Thriving Through Midlife: Wisdom from Ayurveda, Yoga, and Spirituality for Women

Ms. Aparna Sharma

In Vedic texts, women are depicted in multifaceted roles, each reflecting their profound significance in ancient Indian society. Revered as divine creators embodying the energies of goddesses such as Śakti and Sarasvatī, women are seen as the nurturing forces behind life’s creation and sustenance. Within the household, they serve as the cornerstone of stability, managing domestic affairs with grace and efficiency while nurturing familial bonds and social cohesion. Moreover, women are celebrated as educators, transmitting cultural traditions, values, and wisdom to future generations, thereby shaping the very fabric of society. In partnership with their husbands, they share mutual respect, companionship, and support, contributing to each other’s growth and well-being. Beyond the realm of the household, women are active participants in spiritual pursuits, engaging in religious rituals, prayers, and meditative practices, reflecting their spiritual autonomy and quest for higher consciousness. Throughout Vedic texts, women are accorded profound reverence and importance, embodying the foundational principles of respect, honor, and equality that continue to resonate within Indian culture and tradition.

Women are portrayed as spiritual seekers and practitioners, actively engaged in religious rituals, prayers, and meditative practices. They have access to spiritual knowledge and participate in sacred ceremonies, demonstrating their spiritual autonomy and connection to the divine. Women in Vedic texts are revered with significant respect, honor, and importance for their pivotal contributions to family life, community welfare, and spiritual evolution. Although social norms and roles have evolved over time, the foundational principles of reverence for women and their integral role in society remain deeply ingrained in Indian culture and tradition.

Women transitioning into midlife were supported through practices such as Dinacharyā, which emphasized the importance of daily routines to maintain balance and well-being. During this pivotal stage, women were encouraged to prioritize self-care and holistic health practices to thrive in midlife. Dinacharyā, which translates to “daily regimen,” encompassed various rituals and activities aimed at nurturing physical, mental, and spiritual health. Women would adhere to specific routines involving waking up early, cleansing practices such as oil pulling or tongue scraping, and engaging in activities like yoga, meditation, and nourishing meals. These practices were believed to promote hormonal balance, reduce stress, and enhance vitality during the transition into midlife. Additionally, women received support from their communities and families, who valued their wisdom and experience, further bolstering their resilience and well-being during this phase of life.

In traditional contexts, particularly within the realms of Ayurveda, Yoga, and spirituality, the midlife transition for women holds profound significance. It is viewed as a pivotal phase marked by both physical and psychological changes, and is often referred to as the “Pitta” stage of life, characterized by the dominance of the fire element. Ayurveda, the ancient Indian system of medicine, recognizes midlife as a period of hormonal shifts and physiological transformations. According to Ayurvedic principles, women experience a decline in the “Pitta” dośa during this time, which can manifest as symptoms such as hot flashes, mood swings, and digestive disturbances. These changes are seen as a natural part of the aging process and are attributed to imbalances in the body’s dośic constitution.

Yoga, as a complementary practice to Ayurveda, offers tools for managing the physical and emotional challenges of midlife. Through the practice of āsanas (postures), prāṇāyāma (breath control), and meditation, women can cultivate balance and harmony within the body and mind. Certain yoga poses, such as twists and backbends, are believed to stimulate the endocrine system and alleviate symptoms associated with menopause. Prāṇāyāma techniques, such as cooling breaths like Shītali and Shītkari, can help pacify the fiery nature of Pitta and promote a sense of calmness and equilibrium.

Spirituality plays a crucial role in navigating the midlife transition, offering women a deeper understanding of their life’s purpose and inner fulfillment. Practices such as meditation, prayer, and introspection provide avenues for self-reflection and spiritual growth. In many spiritual traditions, midlife is regarded as a time of wisdom and self-realization, where women are encouraged to embrace their inherent strengths and cultivate a sense of acceptance and gratitude for the journey of life.

In Vedic literature, hymns and verses touch upon various stages of a woman’s life, though specific focus on midlife may be limited. The Ṛgveda, an ancient Hindu text, portrays women in diverse roles, addressing their transitions. While hymns dedicated solely to women’s midlife may be absent, the text acknowledges their importance and significance throughout different life stages. For example, Ṛgveda 10.85, attributed to sage Vasiṣṭha, celebrates women’s power and vitality, depicting them as embodiments of strength, wisdom, and nurturing qualities. While not specifically about midlife, the hymn highlights women’s importance across life stages, emphasizing their maturity and wisdom gained through experience. Similarly, Ṛgveda 10.159, known as the “Vāgambhranī Sūkta,” praises the creative power of speech, symbolized as the divine goddess Vāk or Sarasvatī. Although not directly about midlife, the hymn underscores the importance of women’s voices and their capacity to inspire positive change in society, applicable across various life stages.

However, the midlife crisis in traditional contexts goes beyond the physical and psychological realms, touching upon the existential and spiritual dimensions of human existence. It is seen as an opportunity for women to reassess their priorities, redefine their identities, and reconnect with their innermost selves. Through self-inquiry and self-discovery, women can transcend the limitations of ego and embrace the fullness of their being, finding fulfillment and purpose in every stage of life.

