the port $ity o" :othal. In "a$t! the Indus >alley Civili,ation is the largest o" the "our an$ient #orld $ivili,ations that in$ludes (gypt! /esopota ia and China. 9n"ortunately! it is the least kno#n be$ause its s$ript has yet to be de$iphered. Indeed! there are over G00 distin$t sy bols "ound on thousands o" pie$es o" pottery! seals! a ulets and other arti"a$ts! but no -Rosetta Stone!- or eans o" de$iphering the s$ript has yet been "ound! and #ithout this it is likely that the origins o" this $ivili,ation #ill re ain obs$ure. *his! o" $ourse! is the $ru' o" the proble in trying to relate this $ivili,ation to an$ient &induis . At present there are three ain theories to e'plain the origins o" the Indus >alley Civili,ation and ho# it relates to &induis . *he "irst is that it is an Aryan $ivili,ation and the s$ript is an early "or o" Sanskrit. *he se$ond is that the $ulture is proto+Dravidian and there"ore a part o" the indigenous $ulture o" the Indian sub+$ontinent and! "inally! that it has no relation to either Aryan or Dravidian $ulture *he 5roto Shiva and $onse8uently no relationship to &induis . *here are proble s #ith all three o" these hypothesi,es.

*he 5roto Shiva

Signs o" an$ient re ains "irst appeared in the Indus >alley during the 1H00s #hen (uropeans began to

ove through the area in nu bers. In "a$t! bri$ks "ro this an$ient $ivili,ation #ere unkno#ingly used by the 7ritish #hen they built the "irst railroads in the 1HD0s! but it #as not until the 1?20s #hen =ohn /arshall! dire$tor o" the Ar$haeologi$al Survey o" India! started an e'$avation at &arappa that it be$a e apparent 6ust ho# an$ient and e'tensive this lost $ivili,ation #as. Along #ith "inds "ro other ar$haeologists! #ho #ere e'$avating at /ohen6o Daro! /arshall believed that they had "ound eviden$e "or a ne# $ivili,ation that #as older than any they had kno#n be"ore. It #as originally thought that the $ivili,ation #as early Aryan and the s$ript #as a "or o" the 7rah i s$ript and there"ore proto+ Sanskrit. *he Aryan theory! ho#ever! soon be$a e re6e$ted be$ause the Indus $ulture sho#ed no signs o" the $hariot! the horse! iron! ritual "ire use! or other haul arks o" Aryan $ulture des$ribed in the >edas. Conse8uently! spe$ulations gre# that the s$ript #as so e "or o" Su erian! (gyptian! &ittite! or even old Slavi$. In re$ent years! #ith the desire to sho# that Aryan $ulture #as indigenous to the Indian sub+$ontinent and not the result o" igration! the theory that the Indus >alley Civili,ation #as Aryan has again been raised by di""erent groups trying to establish this vie#. *he se$ond theory! #hi$h is $urrently popular! is the proto+Dravidian theory that developed during the late 1?D0s and 1?B0s by Russian and 1innish tea s o" resear$hers. *hey tried to sho# that the sy bols $an be derived "ro the Dravidian language group. 3enerally this language group is "ound in south India! but there are po$kets o" it s$attered throughout India! parti$ularly in northern 5akistan! #hi$h gave $reden$e to this theory. I"! indeed! the Indus $ulture is Dravidian in so e "or ! it pushes the dating "or the Dravidian side o" &indu $ulture ba$k $onsiderably. &o#ever! a6or $hallenges have been presented against the s$ript being Dravidian and there"ore the proto+Dravidian theory is "ar "ro $on"ir ed. Ene o" the strongest pie$es o" eviden$e that is used to sho# either an Aryan or Dravidian link to odern &induis are so e o" the i ages on the Indus seals. *he i age o" the bull! the other goddess i age and the so $alled proto+ Indus >alley Seals shiva seal are all used as proo" o" a &indu $onne$tion. 9n"ortunately! non o" these i ages sho# $on$lusive proo" o" a &indu $onne$tion. 7oth the sy bols o" the bull and the other *he Indus 7ull goddess are $o on throughout the an$ient #orld. *he so+$alled proto+ shiva sho#s a $ross legged person sitting a ongst ani als! but even this has been $hallenged. At the present ti e! this is still a hot area o" dis$ussion and no atter #hat the various groups try to sho#! #ithout a $lear de$iphering o" the Indus >alley s$ript there is still not enough eviden$e to link the Indus >alley Civili,ation to &induis or even to $on$lusively sho# that it is not apart o" an$ient &induis . *he third theory! #hi$h has been brought "orth in re$ent years by a tea o" A eri$an resear$hers! $hallenges both the Aryan and Dravidian origins o" the Indus sy bols! and argues that the sy bols are not eviden$e o" #ritten language and there"ore there is no 6usti"iable $onne$tion to either Dravidian or Aryan $ultures. *hey argue that the Indus >alley Civili,ation #as non literate and $o pletely separate "ro both the Dravidian or Aryan #orlds. All three theories! o" $ourse! have their proponents and opponents #ith interesting argu ents! but the $on$lusion is un"ortunately that #e still do not kno# #hat the origins o" the Indus >alley $ivili,ation #ere or #hat its $onne$tion to an$ient &induis #as. Models of Religion I agine a great tree. *here is a large root at the base and a huge trunk that rises up "ro this $entral root to spread out into a net#ork o" ain bran$hes and then into a ass o" su$$essively s aller bran$hes. (very part o" the tree gro#s out o" this one $entral root. No# i agine a river. A river is

"or ed #hen a series o" rivulets $onverge to "or strea s that in turn $onverge to "or larger strea s that eventually 6oin to "or a ain #ater#ay.

in$reasingly

&induis $an be i agined to be a large river syste . 7uddhis ! Christianity! Isla and any other religions $an be i aged to be great trees. 7uddhis ! Christianity! and Isla rise up "ro a single sour$e! a 7uddha! a Christ! a /uha ad and then gro# out "ro a "e# ain bran$hes that in turn spread out into any s aller bran$hes. In Christianity there are three ain bran$hes that gro# o"" the ain trunk o" Christ% Erthodo'y! Catholi$is and 5rotestantis . (a$h o" these ain bran$hes in turn split o"" into any s aller bran$hes. In the $ase o" 5rotestantis ! there is the :utheran bran$h! the Angli$an bran$h! the 7aptist bran$h! and so on. Si ilarly! "or 7uddhis there are the ain bran$hes o" /ahayana and *heravada 7uddhis . 1or Isla there are the Sunni and Shiia ain bran$hes o" Isla . *he tree odel o" religion is the #ay the a6ority o" people think o" religion. Hinduism as a River &induis ! on the other hand! has no single sour$e and does not! there"ore! "ollo# the tree odel o" religion. *o think o" &induis in the sa e #ay that one thinks o" 7uddhis ! Christianity or Isla ! is a istake. &induis has no single 7uddha+like! Christ+like or /uha and+like "ounder! #ho "or s the starting point or root. Instead! there are any strea s! separate religious traditions! #hi$h $o bine to ake a u$h larger ulti+layered and $o ple' $onglo eration o" traditions. In general there are "our a6or strea s that $onverge and "lo# together "or ing #hat today #e $all &induis % the Shaiva strea ! the Shakta strea ! the >aishnava strea and a huge nu ber o" "olk strea s. )e o"ten hear that there are @!@@@!000 3ods in &induis and to the )estern ind this see s absurd. Spend 6ust a "e# hours #alking in the streets o" any Indian $ity! to#n or village and one #ill eet a di,,ying array o" 3ods and 3oddess in street+side te ples and shrines. Iet all o" /ultiple 3ods these divinities arise "ro one o" these "our basi$ strea s. /ost )esterners $an hardly i agine the $o ple'ity o" divine ani"estations that appear in India. So one ight ask ho# $an su$h a $o ple' i'ture o" traditions e'ist #ith so any 3ods and 3oddesses #ithout a uni"ying root. *he ans#er is si ple% there is indeed a uni"ying root! but instead o" it being an histori$al personality! a 7uddha! a Christ or a /uha ad! it is a uni"ying idea. *he oldest o" &indu te'ts! the Rig Veda! gives us the key to understanding the $o ple'ity o" religious strea s that $o prise the river o" &induis % ekam sat viprah bahudha vadanti AR> 1.1DG.GDC *his short and si ple verse is pro"ound in its i pli$ations. In 6ust "ive #ords the vast and see ingly $o ple' #orld o" &induis is des$ribed. Ekam eans -one.- Sat! "or la$k o" a better (nglish #ord! is -3od.- Viprah eans -the learned.- Bahudha eans - any- and vadanti eans -they say.- *hus! -*he #ise speak o" 3od as Ene and /any.The Hindu Way of Seeing *he &indu #ay o" seeing reality si ultaneously ranges "ro plurality to oneness! "ro polytheis to onotheis . )hen a &indu enters a te ple and sees a do,en di""erent Deities that person sees both diversity and oneness. *he plurality o" divinities are si ply di""erent -"a$es- or ani"estations o" the Ene. Another #ord that is used in Sanskrit to des$ribe this oneness is purnam! #hi$h eans $o plete or "ull. *hus 3od by very de"inition is $o plete and "ull2 3od is all things. *his is the oneness! and yet this oneness ani"ests in an unli ited nu ber o" -e'pressions!- -"a$es- or -personalities.- *hese are the 3ods and 3oddesses o" &induis . *he "or s o" >ishnu! <rishna! Shiva! 3anesha or o" the 3oddesses :aksh i! Sarasvati and Durga are si ply ultiple "a$es o" the Ene. *his is ho# ost

&indus see the #orld. *here is a #onder"ul dialogue in the Brihad Aranyaka Upanishad that illustrates this point. *here! a student asks a renouned tea$her! ho# any 3ods there are and the ans#er $o es ba$k! -/y dear son! there are but @!@0D 3ods.- At "irst the student is happy to hear this ans#er! but then he #onders #hy @!@0D and so he returns to his tea$her and again asks! -&o# any 3ods there are. *his ti e he is told there are but three 3odsF 7eing satis"ied he goes a#ay only to #onder #hy 6ust three! so he returns and asks again! -&o# any 3ods are there0 *his ti e he is told there are t#o 3ods. Again he #onders! #hy 6ust t#o 3ods0 *his ti e he is told there are one and a hal" 3odsF Ene and a hal" 3ods! he 8uestions0 And so he "inally asks and is told! -/y dear son! there is but one 3od. Ask no oreF- *his subli e $onversation illustrates the &indu #ay o" seeing the universe! si ultaneous diversity and oneness. (ven #hen a &indu enters a $hur$h! the "or o" Christ is si ply another ani"estation o" the Ene. Si ilarly! in a synagogue or os8ue a &indu si ply sees other ani"estations o" the Ene re"le$ted through di""erent $ultural perspe$tives to "or the any. Conse8uently! the al ost unli ited religious strea s aking up &induis are uni"ied under the si ple idea% ekam sat viprah bahudha vadanti. *he >aishnava #orship o" <rishna! the Shaiva #orship o" Shiva and the Shakta #orship o" Durga are uni"ied through the po#er o" this si ple verse. The Origins of Hinduism In ter s o" its religious develop ent there are no# t#o basi$ theories that atte pt to e'plain ho# &induis "irst developed #ithin India! and they both dra# on the "a ous ekam sat viprah bahudha vadanti verse "or their e""e$tiveness. Ene suggests that at so e ti e to#ards the end o" the Indus >alley Civili,ation A$ir$a 1B00 7C(C a group o" no adi$ people $alled the Aryans oved into northern India "ro the steppes o" $entral (urope or even Asia /inor. *his is $alled the -Indo+ Aryan /igration *heory- and it #as "irst posited a"ter the Indo+Aryan /igration *heory relationship bet#een Sanskrit! 3reek and :atin #as dis$overed along #ith other ar$heologi$al eviden$e that e erged in the late 1Hth $entury. A$$ording to this vie#! these Aryans i'ed #ith the indigenous Dravidian and other peoples o" the Indian sub+$ontinent! and in ti e the Aryan religious strea $o bined #ith the indigenous strea s and be$a e #hat today #e $all &induis . *he other theory suggests that &induis e erged out o" India itsel". *his is the -Eut o" India *heory- and it says that Aryan $ulture is a develop ent "ro the Indus valley $ivili,ation and not one introdu$ed by outside invaders or igrants. It says that the religious develop ent o" &induis has been #holly indigenous. It also suggests that the linguisti$ si ilarities bet#een Sanskrit! 3reek and :atin are the result o" Aryan igrations in the opposite dire$tion! out o" India and into (urope. Aryan tribes "ro #ithin India spread throughout (urope bringing their $ulture! language and religion. 5assages "ro the Mahabharata and other &indu te'ts are 8uoted in support o" this theory. )hether the Aryans $a e "ro outside the sub$ontinent or #hether Aryan $ulture developed #ithin India! atters little "or our purposes here. &induis should be regarded as a develop ent o" at least

@!000 years o" Aryan $ulture #orking #ithin the Indian sub$ontinent a$$ording to the rule o" ekam sat viprah bahudha vadanti. *he uni"ying "or$e o" this subli e verse is #hat has $reated the &induis o" today. The Term Hinduism )e have entioned the Indus >alley Civili,ation! #hi$h see s to have e'isted over a vast period o" ti e bet#een B000 7C( and 1B00 7C(! and although the debate still rages over the nature o" this great $ulture! #hether it #as Dravidian! Aryan or other! the Indus River has had a great e""e$t on de"ining odern &induis . *he Sanskrit na e "or this river is -Sindhu- and #ith the $o ing o" Arabi$ speakers to India around 1000 C( the ter -hindu- "irst appeared. Arabi$ speakers pronoun$ed -sindhu- as -hindu- and used the #ord to re"er to those living on the other side o" the Indus River. Conse8uently! the ter #as originally a geographi$al re"eren$e that in$luded any peoples. As late as the 1Dth $entury the ter even re"erred to /usli s living #ithin India be$ause they too lived beyond the Indus. 7y the end o" the 1Hth $entury! ho#ever! the 7ritish #ere using the ter to re"er to the people o" India #ho #ere not Christian! /usli ! Sikh or =ain. *he -is - #as added early in the 1?th $entury. :ater the #ord #as appropriated by -&indus- the selves as part o" their national and religious identity2 and so today the ter has evolved as the na e "or the religion o" the >edas. *he ore $orre$t Sanskrit ter "or this religion is! sanatana-dharma! -the eternal #ay!- but sin$e the ter -hinduis - has e erged! #e #ill use this #ord. Who is a Hindu? As #e have noted! there is a proble in de"ining &induis in the sa e #ay that #e do Christianity! Isla or 7uddhis . In this sense it is hard to $all &induis a religion at all. &induis has no "ounder or even a "i'ed belie" syste . &induis has no $orporate hierar$hy. *here is no $hur$h or governing institution that says all &indus believe this or that! or that all &indus should a$t in a $ertain #ay. 1or this reason! &induis has tended to re ain a religion o" individual e'perien$e rather than institutional do$trine. It is true that ost &indus revere the >edas! but not all do to the sa e e'tent. /any! perhaps ost! $onsider the >edas as divine revelation! but others $onsider the >edas as ere hu an inspiration and yet su$h persons are still #ithin the &indu "old. So e &indus are highly theisti$! believing in a personal 3od! but others are not. It is true that ost &indus a$$ept the ideas o" rein$arnation! kar a and liberation! but so do =ains and 7uddhists! there"ore it is di""i$ult to pre$isely de"ine #hat &induis is. I have even seen Christian 7rah ins in <erala per"or ing =esus pujaF *hey $onsider the selves Christian! but other &indus $onsidered the a separate se$t o" &induis . At a re$ent eeting! one edu$ated &indu gentle en de$lared that Christians are even &indus! only they 6ust don.t kno# itF )e $ould say that &induis is an ethni$ religion o" the people o" India! but the largest &indu te ple in the #orld! a >ishnu te ple! is not even #ithin India. It is in Ca bodiaF And here in the )est it is $o on to see )esterners $o ing to &indu te ples "or puja. *hese )esterners generally $onsider the selves &indu. In "a$t! there are any )estern groups building a6or &indu te ples throughout the #orld. So even this atte pt at a de"inition does not #ork. 5erhaps the "irst pri e inister o" odern India! =a#aharlal Nehru! best $aptured the essen$e o" the proble #hen he said that &induis is -all things to all en.- Certainly I #ould not go this "ar in de"ining &induis ! but the 5ri e /inister.s $o ent does e'press the di""i$ultly in de"ining this an$ient tradition. Regardless o" ho# #e de"ine &induis ! there is one glaring truth that is e erging. &induis is no# e'panding into the #orld to an e'tent that it has never done be"ore! and in so doing! it is $hanging in "unda ental #ays. Eur ne't se$tion about religion and language #ill e'plain the root $ause o" these $hanges! but "or no#! not only is &induis under the pressure o" odernity as all religions are! even ore i portantly! it is under pressure "ro the onotheis s o" the #orld to $on"or to a ore standard religious odel;that religion is so ething you believe. Conse8uently! &induis is be$o ing

a religion o" belie"! si ilar to Christianity. 7ut &induis has never been a religion o" belie". &indus are under in$reasing pressure to have a $o on set o" belie"s and pra$ti$es% a$$eptan$e o" the >edas as divine revelation! a$$eptan$e o" rein$arnation! kar a! and the divine nature o" <rishna and Ra a! and even to have standard prayers! songs and dietary pra$ti$es. )e no# even see pro inent &indu groups publishing &indu -$ate$his s- and other publi$ations outlining #hat &indus believe. And su$h books are #ell+re$eived by &indu parents #ho are struggling to tea$h their $hildren the belie"s o" &induis be"ore they go o"" to $ollege and are $on"ronted #ith aggressive Christian or even se$ular hu anist.s atte pts at $onversion. In spite o" these re$ent develop ents! I a still hesitant to provide a de"inition o" &induis ! other than to say that it is si ply a union o" ulti+religious strea s. And so! i" you think o" yoursel" as a &indu! and you $an a$$ept the idea behind the Rig Veda verse! "Ekam sat viprah bahudha vadanti," you are a &indu. The Importance of Sans rit to Hinduism &induis and Sanskrit are inseparably related. *he roots o" &induis $an be tra$ed to the da#n o" >edi$ $ivili,ation. 1ro its in$eption! >edi$ thought has been e'pressed through the ediu o" the Sanskrit language. Sanskrit! there"ore! "or s the basis "or u$h o" &indu $ivili,ation. As language $hanges! so religion $hanges. In the $ase o" &induis ! Sanskrit stood "or illennia as the $arrier o" >edi$ thought be"ore its do inan$e gradually gave #ay to the verna$ular languages that eventually be$a e the odern day languages o" India% &indi! 3u6arati! 7engali! *elugu! <annada! and so on. Although the "oundations o" &induis are largely built on the vo$abulary o" Sanskrit! these odern languages are no# the pri ary $arriers o" &indu thought #ithin India. )hile the shi"t "ro Sanskrit to these regional languages "or$ed a $hange in the eaning o" #ords! and there"ore a $hange in ho# subse8uent generations interpreted the religion! the shi"t #as at least #ithin the $onte't o" languages that #ere dire$tly related to Sanskrit and #ithin an intelle$tual and so$ial $onte't that #as largely &indu. In other #ords! the $hange #as slo# and organi$. In the last $entury a ne# pheno enon has been o$$urring. &induis has begun to e erge in the )est! and as &induis e'pands into the )est! the e erging "or s o" this an$ient tradition are naturally being re"le$ted through the ediu o" )estern languages! the ost pro inent o" #hi$h is (nglish. 7ut as #e have pointed out! the eanings o" #ords are not easily oved "ro one language to the ne't and the ore distant t#o languages are separated by geography! latitude and $li ate! and so "orth! the ore the eanings o" #ords shi"t and ulti ately the ore the #orld vie# shi"ts. )hile this is a natural thing! it does ean that the e erging &indu religious $ulture in the )est is $hanging radi$ally "ro its Sanskriti$ and even verna$ular language roots. *he di""eren$es bet#een the Indian regional languages and Sanskrit are inus$ule #hen $o pared to the di""eren$es bet#een a )estern language su$h as (nglish and Sanskrit. The "Christianization" of Hinduism )ith this proble in ind! the di""i$ultly in bringing &induis to the )est and having a language su$h as (nglish serve as the pri e $arrier o" the tradition! is that it be$o es all too easy to i port "oreign $on$epts o" religion into the tradition. (spe$ially Christian and =e#ish! and to a $ertain e'tent even Isla i$! $on$epts are built into #ords like 3od! soul! heaven! hell and sin. So i" one translates brahman as 3od! atman as soul! papa as sin! dharma as religion! one i per$eptibly $hanges &induis . *his is be$ause the Sanskrit #ord brahman is not the sa e as the (nglish #ord! 3od! atman is not e8uivalent to soul! papa is not sin! and dharma is u$h ore than religion. *he only true #ay to understand these

ter s is through Sanskrit! #hi$h eans reading and understanding the sa$red te'ts o" &induis in the original language! Sanskrit. 7ut i" no one is reading these te'ts and i" no one is tea$hing #hat these ter s a$tually ean! it be$o es inevitable that the &induis developing in the )est is going to be re"le$ted through the lens o" Christianity! =udais and Isla ! #hi$h ulti ately eans that the theologi$al uni8ueness o" &induis is going to be $hanged or even lost. And "e# people #ill even kno#F I do not suggest that this eans the end o" &induis . In "a$t! I see positive signs #hen &indu youth $o e to te ples "or darsana and prayer and in$reasingly ask "or &indu #eddings and other pujas. 7ut it does suggest that the ne# &induis that is developing in the )est is evolving in a #ay that is divor$ed "ro not only its Sanskrit roots! but even "ro its verna$ular roots! in the sa e #ay that Christianity in the )est developed separate "ro its original language base. It is there"ore i portant that &indu institutions in the )est! su$h as te ples! tea$h Sanskrit. Ideally &indu youth should learn at least a little Sanskrit. *his #ill $onne$t the ne't generation to its "oundations and give a basi$ understanding o" the roots o" &indu $ulture. Centers o" Sanskrit and &indu s$holarship should be established at a6or universities. )ealthy &indu patrons should endo# $hairs o" &indu studies at established universities. =e#ish and Christian $o unities have been doing this "or generations. )e do not e'pe$t the a6ority o" &indus to be$o e Sanskrit s$holars or anything near that! but at least the "a$ility should be available to those #ho #ish it. A $ulture o" Sanskriti$ learning ust be $reated. In addition $ertain key #ords o" &indu theology should be identi"ied and a glossary o" Sanskrit religious #ords should be $reated. )ords su$h as brahman! dharma! papa, and atman should re ain un+translated and be$o e part o" the $o on spoken language #hen #e speak o" &indu atters. In this #ay! at least an essential vo$abulary that $ontains the subtleties o" &induis $an re ain so e#hat inta$t. I there"ore in$lude! as a part o" this site! a glossary o" Sanskrit religious #ords along #ith an e'planation o" their eanings that I suggest should be learned and re ain un+translated by students o" &induis . *hese are ter s taken pri arily "ro the Bhagavad-gita and the a6or Upanishads and they are used throughout this site. I" easures su$h as these are undertaken then there $an be a healthy gro#th o" &induis in the )est. Vedas! the Sacred "ritings of Hinduism What is Scripture? )hat are the sa$red #ritings o" &induis 0 *his 8uestion begs a ore basi$ 8uestion! na ely! #hat are sa$red #ritings0 In other #ords! be"ore #e $an dis$uss the sa$red #ritings o" &induis ! #e should "irst $o e to an understanding o" s$ripture. )hen #e use the ter s -sa$red #ritings- or -s$ripture!- this i plies #ritten te'ts. As #e have noted earlier! #ritten te'ts are a part o" a $u ulative religious tradition! the -stu""- o" religion. In any $ases! and parti$ularly in the $ase o" India! the original sa$red te'ts #ere not te'ts at all2 they #ere oral trans issions passed do#n "ro tea$her to student through e ori,ation. 7ut even these trans issions are part o" a $u ulative religious tradition! and though it #as $onsidered pro"ane to put these sa$red dialogues into #riting! today! virtually all sa$red #ritings o" all a6or religions are in the "or o" #ritten do$u ents! s$ripture. 3iven this "a$t! one $ould argue that #hat s$ripture a$tually is are voi$e sounds and #ords on paper! or ore likely today! digital $ode and arks on a $o puter s$reen. In this sense! s$ripture is not di""erent "ro any $o on dialogue or pie$e o" #riting. 7ut #e kno# there is a #orld o" di""eren$e bet#een s$ripture and a $o on ne#spaper or a novel. S$ripture is sa$red. Ne#spapers and $o on novels are se$ular. It is there"ore! the 8uality o" -sa$redness- that $reates the di""eren$e bet#een s$ripture and an ordinary pie$e o" #riting.

)hat is the sour$e o" su$h sa$redness0 Is it so ething #ithin the voi$e o" the tea$her or the te't itsel" that $reates sa$redness0 *he ans#er to this 8uestion is the sa e as #hat lays at the heart o" religion2 na ely! "aith. It is the "aith o" the reader that gives sa$redness to the #ritten te't. A person reads a $o on ne#spaper #ith a $ertain ental state2 he intera$ts #ith the ne#spaper in a $ertain #ay2 the sa e reader! #hen he reads a religious te't! also enters a $ertain ental state! but in this $ase he per$eives the religious te't as sa$red. )hen reading the religious do$u ent his ental state is one o" -s$ripturali,ing.- *hrough his "aith! he s$riptuali,es the religious do$u ent. Another reader! #ithout the ele ent o" religious "aith! reads the sa e religious do$u ent si ply as a literary or an histori$al do$u ent and so ay not per$eive the s$riptural aspe$t o" the te't. )hat is s$ripture! there"ore! is deter ined by the ental state o" the reader2 and #hen enough readers agree that a $ertain do$u ent deserves the stature o" sa$redness! the do$u ent attains the $olle$tive status o" -sa$red #riting!s$ripture. *his is ho# s$ripture is $reated. Ene ay also argue that it is the #ord o" 3od or even o" saints that $reate sa$redness! but #e kno# that one person.s 3od ay be another person.s de i+god or even a de on! and that one person.s saint $an also be another person.s terrorist. It al#ays $o es do#n to individual and $olle$tive "aith. All aspe$ts o" a $u ulative religious tradition are predi$ated upon "aith. The Shruti Vedas *here is good eviden$e that the an$ient Indian! Joroastrian! 3reek! Ro an! and pre+Christian (uropean religions all share a $o on Aryan heritage. *hey are o" the sa e religious type! even though they have been pro$essed di""erently. *he great $ontribution o" these Aryans in India #as pri arily their language! Sanskrit! and their sa$red #ritings! the early >edas. *he #ord veda $o es "ro the Sanskrit root vid! -to kno#.- So the >edas are literally #hat #as kno#n by the an$ient *he 1our >edas Aryans! in other #ords! their sa$red kno#ledge. As #e have noted! the re"eren$e to #ritings is not stri$tly $orre$t be$ause the early Aryan traditions in India #ere oral. *he sa$red traditions o" early &induis in"or us that their seers! kno#n as risis! -heard- the >edas. 7y -heard- #e ean that a kernel o" these >edas appeared in the hearts o" these seers! #ho then elaborated upon this kernel to produ$e the oral tradition o" the >edas. *he early >edi$ tradition is $onse8uently $alled shruti! -#hat is heard.- *his shruti tradition #as also kno#n as an apaurusheya tradition. Purusha eans an! paurusheya eans $o posed by an and apaurusheya eans not $o posed by an! i.e.! ade by 3od. *oday! this shruti tradition appears as the "our >edas% Rig, Sama, ajur and Atharva. *hese "our >edas $o prise #hat is o"ten $alled the Shruti >edas. *hese "our >edas #ere then ea$h divided into "our divisions kno#n as bran$hes% Samhitas! Brahmanas! Aranyakas and Upanishads *he Samhitas are hy ns praising various >edi$ Deities. *hese Deities! "or the ost part! do not in$lude the $o on Deities o" odern &induis % <rishna! Ra a! Shiva and &anu an "or e'a ple. Instead! the pri ary Deities o" the Shruti >edas are Agni! Indra! >aruna! /itra! So a! the Rudras! the >asus! and a #hole host o" Deities that are barely kno#n in odern &induis . *he Deities o" the Shruti >edas are pri arily -nature- 3ods and these Samhita hy ns #ere used to $all upon these Deities "or rain! "ood and other ne$essities o" li"e. *hese hy ns "or ed the substan$e o" the rituals used to propitiate these Deities. *he Brahmanas are #orks detailing these rituals. *hey ay be $o pared to the 7ook o" :eviti$us in the 7ible. *hey are te$hni$al books des$ribing the details o" the Agni &otra or "ire and

other rituals. *hey elaborately des$ribe the arti$les to be used in these $ere onies as #ell as the $os i$ signi"i$an$e o" these rituals to the universe. *he Brahmanas are the beginnings o" &indu theologi$al re"le$tions. *he ne't bran$h o" the >edas are the Aranyakas. Aranya eans "orest and aranyaka eans -in the "orest.- *hese "orest #orks $ontinue the theologi$al spe$ulations o" early &induis ! but they go beyond the rituals and start to develop the theology o" the early Aryans that eventually takes ature "or in the Upanishads #hi$h! today! are the ost #ell kno#n part o" the Shruti >edas. *he Upanishads are the pre ier theologi$al dis$ussions o" early &induis and they appear ainly in the "or o" dialogues bet#een students and tea$hers asking su$h 8uestion as! )hat is soul0 )hat is 3od0 )hat is the nature o" reality0 )hat is death0 and so "orth. *he nu ber o" Upanishads varies #ith the highest nu ber being over a hundred. *oday! the ost popular nu ber o" Upanishads are bet#een 10 and 1@. *he "a ous tea$her! Shankara $o ented on 10 9panishads. :ater /adhva and others "ollo#ed his e'a ple. *hese #orks are #ell #orth reading "or they are so e o" the ost pro"ound theologi$al dis$ussions o" hu ankind. Interestingly! these "our Shruti >edas appear in a version o" the Sanskrit language that is $onsiderably di""erent than the Sanskrit o" odern &induis . *his early Sanskrit is generally $alled >edi$ Sanskrit as opposed to the ore $o on $lassi$al Sanskrit o" odern &induis . In addition to these "our >edas! there are a set o" #orks $olle$tively $alled the Vedangas! supple entary #orks. In order to read and per"or the rituals o" the Shruti >edas! one needed a kno#ledge o" gra ar! eter! pronun$iation! astrono yKastrology! and so "orth. *hese are the Vedangas! #hi$h are traditionally si' in nu ber. 1or the ost part these "our >edas! along #ith all their divisions and the Vedangas! $o prise the Shruti >edas. The Smriti Vedas &induis vie#s ti e in great $y$li$ periods kno#n as yugas. *here are "our su$h yugas and today #e live in the ti e period kno#n as <ali Iuga. *his is the period o" spiritual darkness! ignoran$e and destru$tion. At the beginning o" this <ali Iuga! it is des$ribed ho# the great sage! >yasa! looked into the "uture and sa# ankind in a "allen $ondition #ith de$reased ental abilities and a shortened li"e span2 and so! to itigate the su""ering o" ankind! he $odi"ied and put the Shruti >eda into #riting. &e also sa# the need "or a 7hagavata 5urana si pli"ied "or o" the Shruti >edas that $ould be understood by the "allen people o" <ali Iuga! so he $reated #hat is so eti es $alled the -"i"th >eda.- *his "i"th >eda is a $at$h+all ter that re"ers to all subse8uent develop ents a"ter the "our original >edas. *his ne# phase o" the tradition is $alled the S riti >edas and it is des$ribed as a paurusheya! an+ ade tradition. :iterally! smriti eans -re e bered!- but a better #ay to think o" this later >edi$ tradition is in ter s o" #hat has been ade by an and #ritten do#n "ro the outset. *hus the S riti >edas are the >edas "or <ali Iuga and they in$lude the t#o epi$s poe s! the Mahabharata and the Ramayana! and the nu erous Puranas that! all together! "or the basis o" odern &induis . *he $o piler o" this "i"th >eda is kno#n to be >eda >yasa! but he #ord vyasa si ply eans $o piler and debate $ontinues #hether there is one >yasa or any vyasas. 5opular tradition in"or s us that there #as only one >yasa. *he Mahabharata is the history o" an$ient India "ro the beginning o" <ali Iuga and the "a ous Bhagavad !ita A*he Song o" 3odC appears #ithin this great epi$. *he other a6or epi$ o" an$ient India is the Ramayana $o posed by the sage >al iki. *he Ramayana is said to predate the Mahabharata! but it is also in$luded #ithin the $o pass o" the S riti >edas. *he Ramayana is the story o" Ra a and &anu an! t#o o" the ost popular Divinities o" odern &induis . As "ar as the Puranas are $on$erned! they are $olle$tions o" an$ient stories. *he #ord purana eans old and so they are $o pilations o" old stories about gods! sages! and kings! along #ith the genealogies

o" "a ous royal "a ilies. *he Puranas in$lude stories o" $reation! destru$tion! and stories taken "ro di""erent yugas and even di""erent parts o" $reation su$h as the various heavens and hells. *radition entions eighteen Puranas! the ost $o on o" #hi$h are% the Bhagavata! the Vishnu! the Shiva! the Skanda and the !aruda Puranas. *here is even a set o" s aller Puranas kno#n as upapuranas that are also eighteen in nu ber. /ost people! ho#ever! do not kno# all these #orks. In general! the t#o epi$s and the Puranas $o prise the bulk o" odern+day &induis . E" all these books! theologi$ally the Bhagavad !ita is the ost pro inent book #ithin the S riti tradition. I" the Upanishads are the ost pro inent #orks o" the Shruti tradition! it is sa"e to say that odern &induis is ainly based on the #orks o" the Ramayana! the Bhagavata Purana and the Bhagavad !ita. *he Mahabharata is #ell kno#n! but it is so vast! over ten ti es the si,e o" the "#iad and the $dyssey $o bined! and there"ore so over#hel ing! that it is al ost unreadable. /any people are even a"raid to keep a Mahabharata in their ho es sin$e it des$ribes the story o" a devastating #ar that al ost ended hu anity. 5eople do not #ant #ar in their ho es. *here are also any other #orks that are not #ritten in Sanskrit! but #hi$h also play a a6or role in odern &induis . *he ost $o on o" these #orks is the -&indi Ramayana" kno#n as the Ram%harit Manas! by *ulsi Das. It is a devotional re#orking o" the original Sanskrit Ramayana $o posed in &indi about 400 years ago. *he "a ous &anuman 'ha#isa! "orty verses in praise o" &anu an! is taken "ro this &indi Ramayana and is still $o only re$ited today. Another set o" books that are not in Sanskrit! but #hi$h also inspire the lives o" illions o" &indus today in South India are the #orks o" the t#elve Al#ars. *his is the (ivya Prabhanda! #hi$h is a $olle$tion o" beauti"ul devotional and theologi$al prayers #ritten in *a il. *hese are an$ient #orks and they are also $onsidered to be ->edi$.- In addition! there are any se$ular #orks also in$luded #ithin the general $ategory o" being >edi$. *hese are #orks on edi$ine! Ayur Veda2 la#! the (harma Shastra2 ar$hite$ture! Vastu Shastra2 politi$al s$ien$e! Artha Shastra2 orality! )iti Shastra2 and o" $ourse! love and pleasure! the *ama Shastra. So all o" these! the Shruti and S riti >edas! $o prise the shastra or sa$red #ritings o" &induis . The Religious Order! Sampradaya &induis ! like ost religions! has any religious groupings. *he Sanskrit #ord "or this is sampradaya! #hi$h $o es "ro the verbal root LdaM eaning to Lgive.M A sampradaya there"ore is so ething that is LgivenM or passed do#n "ro generation to generation. &en$e! the idea o" a religious tradition! a religious deno ination or a religious se$t. (a$h o" these groupings "all #ithin the idea o" a sampradaya. In general ter s &induis breaks do#n into "our broad groupings deter ined by #hi$h Deity is the a6or ob6e$t o" #orship. *here are Shaivas #ho "o$us on Shiva! >aishnavas #ho revere >ishnu! Shaaktas #ho "o$us on a "e ale "or o" Divinity! and any "olk traditions. *he e'pression L"olk traditionsM is a $at$hall phrase to ean the huge nu ber o" lo$al traditions that pervade every part o" &induis and #hi$h $o only inter i' #ith the Shaiva! >aishnava and Shaakta traditions. (a$h o" these a6or groupings $an be $alled a sampradaya! but even ore so! #ithin ea$h o" these a6or groupings there are any sub+groupings that $an also be $alled sampradayas. A ongst the Shaivas! "or e'a ple! there are <ash iri Shaivas and Siddhanta Shaivas. A ongst the >aishnavas there are Shri >aishnavas! /adhva >aishnavas! and 3audiya >aishnava! and any others. In this #ay! #e $an speak o" ea$h a6or grouping as a sampradaya as #ell as ea$h sub+grouping as a sampradaya. I" #e $o pared this to Christianity! it #ould be so e#hat si ilar to saying! Christianity is divided into three a6or groupings! Catholi$s! Erthodo' and 5rotestants and #ithin ea$h o" these a6or groupings are any sub+groups. A ongst 5rotestants! "or e'a ple! there are 7aptists! /ethodists! Angli$ans! Nuakers! and so on. All o" these a6or groupings and sub+groupings are the - sampradayas- o"