In contemporary times, women’s experiences during midlife crisis are influenced by a complex interplay of social, economic, and psychological factors. Shifting societal norms may fuel identity crises in midlife for women. Changes in family dynamics, caregiving roles, and aging parents can disrupt self-perception. Social media amplifies pressures to meet unrealistic beauty standards, worsening feelings of inadequacy. Career challenges like stagnation and glass ceilings can unsettle women’s midlife. Financial worries about retirement savings and pensions heighten stress. Socio-economic disparities affect women’s coping abilities during midlife transitions. Midlife prompts women to reevaluate identity and values, sparking existential questions. Societal beauty standards amplify body image concerns, causing psychological distress. Women utilize coping strategies like social support and therapy for midlife challenges.

In conclusion, the midlife crisis for women in traditional contexts is a multifaceted phenomenon that encompasses physical, emotional, and spiritual dimensions. Drawing from the wisdom of Ayurveda, Yoga, and spirituality, women can navigate this transformative phase with grace and resilience, embracing the inherent beauty and richness of the journey. As they embrace the fire of midlife with courage and compassion, women have the opportunity to emerge stronger, wiser, and more radiant than ever before. Overall, women in the Vedic period and traditional times took care of aging individuals with compassion, dedication, and reverence, recognizing the wisdom and experience that elders brought to the family and society. Their caregiving roles were deeply ingrained in cultural norms and values, emphasizing the importance of familial bonds and mutual support across generations.

By incorporating traditional wisdom into contemporary frameworks, we acknowledge the timeless relevance of age-old insights. This integration allows us to address modern challenges with a holistic perspective, drawing from the wisdom of the past while adapting to the complexities of the present. Through this approach, we create a more balanced and sustainable approach to navigating midlife transitions in today’s rapidly changing world.

Ms. Aparna Sharma, Integrative Intervention Therapist, Psychotherapist, ANANTHAM MIND STUDIO

Divinely Beneficial Knowledge about Lord Shiva (Part I)

Series on Shiva the Supreme!

– Dr. Dhananjay B. Ghare

This article is based on Shiva Purāṇa‘s Vidyeśvara Samhitā.

Śaunakaadika (representative of ‘Śaunaka’ group of sages): Respected Sūta Mahāṛṣi, devotees of every God or Goddess are always

 a) curious to know more and more about their believed and respected divine powers and

 b) willing to perform devotional activities to please, their Gods or Goddesses.

Please brief us about ‘how can Shiva devotees try to please Lord Shiva, The Supreme divine Power’.

Sūta: All Vedopaṇiśadic Gods are theoretical concepts or philosophical entities. The word ‘Shiva’ means pure, holy, pavitra or austere. The Vedic God Supreme is defined as the immortal, infinite energy (super power, śakti) which always exists (Yad bhūtaṁ, Yad cha bhavyaṁ). The format of God Supreme’s presence is either manifested or unmanifested. e.g. before the Big-Bang and birth of the presently manifested our Universe, this ‘energy’ must be existing in the unmanifested form. Further, such manifested form of ‘God Supreme’ is known to possess three sthūla meaning gross physical characteristics (viz. utpatti, sthiti and laya meaning birth, life-span and death). The God Supreme present in intelligent ‘living species’ formats also possesses three sūkśma meaning subtle mental (conscious behavioural pattern type) characteristics viz. satva, rajas and tamas tendencies. These subtle characteristics are not found in non-living objects. Only ‘tamas’ in the sense of ignorance can be identified to be present in the non-living objects.

Majority of happenings in this universe, happen following certain Laws of Nature. Therefore, Vedic sages attribute these occurrences as actions of an intelligent (kartā) ‘creator’.  This hypothetical creator (and evolution manager) is named as Brahmā (or Brahmadeva). Similarly, the hypothetical guardian of these ‘creations’ (dhartā) is named as Viṣṇu and the hypothetical dissolver (hartā, or destroyer of these ‘creations’, at the end of their life-span) is named as Śankara (meaning blissful performer) or Shiva (meaning holy). In fact, all these three activities are carried out by the unique power called God Supreme. Brahmā, Viṣṇu and Shiva are names given to three roles being performed simultaneously by the God Supreme himself.

Universes (and every living and non-living objects residing in them) after birth, keep on aging and evolving with time, following some Laws of nature. The living species, especially human beings, are seen to possess the three sūkśma subtle characteristics viz. 1) Satva guṇa, (saintly attitudes, God fearing reluctance from sinning, non-selfishly helpful attitude towards all other humans, animals and birds) 2) Rajo guṇa (Pride, desire to ‘show off’ own abilities like cleverness, fortunes etc., intuitive creativity, business minded calculations of profitability of actions etc.) and 3) Tamo guṇa (laziness, sleepiness, cruelty, sarcastic, extremist tendencies etc.).

Lord Shiva is defined to represent exemplarily divine Tamo guṇa characteristics of Mother Nature. Therefore, he represents ‘tama’ meaning Extremes or Maximums e.g. ‘Gurūtama’ means largest possible, ‘Laghutama’ means smallest possible, etc. Lord Shiva thus represents extreme or maximum possible holy characteristics. Lord Shiva is omnipresent in the Universe. Consequently, he must be present within every human personality including every one of his devotees. A Shaiva devotee therefore must try to understand, feel, realize and visualize Lord Shiva’s presence in both these fashions. i.e.

a) Extrovertly Lord Shiva’s omnipresence, everywhere in the Universe, including the space and

b) Introvertly, within the devotee’s own body, mind, heart and personality.

Highest level of information about the Vedic concept named ‘Lord Shiva’ is available in

a) Vedic Rudra Sūkta (famous as chamaka and namaka mantras) and

b) in numerous Upaniṣad texts related with him e.g. Iśāvāsyopaniṣad, Rudropaniṣad, Mānḍukyopaniṣad, Śivopaniṣad, Kālāgni-rudropaniṣad, Daxiṇāmūrtyopaniṣad, Pāśupata-brahmopaniṣad, Kathā-rudropaniṣad, Rudra-hṛudayopaniṣad, Lingopaniṣad, Nīla-rudropaniṣad, etc.

Next level of information about Lord Shiva, in comparatively simpler language, is available in Paūrāṇic literature. Some Purāṇa’s focussed on him are Shiva Purāṇa, Linga Purāṇa, Skanda Purāṇa, etc. The presence of Lord Shiva within one’s own personality needs to be intellectually understood and mentally experienced by every human soul in his own self (e.g. understanding and using the four mahāvākya’s : ‘Aham Brahmasmi’, ‘Tat Tvam Asi’, ‘Ayam Ātmā Brahma’ and ‘Prajñyānam Brahma’).

This may possibly be practically realised as follows.

 a) As the experiencer of the deep sleep state of one’s self-awareness.

 b) As the experiencer of the deep peace and satisfaction in the ‘Samādhi’ state, (‘Ashṭānga Yoga’) or 

c) As the performer of extremely active fully engrossed state of dancing : Naṭarāja.

Sir M. Vishveshvarayyā used to advise ‘Always perform every action in such a way that, it becomes the best ever possible way of its performance’. In Vedic terminology, this advice means ‘everyone should always work in a fashion as if the work is ideally being performed by the divine power like Lord Shiva himself’.

Following strict physical and mental disciplines all 365 days of the year, is not possible for a vast majority of Shiva devotees. Therefore, some special days are recommended for their convenience. Special devotional activities like ‘vratācharaṇa’ (meaning observing certain recommended disciplines on special ‘vrata’ days) are used to please Lord Shiva. Weekly, Monday (‘Somavāra’) is designated as auspicious for fasting and worshipping Lord Shiva. Among Moon phases based ‘tithi’ days, both Śukla and vadya Ekādashī and vadya Chaturdaśi called as ‘Shivarātrī’ are recommended as highly auspicious days for fasting, worshipping and singing prayers of Lord Shiva. ‘Jāgaraṇam’ means keeping awakened all through the night and keeping engaged in devotional activities, is also highly recommended as a part of the vrata performance, especially on the monthly once vadya Chaturdaśi day called as ‘Shivarātrī’ meaning ‘holy night’. Such an annual day in the month of ‘Māgha’ is called as ‘Mahā Shivarātrī’.

‘Fasting’ is recommended as an act of pleasing God, by almost all religions. Modern medical science modifies and recommends it as ‘dieting’. Special feature of fasting on Shivarātrī is the inclusion of keeping awakened in the whole night period, which requires a lot of strong will-power. Spiritually speaking, ‘Will-Power’ is the Goddess Pārvatī realizable within all human personalities and assisting the ‘laya’, ‘vilaya’ processes are hypothecated as being carried out by Lord Shiva. A symbolic story associated with Mahā Shivarātrī’ is as follows.

Once a hunter (vyādha) was walking to the forest for hunting animals like dears, rabbits etc. That day, being ‘Mahā Shivarātrī’ day, he crossed a lot of devotees of Lord Shiva, who were loudly reciting ‘Shiva’ ‘Shiva’ mantra continuously. In a mood of mocking and laughing at them, the hunter also started reciting ‘Shiva’, ‘Shiva’, ‘Shiva’. Unknowingly his tongue got into that rhythmic habit and he started acquiring spiritual credits associated with such mantra recitation. In the forest, he happened to climb on a bilva tree and was waiting for some baits to appear within his range of killing. All the time, he happened to enjoy the fun of shouting ‘Shiva’, ‘Shiva’, ‘Shiva’. By chance there was a Shivalinga on the ground below the trunk where he was sitting. As a time pass, he kept on cutting off some sacred bilva leaves and throw them down. By chance, most of them used to fall on the Shivalinga and some additional spiritual credits kept on getting accumulated for this act as well. One after the other, three she-dears and one he-dear appeared on the scene. Each one of them pleaded with him, to give some time duration to get some urgent work done, and then return and reappear in front him, to get killed by him. Each one of them, preached him about several spiritual aspects of earning good spiritual credits (Puṇya) and bad spiritual discredits or sins (Pāpa) via performance of good or sinful activities. They also described about the resultant good or bad consequences. The hunter enjoyed these discourses and agreed to allow those dears to go home and come back as per their promises. All of them did reappear just before the dawn of the next day. Lord Shiva was pleased by

a) the kindness shown by the hunter and his fasting and chanting of mantra ‘Shiva’ ‘Shiva’ ‘Shiva’ ‘Shiva’, on the auspicious Mahā Shivarātrī day, and

 b) the honesty of the dears to reappear on the scene.