Christianity. *he &indu idea o" sampradaya is the $losest thing to the idea o" a religion in the traditional sense. (lse#here #e spoke o" di""erent odels o" religion! na ely the tree and the river odels. &induis #e des$ribed as a river odel and distin$t "ro ost other religions that "ollo# a tree odel o" religion. *he idea o" the sampradaya is like a tree. /ost o" the sampradayas o" &induis start "ro a sour$e! a a6or philosopher or guru. Ra anu6a is the "ounder o" the Shri sampradaya o" >aishnavas! /adhva is the "ounder o" /adhva >aishnavas and so "orth. Si ilarly Shankara is the "ounder o" a a6or sampradaya o" &induis $alled Advaita >edanta. In this #ay &induis $ontains any religions #ithin its s$ope. Spiritual #ualification and O$nership! Adhikara *here is an i portant Sanskrit ter that #ill help us better understand &induis ! or any other religion. It is adhikara! #hi$h literally eans -authority and o#nership.- A person in an advan$ed $he istry $lass! "or e'a ple! #ho has taken previous $he istry $ourses has the adhikara to be in the advan$ed $lass. *hat person is 8uali"ied to be in the advan$ed $lass. So eone #ho has not taken $he istry be"ore has no adhikara to be in a graduate $lass. )e $ould translate adhikara as -8uali"i$ation!- #hi$h is i plied! but ore than 8uali"i$ation! the ter suggests o#nership. *his eans! in the $ase o" $he istry "or e'a ple! that the person at the advan$ed level has the right to interpret! apply and tea$h $he istry. &e is an -o#ner- o" that body o" kno#ledge and $onse8uently has a right to that kno#ledge. A person in an ele entary $lass o" $he istry has no adhikara "or the body o" advan$ed $he i$al kno#ledge. Su$h a person has no right to tea$h and apply the kno#ledge o" $he istry. *he kinds o" in"or ation and e'peri ents a beginner #ill re$eive #ill there"ore be di""erent "ro the a$tivities o" the advan$ed graduate. *heir adhikaras are di""erent and there"ore their a$tivities and rights are di""erent. *his is #hat is eant by the #ord adhikara. 1ro a &indu perspe$tive! li"e is a great evolution taking pla$e over any li"eti es! even through any spe$ies o" li"eF )e $an say the #orld is a s$hool and ea$h li"eti e is a $lassroo . So e o" us are in ele entary grades! others are in iddle grades! and so e are in advan$ed grades. And like students o" $he istry! every person has a parti$ular adhikara over a $ertain level o" spiritual develop ent. Students in ele entary grades see the #orld in a $ertain #ay and ust be taught in a $ertain #ay. Students at an advan$ed level need to be approa$hed in an appropriate #ay to suit their positions. *he di""erent adhikaras have di""erent per$eptions and spiritual rights. *he idea o" adhikara and spiritual evolution be$o es a po#er"ul tool in understanding spirituality! espe$ially "or religious tea$hers and priests. A te ple priest in parti$ular ust deal #ith all varieties o" adhikara! "ro the ost advan$ed to the ost ele entary! and so having an understanding o" adhikara #ill greatly help that priest inister to the needs o" the $ongregation. &ere is a si ple e'a ple. *here is a $o on puja that te ple priests per"or $alled the Satya Narayana 5u6a! #hi$h in$ludes a story AkathaC that is read a"ter the $o pletion o" $ertain religious rituals. In essen$e the story tea$hes that i" one is pious and religious he #ill be re#arded #ith aterial re#ards in this li"e and then #ill a$hieve m+ksha at the end o" li"e. And i" one is not pious he #ill loose everything in this #orld and go to hell. I a si pli"ying things so e#hat! but that is the gist o" the story. I re$ently per"or ed this puja and katha and a"ter#ards #as approa$hed by a )estern born &indu girl o" about 1D years o" age. She #as upset and $on"used #hy 3od #ould be so vindi$tive and

$ruel. *o her the story see ed 6uvenile and 3od see ed out o" $hara$ter. *o ans#er her $on$erns! I e'plained that all religions have stories that tea$h re#ard and punish ent "or pious or i pious a$tions. I $all this $arrot and sti$k philosophy and I e'plained ho# a parent ight pro ise a re#ard "or good grades at s$hool or threaten punish ent "or poor grades. -7ut this is ho# parents ay treat a D or B year old $hildF- she replied. -Ies! e'a$tly!- I stated. -So the story o" Satya Narayana is "or $hildren0- I #ould not say $hildren! but "or people o" a $ertain stage o" spiritual advan$e ent. I e'plained the $on$ept o" adhikara and ho# there are di""erent stories and religious approa$hes "or the various levels o" religious adhikaras. 5erhaps this young girl #as not the intended audien$e "or the Satya Narayana <atha and there"ore she #as rea$ting to the story "ro a di""erent level o" adhikara. "hat is %harma& Dhar a is one o" the ost i portant the es #ithin &induis . Ene o"ten sees dhar a translated as religion! duty! or even righteousness! but in "a$t! there is no single dire$t translation "or dhar a. Religion! duty and righteousness are not #rong2 they are si ply in$luded #ithin the idea o" dhar a. *he #ord -dharma- $o es "ro the Sanskrit root dhri! eaning to -uphold- or to -sustain.- 1ro this perspe$tive! the best #ay to think o" dhar a is to say! -that #hi$h upholds or sustains the positive order o" things% the nation! the $o unity! the "a ily and ulti ately even the universe.- At a so$ial level! every individual has a parti$ular dhar a a$$ording to their pla$e in li"e. Children have a dhar a! parents have a dhar a! tea$hers have a dhar a! the poli$e have a dhar a and even the head o" a nation has a dhar a. Ene o" the *he Dhar a o" 5oli$e dhar as o" a $hild! "or e'a ple! is to obey parents and to study. 5arents have a dhar a to prote$t and look a"ter $hildren% to ake sure they are edu$ated! "ed! housed and trained. It is so eti es #ritten on the sides o" poli$e $ars% *o Serve and to 5rote$t. *his is a state ent o" dhar a "or poli$e. A head o" state has a dhar a to prote$t the $ountry and to provide a se$ure environ ent "or its $iti,ens. I" everyone per"or s their dhar a% $hildren obey parents! parents look a"ter $hildren! $iti,ens uphold the la#s o" the land! the poli$e en"or$e the la#! a head o" state prote$ts the nation! then the "a ily! the $o unity and the nation are -upheld- and there $an be prosperity. *his is dhar a! and it all "ollo#s "ro the idea o" dhri! to uphold. *he opposite o" dhar a is -a-dharma.- )hat this eans is obvious. I" $hildren "ail to obey parents! i" parents do not train and dis$ipline $hildren! i" the poli$e isuse their po#er and "ail to prote$t! i" the head o" state "ails to a$t in the interest o" the nation! then adharma e'ists! and #hen there is too u$h adharma! there #ill be a break do#n o" the "a ily! so$iety or the nation. *he nation! the $o unity! the "a ily and even individuals $annot prosper #hen too u$h adharma reigns. *here is a saying! -5rote$t dhar a and dhar a #ill prote$t you.-

3ra""iti as adhar a

Individuals have di""erent dhar as at di""erent ti es in their lives. A $hild has a $ertain dhar a that #e entioned above! but the sa e person as an adult has di""erent dhar as to "o$us upon. And still later in li"e! there are other dhar as that need to be stressed. )hen one is arried! one should not live a$$ording to the dhar a o" a $hild. I" an adult adopts the dhar a o" a $hild this is adharma. A $hild $annot "ollo# the dhar a o" the poli$e. I" an ordinary $iti,en tries to "ollo# the dhar a o" the a head o" state it results in adharma.

*he an$ient &indu so$ial syste #as $alled >arnashra a Dhar a and the great epi$s o" India! the Ramayana and the Mahabharata are built on this syste o" dhar a. In the Ramayana! the hero Ra a e'hibits the ideal e'e$ution o" the dhar a as a son and king. Sita! his #i"e! illustrates the dhar a o" the ideal #o an and #i"e. &anu an! the divine onkey! e'hibits the dhar a o" a devoted servant in the #ay he serves Ra a. *he evil Ravana! the villain! is the very personi"i$ation o" adharma as he kidnaps Sita and tries to usurp Ra a.s kingdo . In the end adharma destroys Ravana. In the Mahabharata! a great #ar takes pla$e as dhar a and adharma $ollide in a $os i$ struggle over good and evil. In the end! good triu phs over evil. Dhar a al#ays rules over adharma. *his is the #ay o" the universe.

*he )heel o" Dhar a

*he #ord dhar a is also used in a di""erent #ay #ithin &indu philosophy that $an also be understood "ro the root dhri. (very $onstituent o" atter% li8uids! etals! gases! "ire! and so on have di""erent dhar as. 1or e'a ple! the dhar a o" #ater is li8uidity and #etness. *he dhar a o" i$e is solidity and $oldness. *he dhar a o" "ire is heat and light. In other #ords! #hatever it is that akes #ater! #ater or i$e! i$e! or "ire! "ire2 #hat -upholds- the state o" being #ater+ness! i$e+ness! or "ire+ness! et$.! is dhar a. *hese ideas o$$upies an i portant part o" &indu philosophy and even though they are subtle! I think the reader $an see ho# even this use o" dhar a $o es "ro the root dhri Indeed! the idea o" dhar a is para ount #ithin both &indu religion and philosophy. oga and the Yogi *oday one hears o" yoga every#here. 5eople go to yoga $lasses "or e'er$ise and #eight redu$tion2 people do yoga editation to redu$e stress and to help sleep at night2 one even hears o" a yoga diet. In his $lassi$al treatise on yoga! 5atan6ali! an an$ient yoga aster! de"ines yoga as! -stilling the ove ents o" the ind- A%itta-vritti-nir+dhaC. So #hat does e'er$ise! #eight loss! diet! rela'ation and i proved sleep have to do #ith -stilling the ove ents the ind-0 Indeed! there is a lot o" $on"usion regarding #hat is a$tually eant by yoga. *he #ord yoga $o es "ro the Sanskrit root yuj! eaning -to 6oin.- *he (nglish #ord -yoke!- as in! -to yoke a tea o" bulls!- is also derived "ro this sa e Sanskrit root. *he #ord yoga is used throughout the Bhagavad !ita in the sense o" -6oining!- or integrating onesel" #ith ulti ate reality! $all this -6oining the soul #ith 3od- i" you #ish. So the 8uestion arises! #hat are the eans o" 6oining0 *hese - eans- are the di""erent paths or "or s o" yoga. *hroughout &indu literature there are do,ens o" di""erent "or s o" yoga o"ten des$ribed as raja y+ga! hatha y+ga! ashtanga y+ga! sankhya y+ga! pranayama y+ga and even japa y+ga! but redu$e it all do#n! and there are "our basi$ "or s o" yoga that be$o e the building blo$ks "or all these other "or s o" yoga. *hese "our basi$ "or s o" yoga are karma, bhakti, jnana and dhyana yogas. A person #ho pra$ti$es one or any $o bination o" these yogas is a y+gi. :et us e'plain ea$h o" these "our basi$ yogas. !arma oga In Sanskrit the #ord kar a si ply eans a$tion. )hat a person does! both involuntarily and voluntarily! is kar a% breathing is kar a! the heart beating is kar a! eating in kar a! #orking is kar a! and so on. In other #ords! ordinary a$tion is kar a. <ar a yoga! ho#ever! is a di""erent kind o" a$tion. It is a$tion that brings one $loser to a spiritual reality. It is spiritual a$tion. I" you re$all the eaning -6oining- "or yoga! then literally any a$tion that 6oins one to a spiritual purpose is kar a yoga. In pra$ti$e! ho#ever! kar a yoga usually re"ers to #orking #ith a spiritual purpose. It is not ne$essarily a

di""erent kind o" a$tion! but an a$tion per"or ed #ith a di""erent kind o" attitude% seeing one.s sel" $onne$ted to a higher! or spiritual! purpose is kar a yoga. 1or e'a ple! one ay a$t as a poli$e an! upholding the la#s o" the state. *his is ordinary kar a! but i" one adds a spiritual di ension! vie#ing onesel" as #orking "or 3od! "or e'a ple! or perhaps donating a per$entage o" one.s #ages to a spiritual purpose! su$h a$tion $eases to be ordinary kar a and be$o es kar a yoga! and a person #ho a$ts in this #ay is a <ar a Iogi. As "ar as ost people are $on$erned! the vast a6ority o" us live as #orking e bers o" so$iety! and so the ost $o on "or o" yoga is kar a yoga! ordinary people per"or ing so $alled ordinary #orks! but #ith a spiritual vision. *here are a lot o" striving kar a yogis in this #orld and they get little re$ognition. Iet a y+gi! in$luding a karma y+gi, in the esti ation o" the Bhagavad !ita! is a ost e'alted person. Bhakti Yoga *he #ord -bhakti- eans love and devotion. Bhakti y+ga is the $ultivation o" love and devotion. A devotee #ho brings "ruits and "lo#ers! and #ho bo#es and prays be"ore a sa$red i age o" <rishna! "or e'a ple! is pra$ti$ing bhakti y+ga, A Christian #ho dedi$ates one.s sel" to Christ and tries to $ultivate love to#ards =esus is also per"or ing bhakti y+ga! devotional 6oining. In "a$t! ost o" the devotional a$tions per"or ed in te ples! $hur$hes! synagogues and os8ues "all under the $ategory o" bhakti y+ga. /ost #hat one usually thinks o" as being religious "alls under the purvie# o" bhakti y+ga. A pious &indu! Christian! or /usli is a bhakti y+gi, Jnana Yoga In Sanskrit the #ord -jnana!- #ritten and pronoun$ed as gnan in ost north Indian languages! eans kno#ledge. Erdinary! so $alled se$ular kno#ledge! is jnana! but jnana y+ga is the $ultivation o" kno#ledge #ith a spiritual purpose. *his is generally thought to be s$riptural kno#ledge. 1or e'a ple! learning Sanskrit and studying the Upanishads and other >edi$ literatures #ould be jnana y+ga. Applied to the =e#ish tradition! to give so e breath to the idea! the study o" the *orah or /ishnah #ould also be jnana y+ga. 7ut jnana y+ga $an also in$lude ore than 6ust s$riptural kno#ledge. *he study o" the $os os! ankind.s atte pt to rea$h into outer spa$e #ith spa$e teles$opes or roboti$ satellites! i" done #ith a spiritual perspe$tive! $ould also be an a$t o" jnana y+ga. A s$ientist! #ho studies the $o puter s$reen o" an ele$tron i$ros$ope and peers do#n into the detailed $o ple'ity o" li"e and #ho "eels a sense o" a#e and reveren$e "or the ira$le o" li"e and the details o" physi$al reality! and #ho $an sense a spiritual "oundation laying behind the ystery o" li"e! is si ilarly pra$ti$ing jnana y+ga. It all depends on attitude. Su$h persons are jnana y+gis. Dhyana Yoga *he #ord dhyana eans editation2 it is derived "ro the Sanskrit root dhyai! -to think o".- (hyana y+ga is the editation and $onte plation o" things spiritual. *his! o" $ourse! is typi"ied by the $lassi$al i age o" the editating y+gi! and in any #ays! this is ho# ost people think o" yoga in general. A y+gi #ith a large beard $o pletes su$h the i ageF *here is a popular "or o" dhyana y+ga $alled kunda#ini y+ga that any people in the )est kno# as yoga. In "a$t 5atan6ali.s +ga Sutras! #herein he de"ines yoga as! -the stilling o" the ove ents o" the ind!- "alls under the $ategory o" dhyana y+ga. Stopping the ove ents o" the ind is the key to editation. *he yoga e'er$ise $lasses that people attend in the odern #orld "or #eight $ontrol or stress redu$tion are also a part o" the dhyana y+ga pro$ess and it is $alled hatha y+ga. In order to a$hieve the editative state! the body and ind need to be strong! healthy and $ontrollable. *he eans to a$hieve this end is hatha y+ga, 7reath $ontrol is also $ondu$ive to ental $ontrol and editation! and is si ilarly part o" dhyana y+ga. 7reath $ontrol is o"ten $alled pranayama y+ga. *he so $alled raja y+ga, the royal yoga! is 6ust a parti$ular $o bination or pa$kaging o" hatha y+ga! pranayama y+ga! kunda#ini y+ga! jnana y+ga and dhyana y+ga. (ven the ashtanga y+ga that I entioned eariler is 6ust another "or o" yoga pa$kaging. Ashta eans eight and

anga eans parts! so ashtanga y+ga is an eight step pro$ess o" yoga that is grounded in dhyana y+ga. I even sa# an advertise ent "or Vikrama +ga re$ently. Vikrama eans strength and $ourage. I let the reader $onsider #hat kind o" yoga i' this ight be. I have no idea! but you $an be $ertain that it is 6ust a odern pa$kaging o" yoga. 'asting! Upavasana *hink o" "asting as a LholidayM "or the senses! a $han$e "or the body to $ool do#n "ro the $onstant bo bard ent o" sensual si ulation and a $han$e "or it to slo# do#n and $at$h its breath. 1asting is a kind o" austerity AtapasC! and like all austerities involves the voluntary stopping o" $onta$t bet#een the senses and their sense ob6e$ts. *his ay see like an unusual #ay to think o" "asting! but the "a$t is our body is $o posed o" any sense organs A ore than 6ust "ive a$$ording to &induis C that ea$h has a $orresponding sense ob6e$t. *he ear! "or e'a ple! intera$ts #ith sound! the eye #ith light! the tongue #ith taste! and even the sto a$h! #hi$h is $onsidered a sense organ! #ith "ood! and so on. )hen $onta$t bet#een the sense organs and their ob6e$ts o$$urs there is sensual sti ulation #hi$h then sends an i pulse to the brain #hi$h interprets the i pulse as pleasure or pain! hot or $old! hard or so"t! et$. In this #ay! our senses are sending a steady strea o" sensual data to our brains. 7y voluntarily avoiding $onta$t bet#een the senses and their sense ob6e$ts #e are stopping! or at least de$reasing! the a ount o" input to our brains. -apas is the pro$ess o" li iting sensual sti ulation to our brains and giving our brains a period o" rest. *his is #hy "asting is a kind o" holiday "or! not 6ust the senses! the #hole digestive syste and the total body. In the odern #orld #e are $on"ronted #ith an unending strea o" sensual sti ulation $o ing "ro all sour$es and so a $ertain a ount o" austerity is a good thing be$ause it allo#s our over+heated syste s to -$ool do#n- and rest. It re$o end that #hen one "asts one should take a real holiday a#ay "ro the #orld and not try to go on #ith li"e as usual. *ake the day o"" and rest i" you are going to "ast. *ry not speaking "or the day as #ell. *he e""e$ts o" not speaking #ill really astound youF *here are all varieties o" "asting. So e "asting avoids all "oods and even #ater. *hen there is #ater only "asting or 6ui$e only "asting. So e "asting is partial! #hi$h $ould ean no heavy "oods like eat! beans or grains. *hen there are hal" day "asts or "asting that 6ust avoids salt. I" you understand the $on$ept o" "asting as des$ribed above you $an de$ide #hat degree o" "asting suits your situation. &indu s$ripture suggest $ertain days o" the #eek! onth or even year "or "asting. In parti$ular any &indus "ast t#i$e a onth on the ekadashi! the 11th day o" the #aning and #a'ing oon. *he Nava Ratris are also a good ti e "or "asting. So e people "ast every /onday. *here is no end to the variation! but in general it is good to take a holiday every on$e in a #hile. Voluntary Service! Seva *he #ord seva $o es "ro the Sanskrit root! sev! eaning to -attend- or -to go to#ards.- Seva is generally understood to be -servi$e- and ostly is used in the $onte't o" religious servi$e as in the $ase o" a person doing Deity seva by bringing "ruits and "lo#er and bo#ing do#n be"ore a "or o" 3od in a te ple. *his is a$tually a "or o" bhakti-y+ga. Another #ay to look at seva is si ply as volunteer servi$e! and in the $ase o" a te ple! "or e'a ple! this $ould ean polishing $opper or silver#are! $leaning! or the o""ering o" pro"essional servi$es su$h as bookkeeping or ar$hite$tural skills. Seva $an also be used in re"eren$e to philanthropi$ #ork su$h as volunteering to #ork "or $ivi$ organi,ations or hospitals! and so on. Another "or o" seva is guru seva or servi$e to one.s tea$her. Hindu Caste! Varnashrama Dharma The Cosmic "ody and the System of Varnas

*here is a "a ous verse "ro the Rig Veda entitled 5urusha Sukta! #hi$h des$ribes ho# this physi$al #orld e anates "ro the $os i$ body o" 3od! or a$$ording to another interpretation! ho# the physi$al #orld is the body o" 3od. *his hy n des$ribes! "or e'a ple! ho# the oon arises "ro the ind o" 3od! ho# the sun be$o es the eye o" 3od! ho# the ountains are &is bones! and the trees and grasses are &is hair! and so on. It also des$ribes the hu an so$ial body as an e anation "ro this sa e $os i$ body. A$$ording to this hy n hu an so$iety is divided into "our so$ial grouping $alled varnas. *he #ord LvarnaM literally eans L$olorM or Lhue.M *hese "our L$olorsM o" en! there"ore! represent universal psy$hologi$al types o" ankind. *he divine head o" this $os i$ body be$o es the priestly AbrahmanaC $lass! the ar s o" this body be$o e the #arrior A kshatriyaC $lass! the sto a$h! or so eti es the thighs! be$o e the agri$ultural or er$hant *he Cos i$ 7ody AvaishyaC seg ents o" so$iety! and "inally! the "eet o" this $os i$ "or be$o e the #orker AshudraC seg ents o" so$iety. In this #ay! hu an so$iety is dire$tly related to the $os i$ body o" the universe. /aintaining the so$ial order is aintaining the $os i$ order. *his is an a$t o" dhar a. Ashramas In addition! to these "our varnas! the later S riti >edas add yet another layer to this syste ! na ely "our stages o" li"e $alled ashramas. As the varnas divide the so$ial body! the ashramas divide the li"e o" an individual. Assu ing the li"e o" a hu an being is 100 years! ea$h stage is a""orded 24 years. *he "irst 8uarter is $alled the student phase Abrahma%haryaC. During this ti e o" li"e the individual goes to the ho e o" the guru Aguru-ku#a! the an$ient Sanskrit #ord "or s$hoolC and lives a li"e o" $eliba$y serving the tea$her and learning #hat needs to be learned "or later years. A"ter graduation the student adopts the ne't stage o" li"e! the householder A grihasthaC stage and takes on #orldly responsibilities! #hi$h in$lude #i"e! "a ily and $areer. 7y age "i"ty it is re$o ended that the householder turn his ind ba$k to the #ays o" spiritual li"e as in younger days and so oves into the retire ent AvanaprasthaC stage o" li"e. In this stage he passes household responsibilities over to his $hildren! leaves ho e and enters the "orest AvanaC to be a#ay "ro the #orld. &usband and #i"e perhaps travel on pilgri ages. *he vanaprastha stage is the gradual #inding do#n o" aterial a""airs in preparation "or the "inal stage! $o plete renun$iation or sannyasa. In this "inal stage o" sannyasa a an #ill send his #i"e ba$k to his "a ily! sy boli$ally per"or his o#n "uneral rites and spends his re aining days as a onk seeking "inal release Am+kshaC "ro the #orld. *his is the ideal. *ogether these t#o syste s o" varnas and ashramas are kno#n as Varnashrama (harma! the an$ient so$ial syste that #as eant to assure spiritual and aterial prosperity "or both so$iety and the individual. *he Bhagavad !ita! #hi$h is part o" the later S riti >eda! speaks o" the varnas as being $reated by 3od a$$ording to an individualOs 8ualities and a$tions and not a$$ording to birth. *here are any verses that des$ribe 8ualities and responsibility o" ea$h varna. In other #ords! an individualOs varna #as to be deter ined by his psy$hologi$al disposition and his a$tivities in li"e. 1or e'a ple! an individual #ho #as naturally pea$e"ul! gentle! studious! $lean and non+violent had the potential to be$o e a e ber o" the brahmana $lass. So eone #ith the 8ualities o" bravery! resour$e"ulness and leadership had the potential to be a #arrior or kshatriya. A person #ith a natural in$lination to do business #ould be $onsidered a e ber o" the vaishya $o unity! and "inally a person #ithout 8ualities o" these three LhigherM varnas #ould be pla$ed as a e ber o" the laboring $lass and $ould #ork "or the three higher varnas. In this #ay! the syste o" varnas pla$ed individuals in positions that best suited their psy$hologi$al akeup! and the syste o" ashramas aintained the spiritual "o$us o" so$iety. *his at least #as the theory. Reality! ho#ever! #as 8uite di""erent.

The Caste System *he traditional &indu $aste syste ! although taking its inspiration "ro the syste o" Varnashrama (harma! is based solely on birth and not 8ualities or a$tion as ention in the !ita. *he son o" a priest be$a e a priest regardless o" his 8ualities or a$tivities2 the son o" a #arrior be$a e a #arrior regardless o" his bravery or leadership 8ualities. *he son o" a er$hant be$a e a er$hant regardless o" his business abilities. In "a$t! te ple priests o" a $ertain se$t "or ed their o#n subdivision #ithin this syste 2 priests #ho did "unerals "or ed another subdivision. *here #ere even brahmanas #ho #ere $ooks and $aterers #ho "or ed their o#n subgroup. Si ilarly! kshatriyas o" di""erent grades distinguished the selves "ro other kshatriyas2 #ithin the business $o unity gold er$hants! "or e'a ple! distinguished the selves "ro grain sellers! land o#ners distinguished the selves "ro other e bers o" the vaishya $o unity! and in this #ay! the &indu $aste syste divided so$iety into a $o ple' array o" subgroups Asamajas and jatsC a$$ording to 6ob divisions and birth rights. *his #as analogous to guilds o" an$ient (urope. It is beyond the s$ope o" this pri er to e'a ine the &indu $aste syste in ore detail other than to ask% &o# is odern &induis in the )est related to this an$ient syste o" $astes or even varnas and ashramas. *he ans#er is si ple% odern &induis is not dependent on either o" these an$ient syste s. *here is no theologi$al or philosophi$al i perative that de ands that odern hinduis $on"or to these an$ient syste s. In "a$t! u$h o" #hat naturally results "ro these hierar$hi$al syste s #ould be illegal in a odern de o$ra$y. *here are spe$ial rights and privileges that are a#arded to the di""erent varnas that $ould not be per itted in a odern de o$ra$y. I do! ho#ever! see ho# a general understanding o" the syste o" varnas and ashramas $an serve as a guide "or $hild develop ent and personal spiritual gro#th. 9nderstanding the psy$hology o" a $hild! "or e'a ple! $an help guide a $hild into an o$$upation that suits his or her personal psy$hology. In other #ords! the varna odel applied to $hild psy$hologi$al develop ent $an be bene"i$ial. 1or$ing the son o" a do$tor to be$o e a do$tor #hen the $hild ay be better suited to per"or another o$$upation! 6ust "or the sake o" oney or "a ily status! has been a pres$ription "or rebellion and unhappiness. )e see this o"ten #ithin our &indu $o unities. Si ilarly! applying aspe$ts o" the ashrama syste #ith its e phasis on spiritual gro#th $an also have its bene"i$ial results. *here are! ho#ever! so e areas #here the an$ient $aste syste still operates #ithin odern &induis . Ene is in the area o" arriage! another is in the area o" #ork! and the other is in the area o" te ple priests. &indu parents #ho are traditionally brahmanas! "or e'a ple! pre"er to see their $hildren arry other brahamanas. *here are even brahamana so$ial groups AsamajasC! that is to say organi,ation o" traditional brahamanas in the #est that seek to pro ote and aintain brahamana values and aintain data bases o" prospe$tive arriage partners. In a si ilar anner! there are er$hant groups a ongst traditional vaishya "a ilies that seek to pro ote arriage and business relations #ithin the sa e traditional $astes. 5arti$ularly #ithin the Indian business $o unity! they #ill also share business opportunities and e ploy ent #ithin their o#n group to the e'$lusion o" outsiders! in$luding &indus "ro other parts o" India. And "inally! a &indu te ple #ill generally only hire a traditional $aste priest to serve as a te ple priest. &indu $ongregations generally #ill only a$$ept a traditional $aste priest. *hey #ill not a$$ept even one o" their o#n e bers! #ho ay be e'tre ely devoted! to serve even as an assistant on the altars i" they are not "ro traditional $aste brahamana "a ilies. Hindu Caste! Varnashrama Dharma The Cosmic "ody and the System of Varnas *here is a "a ous verse "ro the Rig Veda entitled 5urusha Sukta! #hi$h

*he Cos i$ 7ody

des$ribes ho# this physi$al #orld e anates "ro the $os i$ body o" 3od! or a$$ording to another interpretation! ho# the physi$al #orld is the body o" 3od. *his hy n des$ribes! "or e'a ple! ho# the oon arises "ro the ind o" 3od! ho# the sun be$o es the eye o" 3od! ho# the ountains are &is bones! and the trees and grasses are &is hair! and so on. It also des$ribes the hu an so$ial body as an e anation "ro this sa e $os i$ body. A$$ording to this hy n hu an so$iety is divided into "our so$ial grouping $alled varnas. *he #ord LvarnaM literally eans L$olorM or Lhue.M *hese "our L$olorsM o" en! there"ore! represent universal psy$hologi$al types o" ankind. *he divine head o" this $os i$ body be$o es the priestly AbrahmanaC $lass! the ar s o" this body be$o e the #arrior A kshatriyaC $lass! the sto a$h! or so eti es the thighs! be$o e the agri$ultural or er$hant A vaishyaC seg ents o" so$iety! and "inally! the "eet o" this $os i$ "or be$o e the #orker A shudraC seg ents o" so$iety. In this #ay! hu an so$iety is dire$tly related to the $os i$ body o" the universe. /aintaining the so$ial order is aintaining the $os i$ order. *his is an a$t o" dhar a. Ashramas In addition! to these "our varnas! the later S riti >edas add yet another layer to this syste ! na ely "our stages o" li"e $alled ashramas. As the varnas divide the so$ial body! the ashramas divide the li"e o" an individual. Assu ing the li"e o" a hu an being is 100 years! ea$h stage is a""orded 24 years. *he "irst 8uarter is $alled the student phase Abrahma%haryaC. During this ti e o" li"e the individual goes to the ho e o" the guru Aguru-ku#a! the an$ient Sanskrit #ord "or s$hoolC and lives a li"e o" $eliba$y serving the tea$her and learning #hat needs to be learned "or later years. A"ter graduation the student adopts the ne't stage o" li"e! the householder A grihasthaC stage and takes on #orldly responsibilities! #hi$h in$lude #i"e! "a ily and $areer. 7y age "i"ty it is re$o ended that the householder turn his ind ba$k to the #ays o" spiritual li"e as in younger days and so oves into the retire ent AvanaprasthaC stage o" li"e. In this stage he passes household responsibilities over to his $hildren! leaves ho e and enters the "orest AvanaC to be a#ay "ro the #orld. &usband and #i"e perhaps travel on pilgri ages. *he vanaprastha stage is the gradual #inding do#n o" aterial a""airs in preparation "or the "inal stage! $o plete renun$iation or sannyasa. In this "inal stage o" sannyasa a an #ill send his #i"e ba$k to his "a ily! sy boli$ally per"or his o#n "uneral rites and spends his re aining days as a onk seeking "inal release Am+kshaC "ro the #orld. *his is the ideal. *ogether these t#o syste s o" varnas and ashramas are kno#n as Varnashrama (harma! the an$ient so$ial syste that #as eant to assure spiritual and aterial prosperity "or both so$iety and the individual. *he Bhagavad !ita! #hi$h is part o" the later S riti >eda! speaks o" the varnas as being $reated by 3od a$$ording to an individualOs 8ualities and a$tions and not a$$ording to birth. *here are any verses that des$ribe 8ualities and responsibility o" ea$h varna. In other #ords! an individualOs varna #as to be deter ined by his psy$hologi$al disposition and his a$tivities in li"e. 1or e'a ple! an individual #ho #as naturally pea$e"ul! gentle! studious! $lean and non+violent had the potential to be$o e a e ber o" the brahmana $lass. So eone #ith the 8ualities o" bravery! resour$e"ulness and leadership had the potential to be a #arrior or kshatriya. A person #ith a natural in$lination to do business #ould be $onsidered a e ber o" the vaishya $o unity! and "inally a person #ithout 8ualities o" these three LhigherM varnas #ould be pla$ed as a e ber o" the laboring $lass and $ould #ork "or the three higher varnas. In this #ay! the syste o" varnas pla$ed individuals in positions that best suited their psy$hologi$al akeup! and the syste o" ashramas aintained the spiritual "o$us o" so$iety. *his at least #as the theory. Reality! ho#ever! #as 8uite di""erent. The Caste System *he traditional &indu $aste syste ! although taking its inspiration "ro the syste o" Varnashrama (harma! is based solely on birth and not 8ualities or a$tion as ention in the !ita. *he son o" a priest be$a e a priest regardless o" his 8ualities or a$tivities2 the son o" a #arrior be$a e a #arrior regardless o" his bravery or leadership 8ualities. *he son o" a er$hant be$a e a er$hant regardless o" his

business abilities. In "a$t! te ple priests o" a $ertain se$t "or ed their o#n subdivision #ithin this syste 2 priests #ho did "unerals "or ed another subdivision. *here #ere even brahmanas #ho #ere $ooks and $aterers #ho "or ed their o#n subgroup. Si ilarly! kshatriyas o" di""erent grades distinguished the selves "ro other kshatriyas2 #ithin the business $o unity gold er$hants! "or e'a ple! distinguished the selves "ro grain sellers! land o#ners distinguished the selves "ro other e bers o" the vaishya $o unity! and in this #ay! the &indu $aste syste divided so$iety into a $o ple' array o" subgroups Asamajas and jatsC a$$ording to 6ob divisions and birth rights. *his #as analogous to guilds o" an$ient (urope. It is beyond the s$ope o" this pri er to e'a ine the &indu $aste syste in ore detail other than to ask% &o# is odern &induis in the )est related to this an$ient syste o" $astes or even varnas and ashramas. *he ans#er is si ple% odern &induis is not dependent on either o" these an$ient syste s. *here is no theologi$al or philosophi$al i perative that de ands that odern hinduis $on"or to these an$ient syste s. In "a$t! u$h o" #hat naturally results "ro these hierar$hi$al syste s #ould be illegal in a odern de o$ra$y. *here are spe$ial rights and privileges that are a#arded to the di""erent varnas that $ould not be per itted in a odern de o$ra$y. I do! ho#ever! see ho# a general understanding o" the syste o" varnas and ashramas $an serve as a guide "or $hild develop ent and personal spiritual gro#th. 9nderstanding the psy$hology o" a $hild! "or e'a ple! $an help guide a $hild into an o$$upation that suits his or her personal psy$hology. In other #ords! the varna odel applied to $hild psy$hologi$al develop ent $an be bene"i$ial. 1or$ing the son o" a do$tor to be$o e a do$tor #hen the $hild ay be better suited to per"or another o$$upation! 6ust "or the sake o" oney or "a ily status! has been a pres$ription "or rebellion and unhappiness. )e see this o"ten #ithin our &indu $o unities. Si ilarly! applying aspe$ts o" the ashrama syste #ith its e phasis on spiritual gro#th $an also have its bene"i$ial results. *here are! ho#ever! so e areas #here the an$ient $aste syste still operates #ithin odern &induis . Ene is in the area o" arriage! another is in the area o" #ork! and the other is in the area o" te ple priests. &indu parents #ho are traditionally brahmanas! "or e'a ple! pre"er to see their $hildren arry other brahamanas. *here are even brahamana so$ial groups AsamajasC! that is to say organi,ation o" traditional brahamanas in the #est that seek to pro ote and aintain brahamana values and aintain data bases o" prospe$tive arriage partners. In a si ilar anner! there are er$hant groups a ongst traditional vaishya "a ilies that seek to pro ote arriage and business relations #ithin the sa e traditional $astes. 5arti$ularly #ithin the Indian business $o unity! they #ill also share business opportunities and e ploy ent #ithin their o#n group to the e'$lusion o" outsiders! in$luding &indus "ro other parts o" India. And "inally! a &indu te ple #ill generally only hire a traditional $aste priest to serve as a te ple priest. &indu $ongregations generally #ill only a$$ept a traditional $aste priest. *hey #ill not a$$ept even one o" their o#n e bers! #ho ay be e'tre ely devoted! to serve even as an assistant on the altars i" they are not "ro traditional $aste brahamana "a ilies. (i)eration! Moksha/Nirvana In &induis the present li"e is $onsidered to be the result o" any li"eti es o" past desires! a$tions and the results o" those a$tions. *he results o" these previous a$tions are un"olding at every o ent. So e a$tions are ature and bearing "ruit at the present o ent! other a$tions are laying as -seed- #aiting to ature at a "uture ti e. All that #e have done in the past $reates #ho #e are in the present and all that #e do in the present is $reating #ho #e #ill be in the "uture. In this #ay! there is

great $y$le o" desire! a$tion and rea$tion that drives the #heel o" li"e! and as a result! all beings are "or$ed to re ain #ithin this #orld in order to e'perien$e the "ruit o" their desires and a$tions. Desire and a$tion are said to be the sour$e o" rein$arnation. 7eings $ontinue to -rotate- through endless li"eti es in this physi$al #orld. So eti es in heaven Ani$e pla$esC! so eti es in the iddle regions A ediu pla$esC and so eti es in hellish real s. *his rotation through endless li"eti es is the pro$ess o" rein$arnation $alled samsara in Sanskrit. *he ulti ate goal o" li"e in &induis is to break this $y$le o" rein$arnation! to es$ape samsara. 7reaking this $y$le is done through the pro$ess o" yoga! and "reedo or liberation "ro the $y$le o" rebirth is $alled m+ksha. A slightly di""erent version o" m+ksha is nirvana. :iterally the #ord nivana eans -e'tinguishing- and in this $ase it eans e'tinguishing one.s aterial e'isten$e. So eti es one.s desire #hi$h leads to a$tion and rea$tion is $o pared to a "la e. -*he bla,ing "ire o" aterial li"e!- is an e'pression o"ten heard. ('tinguish or -put out- one.s aterial e'isten$e and one has a$hieved liberation. *his is nirvana. *he #ord nirvana is ore used in 7uddhis than it is in &induis . Hindu *strology Ene o" the uni8ue $hara$teristi$s o" &induis is that it never thro#s anything a#ay. *here is si ply no one to do itF &induis has no $entral authority and so there is no one body that LeditsM the tradition. Conse8uently! astrology is still a vibrant part o" the tradition. In the )est! #ith the onset o" odern s$ien$e! astrology be$a e separated "ro both the ainstrea s$ien$es Aastrono yC and the religious tradition. Des$artes #as an astrologer and so #ere Coperni$us and 3alileo. *oday you $an not "ind a depart ent o" Astrology in any university in the )est. *his has tended to be the $ase in other religions as #ell! but not so in &induis . In "a$t! I have et any )estern edu$ated and highly pla$ed &indus #ho still hold a deep "aith in astrology and regularly visit astrologers "or advi$e on i portant issues. Astrology is still an i portant re8uire ent "or a &indu priest. Not a day goes by #ithout e bers $o ing to a priest "or in"or ation on muhurta! birth na es! and other kinds o" astrologi$al advi$e. Nava 3raha puja is one o" the ost popular pujas per"or ed by a &indu priest. *here"ore! it is #orth #hile to have a general understanding o" &indu astrology. )estern and &indu Astrology &indu astrology! also $alled >edi$ astrology! is not the sa e has )estern astrology. In the )est ost people kno# their astrologi$al sign and they ay even $he$k their horos$ope in the ne#spapers! i" only "or Lentertain ent purposes.M 7ut i" you think you are an Aries! a *aurus or a 3e ini in )estern astrology! this is not the $ase #ith &indu astrology. )estern astrology is tropi$al and &indu astrology is sidereal. )estern astrology is based on the orientation o" the (arth to the sun! #hereas &indu astrology is based on the a$tual position o" the stars relative to the earth. 9nderstanding this di""eren$e is te$hni$al and not a atter that needs to be e'plained here! su""i$e to say! that the starting point o" )estern astrology is not the sa e as the starting point o" &indu astrology. *his does not ean that one "or is better than the other! it 6ust eans they are di""erent and so you $annot $o pare one #ith the other. I" you are an Aries in )estern astrology! in ay not be the sa e. *he )orkings o" Astrology Astrology #orks at t#o levels! one pra$ti$al and the other sy boli$. )e already see ho# various $elestial bodies e'ert unseen "or$es on terrestrial li"e and thereby in"luen$e the #ay #e a$t. *he best and ost obvious e'a ple is the in"luen$e o" the sun and oon on the tides. *his is the e""e$t o"