Lord Shiva sent his servants (gaṇas) to pick up and place all of them in the heaven.

(to be continued….)

Dr. Dhananjay B. Ghare, Former Scientist, Indian Institute of Science, Bengaluru

Purāṇa : The Age-Old Ancient Story Telling Technique

– Dr. Dhananjay B. Ghare

Introduction: ‘Śaunaka’ group of sages carried out a ‘yāga’ for global welfare. ‘Sūta’ alias ‘Romaharśaṇa’ a wandering monk, expert in telling spiritually symbolic stories in romantic hair-raising style and famous as ‘Purāṇika’, frequently visited them. Some families in Maharashtra and north Karnataka area have ‘Purāṇika’ as their surnames, most probably because their ancestors used to present ‘Kīrtana’s’ embedded with stories from Paūrāṇika literature.

Śaunakaadika (representative of ‘Śaunaka’ group of sages): Welcome Sūta Mahāṛṣi. Your guru Vyāsa Mahāṛṣi made unbelievably huge and excellent contributions to Vedopaṇiśadic philosophy and literature within a single human life spam. He is therefore respected as divine incarnation of Lord Viṣṇu. Later, why did Vyāsa created Paūrāṇic literature?

Sūta: Vyāsa Mahāṛṣi first condensed the huge ‘Vedic’ literature (1000,000,000 stanzas, Śata koti pravistāram) to just about 10,000 most important stanzas. Then, he divided them in four major topic-based groups (Ṛgveda, Yajurveda, Sāmaveda and Atharvaveda). He passed on the responsibility of study and maintenance of these four Vedic literatures, to four of his sharp, intelligent, best students. Then, he thoughtfully made the Vedic-knowledge, available in memory friendly, interesting, mind bogglingly attractive Paūrāṇic symbolic story formats. This way, it has become easily digestible and interesting to children, youngsters and common man possessing average, below average levels of intellectual capability.

He selected 18 major and 18 semi-major topics and composed 18 Purāṇa and 18 Upa-Purāṇa texts. He designed and authored this literature full of symbolic stories. Each one of this ‘Purāṇa’ & ‘Upa-Purāṇa’ texts, includes information about all important theoretical Vedopaṇiśadic concepts and knowledge. These texts are recognized as 18 Mahā Purāṇas and 18 Upa-Purāṇas. For millenniums during pre-Macaulay British-rule periods in India (3000 BC to 1850 AD), these texts were taught to children, during their initial primary and secondary school type education. Study of Veda and Upaniśad texts was reserved for extraordinary children (like Ādi-Śankara) and brightest youngsters qualifying for highest level of education.

The word ‘Purāṇa’ means old, ancient. It is also often used to mean lengthy or prolonged. This literature by sage Vyāsa is compatible to get spread via mouth-to-mouth story telling mode, from grandparents to grandchildren. In the evenings, Indian village temple halls and outskirts were used, to conduct orally communicated mass education via

a) moral, spiritual stories ‘kathā-kathāna’ (‘kirtana-bhakti’) by speakers and ‘listening’ (‘śravaṇa-bhakti’) by the audiences and

 b) singing divine praises, mantra phrases and devotional prayers (‘bhajana’) programs, based on stories from this Paūrāṇic literature of sage Vyāsa along with songs, abhanga’s, doha’s authored by later poets and saints like Mīrābaī, Narasi Mehatā, Purandaradāsa, Dnyāneśvara, Nāmadeva, Tukārāma etc.

Names of 18 Mahā Purāṇa texts designed and composed by Vyāsa Mahāṛṣi are:

1) Brahma Purāṇa 2) Padma Purāṇa 3) Viṣṇu Purāṇa 4) Shiva Purāṇa 5) Bhāgavata Purāṇa 6) Nārad Purāṇa 7) Mārkaṇḍeya Purāṇa 8) Agni Purāṇa 9) Bhaviśya Purāṇa 10) Brahmavaivarta Purāṇa 11) Linga Purāṇa 12) Varāha Purāṇa 13) Skanda Purāṇa 14) Vāmana Purāṇa 15) Kurma Purāṇa 16) Matsya Purāṇa 17) Garuḍa Purāṇa and 18) Brahmāṇḍa Purāṇa

Some minimum stories related with vital information about the three Supreme Gods 1) Lord Brahmadeva, 2) Lord Viṣṇu, 3) Lord Shiva and their consorts 1) Sarasvati, 2) Laxmi and 3) Umā alias Pārvatī are included in every one of all 18 Mahā Purāṇas and 18 Upa-Purāṇas texts. Briefest information about all eighteen Purāṇa texts:

1) Brahma Purāṇa (10000 verses): Everything present in any form at present, must always be present in some form or other, during the infinite time-space of the past and the future. In other words, it is immortal in it’s true nature, but gets transformed in different forms with passage of time. This ancient Indian Vedopaṇiśadic principle is restated in the modern Scientific language as a law of ‘Thermodynamics’. Viz. ‘Energy can neither be created nor be destroyed’.  This indestructible ‘essence’ inside everything, is called ‘Brahmatatva’. Lord Sūrya is the nearest glaring example of divine ‘Brahma’ Energy. Brahma Purāṇa describes history of all Universes and includes praises of Lord Sūrya as typical example of divine Brahma and describes his wonderful temple at Konark, Odisha.

2) Padma Purāṇa (55000 verses): ‘Padma’ means lotus flower. Lord Brahmadeva symbolising the ‘Creativity’ of Mother Nature, is hypothesised to have got born in a symbolic ‘Lotus’ flower oozing out of the navel of Lord Viṣṇu. This Purāṇa describes birth rebirth cycles of Universes and is a good guide for pilgrimages in Indian subcontinent. Important features of Padma Purāṇa are, it includes ‘Bhagavadgītā Māhātmya’ with a symbolic story related with teachings of each chapter and a beautiful commentary on each chapter of ‘Bhagavadgītā’. 

3) Viṣṇu Purāṇa (23000 verses): Meaning of the word ‘Viṣṇu’ is ‘pervading and occupying the entire pervaded space’. Lord Viṣṇu is mythologically regarded as the divine power responsible for ‘sthiti’ meaning current state or status of the Universe. Chāturvarṇāśrama-dharma is advocated as important tradition for proper maintenance of human society and its genetic racial diversity structure forever.

4) Shiva Purāṇa (24000 verses): ‘Shiva’ means pure, auspicious, divine. Lord Shiva represents natural divine purity and auspiciousness within everything. Lord Shiva also represents ‘tamo guṇa’ meaning maximum, peaking, maximisation, extreme etc. Shiva Purāṇa contains information about a) incarnations of Lord Shiva and b) important ‘vratas (e.g. Ekādaśī, Pradośa, Shivarātri, Somavāra) and c) varieties of worships for pleasing Lord Shiva and reaching his abode ‘Kailāśa’.

5) Bhāgavata Purāṇa (18000 verses): Repetitive natures of birth, expansion, spread and death after a certain lifespan of Universes are described, with focus on roles played by Lord Viṣṇu as a divine guardian and his 24 incarnations. Highlight is focused on Lord Kṛṣṇa’s incarnation.

6) Nārad Purāṇa (25000 verses): Sage Nārada, devotee of Lord Viṣṇu constantly reciting ‘Nārāyaṇa’ recommends numerous forms of ‘devotion’. Singing praises of God’s divineness (‘Kīrtanam’) is recommended as the best way of pleasing Gods. Includes information on ancient Indian Mathematics, astronomy and astrology.

7) Mārkaṇḍeya Purāṇa (9000 verses): Important feature is it includes ‘Devī Māhātmya’, Durgā Saptaśati, a ‘Śākta’ treatise on Goddess ‘Śakti’, ‘Chaṇḍī’ or ‘Durgā’.

8) Agni Purāṇa (15400 verses): Lord ‘Agni’ represents ‘Thermal Energy’ which exponentially accelerates all natural activities. This text includes ‘Encyclopaedic’ information on spiritual progress via Śaivism, Vaiśṇavism, cosmology, etc. and materialistic progress via ancient Indian geology, mining, gemology, engineering, vāstuśāstra, architecture etc.

9) Bhaviśya Purāṇa (14500 verses): Forecasts possible events in future using the trends in the past history. Advocates good moral and spiritual activities today, to ensure possibilities of good prospects for ‘Future’.

10) Brahmavaivarta Purāṇa (18000 verses): ‘Brahma-vaivarta’ means metamorphosis of ‘Brahma’. This text projects Lord Kṛṣṇa and goddess Rādhā as Mūla-Prakṛuti and Puruṣa pair.

(Source of Image: https://twitter.com/Anshulspiritual/status/1348996464060452866/photo/1)

11) Linga Purāṇa (11000 verses): ‘Linga’ means important ‘sign’ of identification. ‘Shiva linga’ (representing ‘Universe’ in cylindrical coordinates), is used as a ‘sign’ to worship Shiva.

12) Varāha Purāṇa (24000 verses): ‘Varāha’ means wild boar, and an incarnation of Lord Viṣṇu to kill demon ‘Hiraṇyākśa and save ‘Earth’ from his clutches. Astronomically, this story represents an event which is hypothecated to have occurred at the time of beginning of ‘Śveta-Varāha-Kalpa’ period. This Purāṇa text includes ‘Dharmaśāstra’ or ‘rules and regulations’ for good moral conduct and behavioural pattern to ensure healthy, happy life.

13) Skanda Purāṇa (81000 verses): Skanda represents a six faced God and son of Lord Shiva. This Purāṇa advocates pilgrimage ‘Tīrtha-yātrā’ to please all Gods and to raise one’s spiritual status. Describes geography of pilgrimage centres in Indian subcontinent.