&indu astrology you

gravity. S$ien$e also sho#s that a planet! even as "ar a #ay as =upiter! has a $onsiderable gravitational in"luen$e! not only on the earth! but throughout the #hole solar syste . )e $an also see ho# the solar #ind and stor s a""e$t the #eather! satellite $o uni$ations and ele$tri$al po#er grids on earth. Si ilarly! s$ien$e sho#s the e'isten$e o" unseen $os i$ rays and inute parti$les that $onstantly bo bard the earth "ro great distan$es! #hi$h even have an e""e$t on geneti$ utation. *he e""e$t o" gravity! solar #inds and stor s! and parti$le bo bard ent indeed deter ines the #ay #e a$t on our planet! so i" these "or$es $an a""e$t terrestrial li"e! #hy not the other planets0 =ust be$ause )estern s$ien$e has not easured the in"luen$e o" /ars and >enus and Saturn on the lives o" hu an beings does not ean that su$h in"luen$es are not there. Cos i$ parti$le bo bard ent #as only re$ently easured! and had so eone suggested su$h bo bard ents 40 years ago it #ould have been dis issed as "oolish by the sa e s$ien$e that no# in"or s us about it. Iet virtually all an$ient $ultures have noted the in"luen$e o" the sun and the oon and the planets on the a""airs o" terrestrial li"e. *hey tell us that these bodies e'ert subtle in"luen$es on li"e that in turn a""e$ts the #ay #e think and a$t. /odern s$ien$e has 6ust not understood and easured these in"luen$es yet. It is not unreasonable! there"ore! to a$$ept the #orking o" astrology. *his is a pra$ti$al #ay to understand ho# astrology #orks. &induis ! ho#ever! speaks o" the #orkings o" astrology in an even ore subtle #ay! through the po#er o" sy bols. *here is a "a ous hy n "ro the Rig Veda $alled the Purusha Sukta, AR> 10.?0C #hi$h des$ribes the relationship bet#een this universe and 3od. *he sun $orresponds to the eye o" 3od! the oon to &is ind! spa$e to &is navel! the #ind to &is breathing! the ountains to &is bones! and so "orth. In "a$t this universe is the living body o" 3od and all beings are e'isting #ithin this universal body. (ven ourselves! the living beings! are e anations "ro this 3od! and along #ith this physi$al universe #e are parts #ho have e anated "ro the #hole. *his idea o" the parts and the #hole is espe$ially entioned in the Upanishads as a deeply ysti$al relationship. *he "sh+panishad re"ers to this relationship #hen it des$ribes the )hole as $o plete ApurnamC and "ro this )hole so any other #hole units e anate and yet the )hole re ains $o plete. *his is so ething like i" you have a pie and you take a sli$e a#ay "ro the #hole! the pie does not get s aller. It re ains the sa e! and even though #e ay take any sli$es a#ay! the #hole pie still re ains. 7ut the atter is even ore parado'i$al! $ontained #ithin the individual pie sli$es is the #hole pie. *he parts $ontain the #holeF A #ay to think o" ho# this is possible is through an understanding o" DNA. )ithin in a single hair strand! a tiny part o" the #hole! $an be "ound all the in"or ation to ake the #hole person. *he part $ontains the #hole. Another e'a ple is a holographi$ pro6e$tion. (a$h photon o" light! #hi$h is 6ust a part o" the #hole pro6e$tion! $ontains #ithin itsel" an i age o" the original #hole pro6e$tion. *his relationship bet#een the #hole and its parts is vie#ed as a deep and ysterious relationship! and one that has had pro"ound e""e$ts on &indu $ulture! not only philosophi$ally and theologi$ally! but also pra$ti$ally in ter s o" astrology and even &indu ar$hite$ture. En$e you start thinking that the #hole is e bedded #ithin every part o" this $reation you $an start seeing a relationship bet#een the outer #orld and the inner #orld! bet#een the i$ro$os and the a$ro$os . *his eans that by easuring the outer #orld! one $an grasp an understanding o" the inner #orld. 7ut even ore i portantly! by in"luen$ing the outer #orld one $an in"luen$e the inner #orld. *hus #e have the "oundations o" &indu astrology. Astrology is a easure ent o" the outer #orld that allo#s an understanding o" the inner #orld. *he astrologi$al $hart is a snapshot! not only o" the universe at a $ertain ti e and pla$e! but also a snapshot o" the inner li"e o" an individual at a $ertain ti e and pla$e. In other #ords! the planets #e see in the heavens above have a $orresponding set o" LplanetsM #ithin. *here is a /ars above us and a /ars #ithin us. Read the eaning o" the /ars on the outside and you get an understanding o" the /ars #ithin. Align yoursel" to the =upiter #ithout and you align yoursel" to the =upiter #ithin. :ater >edi$ #orks like the Puranas e'pand on these ideas to des$ribe ho# this gross physi$al #orld is

an e'pansion "ro subtle energy. 1ro our thoughts and desires! ani"ests our physi$al e'isten$e and "ro our physi$al a$tions our "uture thoughts and desires are derived. *his is! o" $ourse! is the idea o" kar a and ho# our destiny is shaped by past and "uture a$tions. *hus our desires and a$tions be$o e tied to both universes! the one on the outside and the on the inside. *he &oros$ope *he #ord -horos$ope- a$tually has a Sanskriti$ basis. L&+raM is a L o ent o" ti eM si ilar to muhurtha! and Ls$opeM $o es "ro the 3reek Lsk+p+sM eaning to target! and so a horos$ope is literally a targeted o ent o" ti e. *his is #hat I $all a snapshot o" ti e. 7y "o$using on a parti$ular o ent in ti e through the L$oordinatesM o" birth ti e! birth date and birth pla$e! the horos$ope isolates a parti$ular part o" the #hole that $orresponds to a parti$ular individual! and by reading that o ent in ti e! one is able to LreadM the individual. *his is the basis o" astrology. *here are t#o other $o only heard #ords used by &indi speakers to re"er to the horos$ope. *hey are kunda#i and janma patri, A kunda#i is a $ir$le and janma patri is the Lbirth page.M *he horos$ope is a $ir$ular diagra and so the #ord kunda#i is used. It is $o on to have a personOs horos$ope prepared i ediately upon birth! hen$e the birth page. As #e noted a horos$ope is nothing ore than a snapshot o" ti e! #hi$h also eans that it is a snapshot o" the sky. /ore spe$i"i$ally! it is a sy boli$ representation o" the sky at a parti$ular o ent in ti e. 9sually this is the ti e o" oneOs birth! but not ne$essarily so. A horos$ope $an be prepared "or any o$$asion! the $onstru$tion o" a building! the ti e o" a arriage! the signing o" a $ontra$t! and so on. *he Jodia$ 9nder the se$tion! *he /aking o" the &indu Calendar! #e entioned the solar e$lipti$. *he sunOs path a$ross the sky "ro east to #est and e'tending about 10 degrees above and belo# this e$lipti$ is kno#n as the band o" the ,odia$. *his @D0 degree band is divided into t#elve @0 degree seg ents kno#n as the signs o" the ,odia$! rashis in Sanskrit. *he "irst sign is Aries! #hi$h is then "ollo#ed by *aurus! 3e ini! Can$er! and so on. 7oth )estern and &indu astrology use these signs o" the ,odia$ in the sa e order. In &indu astrology! not only is this syste o" ,odia$ signs used! but there is also another #ay o" dividing the ,odia$ and this is the nakshatras syste ! #hi$h divides the ,odia$ into t#enty+seven 1@ 1K@ degree seg ents $alled nakshatras. *his adds another level o" interpretation to &indu astrology that is not "ound in )estern astrology. )e #ill not be dis$ussing this )akshatra syste o" interpretation as it goes into ore details than ne$essary here. )hen an astrologi$al $hart is prepared! &indu astrology "irst $al$ulates the astrono i$al position o" nine $elestial in"luen$es Asee Nava 3rahaC and then pla$es the on a sy boli$ diagra $alled a horos$ope. In addition to these nine in"luen$es! the sign that is rising above the eastern hori,on "or the ti e o" the event is also $al$ulated and sho#n on the horos$ope. *his is $alled the as$ending sign o" the ,odia$ or the lagna in Sanskrit. *his as$ending sign then be$o es the starting point or "irst house o" interpretation "or the $hart. *here are di""erent #ays o" e'pressing this LsnapshotM o" the sky. *he ost $o on North Indian ethod uses a set o" dia ond shaped bo'es to sho# the various signs o" the ,odia$ and it is read in a $ounter $lo$k#ise dire$tion. *he typi$al South Indian ethod uses a syste o" re$tangular bo'es that is read in a
Northern Chart Southern Chart

$lo$k#ise dire$tion. *here is also a 7engali style that is read in a $ounter$lo$k#ise dire$tion. See the illustrations. All these ethods do the sa e thing! na ely sy boli$ally sho# the various $elestial in"luen$es at a parti$ular o ent in ti e and pla$e! and in their respe$tive signs o" the ,odia$. So "ar as preparing a $hart is $on$erned! the endeavor is si ply astrono y! a des$ription or snapshot o" the sky. *he astrology $o es in #hen #e atte pt to derive eaning "ro $elestial bodies and their positions in the ,odia$. )hat does it ean to have /ars in Aries or the oon in :eo. )hat does it ean #hen Saturn is #ith /ars in Aries0 )hat does it ean #hen =upiter is "ive ,odia$ signs a"ter the oon0 )hat does it ean #hen the sun and Saturn are 1H0 degrees apart0 *he ans#ers to these 8uestions $onstitutes astrology. Astrology! #hi$h involves the analysis o" a intri$ate syste o" planetary and other relationships and their subse8uent interpretations! $annot be ade8uately des$ribed in this short dis$ussion. It is possible! ho#ever! to provide a basi$ understanding o" ho# an astrologer approa$hes his $ra"t! #hi$h $an be use"ul i" a person ever goes to to an astrologer to have a horos$ope prepared and read. In &indu astrology the nine $elestial in"luen$es that are used "or interpretation are% the sun! the oon! /ars! /er$ury! =upiter! >enus! Saturn! and the north and south lunar nodes ARahu and <etuC. *here are other in"luen$es that are so eti es e'a ined! but they are not i portant "or our purposes. In addition to these ? $elestial in"luen$es! an astrologer #ill also e'a ine the signs o" the ,odia$ #here these $elestial in"luen$es are lo$ated! the houses in #hi$h they are residing! and $ertain key relationships bet#een these $o ponents. In addition! an astrologer #ill also $al$ulate the planetary periods AdashasC that are used to deter ine #hen events are likely to o$$ur in a parti$ular $hart. (a$h o" the $elestial bodies! plus the signs o" the ,odia$ and the houses $arry sy boli$ eanings that are used to ake an astrologi$al interpretation. &ere is a brie" des$ription o" the sy boli$ eaning o" the $elestial bodies! the astrologi$al the signs and the houses o" interpretation! #hi$h #ill be use"ul in understanding ho# an astrologer akes a reading. *he Nine Celestial In"luen$es *he sun is the soul! the heart! the "ather! authority! heat! po#er and a bition. *he oon is the ind! other! #ater! $oolness! e otions! e ory and $o on sense. /ars is $ourage! bravery! sports! $o petition! aleness! passion! a$tion! #ar! $uts and burns. /er$ury is intelligen$e! learning! tea$hing! spee$h! e'pression! $o uni$ation and #riting. =upiter is "ortune! e'pansion! #ealth! $hildren! religion! philosophy and #isdo . >enus is arriage! love! ro an$e! lu'uries! prosperity! "e ininity! artisti$ e'pression! gra$e! and beauty. Saturn is slo#ness! struggle! dis$ipline! dryness! labor! as$eti$is ! a$$idents! and $hroni$ disease. Rahu is aterial desire! dullness! ignoran$e! la,iness! sleep and addi$tions and an$estral kar a. <etu is as$eti$is ! spirituality! psy$hi$ ability! ghosts! e$$entri$ity and o$$ultis . *he Signs o" the Jodia$ Aries is the "irst sign o" the ,odia$ and is ruled by /ars and so has any o" the 8ualities o" this planet. Aries is a$tion! i pulse! independen$e! "or$e! sel"+e'pression and $o petition. *aurus is the ne't sign and is ruled by >enus. *aurus is the earth! "eelings! stability! $onservation! relationships and partnerships. 3e ini is ruled by /er$ury. 3e ini is energy! nervousness! restlessness! intelle$t! language! artisti$ ability! and $o uni$ations. Can$er is ruled by the oon! #hi$h is ind and the other. Can$er is openness! "riendship! sy pathy! $are! nurturing! e otions! "a ily and the ho e. :eo is ruled by the sun and there"ore stands "or heat! order! har ony! and $entral $ontrol. :eo is a bition! po#er #ill! pride! sho# and dra a.

>irgo is ruled by /er$ury. >irgo stands "or intelle$t! $o and o" language! nervousness and sensitivity. >irgo is also detail and pre$ision. :ibra is ruled by >enus. :ibra is leadership! po#er! $o and o" ideas and idealis . :ibra is re"or ! revolution! prophets! and even "anati$is . S$orpio is ruled by /ars. S$orpio is se$retive! sensual! se'ual and e$$entri$. S$orpio is both physi$al and ental! and so stands "or artial "or$e as #ell as psy$hi$ "or$e. Sagittarius is ruled by =upiter and stands "or gra$e! bene"i$en$e! $o pletion and har ony. Sagittarius is e'pansion! orality! 6usti$e! philosophy and religion. Capri$orn is ruled by Saturn and there"ore signi"ies hard #ork! perseveran$e! tena$ity and a$$o plish ent. Capri$orn is also po#er! order and organi,ation. A8uarius is also ruled by Saturn and tends to e'hibit the dark side o" Saturn. A8uarius is deviation! o$$ultis ! e$$entri$ity! but also in$ludes sa$ri"i$e! hu anitarianis ! ingenuity and "aith. 5is$es is ruled by =upiter. 5is$es stands "or e otion! e'pansion! intuition! liberation and i agination. 5is$es is also dependan$e and $onservatis . *he &ouses *here are 12 houses o" interpretation. *he "irst house is al#ays deter ined by the pla$e o" the rising sign! the se$ond house "ollo#s a"ter that! and so on. (a$h o" the houses have the "ollo#ing sy boli$ i portan$e% *he "irst house is the house o" li"e purpose and physi$al e'isten$e. It indi$ates the sel"! the ego! $hara$ter! appearan$e! the head and general #ell being. *he se$ond house is oney! #ealth! sel" e'pression! kno#ledge! spee$h! "a ily and i agination. *he third house sho#s $ourage! bravery! e""orts! adventures! brothers and sisters! enthusias and otivations. *he "ourth house sho#s other! the heart! land! buildings! $o "orts! vehi$les! happiness and an$estral property. *he "i"th house is $hildren! intelligen$e! learning! destiny! govern ent! invest ent! ro an$e! and $harity. *he si'th house sho#s health! illness! ene ies! litigation! obsta$les! subordinates and e ployees. *he seventh house is the spouse! arried li"e! relationships! partners! and "oreign residen$e. *he eighth house is longevity! death! #ills and inheritan$e! lega$y! ta'es! o$$ult atters! se$rets and se'. *he Ninth house is "ather! "ortune! solutions! religion! philosophy! "aith! #orship! #isdo and long 6ourneys. *he ten house sho#s $areer! "a e! #orldly po#er! pro"essional a$tivities! honors! and li"e purpose. *he eleventh house sho#s gains! #ealth! opportunities! a6or goals and desires! *he t#el"th house is e'penditure! loss! insanity! i prison ent! "inal salvation! the state a"ter death! se$ret se'ual pleasures! and li"e in re ote pla$es. 5lanetary periods &indu astrologers have observed that li"e has $ertain L oodsM or Lphases!M #hi$h are governed by the nine $elestial in"luen$es. In Sanskrit these planetary periods are $alled periods AdashasC. (very li"e has a sun period! a oon period! a /ars period! a =upiter period! and so on. *hese periods last "or di""erent ti e lengths. A sun period al#ays lasts "or si' years! a oon period "or ten years! a /ars period "or seven years! a >enus period "or t#enty years! et$.! so that the total nu ber o" years "or all the planetary periods is 120 years. )hy the length o" ea$h planetary period varies and ho# these planetary periods are deter ined is a te$hni$al atter that goes beyond the s$ope o" this dis$ussion! su""i$e to

say that ea$h $hart #ill have these di""erent planetary periods. *he value in kno#ing the planetary periods is to understand #hen! "or e'a ple! the in"luen$e o" the sun #ill be strongest in the personOs li"e and there"ore to kno# #hen sun related in"luen$es are ost likely to o$$ur. *he sa e "or the oon and /ars! and all the other planets. *his helps in predi$tion. Iou ight $o pare the idea o" planetary periods to usi$. 1or a $ertain ti e a song ay be in the key o" C! then the song $hanges to the key o" D inor! and then to another key. During the LC periodM the usi$ #ill have a $ertain sound and ood! but #hen it $hanges to D inor the usi$ e'hibits a di""erent sound and ood. In this #ay a li"e #ill go through its di""erent planetary periods and during ea$h period #ill have a $ertain tone and ood! so to speak. 5lanetary periods are also divided into s aller sub+periods and then even into sub+sub+ periods. *his gives the astrologer even ore ability to ake predi$tions. *he atter o" planetary periods is $o ple'! but at least to kno# in a general #ay about these periods #ill help a person understand ho# an astrologer reads a $hart. Interpretation &o# astrologers derive eaning "ro these sy bols is logi$al and easy to understand. )hat #ould it ean! "or e'a ple! i" /ars! the planet o" $on"li$t and #ar! #as in the "ourth house o" ho e along #ith the oon! the planet o" other and ind0 *his #ould suggest troubles #ith other! troubles in the ho e and disturban$es o" the ind. Instead o" /ars #hat #ould it ean i" =upiter #as in the "ourth house along #ith the oon0 *his #ould suggest prosperity in the ho e! happiness #ith other! and pea$e in the ind. )hat #ould it ean i" Saturn and /ars! the planets o" struggle and $on"li$t! #ere together in the 10th house o" $areer0 *his #ould suggest $on"li$t! delay! and struggles! yet the drive to su$$ess in oneOs $areer. And #hat i" /ars #as in the seventh house o" arriage0 *his #ould suggest #ar and $on"li$t #ithin the arriage and perhaps even divor$e. And #hat i" the oon or =upiter! positive in"luen$es! #ere in the seventh house instead o" /ars. *his #ould be good "or arriage and suggests happiness and $hildren. *hese e'a ples are si ple and straight "or#ard! but li"e is ore $o pli$ated that this. )hat #ould it ean! there"ore! i" the oon and =upiter #ere in the seventh house o" arriage along #ith Saturn or /ars0 In this $ase #e have good in"luen$es i'ed #ith evil in"luen$es. )ould this ean so e good and so e bad e""e$ts0 7ut ho# u$h good and ho# u$h evil0 And #hen #ould the good o$$ur and #hen #ould the evil o$$ur0 )ould the arriage even survive0 )ould a se$ond arriage also have these i'ed e""e$ts0 No# the atter be$o es $o pli$ated and only the $are"ul and e'perien$ed analysis o" a trained astrologer $an sort these in"luen$es out and ake an in"or ed opinion about the arriage. Astrologers have any athe ati$al syste s to easure the strengths o" these in"luen$es and to deter ine the ti es in li"e #hen these in"luen$es! both positive and negative! #ill be in "or$e. (ven though ore detail on this topi$ goes beyond the s$ope o" this dis$ussion! the reader! at least! has an idea o" ho# an astrologer approa$hes his $ra"t. *here is a lot o" learning that goes into a sound astrologi$al interpretation. 3e s and Pujas En$e a $hart has been analy,ed and a reading given! it is $o on to "ind both negative and positive in"luen$es #ithin a $hart. (ven a LgoodM planet ay besto# negative results and a LbadM planet $an besto# positive results under the right $onditions! and so a $lient ay #ant a #ay to di inish these negative e""e$ts or even in$rease the positive in"luen$es. In &induis there are any #ays that this $an be done! but the t#o ost $o on #ays are through the #earing o" ge s or the per"or an$e o" puja. *he idea behind the #earing o" ge s is as "ollo#s. (very planetary in"luen$e has both a positive and negative side. *he oon! "or e'a ple! is generally a positive in"luen$e! but it also has a negative side! dark e otions and insanity. /ars is generally not a positive in"luen$e. It is #ar and $on"li$t! but it is also $ourage and strength;good 8ualities. So even /ars has a positive side. In general! planets that are strongly positioned in a $hart besto# their positive side and planets that are #eakly positioned besto# their negative side. (a$h planet is also asso$iated #ith a $ertain ge stone Aand even a etal and a

$olor! et$.C =upiter is yello# sapphire! the /oon is #hite pearl! /er$ury is green e erald! /ars is red $oral! and so "orth. 7y #earing the ge o" a parti$ular planet one in$reases the po#er o" that planet and thereby brings out the positive 8ualities o" that planet. I" the oon is #eak in a $hart! one $ould in$rease the po#er o" the oon by #earing a pearl. A yello# sapphire #ould in$rease the strength o" =upiter2 an e erald #ould in$rease the e""e$t o" er$ury2 a dia ond #ould do the sa e "or venus! et$. *he ge #ould also be put on at a ti e #hen the in"luen$e o" the respe$tive planet is highest. 1or e'a ple! a pearl! "or the oon! #ould "irst be put on during a /onday! the oonOs day. A dia ond #ould be put on "or >enus on 1riday. In this #ay! you $an o"ten get a good indi$ation o" a personOs astrologi$al $ondition by noti$ing the kinds o" rings they #ear. 5eople #ill o"ten #ear ultiple rings "or various astrologi$al reasons. *he idea behind an astrologi$al puja is as "ollo#s. I" it is deter ined that /ars is a ene y in a parti$ular $hart! in other #ords! /ars e'erts a negative in"luen$e! then a puja "or /ars $ould be per"or ed. During the puja! sy boli$ally /ars is invited and treated as a guest and sho#n all respe$t and honor by being bathed! "ed and given gi"ts! et$. In other #ords! one #ay to neutrali,e an ene y is to ake hi your "riend. *he idea behind a puja is to invite your ene y over "or a LvisitM and ake hi your "riend by honoring hi "ood and gi"ts and thereby de$reasing his negative in"luen$e over you. *he appropriate ge ! a red $oral in the $ase o" /ars! ay also be put on during the /ars puja. And o" $ourse! the puja #ould be per"or ed on a *uesday! /arOs day. *hese kinds o" astrologi$al pu6as are $alled Nava 3raha pujas and they are $o only per"or ed #ithin &induis . 7y "ar the ost $o only per"or ed astrologi$al pujas are "or Saturn! /ars and Rahu! the three ost L$ruelM o" $elestial in"luen$es. *he 9ses o" Astrology &indu astrology is a vast sub6e$t and in these short pages I have tried to e'plain in si ple ter s the basi$ #orkings o" astrology! ho# an astrologer akes an interpretation and so e o" the te$hni8ues that astrologers use to a""e$t positive $hange. In the hands o" an e'perien$ed astrologer! astrology $an be a po#er"ul tool "or good. It $an give insights into oneOs $hara$ter! into oneOs strengths and #eaknesses! and into the subtle "or$es around us! but like any tool it ust be used #ith dis$retion and $aution! and it has li itations. An i ature astrologer $an $ause havo$ in the inds o" parents by telling the o" a $hildOs "uture diseases! divor$e and even pre ature death. En the other hand! an astrologer $an see hidden talents and en$ourage parents to $ultivate these strengths #ithin their $hild. An astrologi$al $hart $an be used to understand the basi$ psy$hology o" a $ouple and thereby help a troubled relationship. It $an give a partner insight and strategies in dealing #ith a di""i$ult relationship. 7ut astrology $an also lead to dependen$y! and to a situation #here a person avoids taking responsibility "or oneOs li"e. So like ost things in li"e it has positive and negative aspe$ts. It is to the $redit o" &induis that it has anaged to keep #ithin its "old an an$ient dis$ipline su$h as astrology. As the #orld $ontinues to develop and ove ahead it is good that there are traditions like &induis that preserve and even keep thriving one o" the oldest o" all hu an pursuits. Non Harming! Ahimsa *here is a $hilling re"le$tion on the nature o" li"e in the Bhagavata Purana. L*hose #ho are devoid o" hands are prey "or those #ith hands2 those devoid o" legs are prey "or those #ith legs. *he #eak are the li"e o" the strong! "or the rule holds% one living being is "ood "or another.M Against this ba$k drop o" harsh reality! there is the prin$iple o" ahimsa! #hi$h &induis upholds as one o" its highest ideals. *he #ord ahimsa is derived "ro the Sanskrit root hims! eaning to strike. &imsa is in6ury or har . Ahimsa is the opposite o" this! non har ing or nonviolen$e.

Ahimsa ani"ests in various #ays. /ahat a 3andhi used ahimsa as a po#er"ul #eapon against the 7ritish to drive the out o" India and to a$hieve independen$e. (ven /artin :uther <ing 6unior! a"ter a trip to India! adopted nonviolen$e as the hall ark o" his $ivil rights ove ent in A eri$a. Ahimsa is the basis "or the vegetarianis #ithin &induis and any &indus even though they ay not be vegetarian #ill not enter a te ple or per"or puja #earing leather. *he prin$iple o" ahimsa $an dire$tly by derived "ro the $on$ept o" the odes o" atter Athree gunasC It arises "ro the ode o" goodness! Asattva gunaC. Ahimsa is also tied into the prin$iple to kar a. *reat the universe in a less har "ul #ay and the universe #ill treat you a$$ordingly. /any "ollo#ers o" ahimsa apply the prin$iple o" non har ing #ell beyond 6ust being vegetarian or not #earing leather! but also to not even thinking or speaking in a har "ul anner. *he =ain religion! #hi$h is a sister tradition to &induis ! in parti$ular! has ade ahimsa the very $ornerstone o" its "aith. /ahavira is the "ounder o" =ainis and one o" the greatest tea$hers o" ahimsa. It is interesting to note that in the Bhagavad !ita, Ar6una evokes the prin$iple o" ahimsa to avoid "ighting a terrible #ar that he kne# #ould destroy the #orld as he kne# it! and yet! <rishna! as 3od! #anted Ar6una to rise above ahmisa and e'tolled hi to adopt an even higher prin$iple! yoga! and "ight the #ar as a y+gi. In the end Ar6una a$$epted <rishnaOs position and "ought a devastating #ar #here! a$$ording to the Mahabharata! illions o" people #ere killed. /ahat a 3andhi! on the other hand! regularly studied the !ita and held it in highest estee . *he relationship bet#een ahimsa and the Bhagavad !ita is a "as$inating study in $ontradi$tion and has been a great proble "or &induis "ro the earliest o" ti es. +od in Hinduism As surprising as it ay see ! &induis has no one #ord L3odM as (nglish does. Instead! it has any #ords that ea$h des$ribe a $ertain understanding o" 3od. *his is so ething like in any (ski o AInuitC languages there is no one #ord "or sno#! instead there are any #ords! ea$h des$ribing sno# in its various varieties! #et! dry! i$ed! elting! slushy! and so any other "or s that people #ho do not live #ith sno# $annot even begin to i agine. In a si ilar #ay! Sanskrit is the language o" theology and so there are any any #ords "or 3od. *here is a "a ous verse "ro the Bhagavat Purana! A1.2.11C a popular devotional te't! that gives a good understanding o" ho# L3odM is generally understood in &indu ter s. *he te't begins by saying that 3od is beyond hu an understanding! No #ords or hu an $on$eptions $an even begin to tou$h 3od! none the less! hu ans have three basi$ and li ited #ays in #hi$h they try to $on$eive o" 3od. *hese three #ays are as brahman! paramatma and bhagavan. Brahman is 3od as ra# energy! as "or$e. It is an i personal understanding o" Divinity. Paramatma is 3od as ind#elling spirit! a kind o" generi$ presen$e that e'its #ithin all things. Bhagavan is 3od in personal ter s! as <rishna! Ra a! Shiva! :aksh i! Durga and the yriad o" other 3ods and 3oddess. In this #ay! as i personal "or$e! as ind#elling spirit and as trans$endent personality! hu an beings $on$eive o" the Divine. A$$ording to the Bhagavat Purana su$h understandings are universal $ategories o" divine -seeing- and #e suggest that they are e'pressed in one "or or another #ithin all religions. &ere are a "e# basi$ L3od ter sM that are $o $m; Bhagavan; "sha; Purusha; Brahman; only used #ithin &induis % 3od as Divine Sound 3od as Supre e 5ersonality! 3od as Supre e :ord 3od as Supre e /an 3od as i personal "or$e or energy

Sat; 'it; Ananda; Satya; Mahesha; -at; -attva; Eka;

Supre e 5er anen$e Supre e Cons$iousness Supre e 7liss Supre e *ruth the 3reat :ord *hat Absolute *ruth the Ene ore

Indeed Sanskrit has hundreds o" su$h #ords to des$ribe 3od. *hese are at least so e o" the $o on ones that the average person ay hear. #ivinity as one #esires

*here is one ore $on$ept o" Divinity that is #orthy o" note. *his is the $on$ept o" ishta devata, or one.s personal #ay o" per$eiving Divinity. "shta eans - desired- and devata eans -divinity!- and so ishta devata $an be roughly translated as! -Divinity as one desires.- I" you re$all the ter adhikara #hi$h eant that ea$h person is at a uni8ue pla$e in spiritual evolution and there"ore has -rights- to a $ertain level o" spiritual a#areness! in a si ilar #ay! 3od! being li itless! $an be approa$hed in an in"inite nu ber o" #ays a$$ording to the adhikara o" the individual. (a$h individual has the right! there"ore! to $on$eive o" and #orship 3od a$$ording to his or her uni8ue position and py$hology. &o# this plays+out in pra$ti$e is ost interesting. So e people! "or e'a ple! #ill #ant to #orship 3od in a very personal and dire$t #ay and so they #ill "o$us on the #orship o" a spe$i"i$ personal "or o" 3od2 perhaps as Ra a or <rishna. (ven #ithin this personal approa$h o" #orsphip so e people #ill #ant to #orship only <rishna in one o" &is $hildhood "or s! as baby <rishna A3opalaC or as the young 7utter *hie" A/akhan ChoraC. *here is a huge nu ber o" devotional te'ts devoted to <rishna as the 7utter *hie". Ethers ay pre"er to see their personal 3od as Shiva! 3anesha or in "e ale "or as Devi. Ethers! ho#ever! ay $onsider the #orship o" a personal 3od to be li iting and pre"er to approa$h Divinity in ore abstra$t ter s! as Brahman or paramatma, "or e'a ple. Conse8uently! there is roo "or huge di""eren$es bet#een individuals a$$ording to the prin$iple o" ishta devata, and "ro a &indu perspe$tive o" Divinity there is no $ontradi$tion. What is a $uru? *he idea o" a guru is a isunderstood $on$ept #ithin &induis . :iterally! a guru is a tea$her. *he #ord guru eans LheavyM or Ldeep!M thus a guru is a person LheavyM or LdeepM in kno#ledge. In this sense a s$hool+tea$her is a guru! a $oa$h or athleti$ instru$tor is a guru! a "ine+arts or even a dan$e tea$her is a guru. EneOs parents are also gurus. In the religious "ield! #here the #ord is ost $o only used! a guru is a &indu religious tea$her. So a priest or any person learned in &indu lore ay be a guru. *he ain purpose o" the guru is to tea$h. In the popular ind there are any stereotyped i ages o" #hat a guru looks like or ho# he a$ts. 9sually long hair! beards! "lo#ing robes and lots o" bo#ing "ollo#ers $o e to ind! but i" #e keep the idea o" a tea$her in ind #e #ill not be $on"used. So eti es #e hear o" di""erent kinds o" religious gurus. *here is an initiating guru A diksha guruC! an instru$ting guru Ashiksha guruC! and even the Lguru #ithinM A%haitya guruC. An initiating guru is a person #ho "or ally a$$epts a student into a religious order or sampradaya. *his kind o" guru gives a antra and other arti$les o" initiation in a $ere ony $alled diksha. *he instru$ting guru is the tea$her #ho a$tually trains the student. So eti es the instru$ting guru and the initiating guru are the sa e person. *he guru #ithin is said to be the L#eeM voi$e o" 3od #ithin the heart that tells a person ho# to a$t! and so on. Cons$ien$e ight be the best #ord to des$ribe this type o" guru. In "a$t! it is $onsidered that 3od is the original guru and all other "or s o" guru represent this one original guru. *he

e'pression Leternal guruM Asat guruC is o"ten used to indi$ate 3od as the original guru. )ithin &induis a guru is given great respe$t! even to the point o" o""ering #orship A guru pujaC. Ene "ull+ oon ea$h year Aduring =ulyKAugustC is even $alled the !uru Purnima and is dedi$ated to the #orship o" guru. *o have a guru #ho a$ts as the aster is an essential part o" spiritual gro#th and so to "eel respe$t "or and to #ant to honor oneOs guru is natural and healthy. &o#ever! there is a tenden$y #ithin &induis "or the develop ent o" guru L$ultsM #here the #orship o" guru supersedes the #orship o" 3od. *his generally takes pla$e #hen the original idea o" guru as tea$her be$o es di inished and is repla$ed by the idea o" guru as -blesser.- *o be blessed by a guru is $onsidered the greatest thing! but people "orget that the real blessing o" a guru $o es in the "or o" study! dis$ipline! and hard #ork that leads to kno#ledge and #isdo and not 6ust #ith the tou$h o" a hand. *he idea o" guru as blesser is a debase ent o" the true role o" a guru. Hindu *rchitecture! Vaastu Shastra )e o"ten hear devout &indus say! -&induis is ore than 6ust a religion2 It is a #ay o" li"e.- )hile e bers o" other religions also like to say the sa e thing;;"e# devoted people #ant to think that their religion is not a #ay o" li"e;;there is a$tually so e 6usti"i$ation "or the &indu state ent. )e $an say this be$ause &indu $ulture has never "ully separated its so+$alled Lse$ular sideM "ro its religious side! so ething that has taken pla$e in any other religions as a result o" the se$ulari,ing in"luen$e o" odernity. )e have noted this "a$t in re"eren$e to astrology. &induis still in$ludes! not only religion! but also astrono y! astrology! gra ar! athe ati$s! la#! edi$ine! politi$s! diplo a$y! #ar! love! ar$hite$ture and any other bran$hes o" kno#ledge. In this #ay! &induis is holisti$. It is not 6ust about theology. Vaastu Shastra It is popular in any )estern $ountries to hear about the an$ient Chinese syste o" 1eng Shui! #hi$h atte pts to align the energies o" the physi$al #orld #ith the li"e o" an. *he bran$h o" &indu learning that in$ludes these ideas is $alled >aastu Shastra! &indu Ar$hite$ture. In Sanskrit the #ord L vaastuM eans a building or stru$ture and so the e'pression L vaastu shastra/ is the s$ien$e o" stru$ture. :ike >edi$ astrology! vaastu is a vast and highly developed bran$h o" learning and in this install ent I $an des$ribe only the ost basi$ prin$iples o" this sub6e$t. *here are! o" $ourse! #hole books devoted to this #onder"ul sub6e$t and an interested reader is en$ouraged to study these books! espe$ially i" one is planning to build or buy a ho e! $o er$ial building or land "or $onstru$tion. &indu Ar$hite$ture addresses t#o kinds o" buildings% religious stru$tures;;te ples and shrines;;and non+religious stru$tures! $ivi$ buildings! business $o ple'es and residential ho es. In &indu $ulture! not only is the ho e and "a ily all i portant! but so is the a$tual building #here the "a ily lives. Conse8uently! ho# a physi$al building is designed and $onstru$ted is a atter o" deep $on$ern. &indu traditions tell us that there are "or$es! so e subtle and others not so subtle! so e positive and so e negative! around us at all ti es! and like the Chinese syste o" 1eng Shui! it is in anOs interest to arrange his li"e to take advantage o" these positive "or$es and avoid the e""e$ts o" the negative "or$es. It has been observed that through the proper orientation o" a building and other te$hni8ues! the positive "or$es $an be "o$used in a #ay that #ill lead to an in$rease in #ealth! happiness! and har ony "or the residents o" su$h a building. Conversely! the #rong orientation o" a stru$ture and other ar$hite$tural "ailures $an $ause unhappiness! disease and troubles "or the inhabitants. *he sa e $an be said "or other buildings in$luding te ples! business and $ivi$ stru$tures.

In our dis$ussion on astrology! #e pointed out so e o" the essential prin$iples o" &indu theology that a""e$t not only astrology! but any other sub6e$ts o" learning! in$luding &indu ar$hite$ture. *he "irst is the idea that the #orld is a ani"estation o" the body o" 3od or! ore pre$isely! the #orld is the body o" 3od. A sa$red stru$ture su$h as a te ple is designed to be not 6ust the ho e o" 3od! but the a$tual %ody o" 3od. *he building is sa$red be$ause it is the Deity dire$tly. *he se$ond prin$iple $on$erns the relationship bet#een the a$ro$os and the i$ro$os . A tiny stru$ture like a te ple or a ho e! $o pared to the large universe! is $onstru$ted as a iniature version! a i$ro$os ! o" the greater universe! the a$ro$os . And "inally! the third *he $o i$ body overlays a building site prin$iple tea$hes that the part al#ays $ontains #ithin itsel" the #hole. Design a building by aligning the universe on the inside #ith the universe on the outside! kno#ing that the #hole is #ithin! and you $ontrol the "or$es o" the universe #ithin that building. &indu ar$hite$ture al#ays begins by laying the $os i$ body o" 3od ApurushaC over every building site Amanda#aC. *his is $all the /andala 5urusha. *he a$$o panying diagra illustrates this and sho#s ho# this $os i$ body is positioned in relation to the site. Noti$e that the head o" L3odM lays in the northeast $orner. *he basis behind this orientation is the prin$iple o" a'i i,ation o" light that is des$ribed by the etaphor% the sun e8uals light! #hi$h e8uals kno#ledge! #hi$h e8uals $ons$iousness and ulti ately spiritual enlighten ent. *he east is the sour$e o" light and o" all the points along this eastern a'is the north+east point is the ost i portant be$ause it is the point o" a'i i,ation o" light. En =une 21st o" every year the sun rises in the north+east and this is the day #hen daylight is longest and darkness is *he Divinities that govern dire$tion shortest. *here is a'i i,ation o" light at this point and so the north+east $orner is $alled 3odOs $orner A isha-k+naC. *he $os i$ head! #hi$h is a sy bol "or enlighten ent! is pla$ed in the northeast. It is perhaps a little $rude to ention! but noti$e #here the $os i$ anus is lo$ated. An$ient &indu $ulture in$ludes everythingF *his is the position reserved "or the negative "or$es o" the universe! personi"ied as de ons. *he south+#est $orner! #hi$h is the e'a$t opposite o" the north+east $orner is not $onsidered an auspi$ious pla$e and so #hen arranging a ho e one should avoid pla$ing the editation! kit$hen! or "inan$ial areas in this pla$e. In addition to the sun! there are! o" $ourse! any other po#er"ul "or$es that a""e$t the li"e o" an! and so these "or$es have also been $onsidered in &indu ar$hite$ture and given their respe$tive pla$es. Ene o" the ost $o on "eatures o" &induis is its tenden$y to personi"y all things and so these "or$es are personi"ied as 3ods and given their proper LseatsM in the various dire$tions o" &indu ar$hite$ture a$$ording to ho# they are positioned in the a$ro$os ! the greater universe. See the a$$o panying diagra that illustrates the sitting pla$es o" these po#er"ul "or$es. Agni! the god o" "ire! sits in the south+east $orner and so this is the ideal dire$tion "or a kit$hen.

<uvera! the god o" #ealth sits in the north! so this is the best pla$e "or keeping "inan$ial atters. In this #ay! kno#ing the pla$es o" these "or$es! the ne't illustration sho#s the basi$ arrange ent o" ho# any building should be designed to $reate an align ent #ith the "or$es o" the universe. *his is the basis o" &indu ar$hite$ture. 7eyond this there are! o" $ourse! a large nu ber o" details. 7elo# I provide 6ust a "e# details "ound in >aastu Shastra along #ith y e'planations Ain itali$sC to help the reader get an idea o" ho# the syste o" vaastu #orks. ('a$tly ho# a building is designed #ill vary greatly a$$ording to the site and the needs o" the "a ily in the $ase o" a house "or e'a ple. *here is a lot o" "le'ibility built into this syste o" ar$hite$ture. PNo garbage should be du ped in the north+east $orner o" the site or the building. -he reas+n 0+r this is +bvi+us. the n+rtheast %+rner is !+d1s %+rner, P:a#ns and gardens #ith s all plants should be gro#n in the northern and eastern side. :arge trees should only be planted in the south and #estern sides! never in the east and north+eastern sides. -he east is the s+ur%e +0 spiritua# p+2er and s+ this energy sh+u#d never be b#+%ked +r +bstru%ted, B#+%king the s+uthern dire%ti+n b#+%ks death, "n additi+n, p#anting tree in the s+uth and 2est pr+vides %++#ing shade against the h+ttest p+siti+ns +0 the sun, P7eds should be pla$ed so that #hen one sleeps the head is dire$ted to#ards the south! east! or #est! but never to#ards the north. A pers+n1s b+dy is a tiny magnet 2ith a n+rth and s+uth p+#e, $ne1s head is the n+rth p+#e, -he universe is a#s+ a magnet 3a very big magnet45 2ith a n+rth and s+uth p+#e, P+#aris, the n+rth star, is the n+rth p+#e +0 the universe, P#a%e t2+ magneti% p+#es t+gether and there is a repu#si+n, S+ t+ s#eep 2ith +ne1s head in the dire%ti+ns +0 the universe1s head is the same as p#a%ing t2+ n+rth p+#es t+gether, -here is repu#si+n, -here0+re s#eep 2i## be better 2hen the head is p#a%ed t+2ards the s+uth +r an+ther dire%ti+n +ther than n+rth. P/ain doors should open to the east! north or #est! but never to the south. -he east is the s+ur%e +0 divine #ight and there0+re this is the pre0erred p#a%ement 0+r the main d++r +0 a h+use, -he s+uth is the dire%ti+n +0 the !+d +0 death and s+ a main d++r2ay sh+u#d n+t +pen t+ death, P*he site should be higher in the #est than in the east. By s#+ping s#ight#y t+ the east the site is +pen t+ the east, the s+ur%e +0 divine #ight, "n additi+n, a s#+pe pr+vides 0+r 2ater drainage, P*he stair$ase should be lo$ated in the south! #est or south+#est $orner. -he stair +r e#evat+r area is n+t %+nsidered use0u# #iving spa%e s+ these things are re#egated t+ #ess imp+rtant areas +0 the bui#ding, PA <it$hen should be lo$ated in the south+east $orner! but ay also be in the north+#est $orner. In either $ase the $ooking area should allo# "a$ing east #hile $ooking. -he s+uth-east the the p#a%e given t+ the 0ire divinity, Agni, A kit%hen inv+#ves 0ire, s+ the p#a%ement is +bvi+us, -he %++king 0ire is a miniature sun and there0+re #ight, s+ 0a%ing the %++king 0ire and 0a%ing east 2hi#e %++king is 0a%ing #ight, PA <it$hen should never be in the south+#est be$ause it #ill endanger the health o" residents. )+ti%e that the s+uth-2est is the the p#a%e +0 the %+smi% anus, s+ p#a%ing the kit%hen in this #+%ati+n is n+t 0av+rab#e 0+r hea#th, "nstead the s+uth-2est is the pr+per p#a%e 0+r t+i#ets, garbage and st+rage +0 things #ike t++#s, P*he site should be s8uare or re$tangular. Sites #ith triangles! round shapes! #ith "ive $orners or ore! or having odd shapes should be avoided. Symmetry is the basis +0 &indu aestheti%s, $dd shapes 6%+n0use/ +r +ther2ise +bstru%t the 0#+2 +0 energy

A sa ple >aastu layout "or a ho e

and %reate an imba#an%e +0 energy, A shape su%h as a triang#e d+es a2ay 2ith +ne 2h+#e 0#ank +0 energy, P*he treasury should never be lo$ated in the #est or south+#est. -he deity +0 2ea#th resides in the n+rth and s+ the 0inan%ia# part +0 a h+use sh+u#d be in this p+siti+n, As 2e have n+ted, the s+uth-2est is the p#a%e +0 negative energy, s+ +ne sh+u#d av+id subje%ting 2ea#th t+ negative energy, P*he editation area ideally should be in the north+east! but should never be in the south+#est. -he n+rth-east is !+d1s %+rner and the s+uth-2est is 0+r #ess p+sitive things, -he p#a%ement 0+r meditati+n is +bvi+us, 1inallly! here is a sa ple ho e design that $on"or s to the prin$iple o" >aastu Shastra. I provide this 6ust to give a si ple idea on ho# a building $an be designed. *here $an be any any su$h designs. )hat I have des$ribed in this short dis$ussion on >aastu Shastra is only a basi$ outline o" #hat is a detailed and $o pli$ated sub6e$t. In spite o" this! I have provided the essen$e o" the sub6e$t atter as "ar as residential ho es are $on$erned. *here $an be endless designs and there are any #ays to ad6ust the designs and even design ethods and pujas that $an be per"or ed to settle or neutrali,e proble s and de"e$ts in the site and even in e'isting ho es. "hat is Vedanta& >edanta is a "or o" &indu theology based on the $o bined interpretations o" three sa$red sour$es% 1. 9panishads 2. 7hagavad+gita @. and >edanta+sutra In spite o" #hat $o on opinion says! there is no su$h a thing as thee >edanta theology. Instead there are #idely divergent interpretations o" >edanta! all o" #hi$h ay be $alled >edanta theologies. *here are! ho#ever! three distin$t $lassi$al interpretations o" >edanta based on the #ritings o"% 1. Shankara A$harya BHH+H20 C( 2. Ra anu6a A$harya 101B+11@B AD @. and /adhva A$harya 12@H+1@1B AD E" these three! Shankara is the ost #ell kno#n and so his parti$ular interpretation o" >edanta is $o only understood to be the only >edanta. *his is not true and the other t#o theologians! although not as #ell kno#n! are no less i portant in the history o" &indu theology and there"ore should be appre$iated. I #ould also add that these three great tea$hers should be pla$ed on par #ith Aristotle! So$rates and 5lato. (a$h o" these $lassi$al interpretations o" >edanta theology has been na ed a$$ording to their type o" interpretation. Respe$tively they are% 1. Advaita >edanta AShankaraC 2. >ishishtha Advaita >edanta ARa anu6aC @. Dvaita >edanta A/adhvaC Iou #ill noti$e that the na es o" these theologies all $enter around the #ord .dvaita. #hi$h eans .duality.. *here"ore! starting "ro the ost re$ent theologian! /adhva A$harya! his interpretation o" >edanta is $alled Dvaita. &e is o"ten depi$ted #ith t#o "inger held up suggesting duality. A$$ording to this interpretation he asserts that the nature o" reality is dual! eaning that this universe is $o prised o" t#o distin$t prin$iples! na ely! 3od and everything else. 7y $ontrast! Shankara A$harya! the ost an$ient theologian o" the three! has an interpretation $alled Advaita! non+duality! #hi$h asserts that

nature o" reality is not dual! but oneness. ShankaraOs depi$tion o"ten sho#s hi holding only one "inger up. A$$ording to Shankara there is only one ulti ate QthingO in e'isten$e! na ely 3od. ShankaraOs interpretation $reates an obvious proble ;that i" everything is ulti ately 3od! then #hy do #e not kno# this0 I $ertainly do not "eel like I a 3od! nor does the table in "ront o" e see to be 3od and y dog is $ertainly not 3odF ShankaraOs ans#er to this 8uestion is si ple. (verything is 3od! but the reason you do not per$eive this "a$t is be$ause your QseeingO ability is obs$ured by illusion A ayaC due to ignoran$e. Re ove this illusion through kno#ledge and you #ill per$eive that all things are 3od! hen$e Advaita. Shankara and /adhva have dia etri$ally opposed interpretations o" >edanta. Ra anu6aOs interpretation lies bet#een these t#o interpretations. A$$ording to Ra anu6a the nature o" reality is ulti ately non+duality AadvaitaC! but #ith a 8uali"i$ation AvishishthaC. *hus his interpretation o" >edanta is $alled >ishishtha Advaita A8uali"ied non+dualityC. *he nature o" the 8uali"i$ation is signi"i$ant. Ra anu6a asserts that three distin$t QthingsO e'ist in this #orld! na ely! 3od! soul and atter and yet one does not e'ist #ithout the other. As a unity they are one AadvaitaC and yet be$ause they are distin$t in their essen$e! this unity is 8uali"ied AvishishthaC. In a $ertain #ay #e ight say that Ra anu6aOs interpretation o" >edanta is so ething like saying that reality is both dual and non+dual at the sa e ti e. Indeed! Ra anu6aOs theology has $reated any derivative interpretations by later theologians #ho have tried to $apture his idea in their o#n #ords. 1or e'a ple there is dvaita+advaita Adual and non+dualC! shudha+advaita Apuri"ied non+dualityC and even a$hintya+bheda+abheda Ain$on$eivable di""eren$e and non+di""eren$eF *he "ollo#ers o" ShankaraOs s$hool $o only assert that these are not di""erent interpretations o" the 9panishads! the 3ita and >edanta Sutras! but si ply di""erent levels o" the sa e >edanta theology! the highest being the advaita interpretation. Ra anu6a and /adhva! o" $ourse! #ould re6e$t this understanding and say that ShankaraOs interpretation is outright #rong. *he topi$ o" >edanta is a vast sub6e$t atter that I have barely tou$hed upon! but i" the reader #ishes to pursue the atter this short e'planation #ill serve as a basis "or "urther study.

Shankara A$harya

Ra anu6a A$harya

Shankara A$harya

Time In Hinduism! The Yuga &induis per$eives ti e to "lo# in great $y$les $alled yugas. *here are "our yugas and depending upon the yuga the duration varies. *he "our yugas along #ith their duration in earthly years are% Satya Iuga 1!B2H!000 *reta Iuga 1!2?D!000 Dvapara Iuga HDG!000

*he yuga $y$le

<ali Iuga *otal

G@2!000 RRRRRRRRRR G!@20!000 Ene yuga $y$le.

I say earthly years be$ause &indu s$ripture gives the years as divine years;ti e a$$ording to the $al$ulation o" the 3ods. Noti$e that the basi$ nu ber is G@2!000! the age o" <ali yuga! and so dvapara is t#i$e that nu ber! treta is @ ti es that nu ber and satya is "our ti es that nu ber. Ene rotation o" these "our yugas is $alled a yuga $y$le #hi$h is a total o" G!@20!000 years. A thousand yuga $y$les is $alled a ka#pa and there"ore a kalpa is G!@20!000!000 years. *i e oves on in these great $y$les! yuga a"ter yuga! ka#pa a"ter ka#pa! eternally. *o give an e'a ple ho# su$h huge nu bers are used! $onsider the li"eti e o" 7rah a! the "our headed $reator 3od. 7rah a.s li"e span is $al$ulated a$$ording to yuga ti e. Ene ka#pa is said to be the 12 hours o" 7rah aOs day! so his 2G hour day is t#o ka#pas in length. *hat eans 2G hours o" 7rah aOs ti e is H!DG0!000!000 earthly yearsF &is year is @D4 days long and he lives "or a 100 years. I leave it to y readers to do the ath. /y $al$ulator does not have enough pla$es to $al$ulate the vast li"eti e o" 7rah a. I a a a,ed by si,e o" the nu bers that the early &indu thinkers #ere dealing #ith. No# $onsider the story o" one hairy sage. *his is a story taken "ro one o" the 5uranas. A hairy sage 7rah a on$e sho#ed up in the $ourt o" <ing Indra and #hen asked #here he lived the sage replied that sin$e li"e #as so short he had de$ided not to arry and so did not to have a ho e. Indra then asked hi #hy he had su$h a strange bald spot on his $hest #here hair #as obviously "alling out. *he sage replied that ea$h ti e a 7rah a died he lost one hair "ro his $hest and this #hy he has be$o ing bald. *he sage "urther asserted that on$e he had lost all o" this hair "ro the death o" so any 7rah aOs he too #ould *he "lo# o" *i e die. And you $an be sure he #as a very hairy sageF Add to this the idea that #ithin &induis there is not 6ust one universe! but endless nu bers o" universes all #ith their o#n 7rah as that $o e and go like oths rushing into a "ire and you get a sense o" ti e #ithin &induis . *hese ane$dotes give us an understanding o" the assive ti e "ra es in #hi$h the &indu ind has $on$eived o" ti e. Co pare this #ith the 7ibli$al story o" 3enesis #here 3od $reated the #orld in seven days and you see the di""erent $on$eptions o" ti e bet#een the t#o $ultures. It is said that #e are no# living #ithin the <ali yuga! #hi$h started about 4000 years ago. (a$h o" these yugas is said to have a $ertain 8uality o" li"e. <ali yuga is the #orst o" ti es be$ause it is the ti e o" 8uarrel and de$eit. *he level o" orality and spirituality is greatly de$reased and the a'i u span o" li"e one $an e'pe$t is only 100 years. In the previous yuga! Dvapara Iuga! li"e is said to have been u$h better. *he li"eti e o" a hu an being during the Dvapara Iuga $ould be as u$h as 1000 years. :i"e #as ore vibrant and spirituality #as greatly in$reased. It is des$ribed ho# a hu an being stood as u$h as 12 "eet tall and ho# the trees and ani als are u$h larger as #ell. *he *reta yuga #as an even better ti e #ith the a'i u li"e span as u$h 10!000 years. Spirituality is even higher! and "inally! in the best o" ti es! the Satya uga the li"e o" a hu an being $ould be up to 100!000 yearsF *he Mahabharata and the 5uranas are "ull o" stories "ro >ishva itra and /enaka

the various yugas des$ribing s$enes o" people living "or huge periods o" ti e. *he great sage >ish#a itra! "or e'a ple! ediated in #ater "or D0!000 years be"ore his editation #as broken by the beauti"ul /enaka. *heir union brought about the "a ous Shakuntala! the heroin o" any "a ous stories and plays in Sanskrit. Si ilarly! in any o" the Puranas! ten avataras o" >ishnu are said to repeatedly appear throughout the yuga $y$les. Ra a al#ays appears during the *reta uga! <rishna appears at the end o" Dvapara! and <alki! the "inal avatara $o es at the end o" <ali uga to destroy all things and prepare the #ay "or the ne't Satya uga. *here are! there"ore! any appearan$es o" Ra a! <rishna! and the other avataras. *his is all takes pla$e #ithin the great $y$les o" yuga ti e. The Hindu Calendar! Panchanga *he na e "or the &indu $alendar is a pan%hanga. Along #ith other in"or ation! a pan%hanga espe$ially re$ords the ove ents o" the sun and the oon. *raditionally no religious "estival! "a ily event! or even a $ivi$ a""air is per"or ed #ithout "irst $onsulting a pan%hanga to kno# the "avorable ove ents o" these $elestial bodies. In Sanskrit the #ord -pan%hanga- is ade o" t#o parts% pan%ha and anga. Pan%ha eans "ive and anga eans a part. *he pan%hanga is! there"ore! so ething ade o" "ive parts. As a $alendar! these "ive parts are the lunar day AtithiC! day o" the #eek AvaraC! lunar ansion AnaksatraC! luni+solar day Ay+gaC and hal" lunar day AkaranaC. A "ull e'planation o" the &indu $alendar is detailed and te$hni$al and not ne$essary "or the general reader! but a su ary understanding o" at least the "irst three o" these parts is #orth#hile. 1or a ore detailed e'planation! see the &indu Al ana$. /easuring the Sky In order to understand the &indu $alendar it #ill be help"ul to "irst kno# ho# astrono ers easure the sky. =ust as a road ap uses iles or kilo eters to sho# distan$e bet#een $ities! so a $elestial sky ap uses degrees to sho# distan$e bet#een $elestial ob6e$ts. <eeping in ind that there are @D0 degrees in a $ir$le! it is easy to easure appro'i ate degrees in the sky. =ust raise your hand to the sky! and at ar .s length! use your hand to easure the degrees in the sky. See the a$$o panying illustration that sho#s ho# the hand $an be used to easure degrees in the sky. At ar .s length! "or e'a ple! the #idth o" the end o" the little "inger is about one degree a$ross. Che$k to see that the "ull oon is hal" a little "inger in #idth and there"ore $an be esti ated to be about a hal" a degree #ide. *his syste is reasonably a$$urate "or en! #o en and $hildren! sin$e people #ith s aller hands tend to have shorter ar s. Astrono ers have used this hand te$hni8ue "or thousands o" years to ake appro'i ate easure ents o" the sky. *o see ho# this syste $an be used to easure a $o on $onstellation see the illustration o" the big dipper A sapta+rishiC and the North Star AdhruvaC to easure the degrees o" separation bet#een ea$h star. :unar Day A-ithiC *he "irst ele ent o" the &indu pan%hanga is the lunar day kno#n as tithi. *his is perhaps the single ost i portant ele ent o" the pan%hanga be$ause it is the building blo$k "or the lunar onth. =ust as the sun rises everyday in the east and sets in the #est and #e $all the ti e bet#een one sunrise and

the ne't a -day!- so the oon also rises in the east and sets everyday in the #est and the ti e bet#een one oonrise and the ne't is $alled a -lunar day.- *he Sanskrit #ord "or this lunar day is tithi. *here are @0 su$h lunar days in a lunar onth and they are se8uentially nu bered starting "ro the ne# oon as #ell as the "ull oon. See the diagra that sho#s the lunar onth along #ith the phases o" the oon. *hus! in the oonOs #a'ing phase! the "irst lunar day is $alled ne# oon A amavasyaC! the ne't lunar day is $alled the "irst tithi! ne't lunar day is $alled the se$ond tithi! the ne't is $alled the third tithi! and so "orth until the "ourteenth lunar day. *he day a"ter the 1Gth is $alled "ull oon Apurni aC. 1ro this point the nu bering se8uen$e starts over again. *he day a"ter the "ull oon is the "irst tithi! the ne't day is the se$ond tithi! and so on. *he i portant di""eren$e being that the se$ond set o" tithis belong to the #aning phase o" the oon #hile the "irst set belongs to the #a'ing phase. A"ter#ards the $y$le repeats itsel". In this #ay thirty tithis ake up a lunar onth! #hi$h is kno#n as a masa. So e parts o" India begin the onth "ro the "ull oon #hereas other parts begin the onth "ro the ne# oon. *oday! the lunar $alendar is still in use throughout the &indu #orld "or religious purposes. 1ro an astrologi$al perspe$tive the various tithis are $onsidered either auspi$ious or inauspi$ious "or di""erent events. In general tithis on the #a'ing or bright side o" the lunar onth A shuk#a-pakshaC are $onsidered $ondu$ive to gro#th! in$rease and prosperity and #ould be sele$ted "or su$h o$$asions as #eddings! oving into ne# ho es or starting businesses. /ost religious "estivals are held at these ti es and na es o" the "estivals are even na ed a"ter these tithis. *he oon.s #aning or dark side Akrishna-pakshaC is $onsidered "avorable "or an$estor #orship! and in general &indu "estivals are not held during this dark side o" the lunar onth! but there are i portant e'$eptions. See &indu "estivals% Utsavas *he Day o" the )eek AVaraC *he se$ond ele ent o" the &indu pan$hanga is the day! vara. In Sanskrit the days o" the #eek are $learly na ed a"ter seven o" the nine a6or astrologi$al in"luen$es used in &indu astrology Asee Nava 3rahaC% Sunday! /onday! *uesday! )ednesday! *hursday! 1riday! Saturday! the sun! the oon! /ars! /er$ury! =upiter! >enus Saturn! Aravi-varaC As+ma-varaC Amanga#a-varaC Abudha-varaC Aguru-varaC Ashukra-varaC Ashani-varaC

Iou $an still see these astrologi$al in"luen$es in the (nglish na es! Sunday! /onday and Saturday "or the sun! the oon and Saturn respe$tively. I" you e'a ine the 1ren$h and Spanish #ords "or the days o" the #eek you #ill see an even greater $onne$tion. Astrologi$ally these days are na ed a"ter these $elestial bodies be$ause the in"luen$e o" that $elestial body is said to be pro inent on that day. 1or e'a ple! *uesday! being ruled by /ars! the planet o" #ar! #ould be a good date to state a battle! but not a good day to get arried or ove into a ne# ho eF /onday A oon+dayC #ould a better day "or a arriage. :unar /ansion A)akshatraC *he third ele ent o" the &indu $alendar is lunar ansion or nakshatra. *he best #ay to understand nakshatra is to observe the oon so e evening. Noti$e the oon.s position in relation to the ba$kground o" stars. *he ne't evening! at the sa e ti e and in the sa e lo$ation! again observe the oon.s position in relation to the ba$kground o" stars. Iou #ill see that it has oved $onsiderably to#ards the east. 9se the raised hand te$hni8ue to esti ate ho#

any degrees the oon has oved. *he oon #ill appear to have oved about 14 degrees. In "a$t! the oon has oved 1@ degrees and 20 inutes. *he region o" the sky that has been displa$ed by the oon.s east#ard ove ent in one day is $alled a lunar ansion. In Sanskrit this is kno#n as a nakshatra. *here are 2B su$h lunar ansions in the @D0 degrees the oon travels in one lunar onth A 1@.@ ' 2B S T@D0C. In the &indu $alendar ea$h o" these lunar ansions is na ed a"ter a star or group o" stars in ea$h region o" the sky. It be$o es a little $on"using! but this is #hy a nakshatra is also $alled a Lstar.M See the sa ple illustration o" the region o" the sky kno#n as Can$er and :eo to vie# a seg ent o" the sky that in$ludes "ive nakshatras% uttara pha#guni, purva pha#guni, magha, ash#esha, and pushyami. *he nakshatra is i portant in &indu $ulture. At birth a person.s horos$ope is traditionally ade! and one o" the ost i portant ite s to be kno#n is the nakshatra. /any ele ents o" a person.s $hara$ter are thought to be deter ined by the nakshatra. A*he oon stands "or the ind in &indu astrology.C In any regions o" India a person.s na e is based on the nakshatra. *he "irst syllable o" the na e ay be derived "ro the nakshatra. *hus a person.s e'isten$e is tied into the ove ent o" the heavens. At the ti e o" a puja or religious $ere ony a priest ay ask "or the nakshatra! or LstarM o" the person per"or ing the religious servi$e so that it $an be re$ited in the opening state ent o" the puja $alled a sanka#pa. At the ti e o" arriage! $onsiderations o" the naksatras "or the both the bride and groo ay be $o pared to $he$k "or psy$hologi$al $o patibility. *he 2B nakshatras are grouped into nakshatra -types.- Certain nakshatras! "or e'a ple! are $onsidered -"i'ed- and there"ore are good "or a$tivities than re8uire stability. /oving into a ne# ho e #ould best done on the day o" a "i'ed nakshatra. So e nakshatras are $onsidered ovable and there"ore #ould be good "or starting a voyage or buying a ne# $ar. Ether nakshatras are $onsidered $ruel and dread"ul and #ould be good "or starting a #ar or litigation against an ene y. In this #ay! people #ill o"ten seriously $onsult a pan$hanga in order to "ind the best ti ing "or the type o" a$tivity they are $onsidering. :uni+solar Day and &al" :unar Day *he "inal t#o ele ents o" the &indu $alendar are highly te$hni$al and not generally used by lay &indus and so I #ill only give the passing ention. *hey are i portant to astrono ers and astrologers. *hey are $alled :uni+solar Day Ay+gaC and &al" :unar Day A*aranaC and they both have to do #ith the relationship bet#een the sun and the oon. In addition to these "ive parts o" the traditional &indu $alendar one other $o ponent should be noted! the onth AmasaC. /onth AMasaC *he &indu year $ontains t#elve lunar Chaitra >aishakha =yaishtha Ashadha Shravana 7hadrapada Asvina <arttika /argasirsha 5ausha /agha A/ar$h + AprilC AApril + /ayC A/ay + =uneC A=une + =ulyC A=uly + AugustC AAugust + Septe berC ASepte ber + E$toberC AE$tober + Nove berC ANove ber + De$e berC ADe$e ber + =anuaryC A=anuary + 1ebruaryC onths na ed a"ter the nakshatra in #hi$h the oon is "ull%

5halguna A1ebruary + /ar$hC Di""erent parts o" India start the year during di""erent onths. In general the year begins either in the spring ti e onth o" Caitra or in the autu nal onth o" <arttika. Choosing the Moment! Muhurta /ost people kno# the "eeling o" trying to a$$o plish so ething! yet nothing see s to #ork. Iou ake telephone $alls! but no one ans#ers2 you sear$h "or a parking spa$e! but none $an be "ound2 no store sto$ks #hat you are looking "or. Iou $annot "ind a ta'i. Ebsta$les are every#here. And then there are ti es #hen everything 6ust #orks. Ene is su$$ess"ully able to return all phone $alls2 the right people are available. *here is al#ays a parking spa$e available. (very store has in sto$k #hat you are looking "or and the bus is on ti e. And then there are i'ed periods2 so e things #ork and other things do not #ork. Sur"ing the #aves o" ti e Enly hal" o" #hat needs to be done $an be a$$o plished. *his is the nature o" ti e. It has ebbs and "lo#s! positive and negative L oods.M Re$ogni,ing the shi"ting nature o" ti e! &induis has been parti$ular about $hoosing the proper o ent to begin an i portant a$tivity. *his $an be $o pared to $at$hing a #ave to sur". Cat$h the right #ave in the right pla$e and it #ill you $arry along see ingly #ithout e""ort. *here"ore! $hoosing the right o ent is espe$ially i portant "or o$$asions su$h as arriage! oving into a ne# ho e! starting a $onstru$tion pro6e$t! taking a ne# 6ob or even having a $hild. A "a ily that is not other#ise religious ay still have a $on$ern "or $hoosing the right o ent "or their sonOs or daughterOs #edding. In Sanskrit the #ord "or a o ent is L muhurta.M Spe$i"i$ally! a muhurta is a period o" GH inutes! and there are @0 su$h muhurtas in a day. *hese o ents are so eti es $o pared to "lo#ing #ater #ith ups and do#ns and ins and outs! and so there are $ertain o ents #hen the "lo# o" ti e is "avorable and #hen the "lo# o" ti e is un"avorable. It is! there"ore! i portant to $hoose the right o ent to begin a ne# pro6e$t as this #ill a""e$t the out$o e o" that endeavor. In "a$t! not only do ea$h o" the thirty GH inute seg ents o" ti e have their di""erent oods! so e auspi$ious and others inauspi$ious! di""erent days o" the #eek AvarasC! di""erent lunar ansions AnakshatrasC! di""erent lunar days AtithisC! di""erent phases o" the oon ApakshasC! the dire$tion o" the sun AayanaC and even #hether it is night ti e or day ti e are all $onsidered "avorable or un"avorable "or di""erent endeavors. *here"ore! #hen $hoosing a "avorable ti e "or any given event all these "a$tors have to be $onsidered. *his is #hat is eant by Q$hoosing the o entM A muhurtaC and it is the 6ob o" an e'pert priest or astrologer to sele$t the proper ti e "or the proper a$tivity. Rahu !a&am and Choghadia <eeping tra$k o" the muhurtas is a little di""i$ult and so there are nu erous syste s that atte pt to si pli"y the pro$ess. *here are t#o $o on ethods. Ene takes into $onsideration the ti e o" Rahu! kno#n as Rahu <ala and the other is $alled Choghadia. A ongst the South Indian $o unity one #ill o"ten hear about Rahu <ala as being a parti$ularly bad ti e o" the day. )hat Rahu <ala a$tually is are t#o $onse$utive GH inute muhurtas that o$$ur ea$h day! #hi$h are $onsidered parti$ularly negative. En Saturday this ti e is bet#een ?%00 A/ and 10%@0 A/2 on Sundays it is bet#een G%@0 5/ and D%00 5/! on /ondays it is bet#een B%@0 A/ and ?%00 A/! Abased on a D A/ sunrise ti eC and so on. In this #ay! ea$h day o" the #eek has t#o $onse$utive muhurtas A?D inutesC o" LnegativeM ti e and one should not begin an i portant endeavor during this ti e o" the day. A ongst the 3u6arati $o unity there a si ilar syste $alled Choghadia that divides a day into a

repeating syste o" seven "avorable and un"avorable periods lasting ea$h about an hour and a hal". *he 3u6arati syste is so e#hat di""erent "ro the GH inute muhurta syste ! but it atte pts to do the sa e thing! na ely! "ind the best o ent to start i portant a$tivities. 'oving into a Home Choosing a proper muhurta is o"ten a $o pli$ated pro$ess! but I #ant to provide a si ple e'a ple in order to give the reader an idea o" ho# this is done. <eep in ind the etaphor% the sun e8uals light! #hi$h e8uals kno#ledge! #hi$h e8uals $ons$iousness! and so on. /a'i i,ation o" light is the idea. In the $ase o" oving into a ne# ho e! it is al#ays best to enter during the dayti e instead o" the night ti e. *he orning is best *he sun e8uals kno#lege! $ons$iousness et$. be$ause there is ore light re aining in the day. It is also best to ove during the sunOs northern $ourse and during the #a'ing Alight in$reasingC phase o" the lunar onth "or the sa e reasons. *uesday and Saturday are governed by /ars and Saturn respe$tively. /ars is the planet o" #ar! and Saturn is the planet o" hardship and so *uesdays and Saturdays should be avoided. As "ar as lunar ansions AnakshatrasC are $on$erned! $ertain ones are $ondu$ive "or endeavors that de and stability. Ethers are $ondu$ive "or ovable situations su$h as travel! others "or artisti$ endeavors! others "or #ar and destru$tion! other are Lgeneral purpose!M and so "orth. Ebviously! the last thing one #ants #hen oving into a ne# ho e is instability or #ar! so $hoosing a "i'ed lunar ansion is ideal or at least one should $hoose a nakshatra that is general purpose. Ene ust also e'a ine the lunar days AtithisC. *he di""erent lunar days have their L oodsM and in"luen$es. *he ne# oon! "or e'a ple! is generally not "avorable "or oving into a ho e. 1or other reasons the Hth and the 1Gth lunar days ay also not be "avorable "or entering the ho e "or the "irst ti e. Si ilarly! ea$h o" the GH inute muhurtas have their L oodsM and in"luen$es that ay be positive or negative "or oving into a ho e. (spe$ially one should avoid the ti es o" Rahu <ala as #e have noted. In this #ay ea$h o" these "a$tors ust be $onsidered #hen sele$ting a good ti e to ove into a ne# ho e. &o#ever! there are o"ten any other non ti e related "a$tors that need to be $onsidered. 1or e'a ple! a "a ily ay not be able to a""ord to #ait 4 or D onths "or the sun to $hange "ro a southern $ourse to a northern $ourse be"ore oving into a ne# ho e. 7uilding $odes! $onstru$tion inspe$tions and loan re8uire ents ay also a""e$t the ti es #hen a "a ily $an ove. In this #ay any pra$ti$al atters ust be taken into $onsideration #hen $hoosing the o ent. *aken together these atters $an be$o e highly te$hni$al. Indeed they o"ten $on"li$t #ith ea$h other and so it ay not be possible "or the general reader to "ully understand the te$hni8ue o" muhurta! but at least the reader no# has a general understanding o" #hat is involved in $hoosing the right o ent. )ith so e variation! a si ilar pro$ess ust be $onsidered #hen $hoosing a ti e "or arriage or #hen opening a ne# business or "or so e other i portant endeavor. *his is muhurta! $hoosing the proper o ent. An interesting thing about Rahu <ala is that any people think that these are "i'ed periods that o$$ur at the sa e ti e every day! but in "a$t they shi"t a$$ording to daylight savings ti e and the rise ti es o" the sun at di""erent ti es o" the year. *he "i'ed Rahu <ala ti es that any people assu e to be $orre$t are al#ays based on standard ti e and a D A/ rise ti e "or the sun! and so these set ti es ust al#ays be ad6usted to a$$ount "or daylight savings and the sun.s lo$al rise ti e. It is $o on that i" you ake these ad6ust ents #hen deter ining a muhurta o" a #edding! "or e'a ple! people #ill ob6e$t thinking that they ust "ollo# the set ti es "or Rahu <ala and not the ad6usted ti e.