14) Vāmana Purāṇa (10000 verses): Describes the Vāmana incarnation of Lord Viṣṇu and advocates pilgrimages for spiritual upliftment.

15) Kurma Purāṇa (17000 verses): ‘Kurma’ means a tortoise, an incarnation of Lord Viṣṇu during churning of ‘Kṣīra Sāgara’ (ocean of milk ‘milkyway’). Includes related stories.

16) Matsya Purāṇa (14000 verses): ‘Matsya’ means a fish, an incarnation of Lord Viṣṇu, during ‘Jala-Pralaya’ deluge, to save king ‘Manu’ and samples of a lot of important living species. This text Includes a) Vāstuśāstra focussing on building temples, sculptures and b) guidelines for charity, yoga and morally creditable behaviour patterns. etc.

17) Garuḍa Purāṇa (19000 verses): ‘Garuḍa’ means eagle, the carrier ‘Vāhana’ of Lord Viṣṇu. Includes civil engineering concepts and recommendations on duties of King, common man etc.

18) Brahmāṇḍa Purāṇa (12000 verses): Brahmāṇḍa means ‘Universe’, which is estimated to look like a huge ‘egg’ in shape. This text includes popular ‘Lalitā-Sahasranāma’ and ‘Adhyātma Rāmāyaṇa’.

Dr. Dhananjay B. Ghare, Former Scientist, Indian Institute of Science, Bengaluru

Bāla Rāma Ayodhyā Mandir ‘Prāṇa Pratiṣṭhā’ – A Vedic Perspective

Dr. Raghava S. Boddupalli

The entire world is aware of the Bāla Rāma Ayodhyā Mandir ‘Prāṇa Pratiṣṭhā’ that was performed on Puṣya, Śukla, Dwādaśi, the 22^nd January 2024, by the Prime Minister of India, Shri Narendra Modi ji. This was a momentous occasion of the installation of the idol of Bāla Rāma in the newly built Rāma Mandir at Ayodhyā. To witness the occasion, people from every walk of life were invited. As it was a live telecast, people all over the world could watch and participate in this historic event. The ‘Śṛī Rāma Janmabhūmi Tīrtha Kśetra Trust’ has distributed the invitation with a picture of the newly built temple along with Akṣata (Holy yellow rice grains) to every village in the country.

Foundation Stone

The foundation stone for the Ayodhyā Rāma Mandir was laid on 05^th August, 2020 by Shri Narendra Modi ji, the Prime of Minister of India.

Ayodhyā Rāma Mandir Architecture

The original design for the Rāma Mandir was conceived in 1988 by the Sompura family of Ahmedabad. The Sompuras have contributed to the design of over 100 temples worldwide for at least 15 generations, including the Somnath temple. The chief architect of the temple is Shri Chandrakant Sompura, assisted by his two sons, Shri Nikhil Sompura and Shri Ashish Sompura, who are also architects.

The construction work accomplished with 17,000 m³ (600,000 cu. ft.) of sandstone from Bānsi in Rajasthan. No iron and steel have been used in the construction of the temple, and the fusing of the stone blocks has required ten thousand copper plates. In a culturally significant move, Thailand also contributed to the inauguration of the Rāma Mandir, by sending soil and waters from their two important rivers to the Rāma Janmabhūmi.

The ‘Bāla Rāma Sculptor

On 29 December 2023, the selection of the idol of Rāma Lalla for the Rāma Mandir was done through a voting process. A sculptor, known for various statues across India, Shri Arun Yogiraj, from Mysore, Karnataka, created the idol of Lord Bāla Rāma. The ‘Bāla Rāma idol stands at 51 inches and weighs 1.5 tons. The representation portrays Lord Bāla Rāma as a five-year-old child standing on a lotus, holding a bow and arrow. The entire structure is crafted from a single monolithic stone. Shri Arun, earlier in 2021, had sculpted the statue of Adi Shankaracharya which has been installed at Śṛī Kedārnāth Dhām in Uttarakhand. Shri Arun, the 41-year-old, hails from a family of five generations of sculptors.

Vedic Rituals

There are two important śāstras namely, Śaivāgama and Vaiṣṇavāgama that are followed for temple construction, worship and during the rituals of Prāṇa Pratiṣṭhā. The Bāla Rāma Murti Pratiṣṭhā was performed based on the Vaihãyasi Saṃhitā (9/28-84, 90) of the Paṃcarātra Vaiṣṇavāgama Śāstra. Paṃcarātrādikamu reveals the rituals of procedures of worship of the deity.

The ceremony of the Bāla Rāma Murti Pratiṣṭhā has several parts. The Vedic Ritual titles and brief descriptions are provided below:

Karmakutir – A Nādā Chhadī (a yellow-coloured cotton string) is tied to the right wrist of the Mūrti before it leaves the artisan’s workshop. The first step is to remove any evil influences in and from the Mūrti by using Darbhā (Kuśā) grass while chanting Veda mantras. The artisan then closes the Mūrti’s eyes by smearing a thin layer of ghee and honey over the eyes. Then the Ṛtviks perform Yajña / Homa and provide Havis/Ahutis (oblations) to the Agni while chanting mantras.