The Ma ing of the Hindu Calendar &induis is a religious tradition that is still inti ately $onne$ted to the ove ents o" the $elestial bodies! parti$ularly the sun and the oon! and the planets. 9n"ortunately! ost people live in large $ities that obs$ure the nightOs sky #ith buildings! light pollution and s og! so people hardly look to the sky any ore. Conse8uently! people kno# little about the ove ents o" the $elestial bodies #hi$h a""e$ts so u$h o" odern &induis . :et us e'a ine so e o" these i portant #heels in the sky. *he /otion o" the Sun /ost people kno# that the sun rises every orning in the east and sets every evening in the #est! but #hat they do not kno# is that the sun also has an northKsouth ove ent along the hori,on. Eur urban li"estyle akes it al ost i possible to see the hori,on! so all #e $an see is the sun oving over our heads "ro east to #est. En =une 21! the "irst day o" su er and the longest day o" the year! the sun rises! not dire$tly in the east! but in the northeast. *hen si' onths later on De$e ber 21! the "irst day o" #inter and the shortest day o" the year! the sun #ill rise in the southeast. *his ay not sound like a big di""eren$e! Sun.s 5ath Along &ori,on but i" one a$tually looks along the hori,on "ro the north+east to the south+east you #ill see that it is a distan$e o" D0 degrees! one si'th o" a $ir$le. *his eans that bet#een the longest day o" the year and the shortest day o" the year the sun has been rising ea$h day a little ore to#ards the south. *he sun has been oving in a southernly $ourse along the hori,on. In Sanskrit this is $alled the sunOs southern $ourse AdakshinayanaC. *hen! "ro De$e ber 21 until =une 21! the sun #ill be oving in the reverse dire$tion! north along the hori,on. *his is $alled the sunOs northern $ourse AuttarayanaC. During the northern $ourse the days are getting su$$essively longer Alight is in$reasingC and during southern $ourse the days are getting shorter Alight is de$reasingC. A$tually! #hen the sun rea$hes its ost northernly point on =une 21st and #hen the sun rea$hes its ost southernly point on De$e ber 21! there is about a three #eek LhangingM or Lturning aroundM period #hen the sun appears to ove very little. *hus the "irst day o" the northern $ourse A uttarayanaC is not $onsidered De$e ber 22! instead =anuary 1Gth is the day! and the "irst day o" the southern $ourse AdakshinayanaC is not =une 22! but =uly 1Bth. *his northKsouth ove ent o" the sun is i portant in &induis sin$e all things are $onsidered better i" they are per"or ed in light. It is $onsidered ore auspi$ious to ove into a house! install a sa$red i age! start a business! or even to die during the northern $ourse o" the sun than during the southern $ourse. Re e ber the etaphor% the sun e8uals light! #hi$h e8ual kno#ledge! #hi$h e8uals $ons$iousness. It is also re$o ended that te ples! ho es and businesses open to the east. In >aastu Shastra the northeast dire$tion is even $alled 3odOs $orner Aisha-k+naC. It is the best dire$tion be$ause it represents the a'i i,ation o" light. *he /otion o" the /oon and the 5lanets =ust as the sun oves a$ross the sky in a daily east to #est ove ent! so the oon and the planets also rise everyday in the east and set in the #est "ollo#ing the path o" the sun. *his path o" the sun a$ross the sky is $alled the solar e$lipti$. I agine a huge $ir$le a$ross the sky that the sun "ollo#s. (veryday the sun rises in the east and sets in the #est! but this is only 1H0 degrees o" this great $ir$le. 7elo# us! in the dark! the sun is $ontinuing to ove to $o plete a @D0 degree $ir$le around the earth and then to rise in the east the "ollo#ing orning. *his solar e$lipti$ is the apparent path o" the sun. I say apparent be$ause the sun does not a$tually ove around the earth2 it only appears to ove around the earth "ro our geo$entri$ perspe$tive.

In a si ilar #ay! the oon and all the planets also ove in an east+#est otion a$ross the sky "ollo#ing $lose to this solar e$lipti$. *he oon and the planets are never ore than 4 degrees to either side o" the path o" the sun! and so everyday they rise and set like the sun. Iou #ill never "ind /ars or =upiter near the north star or near the southern hori,on. All the planets "ollo# $lose along the path o" the sun. 7ut there is one ain di""eren$e bet#een the sun and the rest o" the planets in$luding the oon% they all do not rise and set at the sa e ti e as the sun. In "a$t! the oon and the planets ea$h rise and set at di""erent ti es. *he oon! "or e'a ple! ay rise in the east at 10 A/! or 10 5/! or @ 5/ or @ A/ depending on its phase. Si ilarly! /ars! =upiter or Saturn #ill rise and set at all di""erent ti es depending on their positions in their parti$ular path around the sun. So unless one pays attention to the oon and planets! it is hard to noti$e #ho is rising and #ho is setting at any given ti e! espe$ially during the day #hen one $annot see the oon or planets. In this #ay! above our head! there are huge $ir$les oving in the heavens like a giganti$ $lo$k. *he sun is oving in one great $ir$le! the oon is oving in its $ir$le! and /ars! =upiter! Saturn and all the other planets are oving in their $ir$les above us at all ti es. *he Jodia$ (a$h o" these separate $ir$les $losely "ollo# the solar e$lipti$ to $olle$tively $reate a narro# LbandM a$ross the sky that #e $all the ,odia$. Divide this band into 12 e8ual parts o" @0 degrees ea$h and #e have the 12 signs o" the ,odia$ A$alled rashis in SanskritC% Aries! *aurus! 3e ini! Can$er! and so on. As a side issue! it is interesting to note that as &indus #e #alk around a deity in a $lo$k#ise dire$tion and o""er in$ense or a la p in a si ilar $lo$k#ise dire$tion. *his is a sy boli$ gesture that "ollo#s the apparent otion o" the sun a$ross the sky as i" to al#ays "ollo# the path o" light. Si ilarly! the door#ays to te ples! ho es and businesses ideally open to the east. *his is also a sy boli$ gesture to a'i i,e light. Asee >aastu ShastraC *he 5hases o" the /oon &induis ! "ro its earliest ti es! has been a#are o" the ove ents o" these $elestial bodies and has paid spe$ial attention to ho# they a""e$t li"e on earth. 1or this reason &indu astrono y and astrology have played! and $ontinue to play! an i portant role in &indu $ulture. In parti$ular! the oon is ost i portant in ter s o" the &indu $alendar. 9nlike the #estern $alendar! #hi$h is based upon the ove ents o" the sun! the &indu $alendar is based on the oonOs $y$le! so i" one understands the basi$ ove ents o" the oon and ho# the &indu $alendar is organi,ed! one $an understand a lot about &indu $ulture. :et us assu e that a lunar onth is $o prised o" @0 days! A*he a$tual length varies $onsiderably! but averages out to a little less than 2? and a hal" days.C and let us i agine that this $y$le is divided into t#o e8ual halves o" 14 days ea$h. *hese are $alled pakshas. :iterally! the #ord paksha eans a #ing.A A bird is $alled pakshi! one possessing #ings.C )e $an translate paksha as LsideM instead o" #ing. Ene hal" o" the oonOs $y$le is #hen it is in$reasing in brightness! "ro ne# oon to "ull oon! #hi$h is the #a'ing phase o" the oonOs $y$le. In Sanskrit this is $alled the shuk#a-paksha! the bright side o" the *he /oon.s Cy$le lunar onth. *he se$ond hal" o" the oonOs $y$le is "ro "ull oon ba$k to ne# oon! #hi$h is the #aning phase or the period o" de$reasing brightness. In Sanskrit this is the krishna-paksha or the dark side o" the onth. Day by day! as the oon oves "ro its initial ne# oon position until it rea$hes "ull oon! and then again! do#n to ne# oon! #e $all ea$h o" these Ldays!M a lunar day or tithi in Sanskrit. In &induis lunar days are i portant and they are distinguished

"ro solar days #hi$h are $alled varas in Sanskrit. In the $o on #estern $alendar! #hen #e speak o" the days #e ean solar days! but in &induis it is i portant to distinguish bet#een a solar day and a lunar day. A lunar day is shorter than a solar day and starts at a di""erent ti e. Ene o" the greatest $hallenges in odern &induis is aligning lunar dates #ith solar dates and these t#o di""eren$es alone $reate a lot o" proble s. Iou ight e'pe$t the $ounting o" these lunar days goes "ro one to thirty! but it does not. Instead! the $ounting o" the lunar days goes "ro one to "ourteen! then the "ull oon! and then again "ro one to "ourteen and the ne# oon. See the diagra to understand the phases o" the lunar onth. *hus there is a "irst lunar day o" the #a'ing oon and a "irst lunar day o" the #aning oon! a se$ond lunar day in the #a'ing phase and a se$ond lunar day o" the #aning phase! and so on. *his nu bering syste is i portant be$ause in any $ases the "estival days in &induis are na ed a"ter these lunar days. Ene "ull $y$le! "ro ne# oon to "ull oon and then do#n "ro "ull oon to ne# oon again! is $alled a lunar onth AmasaC and like the solar onths there are t#elve lunar onths that are na ed a"ter the pla$e in the sky #here the oon be$o es "ull. *he :unar /onths 1ro one perspe$tive the ove ents o" the oon akes a good $alendar be$ause the oon $an easily be tra$ked as it oves a$ross the sky and be$ause one $an readily see the oonOs phases. &o#ever! there is a a6or proble #ith using a lunar $alendar over a solar $alendar. =ust as the sun "alls out o" the syn$ #ith the rest o" the stars a tiny a ount everyday so that every "our years an e'tra day ust be added! so the oon also "alls out o" the syn$ #ith the rest o" the stars. *he oon! ho#ever! "alls out o" syn$ u$h ore and so needs to be $orre$ted a lot ore. In "a$t! the addition o" an e'tra onth every 2 and a hal" years is ne$essaryF *he lunar year o" t#elve onths $onsists o" @4G solar days. &o#ever! a solar year $onsists o" @D4 days. *here is! there"ore! a di""eren$e o" 11 days bet#een the lunar year and the solar year. Due to this di""eren$e alone! the t#o $alendars ove rapidly out o" syn$hroni,ation and in about t#o and a hal" years a di""eren$e o" 2? days is a$$u ulated bet#een the t#o $alendars. &en$e! every t#o and hal" years an additional onth or thirteenth onth ust be added to the lunar $alendar to bring it ba$k into syn$hroni,ation #ith the solar $alendar. *his additional onth is $alled adhika masa! e'tra onth. So e &indu $o unities $all this additional onth! 3odOs onth A purush+ttama masaC and hold spe$ial "estivals during this ti e. Hindu 'estivals! Utsavas During the &indu year! as in all religions! there are any religious days and nights that $elebrate a parti$ular Deity or religious event. *hese ti es are $alled "estival days! utsavas. Iou ay also hear the ter mah+tsava eaning Lbig "estival.M So e "estivals are $onsidered a6or and others inor. In general! these days or nights are dedi$ated as the LbirthdayM o" a parti$ular Deity or the Lvi$toryM day #hen the Deity #as triu phant over a parti$ular evil "or$e or de on. In ost $ases these "estivals are na ed a"ter the lunar days o" the &indu $alendar. In general "estivals are $elebrated during the bright or #a'ing side o" the lunar onth Ashuk#a pakshaC. 1estivals that deal #ith an$estors generally take pla$e during the dark or #aning phase o" the lunar onth 3krishna pakshaC. 1ro the di""erent regions o" India there are a see ingly unli ited nu ber o" "estivals! but here I #ill only des$ribe the a6or ones that ay be $elebrated in any &indu te ple outside o" India. *he "estival days are listed in the order they are $elebrated along #ith a brie" des$ription. /akara Sankranti A"ter all the dis$ussion about the &indu $alendar being a lunar $alendar! makara sankranti is one o" the "e# a6or "estivals that does not "ollo# the lunar $alendar. Instead it is $elebrated a$$ording to the solar $alendar

and there"ore al#ays "alls on the sa e day in the #estern $alendar! =anuary 1Gth. /ost other &indu "estivals "ollo# the lunar $alendar and there"ore #ill vary by appro'i ately three #eeks "ro year to year against the solar $alendar. /akara Sankrati is the $elebration o" the sun beginning its path on the northern $ourse AuttarayanaC. It is there"ore the $elebration o" the return o" light into the #orld a$$ording to the etaphor% the sun e8uals light! #hi$h e8uals kno#ledge! and so on. In this regard it is i portant to note that =uly 1B! #hi$h is the beginning o" the sun oving on its southern $ourse! is never $elebrated or even kno#n. No one $elebrates the return o" darkness. In di""erent parts o" India! /akara Sankranti is $elebrated in various #ays. It is kite "lying day in 3u6arat. It is a Lri$eM harvest "estival $alled *hai 5ungalin in parts o" south India. In the 5un6ab it is another agri$ultural "estival $alled :odi. It is $o on to see #orshippers bringing s#eets ade #ith sesa e seeds as o""ering to the Deities in a te ple on this day. /aha Shiva Ratri :iterally! the L3reat Night o" ShivaM is $elebrated every year on the 1@th or so eti es the 1Gth lunar night AthithiC in the #aning or dark "ortnight Akrishna pakshaC o" the onth o" /aagh. *his $orresponds to late =anuary early 1ebruary on the solar $alendar. *here are any stories to e'plain the sour$e o" this i portant "estival! but in essen$e it is a night set aside "or #orship and re e bran$e o" Shiva. During this night there are elaborate pujas and abhishekas Abathing $ere oniesC to the Shiva :inga that in$lude o""erings o" spe$ial A7ilvaC leaves. It is a day o" "asting and a night o" bhajans and prayer. &oli Also kno#n as the 1estival o" Colors! &oli traditionally takes pla$e over t#o days in late 1ebruary or early /ar$h on the "ull oon day o" the onth o" 5halgun. &oli is a popular spring "estival observed parti$ularly in North India that in$ludes a bon"ire and the thro#ing o" $olored po#ders. En the "irst day there is a bon"ire #hi$h represents the burning the de oness kno#n as &olika. It is the triu ph o" good over evil. En the se$ond day $olored po#ders! red! blue! yello#! green! #hite! are e'$hanged bet#een the parti$ipants along #ith hugs and s iles. In the #est the t#o days are usually erged into one a"ternoon or evening. It is a 6oyous "estival as you $an see "ro the photo. 9gadi 9gadi "alls on the "irst day o" the bright hal" o" the onth o" Chaitra and it arks the beginning o" the ne# year "or u$h o" south India in$luding the states o" /aharasthra! <arnataka and Andra 5radesh. *he #ord ugadi is derived "ro the Sanskrit L yuga-adiM #hi$h eans! Lbeginning o" the yuga.M &ere yuga eans the beginning o" the year. In /aharastra the day is $alled 3udi 5ad#a. In general 9gadi is $elebrated ore as a $ultural event and less as a religious event. &anu an =ayanti &anu an =ayanti is a "estival to $elebrate the birth o" &anu an the "a ous L onkeyM Deity #orshipped throughout India. &anu an =ayanti is $elebrated during the onth o" Chaitra A/ar$hKAprilC to venerate &anu an #ho #as an ardent devotee o" Ra a. &anu an is the e bodi ent o" strength! energy and resour$e"ulness. &e is able to assu e any "or at #ill! #ield ro$ks! ove ountains! 6u p through the air! and even hides in $louds. In "olk tradition he is a deity #ith agi$al po#ers #ho has the ability to $on8uer evil spirits. During &anu an =ayanti devotees visit te ples and

Shiva :inga

apply arkings AtikaC o" reddish po#der AsindhurC to their "oreheads.*his is $onsidered to be good lu$k. A$$ording to the legend! #hile Sita! the #i"e o" Ra a! #as applying sindhur to her head! &anu an asked her #hy and she replied that this #ould ensure a long li"e "or her husband. &anu an then s eared his entire body #ith sindhur to ensure Ra aOs i ortality. 1or this reason you o"ten see &anu an $overed in a parti$ular orange kind o" po#der. Religious progra s are organi,ed in ost &indu te ples and on this day &anu an =ayanti is o"ten $elebrated #ith the re$itation o" the &anu an Chalisa! "orty verses praising &anu an taken "ro the Ra a Charit /anas. *his %ha#isa ay be re$ited 10H ti es taking any hours. 3uru 5urni a *he day o" "ull oon in the onth o" Aashadh in the &indu Calendar is traditionally $elebrated as 3uru 5urni a by any &indus. En this day devotees o""er #orship Apu6aC to their guru. A$$ording to tradition this #as the day #hen >yasadeva! author o" the /ahabharata and the 5uranas! ASee >edas...C #as born. All religious tea$hers AgurusC are revered on this day by re e bering their li"e and tea$hings. >ara :aksh i >ara :aksh i puja is a spe$ial ti e #hen arried ladies #orship :aksh i Devi! the $onsort o" >ishnu and the e bodi ent o" beauty! prosperity and #ealth. *he >ara :aksh i puja is per"or ed during the onth o" Shraavan A$orresponding to August + Septe berC on the 1riday i ediately "ollo#ing the "ull oon day A purnimaC. *his "estival is pri arily "ollo#ed #ithin the south Indian $o unity and is per"or ed by arried ladies to ensure #ealth! good progeny! good health! and long li"e "or their husbands. =an astha i <rishna =an ashta i! also kno#n as 3okulashta i! Shri <rishna =ayanti! or so eti es 6ust =an astha i is a "estival $elebrating the appearan$e o" :ord <rishna! the eighth in$arnation AavataraC o" >ishnu. :iterially janma eans birth and ashthami eans eighth. <rishna =an ashta i is observed on the eighth lunar day o" the dark hal" o" Akrishna pakshaC the onth o" Shraavan #hen the r+hini nakshatra is rising. *here is o"ten $on"usion regarding the right day to $elebrate =a nastha i be$ause both $alendar re8uire ent do not al#ays $oin$ide per"e$tly and be$ause $alendars ay be prepared "or di""erent 7aby <rishna parts o" the #orld! Conse8uently! it is $o on to "ind di""erent te ples $elebrating the "estival a day apart. *he "estival "alls in the onths o" AugustKSepte ber o" the #estern $alendar. =an astha i is al#ays $elebrated #ith puja and a bathing $ere ony "or baby <rishna and it usually lasts until idnight! the ti e #hen <rishna appeared on earth. At idnight a spe$ial aarti takes pla$e and s#eets are thro#n "ro the altar as a prasada. 3anesha Chathurthi 3anesh Chaturthi is the "estival day #hen 3anesha! the son o" Shiva and 5arvati! "irst appeared "or all his devotees. *he day is also kno#n as >inayaka Chaturthi and it is observed in the onth o" 7hadrapada starting on the "ourth lunar day A%hathurthiC o" the #a'ing oon. *his al#ays $o es bet#een late August and early Septe ber. *raditionally the "estival lasts "or 10 days! but in

3anesha

ost &indu te ples in the )est! the "estival is generally $elebrated "or 6ust one day. 3anesha is #idely #orshipped as the supre e Deity o" #isdo ! prosperity and good "ortune. /ost &indus #ill begin any puja or i portant event #ith the invo$ation o" 3anesha. ShraaddhaK5itri 5aksha Shraaddha is a Sanskrit #ord #hi$h literally eans Lbased on "aith.M A shraaddha there"ore is a ritual based on "aith. E" $ourse! all rituals are shraaddhas in the #idest sense o" the ter ! but spe$i"i$ally a shraaddha denotes a ritual per"or ed to pay ho age to oneOs de$eased an$estors A pitriC! and espe$ially to oneOs de$eased parents during the dark "ortnight A krishna paksha5 o" the onth o" 7hadrapada ASepte berKE$toberC. 1or this reason the dark "ortnight o" this onth is also $alled the Pitri Paksha. 5er"or ing a shraadha is a #ay o" e'pressing oneOs gratitude and thanks to parents and an$estors. *he shraaddha period lasts "or t#o #eeks and in$ludes every lunar day AtithiC as #ell as a ne# and "ull oon. In other #ords! it $overs all the possible lunar ti es #hen a person $ould pass a#ay. *his eans i" an an$estor had passed a#ay on the Gth lunar day o" any onth! #hether #a'ing or #aning! that personOs shraaddha $ould be observed on the Gth lunar day o" the pitri paksha period. I" the person passed a#ay on the Hth lunar day o" any onth! his shraadha #ould be observed on the Hth lunar day o" the pitri paksha period! and so on. *he rituals used to observed a shraadha #ill involve the pouring o" #ater! a sa$red "ire AhavanC and the "eeding o" priests and other honored guests in oneOs ho e. Nava Ratri Nava eans LnineM and LratriM eans Lnight!M so the Nava Ratris is a "estival held "or nine nights. *here are t#o Nava Ratris $y$les in ea$h year! one in the spring and one in the "all. *he spring Nava Ratris o$$ur during the "irst nine lunar nights o" the bright "ortnight o" the onth o" Chaitra. *his $orresponds to /ar$h+April on the )estern $alendar. *he "all Nava Ratris o$$ur during the "irst nine lunar nights o" the bright "ortnight o" the onth o" Aasvini. *his $orresponds to Septe berKE$tober on the )estern $alendar. *he "all Nava Ratris are ore popular! but both Nava Ratris are a ti e o" "asting! puri"i$ation and spiritual rene#al. *raditionally! the Nava Ratris are an auspi$ious ti e "or starting ne# ventures su$h as oving into a ne# ho e or starting a business. *he "all ti e Nava Ratris espe$ially "o$us on the #orship o" Devi in all her "or s. &ere is a ni$e interpretation o" the "all season Nava Ratris. *he nine nights are divided into three sets o" three nights ea$h to adore three di""erent aspe$ts o" the 3oddess. En the "irst three nights the 3oddess Durga is invoked as a spiritual "or$e to destroy all i purities! vi$es and de"e$ts. En the se$ond set o" three nights the 3oddess :aksh i is adored as the giver o" spiritual #ealth. *he "inal set o" three nights is spent in #orship o" the 3oddess Sarasvati! #ho is the e bodi ent o" #isdo . In order to have "ull su$$ess in li"e! believers seek the blessings o" all three aspe$ts o" the 3oddess! #ho "irst destroys i purities "ro the heart! then endo#s the #orshipper #ith spiritual po#ers! and "inally gives the aturity o" #isdo to kno# ho# to e ploy these great po#ers. &en$e the nine nights o" #orship. /ost $o on o" all is the traditional Ras 3arba dan$es that are per"or ed during these Nava Ratris! *his dan$e is traditionally a 3u6arati $usto ! but it is 8ui$kly be$o ing the ain "o$us o" the Nava Ratri $elebrations in the )est. Durgashta i

LDurgaM re"ers to the 3oddess Durga and Lastha iM eans Hth. *hus Durgastha i is the #orship o" the 3oddess Durga Devi on the Hth lunar day during both the spring ti e and "all ti e Nava Ratris. Naturally! Durgastha i is al#ays $elebrated on the Hth day o" the ? night Nava Ratri "estival. Co only a spe$ial havan or "ire #orship $ere ony is per"or ed on that day. *his is the day #hen Durgadevi killed the great bu""alo de on! /ahishasura. >i6aya Dasha i Also kno#n as Dussehra! >i6aya Dasha i is the $elebration o" Ra aOs vi$tory over the de on Ravana. *he story o" Ra aOs killing o" Ravana is "ound in the Ra ayana. Vijaya eans vi$tory and dashami eans tenth and so >i6aya Dasha i is the vi$tory on the 10th lunar day. I" the Nava Ratris are a ti e o" puri"i$ation and the attain ent o" spiritual po#ers and #isdo ! the >i6aya Dasha i $elebration! #hi$h "ollo#s the day a"ter the last Nava Ratri in the "all is the $ul ination o" that ti e o" puri"i$ation #ith the "inal $on8uering o" evil sy boli,ed by Ra aOs killing o" Ravana. Co only an e""igy o" Ravana is burnt #hen a "la ing arro# is shot into RavanaOs heart by a devotee dressed up like Ra a. Di#ali In Sanskrit Di#ali is #ritten as dipava#i! LdipaM is a la p and Lava#iM eans a ro#. So dipava#i is literally a ro# o" la ps. *oday in any )estern $ountries Di#ali has be$o e "a ous as *he 1estival o" :ights. Si ilar to Christ as in ter s o" lights! &indus #ill string lights around their houses and te ples. Di#ali is al#ays $elebrated on the ne# oon night at the end o" the onth o" Aash#ini. *here are nu erous interpretations regarding the origins o" this "a ous "estival! but the one I pre"er $onne$ts to the Nava Ratri and >i6aya Dasha i "estivals. A"ter killing Ravan on the 10th lunar day A>i6aya Dasha iC! Ra a returns to Ayodhya! his $apital! on the "ollo#ing ne# oon A amavashyaC night. Di#ali $o es e'a$tly t#enty days a"ter >i6aya Dasha i. Sin$e there is no oon on that day! the residents o" Ayodhya are said to have illu inated the $ity by pla$ing la ps on their ho es and other building eager "or Ra aOs return. &en$e the na e Di#ali. Ether interpretations have to do #ith <rishna de"eating the de on Narakasura! or in honor o" the day 7ali #ent to rule the nether+#orld a$$ording to the order o" >ishnu. In all $ases Di#ali is the $elebration o" good $on8uering evil and the bringing o" light ba$k into the #orld. En the day o" Di#ali! any devotees #ear ne# $lothes! share s#eets and sna$ks! and light "ire$ra$kers. So e North Indian business $o unities start their "inan$ial year on Di#ali and so open their ne# business books on this day. Annakuta Annakuta generally takes pla$e the day "ollo#ing Di#ali. - Anna" eans "ood and kuta eans a - ound!- so literally Annakuta is a L ound o" "ood.M *he "estival is $elebrated in te ples as e bers bring "ood o""erings that are added to a gro#ing nu ber o" dishes used to de$orate an altar. So eti es the "estival is $onne$ted to another "estival $alled 3ovardhana 5u6a! #hi$h $elebrates the day Shri <rishna li"ted the ountain kno#n as 3ovardhana. In this $ase the great L ound o" "oodM be$o es 3ovardhana ountain. 9sually the "estival in$ludes a <rishna puja! bhajanas! a telling o" the story o" <rishan li"ting 3ovardhan ountain and arati. :aksh i KChopra 5u6a :aksh i pu6a is $elebrated as part o" the Di#ali "estival and is si ilar to >ara :aksh i pu6a e'$ept that it is $elebrated by all devotees and not 6ust arried ladies. :aksh i Devi is the 3oddess o" #ealth and prosperity! and so it is $o on "or devotees to per"or :aksh i pu6a #ith gold or silver $oins! 6e#elry! or a s all sa$red i age o" :aksh i as the 3oddess :aksh i hersel". /ilk! yogurt! honey!

7aby <rishna sitting atop a ountain o" ri$e

ghee! sugar Apan%hamritaC and other li8uids are liberally poured over the $oins! 6e#elry or murti in an elaboarate bathing $ere ony o" :aksh i Devi. *here is a related puja that is per"or ed by business people at this ti e $alled Chopra 5u6a. Chopra re"ers to -business books!- and so during this season business people bring their $he$k+books or even laptop $o puters to a priest to have :aksh idevi #orshipped over their business books. So eti es #e think o" the ti e o" the year "ro =an astha i until Di#ali as puja season be$ause any i portant "estivals that in$lude 3anesha Chaturthi! Shraaddha! the Nava Ratris! >i6aya Dasha i! and :aksh i pu6a $luster bet#een these onths. (kadashi LEkaM eans one and LdashaM eans ten! there"ore! eka U dashaS eleven. (leven re"ers to the 11th lunar day o" both the #a'ing and #aning lunar onth. *hus there are t#o ekadashis ea$h onth. 3enerally these days are observed as "asting days and they are observed by the ost pious t#i$e a onth throughout the year as a day o" prayer and editation. (a$h o" the ekadashis has a separate na e. *he t#o ost $o on ekadashis are the vaikuntha ekadashi A$elebrated in De$e berK=anuaryC #hi$h is a "a ous 7ala6i "estival! and the nirja#a ekadashi. )irja#a eans -#ithout #ater- and so this ekadashi is ideally "ollo#ed by total "asting in$luding not even the taking o" #ater. It is said that i" one $an "ollo# 6ust one ekadashi in the year this should be the one. Ether pious &indus ay also "ast on /ondays in honor o" Shiva6i or on *uesdays in honor o" &anu an6i. <alyana *his is a parti$ular type o" puja that is ost popular #ithin the South Indian $o unity. It is a divine #edding $ere ony that is per"or ed pri arily on "estival days. *he #ord ka#yana literally eans -the beauti"ul- and #hat $an be ore beauti"ul than a divine #edding2 hen$e the eaning o" the ter . So e e'a ples o" this $ere ony in$lude Ra a <alyana ! the #edding o" Sita and Ra a espe$ially per"or ed on the "estival day o" Ra a Nava i! another is the Shiva <alyana the #edding o" Shiva and his #ives per"or ed on Shiva Ratri and the 7ala6i <alyana! the #edding o" 7ala6i and his #ives per"or ed on i portant 7ala6i dates su$h as >aikuntha ekadashi. 9sually during the per"or an$e o" a <alyana $ere ony! t#o or ore "a ilies get together and play the role o" the bride.s and groo .s parents. A mandapa! the pla$e #here #eddings are per"or ed! is de$orated and any o" the antras that are ordinarily re$ited in #edding are $hanted. It is a en6oyable and e'$iting $ere ony. * (adies, Vo$! Karwa hauth

<ar#a Chauth is a LladiesM "estival that is espe$ially popular #ithin any o" the $o unities "ro north India! parti$ularly the 5un6abi $o unity. It is a vo# to "ast undertaken by arried ladies! #ho o""er prayers to the 3oddess 3auri seeking the #el"are! prosperity! and longevity o" their husbands and "a ilies. *he #ord! Lkar#aM re"ers to an earthen pot #ith a spout! #hi$h is seen as a do esti$ sy bol "or pea$e and prosperity. *he #ord L$hauth!M eans Gth and it re"ers to the "ourth lunar day a"ter the ne# oon in the onth o" <arttika AE$tober+Nove berC #hen the vo# is "ollo#ed. En the day o" the vo#! arried ladies #ill rise early! be"ore the sun! bathe! per"or so e pu6a and re$ite a sankalpa Aa spe$ial prayer that des$ribes the vo# they

are about to "ollo#C and then take a si ple Lpre+"astingM eal. 1or the rest o" the day they #ill abstain "ro "ood in$luding even #ater. In the later a"ternoon! a "e# hours be"ore oonrise! they #ill dress in their best out"its and 6e#elry! #hi$h ay in$lude their #edding out"its! and then get together at a te ple or so eoneOs ho e "or a $olle$tive pu6a. *ypi$ally the ladies #ill sit in a $ir$le and per"or a 3auri pu6a a$$o panied by a traditional story that des$ribes the origins and bene"its o" "ollo#ing this "ast. During the pu6a ea$h lady holds a tray that is passed around the $ir$le at di""erent ti es aking a total o" seven rounds. *hese seven rounds at$h the seven $ir$les that a bride and groo take around the sa$red "ire during their #edding $ere ony. En$e the pu6a is $o pleted the ladies #ill go outside and #ait "or the oon to rise. *hey do not break their "ast until they have seen the oon. Interestingly! they never look dire$tly at the oon! but only through a s$reen like a sieve or at a re"le$tion o" the oon in #ater. A"ter seeing the oon ea$h lady #ill return ho e! bo# to her husband "or a blessing and then eat a si ple vegetarian eal. (nsta&&ing Murti Sthapana/Prana Pratishta a Sacred (mage

)ithin &induis there are spe$ial $ere onies #here sa$red i ages are "or ally installed in te ples. *hese installation $ere onies are generally given t#o na es% Murti Sthapana and Prana Pratishta. *he #ord murti eans sa$red i age and "sthapana" eans Lpla$ing!M and so the murti sthapana $ere ony is the Lpla$ing o" the sa$red i age.M *he other ter ! Prana Pratishta is a little less $o on! but still prevalent. "Pranaeans LbreathM and "pratishta" eans Lestablishing!M and so the Prana Pratishta 5reparing i ages "or installation $ere ony is literally Lestablishing the breathM #ithin the sa$red i age. In other #ords! it is bringing the sa$red i age to li"e. Instead o" repeating both ter s! I #ill 6ust use the ter Murti Sthapana to ean both. *he Murti Sthapana $ere ony is "airly $o on in the )est at the present ti e be$ause there is a renaissan$e o" &induis taking pla$e as any ne# te ples are being established. In another generation or so su$h $ere onies #ill likely be$o e less $o on. In te ples the $ere onies are generally elaborate and ay last "or any days and in$lude any priests. Su$h $ere onies in$lude i ersing the sa$red i age in #ater! ri$e! and "lo#ers2 bathing the sa$red i age in ilk! yogurt! $lari"ied butter AgheeC and other sa$red substan$es! and per"or ing any havans and pujas. 3enerally! a Murti Sthapana $ere ony is not per"or ed in private ho es! or i" it is! the $ere ony is u$h si pler. *here are t#o #ays to understand the Murti Sthapana $ere ony. *he "irst is as a $ontra$t. An agree ent is established bet#een the Deity and a te ple $ongregation% the Deity agrees to Ldes$endM into the sa$red i age! and the $ongregation agrees to $are "or the Deity in the "or o" servi$e! seva. *he $ere ony is literally the bringing and a#akening o" the Deity #ithin the stone or etal i age. *he other vie# is ore theologi$al. 7y de"inition 3od is all+pervading and o ni+present and so the idea o" establishing the breath o" the Deity #ithin an i age is i possible! 3od is already thereF *he purpose o" the $ere ony is not to establish the Deity #ithin the i age! but to &oisting an i age into its altar a#aken the ind o" the parti$ipates! through the po#er o" ritual! to the presen$e o" divinity #ithin the sa$red i age. At the beginning o" the $ere ony people see only stone or etal! but at the end they see 3odF *he real installation takes pla$e not in the stone or etal i age! but in the inds o" the parti$ipants. *his is the po#er o" ritual. *he $ul ination o" su$h a $ere ony is #hen the LeyesM o" the i age are

a$tually opened. In so e instan$es! a s$ulptor #ill $hip a#ay at the eyes o" the i age and LopenM the up. /ore $o only! a $hie" guest #ill be invited to re ove a $overing "ro the eyes o" the i age #ith a golden $oin or si ilar ob6e$t. *he "irst thing the ne#ly in"used Deity #ill see is an i age o" &i or &ersel" as a irror is held be"ore the ne#ly -a#akened- i age. "ays of "orship! Pu!a and Archana A puja is a religious $ere ony per"or ed in te ples or in ho es that involves #orship through the use o" a sa$red i age. At its ost basi$ level o" understanding! puja is a sy boli$ eans o" $o uni$ation! a #ay to rea$h out to higher po#ers. *here are any #ays that #e $an rea$h out to divinity% through prayer! editation! a$ts o" $harity! and so "orth! but one o" the ost i port and $o on eans is through ritual. In "a$t! ritual is the "oundation o" #orship and all religions e ploy rituals as a eans to $onta$t the Divine. *he Christian (u$harist! the =e#ish Seder Apassover ealC! the Isla i$ pra$ti$e o" bo#ing to#ards /e$$a! the 7uddhist use o" the prayer+ #heel and! o" $ourse! the &indu puja are all i portant uses o" ritual that allo#s a #orshipper to $o uni$ate #ith higher po#ers. *he #ord puja derives "ro the Sanskrit root puj! to honor or respe$t.