Jalādhivās – The Mūrti is then transported to the Yajña mandapa where the Yajña is to be performed. Here the Mūrti is submerged in the waters collected from various rivers. The purpose of submerging the Mūrti in water is to check whether the Mūrti is damaged or not. A small amount of pañcāmṛta is added into the vessel containing the Mūrti along with other pujā dravyas. The vessel is then covered with a cloth, and the Agni mantras are chanted for further purification. The cloth is then removed, and the Mūrti is awakened by sounding a ghanṭānāda (sounding the bell). The Mūrti is removed from the vessel and wiped dry.

Dhānyādhivās – A layer of dhānya (grains or pulses) is spread on the floor, and the Mūrti is laid supine on the layer of dhānya. The Mūrti is then completely covered with more dhānya, usually rice or wheat grain. This is performed to further purify the Mūrti.

Ghrutādhivās – The Mūrti is submerged in the cow-ghee (ghṛta). However, this step is altered on many occasions because a stone or marble Mūrti covered with ghee is highly prone to slipping, resulting in possible damage to the Mūrti. Instead, a piece of cotton wool soaked in cow-ghee is placed on the big toe of the foot of the Mūrti. The Mūrti is again awakened and then placed on a wooden stand.

Snapan – Abhiṣēka or bath to the deity/idols while chanting particular Veda mantras. The ritual of bathing the Mūrti with water, milk, honey, cow-ghee, cow-curd, coconut water and others. This rite is the principal form of purification involving 108 different types of materials, such as pañcāmṛta, water containing the essence of various fragrant flowers and leaves, water which has been poured over the horns of a cow, and sugarcane juice. One dravya is placed in each pot. All the 108 pots are placed in front of the Mūrti in three groups: (i) the dakshiṇa (south) group has eleven pots; (ii) the madhya (middle) group has eleven pots; and the remaining pots are in the (iii) uttar (north) group. Abhiṣēka for the Mūrti is then performed with the contents of each pot. Each dravya has its own special mantra that is recited as abhiṣēka is being performed with that particular pot. Such an extensive assortment of pure substances renders the Mūrti’s immense śakti (power) and purity.

Netra-anāvaran – The artisan who sculpted the Mūrti stands behind it and holds a mirror in front of the Mūrti’s face. By looking at the Mūrti’s eyes in the mirror, the artisan removes the layer of ghee, honey and other substances formed during the abhiṣēka with a gold śalākā (needle); this is known as the netra-anāvaran rite. The reason for using the mirror is because once the Mūrti’s eyes are opened, it’s first immensely powerful dṛṣṭi (vision) should not fall on a human being. Instead, the Mūrti is offered food already arranged in front of it prior to the netra-anāvaran ritual.

Ṣōḍaśōpacāra Pujā – After wiping the Mūrti dry, it is laid on a new mattress with cooked rice food and a pot of water for one night’s rest, sixteen (16) types of services will be performed to the deity/God. For sleep, the Nidrā Devī, Goddess of Sleep, is invoked with āhavāna mantras. All through the night, ten Ṛtviks continuously perform Yajna / Homa, away from the sleeping Mūrti. While offering the āhuti of ghee in the eight directions (ashtādik), one drop of ghee is placed in a pot of water. In the morning, water from this pot is sprinkled on the sleeping Mūrti to awaken it while chanting uttiṣṭhat mantras. The Mūrti is then taken from the Yajña mandapa to the garbhagṛhā (inner sanctum) of the Mandir where it is placed on the pinḍika (the nave of a wheel). While chanting mangaḻāṣṭaka (mantras of auspiciousness), a mason cements the Mūrti to the pinḍika. After the cement has dried, Ṛtviks (or the Satpuruṣ) enter the garbhagṛhā to perform the actual Mūrti Prāṇa Pratiṣṭhā.

Prāṇa Pratiṣṭhā

After the purification of the Mūrti, it is ready to become the home of the Divine. Nyãsa vidhi is the first step in the Prāṇa Pratiṣṭhā. ‘Nyãsa’ means assignment of various parts of the body to tutelary divinities.

‘Prāṇa Pratiṣṭhā‘ is a sacred consecration ritual that breathes life into an idol, transforming it into a divine entity. In this ceremony, the divine energy of the deity, represented as ‘Prāṇa’ or life force, is invoked and installed into the idol, turning it into a living representation of the divine. The ‘Prāṇa Pratiṣṭhā’ ceremony thus played a crucial role in infusing Lord Rāma’s idol with spiritual energy.

‘Muhūrta’ – Auspicious Day

The śubha muhūrta was calculated as per Surya Siddhānta Panchānga by Pandit Ganeshwar Sastri Dravid ji and other scholars of Varanasi. The day and time chosen was on January 22, 2024 at 12:29:03 PM, and conclude at 12:30:32 PM, which is during the ‘Abhijīt Muhūrta’. In this brief period of 1 minute and 24 seconds, Bāla Rāma’s consecration was taken place, following one-hour Yajña rituals. Āchārya Ganeshwar Shastri Dravid ji is a distinguished scholar in the fields of Jyotiṣa and Dharma Śāstra, who resides on the banks of the Ganges at Kashi Ram Ghat, Varanasi, gained nationwide recognition as a prominent astrologer. According to insights from Kāṣi Pandits about the auspicious Muhūrta, the 84-second micro-moment is considered highly propitious, and beneficial for India without influences from fire, death, theft, disease, and death arrows. 