A puja $an be short or long! lasting inutes or days! si ple or elaborate! involving 6ust the #orshipper or any priests and guests! but in every $ase puja involves the invo$ation o" a Deity as -a guest- in the ho e! te ple or heart o" the per"or er. A puja usually e ploys so e kind o" sa$red i age or photo! #hi$h serves as a "o$al point #herein the -spirit- o" the Deity is invited to reside "or the duration o" the $ere ony. *he sa$red i age or photo serves as a kind o" -re$epta$le- to house the spirit o" the Deity. *he i age is usually ade o" etal! #ood or! no# a days even plasti$! but it $ould even be 6ust a sket$h o" a Deity dra#n on the ground in sand or earth. Ene $an think o" the sa$red i age as an i$on that be$o es -s#it$h on- or -sur$harged- #ith the spirit o" the Deity during the ti e o" puja. So eti es! instead o" using a spe$i"i$ sa$red i age or photo! 6ust a $o$onut #ith leaves in a $opper pot is used as a -generi$- re$epta$le. Any 3od or 3oddess $an then be invited into this re$epta$le "or the ritual. Puja $an be vie#ed as either the Deity $o ing do#n to an and appearing in a "or $o prehensible to hu an beings! or an $reating a sy boli$ "or o" the Deity that is then used to rea$h out to#ards the Deity. In other #ords! puja $an be either a des$ending pro$ess or an as$ending pro$ess. *his is a atter o" theology and "aith. En$e a parti$ular Deity #as been evoked! puja is si ply the re$eiving and adoration o" that 3od or 3oddess as a guest. *he Deity is then #orshiped in a logi$al and loving anner as one #ould treat a hu an guest. A "or al puja usually involves 1D separate o""erings ade to the Deity! but $ould also involve as any as 2B ite s o" #orship or as "e# as 6ust a $ouple o" ite s. *hese ite s in$lude #el$o ing and seating o" the Deity2 #ashing the "eet! hands and outh2 bathing! dressing! orna entation o" the Deity2 "eeding and #orship #ith in$ense! la ps and prayers and "inally! sending ba$k or releasing the Deity "ro the re$epta$le. In its ore si ple "or ! puja ay only in$lude in$ense and a *he <alasha+a generi$ re$epta$le la p. *he pro$ess is totally alleable and $an easily be ad6usted to suit the $onditions o" the #orshipper. Pujas are per"or ed both in te ples AmandirsC and in private ho es. In te ples! they are usually asso$iated #ith the daily #orship o" the te ple.s sa$red i ages and are per"or ed only by priests. *hey are also per"or ed on spe$ial "estival days or upon re8uest o" individuals by te ple priests. In

Sitting "or 5u6a

ho es! pujas are per"or ed "or spe$ial o$$asions su$h as anniversaries! graduations! the birth o" $hildren! e orial days! or si ply "or general prosperity and pea$e #ithin the "a ily. In this $ase! the "a ily e bers the selves per"or the puja under the guidan$e o" a priest. Co only per"or ed pujas in$lude 3anesha! Satya Narayana! Durga! and :aksh i pujas. In "a$t! a puja $an be per"or ed "or any 3od or 3oddess or even a $o bination o" Deities. 5erhaps the ost i portant part o" a puja is the "inal blessing by the priest and the distribution o" prasada at the end. *he purpose o" a puja is to evoke the presen$e o" a Deity and then to re$eive the blessing o" that Deity. Ene o" the 6obs o" the priest is to give these blessings. Prasada is the blessed "ood that has been o""ered to the Deity during the puja. *his "ood is then o""ered to all those #ho have attended the puja. Prasada is the blessing o" the Deity. &induis is "ull o" any sa$red rituals and $olor"ul $ere onies. *hese in$lude #eddings! the na ing o" $hildren! hair $utting $ere onies and "unerals. Colle$tively! these $ere onies are $alled samskaras! rites o" passage. Pujas al#ays "or the basis o" &indu samskaras and during the $ourse o" a arriage! "or e'a ple! any s all pujas #ill be per"or ed. *here ay be a do,en pujas $ontained #ithin the one large arriage $ere ony and these pujas involve the invo$ation o" various 3ods and 3oddess to bless the $ouple and even the #orship o" an$estors! pitri-puja! to give blessings to the $ouple. Archana Akin to puja is ar%hana. *e$hni$ally! ar%hana and puja are the sa e thing and the #ords $ould be inter$hanged! ho#ever! in pra$ti$e puja generally re"ers to a ore "or al -sit do#n- $ere ony! #hile ar%hana is a $ere ony per"or ed by a te ple priest on a -#alk+in basis.- *ypi$ally! a devotee #ill $o e to a te ple #ith a basket o" "ruits and "lo#ers and perhaps a $o$onut and the priest #ill o""er these ite s to the Deity on the altar along #ith a la p and prayers. *he devotee #ill then re$eive the "ood o""erings ba$k as a prasada or blessings "ro the Deity. *his is ar%hana. The 'ire Ritual! "avan/"oma A havan or h+ma is si ilar to a puja in the sense that both are $o on odes o" &indu #orship and both are sy boli$ "or s o" $o uni$ation. *he #ords havan and h+ma ea$h derive "ro the Sanskrit root hu! eaning to o""er! to present and to eat. 3enerally! the #ord havan is heard in North India and h+ma is used in South India! but in either $ase! the eanings are identi$al. I #ill use the #ord havan! but I $ould 6ust as easily use the #ord h+ma.
&avan Setup in 7ri$k <unda

Devotees per"or ing 5u6a

A havan is a religious $ere ony per"or ed in te ples and in ho es that involves #orship through the use o" a sa$red "ire. *he use o" "ire

as a

eans o"

#orship is the ost an$ient o" all rites! going ba$k to the earliest >edi$ ti es. *his "ire ritual is des$ribed in elaborate detail in the Brahmanas. 1ro the earliest o" >edi$ ti es and even to present day! "ire AAgniC #as vie#ed as the $hie" o" the 3ods. In "a$t! the "irst verse o" the Rig Veda is addressed to Agni! the "ire 3od. -I praise Agni! the $hosen 5riest! 3od! inister o" sa$ri"i$e... .-

In an$ient ti es the "ire sa$ri"i$e #as an elaborate $ere ony that $ould involve the sa$ri"i$e o" horses! $o#s and goats! as #ell as gold! ge s and other pre$ious ite s into the "ire. *oday! a havan is a si pli"ied ritual that rarely involves ani al sa$ri"i$e or the pla$ing o" pre$ious ite s into the "ire. Instead! ri$e or a kind o" popery is $o only substituted "or these ite s! but still the basi$ eaning o" the ritual re ains. *his ay sound odd or glib! but an easy #ay to think o" the havan is as a sy boli$ -postal syste .- *he "ire $ontainer is the /etal <unda postbo'! "ire is the post an! the ite s pla$ed into the "ire are the essage and antra is the eans o" address. 3enerally! #ood and $lari"ied butter A gheeC are used as the "uel. *he "ire $ontainer! #hi$h ay be bri$k or etal! is $alled a kunda! and #hen ade o" bri$k it is built to spe$i"i$ di ensions and shapes a$$ording to the purposes o" the $ere ony. 1or ho e use! generally a s all etal havan kunda is used instead o" a bri$k one be$ause o" its ease o" setup and portability. In a "or al situation! a bri$k kunda #ill be used. *undas have di""erent shapes% s8uare! re$tangular! round and triangular! but in ost $ases the s8uare kunda is used. A havan $ere ony involves a priest and a hostAsC and guests sitting be"ore the kunda #hile antras are re$ited and various ite s su$h as ghee! ri$e! herbs! "oodstu""s! and other ite s are pla$ed into the "ire. *hrough the antras! "ire! is asked to take the prayers and $onsu ed o""erings Ahen$e the eaning o" hu -to eat-C to the intended Divinity. 1or e'a ple! i" one #anted to per"or a havan "or in$reased health! one $ould dire$t the o""erings to the sun Deity! Surya. I" one #anted rain! one ight dire$t their prayers and o""erings to the rain Deity! Sitting be"ore the <unda Indra. I" one #anted to in$rease lu$k and general prosperity one $ould dire$t Agni to take the o""erings to 3anesha and :aksh i! t#o Divinities in $harge o" lu$k and "ortune. In this #ay! during a havan any Deities ay be propitiated #ith a spe$i"i$ "o$us on 6ust one or t#o! depending on the purpose. Puja and havan $an also be $o bined. In "a$t! this is ost $o on. 1or e'a ple! a $ere ony $ould begin #ith puja to a sa$red i age o" 3anesha and then a puja using a $opper pot! $o$onut and leaves to >aruna and then go on to in$lude a havan dire$ted to#ards >ishnu! Shiva and Durga Devi. In $o on spee$h the $o plete $ere ony #ould be $alled a puja! but in "a$t there are any pujas and any havans all $o bined into one. Sacred -athing! A#hishekam An abhisheka is a religious bathing $ere ony. *he #ord abhisheka eans a sprinkling. It is derived "ro the root si%! to #et! and #ith the pre"i' abhi, -around!- abhisheka is literally! -#etting around.- An abhisheka is the bathing part o" a puja that usually is done #ith sa$red #ater. In puja, a Deity is $alled! seated! greeted! bathed! dressed! "ed and praised. *he bathing o" the Deity is the abhisheka part o" the puja. In so e $ases! the ain "o$us o" the puja is the bathing $ere ony itsel". *his is espe$ially the $ase #ith the #orship o" the Shiva :inga or the "a ous South Indian "or o" >ishnu kno#n as 7ala6i. During an An abhisheka o" ilk elaborate bathing $ere ony a Deity is bathed not only in #ater! but also #ith ilk! yogurt! butter ilk! honey! $lari"ied butter! sugar! and all kinds o" "ruit 6ui$es. A"ter this bathing! the sa$red i age is dressed! orna ented! "ed and praised #ith hy ns a$$o panied #ith bells! dru s and other instru ents.

Initiation! Diksha (iksha is a $ere ony o" initiation and the entering o" a religious order A sampradayaC. &o# diksha is per"or ed varies #ith the religious order! but in general it involves a initiating guru giving a antra to a student and having the student agree to "ollo# a $ertain religious pra$ti$e and perhaps even a$$ept a $ertain set o" belie"s. In so e religious orders diksha even involves the branding and the giving o" a ne# na e to the student. A religious order that "o$uses on >ishnu! "or e'a ple! ay brand a student #ith the sy bols o" >ishnu on the upper ar s o" the student. &induis does not have any "or al $ere ony o" $onversion! but i" #e #anted to "ind so e $ere ony that $o es $losest to a $onversion $ere ony! the diksha $ere ony is the one. 1or a detailed e'a ple o" ho# diksha is per"or ed in a >aishnava sampradaya! see the arti$le 5an$ha Sa skara! *he 5ro$ess o" Initiation. The Satya Narayana Pu!a *here is a popular pu6a $alled the Satya Narayana <atha that is per"or ed regularly by any &indu "a ilies. *his pu6a in generally per"or ed in the ho e! but ay also be done in a te ple. *he Satya Narayan pu6a $an be per"or ed on any day. It is not a pu6a $on"ined to any "estivities! but A"ull oon days or sankranti are $onsidered to be ost auspi$ious day "or this pu6a. 5er"or ing this pu6a in the evening is $onsidered ore appropriate! ho#ever! one $an do it in the orning as #ell. En the day o" the pu6a! the devotees should "ast and a"ter bathing the pu6a $an begin. *his pu6a is $ondu$ted to ensure abundan$e in oneOs li"e. /any people $arry out this pu6a i ediately a"ter or along #ith an auspi$ious o$$asion like a arriage or oving into a ne# house or any other su$$ess in li"e. In ost $ases the host #ill invite any "a ily e bers and "riends. *he pu6a has t#o parts! the pu6a proper and the reading o" the story AkathaC a"ter the pu6a. *he #ord Satya eans truth and Narayana is a "or o" >ishnu and so the e'pression eans LNarayana the :ord o" *ruth.M In other #ords! the pu6a is a >ishnu pu6a #ith a parti$ular story atta$hed. *he story says purports to be "ro the Skanda 5urana! but I have never been able to lo$ate the story in this purana. #o Hindus Worship (do&s? *he ans#er to this 8uestion is ost $ertainly yesF &indus do #orship idols! but so do Christians! =e#s and even /usli s. In "a$t! it is i possible to $on$eive o" 3od #ithout so e "or o" idol! "or idol #orship is the #ay o" religion. :et e e'plain. In &induis there are any #ords to des$ribe the nature o" 3od! and #e #ill re"er to the as the need arises! but in this regard! the ost relevant #ord is a%intya! #hi$h eans -in$on$eivable!- -beyond thought.- *he true nature o" 3od is! there"ore! beyond the ability o" hu an beings to understand! yet #e have a need to rea$h out in our ind and try to $on$eive o" 3od! so #e $reate an i age o" 3od in our inds. *his ental i age o" 3od is an idol. /ost people! in$luding &indus! think o" an idol solely as a Sa$red I ages graven or $arved i age and! #hile this is true! an idol is a $arved i age! it is also a "or that begins in the ind. It is a ental "or . Conse8uently! ental "or s are also idols.

The (mage of )ather )ith this in ind! perhaps the ost $o on ental i ages that hu an beings use to $on$eive o" 3od is as a 1ather! a <ing or a /other. *he idea o" a "ather! a king or a other is! there"ore! a ental idol! a tool #e use! to $on$eive o" #hat is a$tually in$on$eivable! beyond thought. Convert that ental idol into a #ooden or stone i age and you have $reated a graven idol. 1ro a &indu perspe$tive there is little di""eren$e bet#een a ental idol and physi$al idol. Ene is 6ust an e'tension o" the other. And so! i" you $on$eive o" 3od as the supre e 1ather! or as the <ing o" kings! or the divine /other! you have $reated an idol! a aterial i age #ith #hi$h to approa$h 3od. &u an beings have no $hoi$e other than to approa$h 3od through these idols! even though all idols are si ply $rude and li ited appro'i ations o" #hat 3od is in reality. E" all religions &induis see s the ost adept at $onverting ental idols into 3od as 1ather physi$al "or as graven idols! or #hat #e pre"er to $all! sa$red i ages. In "a$t! #e generally tea$h our students not to use the #ord idol at all be$ause it gives the #rong i pression a ongst any non &indus. Indeed! &indu te ples are "ull o" su$h sa$red i ages o" 3od and &indus have spe$ial #ays to install and intera$t #ith these i ages in their te ples and ho es! and in ost $ases these i ages are vie#ed! not as aterial i ages! but as spiritual "or s. *his is the result o" seeing through "aith. Which (mage? Another Sanskrit #ord that des$ribes the nature o" 3od and #hi$h $o es into play in regard to idols is sarva-gata! #hi$h eans literally -gone every#here.- In other #ords! sarva-gata re"ers to the all pervading nature o" 3od. 3od is in all things and in all pla$es. In "a$t! you are sitting or standing on 3od right no#! #hi$h eans! te$hni$ally speaking! you $ould #orship the "loor or $hair or anything as an idol o" 3od. *his! ho#ever! is generally not done. Instead! &indus #orship spe$i"i$ i ages that are des$ribed in s$ripture AshastraC. *he te$hni$al na e "or these sa$red i ages o" 3od is ar%ya-vigraha. Ar%ya eans .#orship+able. and vigraha eans -"or - and so ar%ya-vigraha is the -"or to be #orshipped.- )e $an 7aby <rishna% 3od as a Child also say that 3od agrees to appear in these spe$ial "or s that $an be understood by hu an beings in order to allo# &i sel" to be #orshipped. A ore $o on ter that is used instead o" ar%ya-vigraha is murti. It si ply eans divine "or . *hese sa$red i ages that you "ind in &indu te ples and ho es are installed a$$ording to spe$i"i$ rituals also des$ribed in s$ripture ASee Prana PratishthaC. &o# &indus per$eive o" these i ages varies a$$ording to adhikara! but one si ple #ay is to see these sa$red i ages as - ail bo'es.- Devotees $o e to a te ple bringing "ruits and "lo#ers and all their prayers and hopes and stand be"ore the sa$red i age and -post- their o""erings and prayers through the sa$red i age. *he #orshippers are not bo#ing do#n to stone! they are not #orshipping a statue2 they are approa$hing these sa$red i ages as the eans to get to the 3od behind the i age. In a si ilar #ay! a Christian ay kneell be"ore a $ru$i"i' o" =esus and pray. *he #orshipper is not #orshipping the #ooden $ross! but instead he is approa$hing his ob6e$t o" devotion! =esus! through the ani"estation o" the $ru$i"i'. *his is a "or o" idol #orship "ro a &indu perspe$tive. (ven a /usli ! #ho #ill never #orship any "or ! $annot help but have so e abstra$t ental i age or $on$ept o" 3od. *his too is an idol o" 3od! albeit an abstra$t ental idol. It $an not be helped. *his is #hat I ean #hen I say there is no #ay to $on$eive o" and #orship 3od e'$ept through so e "or o" idol #orship. *anguage as an (do&

Closely related to these ideas o" idol #orship is the use o" hu an language to e'press our understanding o" 3od. *he very #ords a%intya or sarva-gata! are hu an atte pts to tou$h 3od using language. 7ut even language is a produ$t o" this #orld and there"ore is li ited to the boundaries o" physi$al reality. :anguage! even though it is a $rude instru ent used to e'press #hat is beyond thought is still the best instru ent #e have. So #hen #e speak about 3od as our 1ather! our <ing! our :ord or our /other! these #ords are also idols o" 3od. 7ut! again! ho# $an #e speak o" the divine #ithout these idols o" language0 Idols o" the divine $annot be avoided. Nine .lanets! Nava $rahas& &induis and astrology are still inti ately $onne$ted. In the past it #as $o on that astrology and religion #ere related! even #ithin Christianity! but over ti e astrology be$a e separated and even re6e$ted "ro any religious $ultures! in$luding =udais and Christianity. In the $ase o" &induis ! ho#ever! this never happened! and to this day astrology has re ained a vibrant part o" the religion. (ven no#! ost edu$ated &indus #ill seek astrologi$al advi$e at so e point in their lives. Ene o" the key $o ponents o" astrology are the *he Nava 3rahas )ava !rahas. /ost &indus think o" the )ava !rahas as the nine planets. *he #ord nava does ean nine! but graha does not dire$tly ean planet. Instead! graha! $o es "ro the Sanskrit root grih #hi$h eans Lto sei,eM or Lto take hold o".M :iterally! these nine -planets-are nine Lsei,ers!M so i" #e $an be sei,ed or taken hold o"! #e $an be in"luen$ed. *he )ava !rahas are! there"ore! the nine in"luen$es over our lives. In the early days o" &induis ! the tradition speaks o" the enlightened seers! rishis! #ho looked out a$ross physi$al reality and sa# that li"e #as Lin"luen$edM by di""erent "or$es! and o" all the "or$es that in"luen$ed li"e! nine #ere the ost in"luential! and so they #ere $alled the nava grahas! -the nine in"luen$es.- *hese nine in"luen$es are% the sun! the oon! /ars! /er$ury! =upiter! >enus! Saturn! Rahu and <etu. *his is the &indu order and it "ollo#s the days o" the #eek in ost Indian and even any (uropean languages. Sunday! "or e'a ple! is governed by the sun! hen$e the na e Sunday. /onday is governed by the oon! Aadd an e'tra LoM and you get oon+dayC2 *uesday by /ars A/artes in SpanishC2 )ednesday by /er$ury A/iVr$olesC2 *hursday by =upiter A=ueves! =ovian "or =upiterC2 1riday by >enus! A>iernesC! and Saturday! o" $ourse! is governed by Saturn. In addition! to these seven points o" in"luen$e! there are t#o others $alled Rahu and <etu that are a little ore di""i$ult to understand. Rahu and <etu It is a $o on istake to think that the nine planets Ano# eightC that #e used to hear about in )estern astrono y are the sa e as the )ava !rahas o" &induis . *here is no 9ranus! Neptune or 5luto in an$ient &induis . A*hey #ere added later.C In spite o" this! even in &indu te ples! one sees the t#o &indu grahas! Rahu and <etu o"ten isunderstood as 5luto or Neptune. In &indu ythology! Rahu and <etu are des$ribed as t#o parts o" a great de on #ho s#allo# up the sun and oon. *hese grahas are des$ribed as invisible or shado#y planets be$ause they $annot be observed like the Rahu and <etu North and South :unar Nodes other grahas! but in "a$t! they are athe ati$al points o" $al$ulation. I agine the path o" the sun a$ross the sky as a

great #heel in the heavens. *his path is $alled the solar e$lipti$. No# i agine a si ilar path o" the oon as it akes its onthly 6ourney a$ross the sky. )here the oonOs path $rosses the sunOs path at the top o" the $ir$le is $alled the point o" Rahu! and 1H0 degrees to the south! #here these t#o lines again interse$t is $alled <etu. In odern astrono y these points are $alled the north and south lunar nodes. &indu astrology $onsiders these points to e'ert in"luen$e over li"e and so they are $onsidered t#o i portant points o" in"luen$e. *hey are! $onse8uently! part o" the )ava !rahas. Neither the sun! the oon! Rahu or <etu are planets! nor does the #ord graha ean planet in the sa e sense that #e understand the #orld planet today! and so this is #hy it is in$orre$t to $all the )ava !rahas nine Lplanets.M In &indu ythology Rahu and <etu $hase the sun and the oon a$ross the heavens! and "ro ti e to ti e! s#allo# the up and $ause a solar or a lunar e$lipse. In "a$t! Rahu and <etu do play a role in e$lipses be$ause it is only #hen the sun and the oon align at the points o" Rahu and <etu! the north and south lunar nodes! that an e$lipse $an take pla$e. *he Danger "ro Solar and :unar ($lipses *here is a $o on &indu belie" that it is inauspi$ious and dangerous to look at an e$lipse or even to be outside in the light o" an e$lipse. *e ples $lose! ho es lo$k their doors and shade their #indo#s! people are told not to eat! and it is thought to be an espe$ially dangerous ti e "or pregnant #o en. A"ter the e$lipse te ples and ho es are #ashed and pujas are per"or ed to puri"y the at osphere. As noted above! during an e$lipse! Rahu or <etu -s#allo#- up the sun or the oon! and be$ause their in"luen$es are highly negative! their i'ture #ith the sun.s or the oon.s light $reates highly to'i$ rays o" light that rea$h the earth. It is said that these rays $onta inate #herever they strike and $ause all kinds o" havo$! in$luding even is$arriages and de"or ities in pregnant "e ales. *his is the reason that e$lipses are $onsidered inauspi$ious and #hy people should not eat or travel in the open during an e$lipse. Nava 3raha /urtis Installed in *e ples It is $o on to see the Nava 3rahas installed as murtis in &indu te ples and people #ill per"or pujas to these grahas in order to propitiate these in"luen$es. It is o"ten the $ase that a &indu #ill $onsult an astrologer and be told that one o" the grahas is e'erting a negative in"luen$e over his li"e and that he should per"or a puja in order to di inish the negative in"luen$e. E$$asionally! even the reverse is true! so eone ay be told that a parti$ular graha is e'erting a positive in"luen$e and so the person ay per"or a puja to in$rease the positive in"luen$e. *here is a popular puja $alled L3raha ShantiM to ake pea$e #ith the grahas Ashanti eans pea$eC that is o"ten per"or ed be"ore #eddings and other i portant ti es. Iou $an think o" a Nava 3raha puja as paying the $os i$ Lutility bill.M Indeed! the )ava !rahas still play an i portant role in &induis . 1ro an astrologi$al perspe$tive here is ho# these nine grahas are understood in &indu astrology. *he sun represents the soul! the heart! the "ather! authority! heat! po#er and a bition. *he oon is the ind! other! #ater! $oolness! e otions! e ory and $o on sense. /ars is $ourage! bravery! sports! $o petition! aleness! passion! a$tion! #ar! $uts and burns. /er$ury is intelligen$e! learning! tea$hing! spee$h! e'pression! $o uni$ation and #riting. =upiter is "ortune! e'pansion! #ealth! $hildren! religion! philosophy and #isdo . >enus is arriage! love! ro an$e! lu'uries! prosperity! "e ininity! artisti$ e'pression! gra$e! and beauty. Saturn is slo#ness! struggle! dis$ipline! dryness! labor! as$eti$is ! a$$idents! and $hroni$ disease. Rahu is aterial desire! dullness! ignoran$e! la,iness! sleep and addi$tions and an$estral kar a. <etu is as$eti$is ! spirituality! psy$hi$ ability! ghosts! e$$entri$ity and o$$ultis . 1or ore details see the se$tion entitled! &indu Astrology.

The Sacred Image! Shri Murti /ost &indu te ples #ill have sa$red i ages o" 3ods and 3oddesses. In Sanskrit these sa$red i ages are $alled murtis! #hi$h literally eans! L"or s or shapes.M In general! &indus #orship through the help o" these murtis #hether in te ples or in private ho es. In te ples t#o kinds o" sa$red i ages $an be "ound% %ha#a murtis and a%ha#a murtis. *he #ord L%ha#aM eans L ovableM and La%ha#aM eans Li ovable.M *he a%ha#a murti is the sa$red i age! usually ade o" stone! that is per anently 9tsava /urti 5ro$ession installed in the te ple. Su$h i ages are generally bet#een three and "ive "eet in height and are $e ented into pla$e. *he %ha#a murti! on the other hand! is a s all sa$red i age that $an easily be oved by priests. 'ha#a murtis are generally ade o" etal and are bet#een one and t#o "eet in si,e and they $an usually been seen on an altar standing in "ront o" or to the side o" the a%ha#a murti. Another ore $o on na e used to des$ribe the ovable or %ha#a murti is 9tsava /urti. L9tsavaM eans "estival! so the 9tsava /urti is the L"estival murtiM so $alled be$ause it $an be easily oved around "or "estival purposes that in$lude pro$essions! bathing $ere onies and other sa$red arriage $ere onies Asee ka#yanaC. Special Murtis! -ala/i0 1agannatha and Shri Nath/i *hroughout India there are a huge nu ber o" an$ient holy sites and any o" these sites have "a ous te ples dedi$ated to a spe$i"i$ Deity. A "e# o" these te ples have opened L"ran$hiseM te ples in the )est and other parts o" the #orld! that is to say! repli$a versions o" the original sa$red i age "ound in India have been installed in ne# )estern te ples. *#o su$h sa$red i ages that you #ill see ost $o only are 7ala6i! =agannatha S#a i and Shri Nath6i. 7ala6i A hundred kilo eters north o" Chennai A/adrasC in the state o" Andra 5radesha in South India is the "a ous 7ala6i te ple at a pla$e $alled *iru ala. *his region is "a ous "or its seven hills $alled the >enkata &ills and so the "ull na e o" the 7ala6i murtis is >enkatesh#ara! the :ord o" the >enkata hills. *he to#n at the base o" these hills is $alled *irupati #hi$h is the ore $o on na e on the aps o" this region. Iou visit 7ala6i by "irst $o ing to *irupati and then #alking or driving up the >enkata hills to *iru ala. *he 7ala6i murti is #orshipped as a "or o" >ishnu and the Sri >aishnavas! #ho are the predo inate sampradaya o" >aishnavas in this area! say that 7ala6i is the <ali Iuga avatara! the spe$i"i$ "or o" >ishnu #ho in$arnates on earth during the $urrent age. In the Bhagavad !ita it is said that in 7ala6i /urti di""erent ages! 3od in$arnates on earth to establish true religious tea$hings and to give prote$tions to &is devotees and to destroy the sin"ul. 7ala6i is said to be the $urrent avatara "or this age. Another na e "or 7ala6i is Srinivasa #hi$h literally eans the abode o" :aksh idevi. :aksh i is the $onsort or #i"e o" 7ala6i and "or any Shri >aishnavas! :aksh idevi holds parti$ular i portan$e. *he ain "eature "or 7ala6i! "or #hi$h he is ost "a ous! is his sa$red bath! abhisheka. All ost every a6or $ity in A eri$a no# has a 7ala6i te ple or i age in their region and every Saturday orning you $an attend one o" these sa$red bathing $ere onies. During these $ere onies 7ala6i is liberally bathed in ilk! butter ilk! honey! sugar+#ater! "ruit 6ui$es and other substan$es. It is a #onder"ul sight to see.

=agannatha S#a i South o" Cal$utta in the state o" Errisa on IndiaOs east $oast is the "a ous =agannatha *e ple at the $ity o" 5uri. &ere there is an an$ient te ple dedi$ated to three "a ous Deities! =agannatha! Subhadra and 7aladeva. *he 3audiya A7engalC >aishnavas o" *he =agannath *e ple at 5uri this area #orship these sa$red 7aladeva Subhadra and =agannatha i ages as "or s o" <rishna! &is sister Subhadra and &is brother 7alara a. Ether devotees see these "or s in a slightly di""erent #ay as >ishnu! Durga and Shiva. Regardless! these three murtis $an no# be seen throughout the #orld in &are <rishna te ples. =agannatha A<rishnaC is ost i portant to 3audiya >aishnavas and so #hen the &are <rishna ove ent established itsel" in the )est! =agannatha $a e #ith the . *oday there is an annual "estival $alled Ratha Iatra that is $elebrated in a6or $ities around the #orld. *he Ratha Iatra is so eti es $alled the 1estivals o" Chariots be$ause during the "estival these three sa$red i ages are pla$ed in $hariots and pulled by devotees through the street in a parade a$$o panied by singing and $hants o" <rishnaOs na es. *he original Ratha Iatra "estival is held annually in 5uri during the onth o" =une #hen literally illions o" people attend. Shri Nath6i Anot $o pleted as o" yetC Shiva (ingam /ost 3ods and 3oddesses #ithin &induis are #orshipped through the use o" a sa$red i age! kno#n as a murti. (very Deity has their parti$ular i age or i$on that is used in pu6a. It is there"ore $o on in te ples to see a sa$red i age o" Shiva along #ith &is $onsort 5arvati. 7ut there is another sa$red i age o" Shiva that is even ore $o on than Shiva and 5arvati seated beside ea$h other and this is the Shiva :inga . *he Shiva :inga is an ani$oni$ "or o" Shiva be$ause it has no spe$i"i$ "eatures that $ould be re$ogni,ed as Shiva i" one did not already kno# #hat the "or #as. A Shalagra Shila! #hi$h a bla$k "ossil stone used in the #orship o" >ishnu! is a si ilar ani$oni$

Shiva :inga

ade in one pie$e

"or . *he anti8uity o" the Shiva :inga is un$ertain. *here are so e #ho $lai that $ertain re ains "ound #ithin the Indus >alley Civili,ation are Shiva :inga s. *his $lai ! ho#ever! is disputed and is "ar "ro being a universally a$$epted. In addition! there is no ention in the Rig >eda or any o" the other Shruti >edi$ te'ts o" the Shiva :inga . *here are! ho#ever! any re"eren$es to the Shiva :inga throughout the later S riti >edas and so it is un$ertain at #hat point the Shiva :inga be$a e popular #ithin &induis . 7ut popular it isF >irtually all te ples and &indu ho es have a Shiva :inga . In any $ases a Shiva :inga is a one pie$e i age usually ade o" stone! but a true Shiva :inga is $o prised o" t#o parts% the a$tual :inga itsel"! #hi$h has a $ylindri$al shape! and a stand or peetha ! #hi$h supports the :inga . In the $ase o" a one pie$e i age the

Shiva :inga

ade in t#o pie$es

:inga and the stand are together. *here are t#o basi$ interpretations o" #hat the Shiva :inga a$tually is. *he "irst is that 3od! being ulti ately "or less! is represented by a "or less i age! the :inga . Ene eaning o" the #ord Llinga M is LsignM and there"ore the :inga is a LsignM o" the "or less nature o" 3od. *he se$ond interpretation is that the :inga is a sy boli$ phallus and that the stand #hi$h holds the :inga is the "e ale organ! and there"ore the :inga sitting #ithin its stand is a sy bolis "or $os i$ union and $reation. Naturally! this latter interpretation is o""ensive to any #orshippers! but given the i agery o" an$ient &induis #ith its elaborate se'ual depi$tions "ound on any te ple to#ers Ag+puramsC in South India! the phalli$ interpretation o" the Shiva :inga is not out o" the 8uestion! espe$ially given that another eaning o" the #ord linga is L ale organ.M *he ost $o on use o" the Shiva :inga is "or sa$red bathing A abhishekaC and so the #orship o" a Shiva :inga al#ays in$ludes an abhisheka usually o" ilk and #ater! but $o only #ith other li8uids! in$luding yogurt! honey and $lari"ied butter as #ell. Mantras Si ply stated! a antra is a religious utteran$e $o posed in Sanskrit verse and taken "ro the so e part o" the >edas. In other #ords! a antra is a pie$e o" >edi$ poetry. *he verses o" the >edas! in$luding both the Shruti >edas as #ell as the S riti >edas! are ostly #ritten in verse and there"ore are $onsidered antras. *he reason the >edas are pri arily $o posed in verse as opposed to prose is be$ause they #ere originally eant to be e ori,ed! not #ritten do#n! and verse is u$h easier to e ori,e than prose. A antra is also an utteran$e $o posed in a spe$ial #ay to e""e$t a $ertain result. 1or e'a ple! there $an be a spe$i"i$ antra addressed to a $ertain Deity! #hi$h #hen $hanted properly! is thought to evoke the presen$e and po#ers o" that Deity. *he 3ayatri antra is one su$h e'a ple. *he &are <rishna antra is another e'a ple. In these $ases the antras are o"ten $hanted over and over again in a pro$ess $alled 6apa. *he repetition o" antras is $alled antra+6apa and a devotee any take a vo# to repeat a $ertain antra any ti es a day. E"ten during initiation AdikshaC a tea$her AguruC #ill give a spe$ial antra to a dis$iple and ask hi to $hant it a $ertain nu ber o" ti es a day on a set o" beads $alled a 6apa+ ala! si ilar to a rosary. A antra $an also be used as part o" a spell or $har . *here are portions o" the >edas that $ontain su$h antras eant to a$hieve various purposes. /antras also have a use in editation to help a$hieve a $ertain state o" $ons$iousness. Ene derivation "or the #ord antra is anUtra. /an eans the ind A"ro anasC and tra eans Lto $ross!M so a antra is an utteran$e that Q$rosses the ind.M In editation the ind is L$rossed overM or silen$ed. &en$e the eaning o" the ter antra. Sacred Songs! %ha!ana/Kirtana Bhajana and *irtana both ean -to praise- and -to glori"y- a Deity through song! usi$ and dan$e. &indus "ro di""erent parts o" India #ill use one ter over the other! in u$h the sa e #ay that havan and h+ma are inter$hanged by devotees "ro di""erent regions o" India. *irtana $o es "ro the Sanskrit root kirt! -to $all out- and bhajana $o es "ro bhaj! -to pra$ti$e.- Apart "ro praising a Deity through song and usi$! bhajana $an also have the added eaning o" -spiritual pra$ti$e.- A devotee! "or e'a ple! ay have a personal bhajana that he or she pra$ti$es on a daily basis that ay in$lude puja! japa! study! editation! prayer! and so on.

*e ple 7ha6ans

9sed in the sense o" praise and glori"i$ation! bhajana and kirtana involve a group o" devotees $o ing together in a te ple! hall or ho e! #ith usi$al instru ents to sing the glories o" a Deity or! ore usually! any Deities. Bhajana and *irtana are o"ten pre$eded by a short puja "or san$ti"i$ation and to evoke the Deities #ho are the ob6e$t o" veneration. At the $on$lusion o" bhajana and kirtana! prasada! in the "or o" o""ered "ood! is al#ays distributed. )ithout this prasada the progra is not $o plete. *irtana also has a variation $alled sankirtana #hi$h is the publi$ praise and glori"i$ation o" a Deity. Sankirtana parties! groups o" devotees! go into the publi$ areas o" a $ity and #alk do#n the streets or sit in the Street Sankirtana parks singing and $hanting the na es and a Deity. *he &are <rishna ove ent is "a ous "or the per"or an$e o" sankirtana in any )estern $ities. In India sankirtana is $o only per"or ed by any other groups o" devotees as #ell. The Meaning of Sounds! the Reciting of OM0 Chanting Shanti0 -lo$ing a Conch and Ringing -ells Why do +e %&o+ a conch? In the 7hagavad+gita it is des$ribed that at the beginning o" the great battle :ord <rishna ble# this divine $on$h and then #as "ollo#ed by the others! Iuddhisthira! 7hee a! Ar6una! and so on. *he sound o" the $on$h is the sound o" vi$tory and su$$ess. )e blo# a $on$h at the beginning o" aratis and other progra s as an auspi$ious sound to invite vi$tory and su$$ess. I parti$ularly like to blo# a $on$h at the end o" a #edding as the ne#ly arried $ouple #alk do#n the aisle. Why do +e ring %e&&s in a temp&e? It is $o on to ring bells in te ples during pu6a and arati. A priest! "or e'a ple! #ill ring a bell as he per"or s pu6a. *his is to signal people that a pu6a is taking pla$e and they should pay attention. 7ells are rung during arati "or si ilar reasons and to $reate a pleasing usi$al e""e$t on the ind. So eti es a bell is positioned at the entran$e to a te ple so that devotees $an ring the bell as they enter the te ple. *he te ple is the house o" 3od and so it is only polite to ake a sound be"ore one enters. DonOt #e al#ays kno$k be"ore entering so eoneOs ho e0 7esides! ringing bells is "un. Why do +e say Shaanti at the end of havans? *he #ord shanti eans pea$e and it is re$ited not 6ust at the end o" havans but also at other ti es during ost pu6as. *here is a #ell kno#n >edi$ prayer $alled Shanti 5atha that asks "or pea$e throughout $reation that is $o only re$ited at the end o" havans. &ere is a translation% May 2e 0ind pea%e in the sky ab+ve us and in the highest rea%hes +0 heaven, May 2e 0ind pea%e +n #and and in the 2aters, May a## herbs and the 0++d that sustains us bring us physi%a# and spiritua# pea%e, May 2e 0ind pea%e in every regi+n +0 this divine %reati+n, 7et us seek u#timate pea%e in that Supreme !+d, 7et pea%e reign thr+ugh+ut the 2+r#d4 Why do +e chant ,m? At its ost basi$ level the #ord Lo M is a sole n a""ir ation and respe$t"ul assent so e#hat on par #ith A en in the =e#ish and Christian traditions. E is uttered at the beginning and end o" sa$red

prayers. *he #ord "irst appears in the 9panishads as a ysti$al sound and the ob6e$t o" deep editation. *here are! o" $ourse! any #orks #ritten on the signi"i$an$e and eaning o" this sound. /ost $o only it is divided into three parts a! u! ! and eaning is been given to ea$h part. In the /andukya 9panishad the letter LaM represents #aking $ons$iousness! the letter LuM represents drea $ons$iousness! and the letter L M represents the $ons$iousness o" deep sleep! and "inally the #hole #ord is said to represent a Gth state o" $ons$iousness #hi$h is unkno#able! unspeakable and Linto #hi$h the #hole #orld passes.M Another interpretation e8uates LaM #ith >ishnu! LuM #ith Shiva and L M #ith 7rah a. Iet another interpretation e8uates E #ith the 3reek! Llogos!M Lthe #ordM! "ound at the beginning o" St =ohnOs gospel. I suggest that the syllable E should not be analy,ed or interpreted at all. It 6ust is. 7ut i" you ust interpret it! take it as the sound o" 3od. $ayatri Mantra *here is a "a ous prayer in Sanskrit that "irst appears in the Rig Veda Aiii KD2K10C $alled the gayatri antra that al ost every &indu kno#s. In ro an letters it is as "ollo#s% $m bhur bhuvah svah tat-savitur varenyam bharg+ devasya dhimahi dhiy+ y+ nah pra%+dayat :iterally hundreds o" books and thousands o" #eb pages are $urrently dedi$ated to e'plaining the esoteri$ eaning o" this antra! so I #ill not repeat that dis$ussion. Instead I #ill provide a basi$ gra ati$al e'planation o" this ost "a ous antra and i" you are ne# to &induis and #ant to kno# at least one prayer! this is the prayer you should learn. !ayatri is a$tually the na e "or a Sanskrit poeti$al eter that $ontains three lines o" eight syllables ea$h. *here are! there"ore! any gayatri antras! but this parti$ular one is the oldest and ost #ell kno#n o" all gayatri antras. In &induis all 3ods and 3oddesses have a gayatri !ayatri in Devanagari letters antra asso$iated #ith the . *here is a gayatri "or 3anesha! one "or Shiva! one "or Durga! one "or >ishnu! one "or :aksh i! and so on. /ost people are una#are o" this "a$t and #hen &indus talk about the gayatri antra they ean thee gayatri antra sho#n above! #hi$h is addressed to Savitri! the sun. *he "irst line% +m bhur bhuvah svah that you see above is not a$tually part o" a gayatri antra. It is a spe$ial utteran$e $alled vyahriti that has been added to the beginning o" this "a ous gayatri . *his vyahriti is i portant in and o" itsel" and #e #ill dis$uss it a"ter #e have e'plained the basi$ gayatri antra. *he three lines o" this gayatri antra are% 1. tat-savitur varenyam. 2. bharg+ devasya dhimahi! and @. dhiy+ y+ nah pra%+dayat &ere is a #ord+"or+#ord breakdo#n o" the gayatri tat;that savitur;o" varenyam;the bharg+ devasya;divine antra that the AbhargasC;light! ost &indus kno#. A3odC sun best illu ination

dhimahi;let us dhiy+ y+ nah;o" pra%+dayat;/ay it push! inspire Aa verbC

editate us!

Aa

verbC AdhiyahC;thoughtAsC AyahC;#hi$h our

*he deity asso$iated #ith this gayatri antra! as #e entioned! is the sun! savitri. A*he se$ond #ord o" this antra.C *he ore $o on na e "or the sun is surya. 3enerally -surya" is the na e "or the sun #hile it is above the hori,on and savitri is the sun as it is rising and setting! 6ust belo# the hori,on. *here is a great etaphor in &induis that #hen understood e'plains a lot about the &indu #ay o" seeing the universe. *he etaphor is% Lthe sun e8uals light! #hi$h e8uals kno#ledge! #hi$h e8uals $ons$iousness.M *his etaphor applies not only to the gayatri Savitri% the Sunrise antra! but also to the design o" te ples and ho es! and to details su$h as #hy #e $ir$u a bulate "ro le"t to right and o""er in$ense and la ps in a $lo$k#ise dire$tion. *he ost i portant #ord in the gayatri antra is the #ord! Ltat!M #hi$h is a neuter pronoun eaning Lthat.M It is a re"eren$e to Lthat Ene!- 3od. A$$ording to the etaphor entioned above! the sun! #hi$h is the sour$e o" illu ination! heat! "ood and so any other things in our li"e! $an naturally be seen as the LrepresentativeM or sy bol o" 3od in this #orld. *here are t#o verbs in the gayatri antra! dhimahi and pra%h+dayat. (himahi eans! Llet us editate.L So! Llet us editate on the light A bharg+C o" the sun #hi$h represents 3od.M *his is the basi$ eaning o" the "irst part o" the gayatri antra. *he se$ond part is also straight "or#ard. *he verb pra%h+dayat literally eans ! Lit should push!M but in ore poeti$ language #e $an translate it as Llet it inspire.M (hiyah is Lthoughts!M so dhiy+ y+ nah pra%h+dayat eans! L ay our thoughts be inspiredM So the ost literal eaning o" the gayatri antra is! L:et us editate on the light o" the sun #hi$h represents 3od! and ay our thoughts be inspired by that divine light.M As #ith ost things &indu! the gayatri antra is also personi"ied as the 3oddess! 3ayatri Devi. She is the #i"e o" 7rah a and is pi$tured #ith "ive heads sitting on a lotus. She is the e bodi ent o" the supre e brah an. Iou #ill also see other depi$tions o" 3ayatri Devi that vary so e#hat. *he gayatri antra is traditionally #hispered into the ear o" a young boy in a $ere ony $alled *he *hread 3iving Cere ony AupanayanaC! #hi$h is one o" the rites o" passage "ollo#ed by any &indus. In addition! the gayatri antra is repeated during daily prayers per"or ed by any &indus three ti es a day! #hile "a$ing the sun% at sunrise! at noon and at sun set. It is also $o on to re$ite the gayatri as part o" a havan! or to re$ite it in a $olle$tive #ay in te ples or ho es. *he 3reat 9tteran$e *he "irst part o" the gayatri antra! +m bhur bhuvah svah, #hi$h #e entioned at the beginning as not part o" the antra! is $alled vyahriti or the Lgreat utteran$e.M *his antra is repeated not only in $on6un$tion #ith the gayatri antra! but also separately during havans or "ire $ere onies. *he #ord +m is a auspi$ious sound ade at the beginning o" any prayers. *he e'pression bhur bhuvah and svah is te$hni$al! but a si ple #ay to think o" it is as a L$all to $reation!M that the light o" the sun Athe

3ayatri Devi

light o" 3odC shines on the earth A bhurC! in the sky AbhuvahC! and in spa$e AsvahC! and there"ore the i pli$ation is! Llet that light also shine on e.M *he te$hni$al e'planation vyahriti has to do #ith subtle pra$ti$es o" editational yoga. *his earth is si ply one o" any planes o" e'isten$e. In "a$t! above this earth are si' higher planes! heavens as it #ere. In$luding this earth! there are seven planes up AheavensC and seven planes do#n! or hells belo# this earth. *he earth is in the iddle. I" you have ever heard the e'pression! Lhe is in seventh heavenM you should understand that this is a re"eren$e to the &indu idea o" heavens. *he seventh heaven is the highest heaven. *he "irst three o" these planes starting #ith the earth are $alled bhur! bhuvah and svah. *he utteran$e bhur bhuvah svah! there"ore! re"ers to the "irst three subtle planes o" e'isten$e that ay be rea$hed in editation by a y+gi. Hindu Samskaras A samskara is a rite o" passage! and virtually every #orld $ulture has su$h $ere onies. Rites o" passage are $ere onies that ark i portant events in the li"e o" an individual. A 7aptis ! a #edding! a 7ar /it,vah! a Con"ir ation! and a "uneral are all e'a ples o" rites o" passage. Su$h i portant events generally in$lude pre birth $ere onies! birth $ere onies! li"e $ere onies! death $ere onies and even a"ter li"e $ere onies. In Sanskrit the #ord samskara literally eans! L aking per"e$tM or Lre"ining!M and so a samskara is a $ere ony o" re"ine ent! #hi$h is to say! re"ining or raising an individual beyond his or her ere physi$al e'isten$e and arking a higher spiritual e'isten$e. Samskaras bind an individual into his or her so$ial group. In &induis ! as #ith ost religious $ultures! samskaras are sa$red $ere onies per"or ed #ith the help o" a priest and in the presen$e o" "a ily and "riends. *raditionally there are t#elve samskara! but so e later traditions raise this nu ber to si'teen. In pra$ti$e! ho#ever! there are only about eight samskaras that are regularly per"or ed. *his nu ber varies "ro "a ily to "a ily and "ro region to region. *he ost $o on $ere onies are a pre+birth $ere ony ASimant+yannayanamC! the na e giving $ere ony A)ama *aranaC! a "irst grains $ere ony AAnna PrashannaC! the "irst hair $utting AMundanC! starting s$hool AVidyarambhanaC! the thread giving $ere ony AUpanayanaC! arriage AVivahaC and the "uneral AAntyesthiC. As I brie"ly des$ribe these $ere onies! be a#are that there is a lot regional variation! and ho# a $ere ony ay be pre"or ed in one $o unity ay vary a lot "ro ho# it is per"or ed in another $o unity. "a%y Sho+er ASimant+yannayanamC Simant+yannayanam is a $ere ony per"or ed either in the "ourth! si'th or eighth onth o" a #o anOs pregnan$y. It is done "or the prote$tion and health o" the other and the unborn $hild. *oday #e ight $o pare this $ere ony to a baby sho#er. :iterary! it eans Lparting o" the hair.M A priest is invited! antras are $hanted! and a "ire $ere ony A havanC is per"or ed as the husband parts the hair o" his #i"e and pla$es ver ilion in the parting o" her hair. 1a ily e bers and "riends $o e bearing gi"ts "or the other and the $o ing ne# born. A"ter the $ere ony a eal is served. The -ame $iving A)ama *aranaC )ama *arana is the na e giving $ere ony per"or ed a"ter the birth o" a $hild. *raditionally the na e is not supposed to be given until the 11th day a"ter the birth! but be$ause )estern hospitals de and a na e on a birth $erti"i$ate #ithin hours o" a birth! a na e has to be given #ithout the a$tual $ere ony. In any $ases i ediately a"ter a birth a "a ily e ber #ill $onta$t an astrologer or priest so that a horos$ope $an be prepared and a na e deter ined a$$ording to the deals o" the astrologi$al $hart. In this #ay a na e is deter ined and legally given! but the religious sa skara is not per"or ed until u$h later.

)irst So&id )ood AAnna PrashannaC *he ne't $ere ony is the anna prashana or the $ere ony o" L"eeding the grains.M *his is the $hildOs "irst solid "ood generally per"or ed in si'th onth. A $hild is brought to a te ple! or a a priest is invited to the "a ilyOs ho e! and along #ith antras and a sa$red "ire! "ood Ausually a s#eet ri$e preparationC is o""ered to 3od through the "ire and L adeM into prasada. *he prasada is then "ed to the $hild. In other #ords! the $hildOs "irst solid "ood is prasada! spiritual "ood. )irst Hair Cutting AMundanC A"ter the "irst grainOs $ere ony! the /undan or "irst hair $utting is the ne't sa skara that ay be per"or ed. Di""erent "a ilies per"or this $ere ony at di""erent ages! but the ideal ti e is #hen the so"t spot in the skull o" the $hild vanishes! usually around 1G onths. As in all sa skaras! "a ily! "riends and a priest get together in the ho e or in a te ple. /antras are re$ited! a sa$red "ire is evoked and the priest #ith the help o" the "ather or aternal un$le $ut s all lo$ks o" hair "ro "our sides o" the $hildOs head. A"ter this ritual $utting! the $hild is taken to a barber that $o es 6ust "or this o$$asion and the $hildOs hair is $o pletely shaved. *here is a belie" that the "irst hair "ro the ti e o" birth is i pure and so shaving it o"" is a puri"i$ation! but ore i portantly! the real point o" the sa skara is that it is a sa$ri"i$e. *he parents o" the $hild sa$ri"i$e the beauty o" their $hild by shaving their $hildOs head! and in e'$hange they ask 3od "or long li"e and prosperity "or their $hild. Starting Schoo& AVidyarambhanaC *he ne't sa skara is $alled >idyara bhana or beginning edu$ation. >idya is kno#ledge and ara bhana is $o en$ing. *his is usually per"or ed around the ages o" "our or "ive years. *he $ere ony generally involves so e antras o" san$ti"i$ation and the #orship o" Sarasvati Devi! the 3oddess o" learning. *hen! either on a $halk board or Ls$rat$hed outM in a bed o" plain ri$e! the $hildOs hand is guided in #riting his "irst letters A! 7! C... or #hatever the lo$al s$ript aybe. So eti es the na e o" an i portant "a ily Deity! su$h as Ra a is the "irst #ord #ritten by the $hild. Thread Ceremony AUpanayanaC *he ne't samskara is $alled 9panayana. *his is the e8uivalent o" a Christian Con"ir ation or =e#ish 7ar /it,vah. It is a $o ing o" age $ere ony and in &induis it is usually per"or ed "or adoles$en$e boys. *oday the $ere ony is generally per"or ed only #ithin the traditional brah in "a ilies. *his is un"ortunate be$ause it is an i portant $ere ony and virtually all boys $ould bene"it "ro su$h a ritual. *raditionally the $ere ony #as per"or ed by the three upper varnas and not 6ust brah ins. *he $ere ony is so eti es $alled a Lthread $ere onyM be$ause one o" its i portant "eatures is the investiture o" a Lsa$red threadM that is pla$ed over the shoulder o" the boy. *he thread is used in $ertain prayer rituals A$alled sandhya vandanaC that are per"or ed on a daily basis a"ter the $ere ony. *he #ord upanayana $o es "ro the sanskrit root LniM #hi$h eans Lto leadM and so the upanayana is the Lleading or $o ing $loser!M #hi$h eans the boy is be$o ing a an and taking on adult responsibilities and is also $o ing $loser to the spiritual side o" li"e to guru and ulti ately to 3od. A"ter the $ere ony the boy is $onsidered a dvi6a or t#i$e born. &e has $o pleted his se$ond birth. EneOs physi$al birth "ro other is the "irst birth. *he upanayana is the spiritual or se$ond birth that $o es "ro "ather or guru. During the 9panayana $ere ony the boy has his head shaved! is given a sa$red bath! takes vo#s o" study and $eliba$y and is given the an$ient gayatri antra #hi$h in$ludes the investiture o" the sa$red thread. *he antra is #hispered into the hear o" the boy #hile ladies hold a $loth over the "ather! guru and boy "or priva$y. 1or ore in"or ation see *he Sa$red *hread Cere ony. 'arriage AVivahaC /oving along in a $hronologi$al #ay the ne't i port sa skara is arriage. *his is $alled >ivaha. As in virtually all $ultures the arriage $ere ony involves a bride and groo $o ing together in the

presen$e o" "a ily and "riends and then taking an oath o" dedi$ation to ea$h other. In Sanskrit the #ord vivaha $o es "ro the root vah #hi$h eans to $arry. *he oath o" dedi$ation that the bride and groo take to ea$h other is a $ontra$t that L$arriesM the along "or the re ainder o" their lives. /ost &indu #eddings involve an e'$hange o" garlands bet#een the bride and groo A6aya alaC! a besto#al o" the bride by her "ather to the groo Akanya dhana C! the lighting o" a sa$red "ire AhavanC! $ir$u a bulation o" the "ire Aparikra ana C! and the taking o" seven vo#s Asapta padiC. In general southern arriages have the addition o" a sa$red ne$kla$e given to the bride by the groo A angala sutraC! and northern #eddings have the addition o" a sa$red ark o" ver ilion applied by the groo to the bride in the parting o" her hair AsindhuraC. *here are! o" $ourse! huge variations bet#een #eddings! and any other aspe$ts that #e have not entioned! espe$ially in India #here a $ere ony $an last any hours. In the )est the average #edding lasts about an hour. 1or ore detailed in"or ation see *he &indu )edding. )unera& AAntyesthiC *he "inal samskara is the antyesthi or the last rites. In the )est! &indu "unerals are per"or ed very di""erently than in India #here there is a #hole $aste o" spe$iali,ed priests that only deal #ith death. Eut o" ne$essity! in the )est te ple priests per"or "uneral servi$es in $on6un$tion #ith the lo$al syste "or handling the dead. In orthodo' $ulture it is $onsidered i pure "or te ple priests to deal #ith death. 9pon the death o" an individual the "a ily #ill $all a "uneral ho e to prepare the body as #ell as a priest to per"or the last rites. In India a "uneral is generally per"or ed be"ore the sun goes do#n on the day o" passing! but in the )est the "uneral ay not be per"or ed "or any days #hile per its are obtained and "a ily e bers are given ti e to asse ble. During the "uneral "a ily e bers and "riends $o e to a "uneral ho e or $hapel. :ast rites are never per"or ed in a te ple. A priest re$ites antras! so e "inal rituals are per"or ed that ay in$lude a havan! eulogies are said and "a ily and "riends are given the opportunity to o""er their last respe$ts #ith "lo#er petals. A"ter#ards the body is taken to a $re atoriu #here the body is $o itted to the "ire. 1ro the ti e o" death and "or about t#o #eeks the "a ily is in an o""i$ial state o" orning. *hey are not supposed to $o e to a te ple or per"or pu6a during this period. (very evening at this ti e prayers ay be re$ited in the ho e and at the end o" this period o" ourning a spe$ial havan is per"or ed by a priest "or the release o" the soul. 1inally a eal is served to "a ily e bers and "riends and gi"ts are given to the priestAsC. )eeks or onths later the ashes ay be taken to India to be disposed into a sa$red river or! lo$ally i" it is possible! ashes ay be put into the o$ean. *he "uneral pro$ess $an be an elaborate a""air and one that varies greatly "ro $o unity to $o unity. 1or detailed in"or ation see &indu 1uneral Rites and An$estor )orship. *hese are the a6or sa skaras that are still pra$ti$ed today. *he ones that have have not been entioned in$lude the $on$eption ritual A3arbhadhanaC! a $ere ony to $reate a son A5u +savanaC! the birth $ere ony A=ata <ar anC! the "irst trip out a"ter birth ANishkra anaC! returning ho e a"ter graduation! and even a "irst saris tying $ere ony "or girls entering puberty. Spiritual .ractice! Sadhana In &induis oneOs personal spiritual pra$ti$e is $alled sadhana. *he #ord sadhana indi$ates the instru ent or eans by #hi$h a goal is a$$o plished. In general there is no one sadhana or spiritual pra$ti$e that applies to all. &induis re$ogni,es that every individual has a uni8ue position in li"e AadhikaraC and there"ore there is no one #ay "or all. In this #ay there are any "or s o" 3od and one individual ay be attra$ted to one "or ! #hile another individual ay be attra$ted to another "or o" 3od. Si ilarly there are any di""erent "or s o" yoga and a "or o" yoga that ay be suited to one

individual ay not be suited to another individual! so in a si ilar anner! oneOs spiritual pra$ti$e or sadhana is uni8ue to the individual depending on the goal they #ish to a$hieve. So spiritual pra$ti$e varies greatly "ro individual to individual. ('a ples o" spiritual pra$ti$e ay in$lude su$h things as! prayer! editation! going on pilgri age! giving $harity! "asting! bathing! $hanting o" antras! study o" s$ripture! or even oneOs daily #ork. *hey $an all be a eans to a$hieve a spiritual end. So eti es the #ord bha6ana is used to ean oneOs internal spiritual pra$ti$e. Chanting! &apa 8apa is the repetition o" sounds and #ords. *his is partly the sa e thing as $hanting e'$ept that $hanting $an also be a $ertain #ay o" singing or re$iting prayers and antras that ay not involve repetition o" #ords. /antras $an be $hanted #ith a $ertain intonation o" voi$e. 8apa! on the other hand! is spe$i"i$ally the repetition o" sounds and #ords. *he best e'a ple is the repetition or $hanting o" the na es o" 3od as in the "a ous &are *rishna mantra/ hare krishna, hare krishna, krishna krishna, hare hare9 hare rama, hare rama, rama rama, hare hare, *his is a antra that is $o only re$ited over and over again as japa. 9sually so e eans o" $ounting is e ployed su$h as a set o" beads like a rosary set. Su$h beads are *he use o" japa beads $alled a japa ma#a and a devotee ay "ollo# a vo# to re$ite this antra or so e other antra a spe$i"i$ nu ber o" ti es a day as part o" his or her personal spiritual pra$ti$e! sadhana. Iou ay o"ten hear the e'pression mantra-y+ga or japa-y+ga to ean that one is using the re$itation o" antras as oneOs ain spiritual pra$ti$e. A set o" &indu $hanting beads generally $ontains 10H beads. Su$h beads ay be ade o" sandal#ood! $rystal or in the $ase o" Shaivas rudraksha seeds or in the $ase o" >aishnavas tulasi beads. Sacred O)/ects! Trees0 (otuses0 Co$s )hy are $ertain trees and plants as sa$red0 In &induis all o" li"e is sa$red and one o" the highest 8ualities to aspire to is non+har ing! ahi sa! but it is true that $ertain trees and plants! as #ell as $ertain ani als and $ertain rivers or even ountains are vie#ed as espe$ially sa$red. *he tulasi plant is espe$ially regarded as sa$red a ongst >aishnavas. )ithin the Shaiva $o unity bae# leaves are parti$ularly sa$red. *rees like the "ig or the bodhi tree are generally sa$red to all &indus. Si ilarly! rivers like the 3anga A3angesC are sa$red to all &indus! but in di""erent part o" India the lo$al rivers are sa$red to a parti$ular region. In the south! "or e'a ple! the 3odavari and <averi are ost sa$red. In the north these rivers ay not be kno#n. /ountains su$h as the &i alayas are sa$red to all &indus! but again in di""erent regions lo$al ountains or hills ay have parti$ular signi"i$an$e although they ay be unkno#n outside o" that region. *he >enkata hills north o" Chennai A/adrasC are sa$red to >aishnavas #ho visit the "a ous te ple to 7ala6i that sits atop this great set o" hills. Eutside o" this region these hills are unkno#n. And o" $ourse along #ith every sa$red ob6e$t! there is a sa$red story e'plaining the divine origins o" that ob6e$t. &ere is a si ple ane$dote that "urther illustrates #hat is eant by the sa$red in &induis % Puja is al#ays to be per"or ed #ith sa$red #aters! parti$ularly 3anges #ater! the #ater ost sa$red in India. &o#ever! it is not al#ays possible to get 3anges #ater in A eri$a! y part o" the #orld. In order to solve this proble there is a spe$ial sa$red #aters L$allingM antra that $an be repeated at the beginning o" the puja to $onvert ordinary tap #ater into sa$red #aters. *his antra lists any o" the

sa$red rivers o" India! but I have re#ritten the antra to in$lude the Colorado River as #ell as the rivers o" India. 1or e! in y part o" the #orld! the Colorado River is y sa$red river. In "a$t A eri$a is y sa$red land. )here I live is y sa$red ho e. &induis vie#s the #hole #orld as sa$red. Seeing the sa$red is a state o" ind. )hy do #e $onsider the lotus spe$ial0 *he lotus has huge sy boli$ i portan$e #ithin &induis . )e see that any 3ods and 3oddesses stand on the lotus. *he best e'a ple is the 3oddess o" )ealth! :aksh i Devi. See the illustration. (ven ore! ho#ever! #e o"ten hear o" lotus "eet! lotus eyes! lotus hearts! lotus seats! and so on. *he best e'planation "or the sy bolis o" the lotus $o es "ro the Sanskrit #ord "or the lotus! panka-ja. LPankaM eans ud and ja eans Lborn.M *he literally eaning is Lborn "ro the ud!M and yet i" you have ever *he :otus seen a lotus it is the ost a a,ing "lo#erF *he $losest "lo#er that I $an think o" that appro'i ates the lotus is the #ater lilly! but a real lotus "ar outshines the #ater lilly. *he idea is that even though the lotus has its roots in the ud o" the pond "ro #hi$h it gro#s! it is ever unsullied as it "loats on the #ater above the pond! and any drop o" #ater that tou$hes the lotus i ediately slides o"". *he lotus is ever pure and aloo" "ro the #orld. It is in the #orld! but not o" the #orld. *his is the sy bolis o" the lotus. So #hen the 3oddess :aksh i stands on a lotus! the eaning is that she understands the proble s o" the #orld! but she is not sullied by this #orld. She is absolutely pure. Si ilarly! a guruOs "eet are o"ten said to be lotus "eet indi$ating his purity and deta$h ent "ro the #orld. I" so eone is said to have lotus eyes it eans that their eyes and eye bro#s have the shape o" the lotus petal. *his is a great $o pli entF )hyWhat is the meaning of a Swastika? Ho+ the Word is #erived In Sanskrit! the proper spelling o" the #ord s#astika is svastika. Sanskrit has no .#.. :iterally! the #ord svastika is a state ent o" a""ir ation! -It isF- -:i"e is goodF- -*here is value- -*here is eaningFSvastika is a ter that a""ir s the positive values o" li"e. *he #ord is ade o" su U as. -As- is the root o" the $opular verb -to be- o" #hi$h the third person singular is! - asti!- -it is.- Su is a pre"i' used in Sanskrit to intensi"y eaning in a positive #ay! thus su:asti eans literally! -it really isF- )hen $o bined! the ;u; $hanges into a ;v; thus giving the "or svasti. *he ending ;ka; akes this verbal "or into a noun. *his is the linguisti$ orphology o" the #ord! svastika, A -egative Sym%o& *oday! the S#astika is pri arily kno#n as a sy bol o" ra$is ! perse$ution and anti se itis ! #hi$h! pri arily! arises "ro the ideology o" the 3er an Na,i party and )orld )ar II. I re e ber per"or ing a #edding bet#een a &indu girl and a =e#ish boy. Right at the beginning o" the $ere ony! #hen it is traditional to hold a de$orative $loth bet#een the boy and girl! the &indu other proudly presented a spe$ial $loth #ith a huge red S#astika in the iddle that she #anted e to hold bet#een the $ouple. &al" the audien$e #as =e#ishF Another ti e! I Right &anded S#astika per"or ed a ground+breaking $ere ony "or a &indu "a ily! #ho #as going to build a ne# ho e in an e'$lusive gated $o unity. *he an had e dra# a large red S#astika on the ground #here the house #ould be built. :ater! as #e #ere #alking around the peri eter o" the property! so eone $a e #alking a dog and sa# the red S#astika. In terror! this person $alled the poli$e thinking that a neo+Na,i $ult #as oving into his neighborhood. En any o$$asions! I have had to e'plain to $on"used "ire and building inspe$tors #hy there are S#astikas in our &indu te ples. As a priest! I

regularly bless people using the e'pression! svasti svasti svastiF and even ins$ribe s#astikas on the heads o" ne#ly shaved babies "or their health and prosperityF (ts History In "a$t! the S#astika is an an$ient solar sy bol that has been used by any $ultures going ba$k at least @000 years. It has been "ound used by the $elts in northern (urope and by the 3reeks as early has 1000 7C(. In India the sy bol has been used sin$e >edi$ ti es. It is ost $o only seen as an an$ient Aryan sy bol. Na,i 3er any did not invent the sy bol! but only borro#ed it in order to sho# the -aryan- roots o" their ne# 3er an state. *oday! un"ortunately! the S#astika is ost $o only kno#n "or the destru$tion o" li"e rather then its a""ir ation. (ts .se in (ndia In India! the S#astika is used in t#o "or s! one #ith the ar s oving to the right! the right+handed S#astika! and the other #ith the ar s oving to the le"t! the so+$alled -le"t+handed- o$$ult S#astika. It is $o only thought that the Na,is used the le"t+handed S#astika and that this is the di""eren$e bet#een the &indu.s use o" the S#astika and the Na,i.s use o" it. 7ut this is not the $ase. In "a$t! the Na,is used the sa e right+handed S#astika that is used in odern &induis ! but gave it a G4 degree turn. *his gives it the appearan$e o" being le"t+handed! even :e"t &anded S#astika though it is not. Regardless! in India any groups have used the le"t+handed S#astika. Ene $o on e'a ple a ongst &indu groups is the *heosophi$al So$iety! #hi$h used it on their logo. *he le"t+handed S#astika is also asso$iated #ith esoteri$ tantri$ pra$ti$es. =ains and 7uddhists o"ten use the le"t handed S#astika as #ell. *oday the right+handed S#astika is ainly used in &indu te ples! ho es and sa$red $ere onies as a sy bol or a""ir ation o" good lu$k! health and prosperity. A -yes- to li"eF do #e sho# respe$t to $o#s0 Co#s like other sa$red ani als entioned in the previous ans#er are sa$red be$ause all li"e is sa$red in &induis . &o#ever! the added "a$tor regarding $o#s is that in an$ient ti es and even no# in u$h o" rural India! $o#s "or the e$ono i$ basis o" an agrarian so$iety. *he $o# gives ilk! butter and oil "or $ooking. *he bull plo#s the land "or grains. *he $o# and the bull provided "ertili,er to re"resh the land. Dried $o# dung #as used as "uel "or $ooking and heating. *he $o# and the bull provided any o" the ne$essaries o" li"e. In addition any odern &indu $o entators speak o" $o#Os ilk as having spe$ial nutrients that ake it idea "or spiritual li"e. *he $o# is $onsidered one o" the seven L othersM in &induis and the bull is the e ble o" dharma. *here are any re"eren$es to the "our legs o" the bull as the "our pillars *he sa$red $o# that support dharma% $leanliness! austerity! truth"ulness! non+har ing! and so o" all ani als! the $o# and the bull have taken on the greatest signi"i$an$e #ithin &induis . The Offerings of 'ood and (amps 2aarati3 )hy do #e do aarati0 A better 8uestion is! #hat is aarati0 *he #ord aarati is not Sanskrit! so #e kno# nothing about the derivation o" the #ord. Aarati! ho#ever! is si ply the o""ering o" arti$les o" #orship to a Deity! the

A Na,i S#astika

pri ary ob6e$t being a la p. An aarati $an be per"or ed "or ally in a te ple at a s$heduled ti e #ith a priest! or in"or ally in a personOs ho e a"ter a pu6a su$h as a Satya Narayana katha Asee...C. A priest $an o""er the aarati or devotees the selves $an do it. An aarati tali is a tray that people hold that $ontains the "la e that is o""ered during aarati. (a$h Deity has its o#n aarati song that is sung during the o""ering o" the la p. See the illustration. )hy do #e o""er "ood to the :ord be"ore eating it0 Anything o""ered to 3od during pu6a or #orship "alls under the $ategory o" bhoga. *he #ord bhoga eans en6oy ent and pleasure. In other #ords! #hile #orshipping #e o""er en6oyable! pleasing things! to the Deity! su$h as "ragrant in$ense and "lo#ers! ni$e $loth! 6e#els! "resh ilk! deli$ious "oods! and so on. All o" these things are di""erent "or s o" bhoga! en6oy ent. En$e these things have been o""ered they $ease to be bhoga! but instead be$o e prasada. *he #ord prasada eans er$y! gra$e! and blessings. So on$e an arti$le o" bhoga has been o""ered to 3od it be$o e prasada! a "or o" blessings or er$y. So #e ight say that during #orship #e o""er en6oy ent to 3od and re$eive blessing in return. Re$eiving blessings is a good thingF And so #e o""er "ood to 3od be"ore #e eat so that our eating is not 6ust ordinary eating but Lspirituali,edM eating. And as they say! #e are #hat #e eatF )hy do #e o""er la ps to 3od0 AAaratiC >irtually every pu6a in$ludes the o""ering o" a "la e to a Deity. *his is aarati. *his la p is usually ade #ith a ghee #i$k or a $a phor AkapoorC "la e. *here are t#o basi$ reasons #hy a lighted la p is o""ered. *he "irst is purely pra$ti$al. In an$ient ti es the la p provided illu ination to see the Deity sin$e ele$tri$al lights #ere not available. *he la p #ould be o""ered to the "eet o" the Deity! then slo#ly oved up to illu inate the knees! the #aist and the $hest! to "inally illu inate the "a$e. *his #ould allo# editation on ea$h part o" the Deity starting "ro the "eet. *he se$ond reason is purely sy boli$ and goes ba$k to our etaphor% the sun e8uals light! #hi$h e8uals kno#ledge! #hi$h e8uals $ons$iousness! #hi$h e8uals liberation Asee page...C. *hink o" the "la e as a kind o" bhoga Asee...C #hi$h then be$o es a prasada a"ter being o""ered to the Deity. *he "la e is then presented to the #orshippers #ho s#eep their hands a$ross the la p in a gesture that suggests Ls$ooping upM the light and bathing their eyes! "a$e and head #ith the blessings o" kno#ledge! et$. In an interesting side note! #hen a ghee #i$k is prepared usually t#o #i$ks are t#isted together. *he t#o #i$ks $o bined ake a larger "la e and one that sy boli$ally represents the soul and 3od Aat a and the para at aC! $o bined. Rituals0 (amps0 Holy *sh0 .rada shina0 4alasha0 Coconuts and .rayer Rooms )hy do #e light la ps during pu6a0 During pu6a la ps are lighted and usually pla$ed on ea$h side o" the ain #orship area. *he purpose is both pra$ti$al and sy boli$. In a ti e be"ore ele$tri$al lights #ere available! the la ps provided illu ination! but today the purpose is ainly sy boli$. In so e $ases "ive separate "la es are lighted on ea$h side o" the pu6a area. 1ire is one o" the "ive basi$ ele ents o" atter Athe others being earth! #ater! air and spa$e Apan$ha+ aha+bhuta see...C and so the "ive "la es represent these "ive ele ents o" atter. )hy do #e apply the holy ash0

/any "or s o" tilaka are applied #ith holy ash AvibhutiC espe$ially a ongst the Shaiva s$hools o" theology. &oly ash is also a "or o" prasada and so applying sa$red ash is an a$t o" puri"i$ation and sub ission. So e people also say that holy ash also $ontains antisepti$ 8ualities. )hy do #e do pradakshina0 5radakshina eans $ir$u a bulation or oving around in a $ir$le. In a te ple devotees ay per"or $ir$u a bulation around a Deity or even around the #hole te ple. Ene ay also $ir$u a bulate a sa$red ob6e$t su$h as a tulasi plant Asee...C or even a $o#. Cir$u a bulation! like tou$hing the "eet! is an a$t o" sub ission! reveren$e and devotion. *he devotee is putting the ob6e$t o" veneration in the $enter o" his or her li"e. In general $ir$u a bulation is al#ays in a $lo$k#ise dire$tion. *his is in a$$ordan$e to our u$h entioned etaphor% the sun e8uals light! #hi$h e8uals kno#ledge! #hi$h e8uals! $ons$iousness! #hi$h e8uals liberation. *he sour$e o" light! the sun appears to ove in a $lo$k#ise dire$tion a$ross the sky "ro east to #est and so $ir$u a bulation "ollo#s the #ay o" light! le"t to right. So eti e an a$t o" $ir$u a bulation is not done by #alking! but also by laying on the path "ully outright and then getting up! laying out again and oving one body length! and then repeating the pro$ess one body length at a ti e all the #ay around the ob6e$t o" veneration. I have seen this done around te ples and even around #hole to#ns su$h as the holy $ity o" >rindavan in India. Su$h an a$t o" $ir$u a bulation is over @0 k s in lengthF In a less e'tre e "or ! it is $o on "or devotees to $ir$u a bulate a te ple by #alking around a $ertain nu ber o" ti es! so eti es as any as 10H ti es. 10H is a sa$red nu ber. Asee...C )hy do #e #orship #ith a kalasha0 A kalasha is a etal pot o" a $ertain shape usually ade o" $opper. *he kalalsha is ost $o only used to hold a $o$onut and leaves during pu6a. See the illustration. *his $o bination o" $opper pot! $o$onut and leaves be$o es a sy boli$ re$epta$le "or the pla$e ent o" a Deity. *he $o$onut is the head! the leaves are ar s and legs! and the pot is the body. *he kalasha is also used during bathing $ere onies Asee abhishekha..C to hold various li8uids used in bathing a Deity. )hy do #e use $o$onuts0 Co$onuts are a really "un "ruit. *hey are "ull o" all kinds o" layers and there"ore "ull o" great sy boli$ eaning. In pu6a #e use a $o$onut as a head "or a Deity! #e so eti es use the to represent the the universe and #orship the as the #orld. )e also interpret the as a heart #ith an ego Ahard on the outside and so"t and s#eet on the insideC! and then they are great to break #hen inaugurating ne# $ars and entering ne# ho es and businesses. *hey are like breaking a bottle o" $ha pagne. *he "ruit on the inside is not only good to eat it is also good to burn #hen it is dried "or havans. )e love $o$onuts. )hy do #e have a prayer roo 0 /ost &indu ho es #ill in$lude a prayer roo #here a s all shrine is kept that holds the "a ily Deities and other sa$red ob6e$ts. In the si plest $ase! this prayer roo ay be pla$ed in a s all $loset! $abinet or even shel". In a ore elaborate $ase! a separate roo ay be dedi$ated "or the shrine. Ideally this roo #ould be in the northeast area o" the ho e! #hi$h is isha+kona A3odOs $ornerC a$$ording to vaastu+shastra. *he prayer roo is generally aintained by the ladies o" the "a ily and in the orning they #ill light a la p and in$ense and o""er prayers to the Deities in the shrine. At di""erent ti es o" the day "ood ay be o""ered on this altar. As to #hy &indu ho es have a prayer roo ! I think it is obvious. 5rayer and #orship are not so ething only reserved "or a $ertain day o" the #eek in a te ple. Instead

prayer and #orship are part o" the daily pra$ti$e o" a &indu "a ily. 'eet in Hinduism )hy no shoes in a *e ple As #e entioned! "eet hold a po#er"ul sy bolis #ith &indu $ulture. Iou take o"" your shoes #hen you enter a te ple. )hen sitting you never point your "eet to#ards people! espe$ially seniors! and you never spread your "eet be"ore an altar or to#ards "ello# #orshippers. )e $an say the "eet o" people are $onsidered lo#. In "a$t one o" the greatest insults you $an ake is to thro# shoes at so eone. And yet the "eet o" 3od and seniors are spe$ial. 3odOs "eet and even a guruOs "eet are o"ten $alled Llotus "eetM and in so e te ples even a s all set o" shoes belonging to the Deity A shathariC is tou$hed to the head o" #orshippers. )e even drink the "eet bathing #ater o" 3od as a prasada and sprinkle the bathing #ater o" a guruOs "eet on our heads. No shoes in *e ples *he basis "or "eet sy bolis goes ba$k to the >edi$ $on$eption o" the universe as the body o" 3od. =ust like a body has high and lo# parts so this universe has high and lo#! pure and i pure pla$es. 9p is high! do#n is lo#. 1eet tou$h the ground! #hi$h is lo#! and so #hen you enter a te ple you leave your lo# part at the door. )e take o"" our i pure part! our "eet! sy boli,ed by leaving our shoes at the door as #e enter sa$red spa$e. Iou ight say #e leave our aterialisti$ side at the door #hen #e enter spiritual spa$e. )hy do #e not tou$h papers! books and people #ith the "eet0 Along #ith this 8uestion one ight also add ask% )hy do #e not blo# out a "la e #ith our breath0 *he ans#er to both these 8uestions has to do #ith one o" the ost "unda ental "eatures o" &induis ! na ely personi"i$ation. &induis personi"ies virtually every aspe$t o" li"e. *he #ind is not 6ust air blo#ing "ro high pressure to lo# pressure. It is a 3od! >ayudeva. *he sun is not 6ust a great nu$lear rea$tion in spa$e. It is the sun 3od! Suryadeva. Si ilarly! the rain is a 3od! the oon is a 3od! all the planets are 3ods and every other aspe$t o" reality is sub6e$t to personi"i$ation. *here"ore! all things o" learning% papers! books! usi$al instru ents! pens! type#riters and even $o puters $an be seen as an aspe$ts o" the 3oddess o" learning! Sarasvati. And #e sin$e already kno# the sy bolis o" "eet in &indu $ulture! it is obvious #hy #e do not tou$h our "eet to these ite s. Si ilarly! #e do not blo# a "la e #ith our breath be$ause it #ould be i polite. *he "la e is Agni! the "ire 3od! and to blo# in his "a$e is i politeF *o the )estern ind this ay see di""i$ult to understand! but there is great po#er in personi"i$ation. 5ersoni"i$ation gives one the ability to $o uni$ate #ith the 3od and there"ore perhaps $ontrol or at least get "avors "ro the Deity. 5ersoni"i$ation is the basis o" puja. Namaste and -o$ing as Signs of Respect LNa asteM is ade o" t#o #ords! na as and te. Na as $o es "ro the verbal root na #hi$h eans to bo# and so na as is a bo# or salutation. L*eM eans! to you. And so na aste literally eans! bo#ing to you. *here is a variation o" this in the "or Lna askara.M *he Sanskrit #ord LkaraM eans! doing. So na askara literally eans! doing salutations. /any &indus say that #hen they do na aste they are bo#ing to the soul Aat aC and 3od Apara at aC #ithin and not to the body #ithout. 7y $ontrast shaking hands is a gesture o" respe$t to the body! #hereas in &induis

bo#ing to the soul #ithin is $onsidered ore i portant. &en$e! na aste is together at the heart #here the soul is said to reside. )hy do #e bo# be"ore parents and elders0

ade #ith t#o hands held

7o#ing to parents! elders! or "or that atter! all seniors in$luding tea$hers and saintly people! is an i portant atter #ithin &induis . Children are taught to bo# to elders "ro an early age. 7o#ing is a sign o" sub ission and a #ay to sho# respe$t. In addition! the a$t suggests the hierar$hi$al nature o" &indu so$iety #here 6uniors sub it to seniors. 7ut there is still ore involved. 7o#ing is not 6ust bo#ing oneOs head. *o bo# generally eans tou$hing the "eet o" seniors! and "eet hold a po#er"ul sy bolis #ithin &indu $ulture. 1ro a $hildOs perspe$tive! parents! tea$hers and elders are $onsidered LgodsM there"ore bo#ing to the "eet o" seniors is the #ay sho#ing the highest respe$t. "hy do Hindus $ear mar s on the forehead& In Sanskrit the na e "or these arks is ti#aka! #hi$h literally eans! Lorna ent.M In &indi the #ord is shortened to tika. *here are three basi$ uses "or ti#aka arks. *#o are ost $o on% the ark AbinduC #orn by ladies as part o" their akeup! and the red LdotM that is applied during puja. A third use has to do #ith religious designation and is #orn pri arily by priests and other religious people. In ku#a#ini-y+ga $ertain pla$es on the body are kno#n as %hakras or pla$es o" Lpsy$hi$ openings.M Ene o" the ost i portant o" these pla$es is the spa$e bet#een the eyes 6ust above the eyebro#s. *his is so eti es $alled the pla$e o" the third eye. Co only ladies #ill ark this pla$e #ith akeup or a sti$k+on bindu Ain &indi it is $alled a bhindiC. Si ilarly! during puja a priest #ill apply a dot o" red po#der A$alled kukumamC at this sa e lo$ation to both an and ladies. I so eti es think o" applying the red ti#aka during pu6a as Llogging the person inM to the puja. I e'plain the ti#aka ark by saying% 3od has given us t#o eyes by #hi$h #e see the physi$al #orld! no# this ti#aka is a sy boli$ third eye by #hi$h #e $an see spiritual reality. *he ti#aka arks #orn by priests and other religious people has a $o pletely di""erent purpose. (ssentially the lines o" tilaka are se$tarian arks that indi$ate #hi$h s$hool o" &indu theology AsampradayaC the person is $o ing "ro . *hey are identi"i$ation arks. *here are three $ategories indi$ating the three basi$ grouping #ithin &unduis . &ori,ontal lines "or "ollo#ers o" Shiva AShaivas see...C! verti$al lines "or "ollo#ers o" >ishnu A>aishnavas see...C and straight on arks "or "ollo#ers o" Devi AShaaktasC. )ithin ea$h o" these $ategories o" devotees there are any variations! bla$k lines! red lines! yello# lines! $urved lines! rounded lines! and so on. (a$h o" these $on"igurations indi$ate the parti$ular s$hool o" theology #ithin ea$h group! and there are any any designation even #ithin a single group. See the illustrations that sho# a "e# o" the ain designations. *hese kind o" tilaka are applied not 6ust on the "orehead as in the $ase o" the bindu or ti#aka during puja! but are applied to any di""erent lo$ations on the body above the #aist. 9sually there are 12 lo$ations! but this $an vary a$$ording to the sampradaya. Iou ight think o" this as arking the body as a te ple o" 3od. (a$h ti e a tilaka is applied a antra or na e o" 3od is re$ited. In this #ay the body is san$ti"ied. *his a""e$ts not only the #earer o" these arks! but also observers. LEh this an is a Shaiva priest! I see his ti#aka. I a in the presen$e o" a priest.M

%ivine -lessings! Prasada *here is a general understanding that the "ood o""ered to a Deity during puja or ar%hana is $alled prasada. *his is in$orre$t. Prasada is #hat $o es ba$k to the #orshipper a"ter o""ering so ething to the Deity. In "a$t! prasada is not ne$essarily "ood at all. *he #ord prasada eans - er$y- or -blessings.- *he $ounterpart o" prasada is bh+ga! and again ost people $o only isunderstand this #ord thinking that bh+ga is "ood. In "a$t! the #ord bh+ga eans en6oy ent! and so anything en6oyable is a bh+ga. In the *ama Shastra! &indu books on sensual en6oy ent! love and se' are $alled bh+ga! en6oy ent. In ordinary language! "ood is $alled bh+ga be$ause it is en6oyableF During puja the devotee o""ers bh+ga! en6oyable things! to the Deity and re$eives An o""ering o" Bh+ja prasada! er$y! ba$k. Bh+ga! there"ore! is anything pleasing in$luding! "resh "ruits and "lo#ers! "ragrant in$ense! la ps o" ghee and $a phor! beauti"ul $loth! devotional prayers and tasty "ood! and the prasada is #hat is returned ba$k to the devotee as er$y or blessings. *he s$ent o" the o""ered in$ense or "lo#ers is a prasada. *he light o" the la ps that is -tou$hed- by the hands and then -bathed- over the eyes and head is a prasada. *he sound o" the devotional prayers are a prasada and! o" $ourse! the o""ered "ood $o ing ba$k is a prasada. Indeed! the #hole point o" a puja! ar%hana! yajna or havan is the $reation o" prasada! blessings to the devotees. Puja! there"ore! is an e'$hange o" love bet#een the devotee and the Deity. *he devotee o""ers various bh+gas to the Deity! #hi$h! in e""e$t! $onvey the love o" the devotee to the Deity! and the Deity re$ipro$ates by sending &is or &er love ba$k to the devotee in the "or o" blessings! prasada. * Sacred .lant! 'u(asi *he tu#asi plant is a s all perennial shrub in the int "a ily that is native to India and #hi$h is venerated by &indus in general and >aishnavas in parti$ular. *he botani$al na e is +%imum tenui0#+rum or so eti es! +%imum san%tum! the sa$red 7asil. In &indi and other north Indian languages

<rishna *ulasi

*hai *ulasi

the na e is #ritten 6ust a tu#si. *here are three varieties o" tu#asi plants used by &indus. *here is a dark variety $alled syama or krishna tu#asi! a #hite variety $alled rama tu#asi! and an e'tre ely hardy variety so eti es $alled 1u6ian or *hai tulasi. Stri$t >aishnavas do not a$$ept this latter tu#asi as true tu#asi although this variety is the ost $o on o" all sin$e it is easiest to gro#. *his *hai tu#asi is distinguished "ro the t#o "or er varieties be$ause it is u$h larger. *he syama or krishna tu#asi is the s allest variety and is the ost di""i$ult to gro#.

No &indu ho e is $onsidered $o plete #ithout a tu#asi plant. /ostly! the tu#asi is gro#n dire$tly in the ground! but so eti es it is gro#n in a spe$ial $ontainer that allo#s pla$es "or la ps. See the illustration to the le"t. >aishnavas #orship tu#asi as the 3oddess :aksh i! the $onsort o" >ishnu and so during puja, tu#asi leaves are o""ered to the "eet o" >ishnu. :aksh i is the #i"e o" >ishnu and so the o""ering o" tu#asi leaves is the o""ering o" love. -u#asi leaves are also dipped in sandal paste and Lstu$kM to the "eet o" >ishnu during puja. >aishnavas $arve the #ood o" the tu#asi plant and use it "or $hanting beads Ajapa ma#aC. It is also *ulsi Stand #ith la p pla$es $o *ulasi /andir! 7engal on to see s all tu#asi beads #orn in strands around the ne$k. During the onth o" <artika AE$tober+Nove berC a $ere ony $alled tu#asi vivaha is $o only $elebrated! *his is a #edding $ere ony #here tu#usi is - arried- to >ishnu or <rishna. So eti es >ishnu $o es in the "or o" a sa$red stone Asha#agram shi#aC! so it is interesting to see a arriage bet#een a plant and a stoneF Iou $an i agine ho# strange this see ed to the 7ritish #hen they sa# su$h a ritual in te ples #ithout a $lear e'planation o" #hat #as going on. *he tu#asi plant is "ully de$orated #ith a #edding sari! 6e#elry! and so eti es even a "a$e ade o" silver or hardened #heat dough. It is a "un $ere ony to #at$h as the LparentsM o" both the bride and groo proudly $arry their son and daughter through the pa$es o" the arriage $ere ony. *he tu#asi plant also has any edi$inal properties. ('tra$ts "ro tu#asis are used in traditional Ayurvedi$ edi$ines "or $o on $olds! heada$hes! sto a$h proble s and even heart proble s. 5reparations o" tu#asi are o"ten ade into a tea or a po#der or even 6ust eaten as "resh leaves along #ith ghee! $lari"ied butter. +od,s 'eet! Shathari *he shathari is an altar i ple ent used pri arily in South Indian style L7ala6iM te ples. *here is a "a ous te ple in South India! 6ust north o" Chennai A/adrasC! that is dedi$ated to a parti$ular "or o" >ishnu kno#n as Shri >enkatesh#ara or 7ala6i "or short. /odeled a"ter this original 7ala6i te ple! any $ities in the )est no# have a 7ala6i *e ple. Erdinarily ost &indus never see the shathari unless they visit this original 7ala6i te ple in South India! but no# that 7ala6i te ples have proli"erated around the #orld! the shathari is rather $o on and so needs so e e'planation. At "irst look ost people think that the shathari is so e kind o" a silver hel et that priests tou$h to the head o" devotees! but in "a$t the hel et is a *he Shathari stand ApeethamC "or a s all pair o" shoes that are per anently ounted to the top. See the illustration. *he shoes are a sy bol "or the "eet o" 3od and so to be tou$hed by the shathari is to have the "eet o" 3od pla$ed on oneOs head. *his is a blessing. *he #ord shathari is ade o" t#o s aller #ords! LshathaM and Lari.M Shatha eans L$orruption!M Lde$eitM and Lego2M ari eans Lene y.M So the shathari is literally the -ene y o" de$eit or ego!- #hi$h eans is that the "eet o" 3od are the ene y o" bad things. In other #ords! the blessing o" 3od destroy all bad things in the heart o" the devotee. Erdinarily devotees #ill $o e "or the divine seeing

3darshana5 o" 7ala6i and in turn the priest #ill tou$h the shathari to the head o" the devotee as a blessing. Religious Mar s! 'i(aka/'ika 3oing hand in hand #ith religious deno ination AsampradayaC are the religious arks #orn by the devotees o" the the various s$hools o" &indu theology. *hese arks are $alled ti#aka! or in &indi and any other regional languages! tika. *he ti#aka is a religious ark #orn ainly on the "orehead and is ade pri arily o" sandal paste! $lay! or ash. *he #ord ti#aka is literally a L"re$kleM or LspotM and it is $onsidered highly auspi$ious to #ear these arks. In general! there are three broad $ategories o" ti#aka arks! those #orn by >aishnavas! those #orn by Shaivas and general arks. -i#aka arks are ade #ith #hite! red! yello# or bla$k $olors. >aishnava arks run verti$ally on the body and Shaiva arks run hori,ontally. *he >aishnava ti#aka is the ost e'tensive. A trained observer $an tell e'a$tly #hi$h s$hool o" theology a devotee is $o ing "ro by the $olor and shape o" these ti#aka arks. It is "un to visit a traditional holy pla$e o" pilgri age during "estival season to #at$h the holy en and try to read their ti#aka and deter ine #hi$h sampradaya they are representing. Shaiva /arks In general Shaiva ti#aka is ade o" ash $o ing "ro burned #ood! $o# dung or in$ense. *he tradition o" ash goes ba$k to stories that tell ho# Shiva #ould s ear his body #ith ash taken "ro $re ation sites! and so today! Shaivas ark their bodies #ith holy ash. In general! a ongst Shaivas! the #earing o" ti#aka is not as e'tensive or as rigid as it is in the >aishnava s$hools. &ere are the ost $o on Shaiva patterns. See the illustrations. >aishnava /arks 7y "ar the >aishnava ti#aka is the ost e'tensive. (a$h s$hool o" theology! in$luding all the sub+se$ts! have their o#n $on"igurations. See the illustrations. In the odern #orld the #earing o" ti#aka #as t#o Shaiva *ilaka "un$tions! general religious identi"i$ation and personal san$ti"i$ation. No#adays! the need to distinguish se$tarian di""eren$es is no longer relevant. A ongst the >aishnavas there #as a ti e #hen it #as $onsidered Lsin"ulM to #ear Shaiva Shri >aishnava *ilaka ti#aka or to even see it. In the past the di""erent s$hools o" theology aggressively debated #ith ea$h other over the $orre$tness o" do$trine and so! like a sports tea today! the ti#aka #as used to identi"y #hi$h s$hool the debater #as representing. At one ti e /adhva >aishnavas #ere antagonisti$ to#ard Advaita >edanta Shaivas. Shaiva kings hunted do#n and even perse$uted Shri >aishnavas. Shaivas #ould not enter >aishnava te ples and >aishnavas #ould not go near Shaiva shrines. 7ut today su$h se$tarian di""eren$es hardly e'ist! and so #e see both Shaiva and >aishnava shrines #ithin the sa e te ple. *he "un$tion o" ti#aka has $hanged greatly. In the )est only priests generally #ear ti#aka and $onse8uently the ain "un$tion o" ti#aka is to distinguish a priest

"ro the lay $o unity. *his "un$tion is si ilar to ho# a distinguish hi sel" "ro his $ongregation.

ale Christian priest

ay #ear a $ollar to

*he other "un$tion o" ti#aka is "or personal san$ti"i$ation. -i#aka is generally applied to the body in t#elve pla$es Athe nu ber variesC a"ter bathing. *hese pla$es in$lude the "orehead! the throat! the heart! the sto a$h! t#o shoulders! ar s! and so on. (a$h ti e a ark is applied! the na e o" a parti$ular Deity is re$ited. *his tou$hing! arking! and evo$ation has the e""e$t o" personal san$ti"i$ation. A priest is dedi$ating his body as a te ple o" 3od by applying ti#aka. 3eneral -i#aka Apart "ro the "or al ti#aka #orn by priests! during a pu6a generally a si ple "or o" tilaka #ill be applied to all lay e bers. *his is the appli$ation o" the so+$alled -dot- or red ark that is applied during puja or #hen attending te ple. )e o"ten e'plain this by saying that 3od has given us t#o eyes "or seeing the physi$al #orld! the red dot tika is a sy boli$ third eye or soulOs eye "or seeing spiritual reality. During puja so eone #ill o"ten go around a ongst the parti$ipants and give the tika. *his "un$tion is akin to Llogging inM to the puja! in other #ords! arking onesel" as a "aith"ul parti$ipant in the puja. Sacred %esigns! the Yantra *he general eaning o" the #ord yantra is La a$hine!M and so in this sense a #ashing a$hine! a television or even a $o puter is a yantra. In a religious $onte't a yantra is a sy boli$ diagra that represents a Deity and is used pri arily "or pu6a and editation. Iantras are generally ins$ribed onto thin $opper or silver plates that sho#s a geo etri$ shape! o"ten so e nu bers and even the ins$ription o" a Deity. >irtually every /aha Sri antra Sun antra Deity #ill have a yantra. *hus it $o on to "ind Narayana yantras! :aksh i or Shri yantras! Nava 3raha yantras! Durga yantras! and so on. A yantra $an be used in u$h the sa e #ay as a murti or sa$red i age is #orshipped during pu6a. antras have other uses as #ell. *hey are o"ten pla$ed underneath a sa$red i age #hen it is ne#ly installed onto a te ple altar. A Shri yantras! Athe yantra "or the 3oddess o" #ealth and prosperityC or a 3anesha yantra A"or good lu$kC is o"ten kept near oneOs $he$k book or business books. Iantras are o"ten used in astrology. I" one needed to boost the in"luen$e o" a $ertain astrologi$al in"luen$e! the yantra "or that in"luen$e ay be #orshipped and kept on a "a ily or personal altar. antras are so eti es pla$ed above door#ays to near entran$e #ays to ho es and other buildings. See the illustrations o" so e typi$al yantras. Hinduism and Science *he relationship bet#een &induis and s$ien$e is not easy to des$ribe. Sin$e &induis has no $entrali,ed e$$lesiasti$al authority! Ano L$hur$hMC it is i possible to get an o""i$ial position on s$ien$e

or any other issue. In the $ase o" Christianity! ho#ever! one $an get the o""i$ial Ro an Catholi$ position on s$ien$e and si ilarly on $an get an o""i$ial :utheran or 7aptist positions on evolution! on $apital punish ent! abortion! or birth $ontrol! and so on! but this is not the $ase #ith &induis . Individual &indu groups Asa pradayasC ay have o""i$ial positions deter ined by a guru! but in general! there are no large organi,ations that speak "or a6or seg ents o" the tradition. Conse8uently! #e $an only address the relationship bet#een &induis and s$ien$e in the ost general o" ter s. )hat #e $an say! is that &induis ! like Christianity! =udais and Isla is a etaphysi$al syste . S$ien$e! on the other hand! is non etaphysi$al and so a$$epts no divine or -outside the syste sour$e. In this #ay! &induis stands along side the a6or theologies o" the #orld in its relation to s$ien$e. *hat &induis has a polytheisti$ side! unlike =udais ! Christianity and Isla ! atters little #hen it $o es to the issue o" s$ien$e. *he key point is that &induis is a etaphysi$al tradition! #hereas s$ien$e is not. In any #ays the relationship bet#een s$ien$e and religion $an be deter ined by ho# the e bers o" a parti$ular religion vie# s$ripture. And as ight be e'pe$ted! #ithin &induis ! there are $onservative &indu vie#s! odern liberal vie#s and everything in bet#een. Conservative &indus a$$ept the >edas as the dire$t revelation o" 3od and there"ore inerrant. )hatever is stated in the >edas! even i" it is $ontrary to reason! sense per$eption and odern s$ien$e! ust be a$$epted. *his is religious "unda entalis . En the other hand! there are &indus #ho ad it that the >edas $ontain u$h that is spiritual! yet they also think that the >edas are not in"allible and so those parts o" the >edas #hi$h $ontradi$t reason or s$ien$e $an be re6e$ted. *his is *he #ords o" the >edas religious liberalis ! and it involves a high degree o" rationalis and se$ulari,ation. And "inally there are &indus! the ass a6ority o" #ho ! a$$ept that the >edas $ontain divine revelation! but think that su$h revelation is not "ree o" errors be$ause the >edas have been #ritten and interpreted by hu an beings #ho are "la#ed and $onditioned by their pla$e history. Conse8uently! those parts o" the >edas that see out o" step #ith reason and proven s$ien$e are not to be re6e$ted! but ust be reinterpreted in a #ay that $on"or s to reason and! ulti ately! s$ien$e. All three o" these approa$hes "all #ithin the real o" #hat! in theology! is $alled her eneuti$s or the interpretation o" sa$red #ritings. Indeed! all religions have adherents #ho subs$ribe to one o" these basi$ odes o" s$riptural interpretation and there"ore their vie#s to#ards s$ien$e "ollo#s one o" these three general odes. &ere is an e'a ple o" ho# an i portant &indu s$ripture! the Bhagavad !ita! ight regard odern s$ien$e. *here is a $hapter o" the !ita is entitled! Sankhya +ga. *he #ord -sankhya- eans L$ounting!M Lenu eration!M or Lanalysis.M In the !ita there is a si ple "or o" -analysis- that $lassi"ies atter into eight $onstituent ele ents% earth! #ater! "ire! air! spa$e! ind! intelligen$e and ego. *his is essentially a periodi$ table and an e'$ellent e'a ple o" early s$ien$e or #hat used to be $alled natural philosophy. (ven be"ore the !ita! &indu thinkers had *he 5eriodi$ *able taken this the e o" L$ountingM and developed it into one o" the si' traditional philosophies o" an$ient India $alled Saankhya. 1ro the perspe$tive o" Bhagavad !ita, it is "air to say that odern s$ien$e is si ply a highly detailed analysis o" atter and so! in this sense! there is no $on"li$t bet#een the !ita and s$ien$e. /odern s$ien$e is si ply ore o" #hat an$ient &indu thinkers had been doing "or illennia! but #here the !ita #ould disagree #ith odern s$ien$e is that odern s$ien$e does not go "ar enough in its analysis o" reality. >edi$ -s$ien$e- is not si ply about the ere analysis o" atter! but it also in$ludes the analysis soul and 3od. In other #ords! it in$ludes etaphysi$al reality as #ell as physi$al reality. *he sankhya o" the !ita there"ore in$ludes an analysis

o" physi$al reality as #ell as a spiritual reality. At present! odern s$ien$e only a$$epts physi$al reality as its do ain o" study! but the $all "ro the !ita is that ordinary s$ien$e should also e'plore the etaphysi$al di ensions o" li"e and so be$o e a $o plete "or o" sankhya. 7ut an ob6e$tion $an be ade that s$ien$e does not need to in$lude su$h etaphysi$al issues as the soul and 3od be$ause philosophy and theology already do this. I think the ans#er "ro the !ita #ould be that physi$al reality and spiritual reality are ulti ately inseparable! and there"ore! any study o" one that o its the presen$e o" the other #ill $reate a "alse or in$o plete body o" kno#ledge. *here"ore even su$h non physi$al s$ien$es as psy$hology! biology! or the edi$al s$ien$es ust in$lude at least the pre ise that at the heart o" reality there is a spiritual "oundation! and even though #e ay not be e8uipped to see it at this point! it is there nonetheless and ust be a$$ounted "or. *his si ple e'a ple illustrates ho#! "ro a &indu perspe$tive! religion and s$ien$e are related! but o" $ourse! ost odern s$ientists! at present! #ould be hard pressed to in$lude etaphysi$s #ithin their s$ienti"i$ perspe$tive and ethodology. 1ro a &indu perspe$tive! odern s$ien$e is a legiti ate! but in$o plete! step to#ards kno#ing and understanding reality. 1ro a odern s$ienti"i$ perspe$tive! &induis goes too "ar in its assu ption o" #hat $onstitutes the "oundations o" reality and the eans o" kno#ing this reality. *he relationship bet#een &induis and s$ien$e is! there"ore! i'ed. En the one hand! the basi$ approa$h o" s$ien$e $an be a$$epted! but #hen it $o es to the a$$eptan$e o" etaphysi$al ele ents o" reality the !ita and the >edas e bra$e these prin$iples as essential to the pursuit o" truth! $urrent s$ien$e $annot. Conse8uently it is "air to say that the &indu vie# o" s$ien$e is not that it is #rong! but that it only o""ers a li ited vie# o" reality. 9ntil s$ien$e is able to open itsel" to the e'ploration o" etaphysi$al reality! it #ill re ain in$apable o" understanding the "ull nature o" reality. In general! the iddle and liberal sides o" &induis are "avorable and open to s$ien$e. *he $onservative sides o" &induis ! ho#ever! #ill re ain $losed to s$ien$e. Interestingly! I see the gradual a$$eptan$e o" a etaphysi$al vie# o" reality by odern s$ien$e an in$reasing possibility as ore #ork is done in L$utting edgeM areas o" resear$h like 8uantu e$hani$s! parti$le and string theories! $os ology and other areas that see s to point to ans#ers that go beyond the $o on e$hanisti$ vie# o" the universe. It #ill be e'$iting to #at$h and see #here these ne# theories lead. *here is another relationship bet#een s$ien$e and religion that is $urrent! but #hi$h! in y opinion! is a #rong atte pt to link &induis and odern s$ien$e. *his is the atte pt to read into the Rig Veda and other &indu religious te'ts allegori$al renderings that $ontain so $alled se$ret or vague re"eren$es to odern ideas su$h as parti$le theory or 8uantu e$hani$s. I have seen interpretations by odern &indus that atte pt to sho# ho# odern parti$le theory #as kno#n at the ti e o" the Rig Veda! and ho# this kno#ledge #as se$retly inserted into the te't o" the >edas. I have seen atte pts by odern &indus to rationali,e and reinterpret 5urani$ $os ology! #hi$h holds a geo$entri$ vie# o" the universe and des$ribes the sun as $loser to the earth than the oon! to na e 6ust a "e# di""eren$es! in ter s o" odern astrono y. As #e have entioned! "ro a &indu perspe$tive! there is no proble in e'ploring the possible religious i pli$ations o" 8uantu e$hani$s! string theory or any other odern s$ienti"i$ theory that ay open the #ay "or odern s$ien$e to e'plore a etaphysi$al vie# o" the universe! but to read su$h theories ba$k into the pages o" the >edas in order to 6usti"y "aith or #ith so $alled &indu nationalisti$ A&indu+tvaC otivations is not s$ien$e at all. I $aution y readers to be a#are o" su$h e'tre e reinterpretations o" sa$red #riting. * Note a)out "estern .erceptions of India Hindu #iversity

)hole books have been and $ould still be #ritten on the topi$ o" )estern per$eptions o" India! but here are 6ust a "e# things that regularly $o e up in y dealings in the )est bet#een &induis and the )esterners. 1irst! )esterners tend to look upon India as i" it #as 6ust one thing. *hey "ail to see the huge diversity that e'ists #ithin India. India is ore diverse than (urope. *he di""eren$es bet#een 7engal! "or e'a ple! and 3u6arat! t#o Indian states! one in the east and the other in the #est! are ore diverse than bet#een 3er any and (ngland. *he 3er ans and the (nglish at least share a si ilar #riting syste . 7engalis and 3u6aratis have di""erent alphabets. Si ilarly! the di""eren$es bet#een North India and South India are even greater. *he #ays o" #orship! the #ays o" "ood! the #ays o" a arriage are vastly di""erent bet#een the North and the South. )esterners should be a#are o" the huge diversity #ithin India and &indu $ulture in general. The West is 'ateria&istic/(ndia is Spiritua& *he se$ond isper$eption is that India is spiritual and the )est is aterialisti$! but this is si ply not true. *here is a great hunger #ithin India and #ithin Indians in the )est "or oderni,ation and "or all the aterial goods o" a odern #orld. &induis has no proble adapting to odern te$hnology or dealing #ith odern s$ien$e and using these things "or all the pleasures o" li"e. In "a$t &indu $ulture has a great tradition o" so+$alled se$ular advan$e ent. *here is nothing e'$lusively spiritual about Indian $ulture. Indian $ulture is a i'ture o" spirituality and aterialis . En the other hand! there is nothing inherently aterialisti$ about the )est. *he roots o" )estern $ulture are pro"oundly spiritual. =udais ! Christianity and Isla ! the three pillars o" )estern $ulture! have grappled #ith the deepest spiritual 8uestions and #hat #e have today in the )est #ith all its so+$alled aterialis is a $ulture that is still grounded in deep spirituality. /y point is this! both &induis and the )estern traditions are neither e'$lusively one or the other. *hey both are an$ient traditions that atte pt to e'press the aspirations! hopes and drea s o" hu anity #ith all its spirituality and its aterial a bitions. *here are indeed di""eren$es bet#een the t#o traditions! but "or a )esterner to think that the )est is aterialisti$ and India is spiritual is a great istake. 01otic Hinduism And "inally! #hen )esterners $o e to &induis they tend to be attra$ted to the ore ysti$al and e'oti$ sides o" the tradition. /editation and kundalini yoga $o e to ind! but your average Indian &indu pra$ti$es a kind o" &induis that is ore like #hat the average Christian pra$ti$es. /ost &indus are 6ust Lnor alM people #ho #ork during the #eek and $o e to a te ple to pray on the #eekends. ('oti$ ediation and raising serpent po#ers through $hakras is "ar "ro their inds. /ost o" #hat is pra$ti$ed as &induis in the )est by Indians is ore like the religion o" the average Christian than the e'oti$ "or s o" &induis that any )esterners seek. Sensing this hunger "or e'o$ti$ "or s o" &induis there are any Indian LgurusM #ho $o e to the )est in order to L$ash inM on the lu$rative )estern arket "or e'oti$ spirituality. )esterners should be a#are that there is a lot o" $heating going on in the guru arket. %ivine Sages! Rishis In $o on usage! a rishi is a #ord that si ply eans an inspired poet or sage or a holy person in general. In ore spe$i"i$ usage the rishis are se i divine beings distin$t "ro gods A devasC! de ons AasurasC and en #ho LheardM the >edi$ hy ns and passed the on do#n to ankind. In "a$t ea$h sukta or hy n o" the >eda is asso$iated #ith the na e o" one o" these rishis. *he rishi are the patriar$hs and progenitors o" ankind. In the an$ient te'ts 10 original rishis are entioned #ho then be$o e the sour$e "or the &indu gotra lineages. Seven o" these an$ient and divine LseersM have been i ortali,ed in the heavens. *he Sapta Rishis! the seven sages! is the &indu na e "or the 7ig Dipper A9rsa /a6orC in &indu astrono y. (a$h star o" the 7ig Dipper is na ed a"ter one o" these rishis.

Hindu 5ducation! +uru 4ula and -al Vihar *he an$ient syste o" &indu edu$ation #as $alled 3uru <ula! #hi$h literally eans Lthe "a ily or ho e o" the tea$her.M In the days be"ore govern ent andated s$hools in India! $hildren #ould attend the ho e o" a lo$al brah ana tea$her "or edu$ation. In the tradition so$ial syste $alled >arnashra a Dhar a the brah anas #ould play the role o" tea$hers and the $hildren o" the other $lasses #ould go to these brah anas "or s$hooling. So eti es these s$hools #ould be asso$iated #ith a lo$al te ple or ashra a and the the $urri$ulu #ould involved a i'ture o" religious and pra$ti$al edu$ation. *oday the syste o" 3uru <ula has been repla$ed by odern s$hools syste s and the only 3uru <ulas that still e'ist "un$tion as private religious s$hools $onne$ted to a religious organi,ation. *oday &indu religious edu$ation is ainly provided in s all groups $alled 7al >ihars. A 7al >ihar is the &indu e8uivalent o" a Christian Sunday S$hool. In other #ords! it is religious edu$ation provided by a &indu *e ple or so e one organi,ation or even by a group o" parents on a #eekly! bi+#eekly or onthly basis. So eti es other na es are e ployed su$h as 7al >ikas instead o" 7al >ihar "or the sa e thing.