The ‘Śṛī Rāma Janmabhūmi Tīrtha Kśetra Trust’ announced the names of Pandit Ganeshwar Shastri Dravid ji and Vedic scholar, Pandit Laxmikant Mathuradas Dixit ji, as the main priests for the Rāma Lalla ceremony. Pandit Ganeshwar Shastri Dravid ji was honourned by the Jagadgurū Śṛī Śṛī Vijayendra Saraswati Swami, Kānchipuram Matt, in the Annual Panchānga Sadas which held at Varanasi on 08 August 2023.

Śṛī Rama ‘Yantra’

Before enshrining any God’s idol in the sanctum sanctorum (Garbhagṛha), a Yantra of the respective deity is enshrined at the base of the idol. Similarly, in Ayodhyā too, ‘Śṛī Rāma Yantra’ was first installed. This ‘Rāma Yantra’ was prepared by Brahmaśṛī Dr. Annadanam Chidambara Sastry Garu, who is a prominent spiritualist and worshiper of Śṛī Rāmabhakta Hanumān, hails from Andhra Pradesh. A few years ago, Śṛī Sastry Garu prepared this ‘Rāma Yantra’ in gold, with the purpose to complete the construction of Śṛī Rāma Mandir at Ayodhyā. Śṛī Chidambara Sastry Garu imbued and powered the golden Yantra by chanting ‘Rāma Nāma’ 14 crores time. This Yantra was kept underneath the ‘Bāla Rāma’ idol before ‘Prāṇa Pratiṣṭhā’.

Conclusion

This historical Mandir is now open for people across the country and the world for pilgrimage and have blissful Darśan of Rāma Lallā.

Dr. Raghava S. Boddupalli, Institute of Sanskrit and Vedic Studies (ISVS), Bangalore

January 2024, When the Republic of India Hugged the Bhāratvarṣa

Dr. Shruchi Singh

January of the year 2024 has given the glimpse of the vision and mission of the nation, which is, the strong and well-balanced all-round development of the country and its people with mutual cooperation and harmony while maintaining its rich cultural past and scientific achievements of present intact. January 26^th is celebrated as the ‘Republic Day of India’, as it was the day in the year 1950 when the nation’s constitution completely came into effect (the constitution was partially adopted on November 26, 1949). But this year of 2024 brought with itself a highly special month of January with ISRO’s achievement, a time travelling experience where Rām Bhakts relived the return of Sṛī Rām in his birth city through the prāṇ-pratiṣṭhā [a ceremony where the divine essence (prāṇ, the life force) is installed into the idol of the Deity through strict code of holy practices thereby transforming an idol into the divine] of Rām Lalla (5 – year old Sṛī Rām) in Sṛī Rām Mandir at Ayodhyā, along with the celebration of Republic day with the spectacular display of its ‘Nārī-Śakti’ or women force. The nation thus in this month of January 2024, displayed its scientific, religious or more appropriately its dhārmic aspect, along with its constitutional and strong feminine aspects.

The Indian Space Research Organization (ISRO) on January 1, 2024 made the nation proud with its another successful launch. This time it launched its inaugural X-Ray Polarimeter Satellite, which shall be crucial in providing with an important data about celestial entities such as black holes. As updated on ISRO’s website on January 25, 2024, ‘The 6-meter-long magnetometer boom on the Aditya-L1 satellite has been successfully deployed. It is deployed in the Halo orbit at the Lagrange point L-1, on January 11, 2024. The boom had been in stowed condition for 132 days since the Aditya-L1 launch.’ Thus, the nation is successfully stepping ahead with its Aditya-L1 mission, which is meant to study the mysterious Sun, a task extremely difficult to handle even for bigger space organizations around the globe.

In modern India, where Hindus are in majority, the believers judicially fought for their God’s right for decades. This fight was not only judicial but also communal where many lost their life. In spite of the several archaeological and scriptural proofs, the wait was long. Yet, people did not lose their trust in India and its judiciary. The constitution was respected, and the laws of land were relied with the belief that they will give the judgement which will be with satya (truth) and dharma (eternal law, duty, responsibility and, virtue), under the guidance of Parmeśwar Himself, who gave them the power of dhairya (patience) to walk on the path of constitutional justice. This resulted in the return of the Divine King at Ayodhyā, who rules the entire cosmos while teaching us humans the path of satya, dharma with niṣṭha (a firm devotion giving strength to accomplish)and dhairya.

(Source of image : https://hindi.business-standard.com/companies/industrial/ram-mandir-markets-of-many-cities-like-new-delhi-mumbai-kolkata-colored-in-ram-colors-and-business-increased-id-341056)

The dream of reconstructing the temple on Sṛī Rām Janma Bhūmi was several generations old, spanning for almost 500 years, which in the views of bhakta was the second vanvās (exile) of Rām Lalla from his birth place. The first one being in tretāyug for fourteen years, where he gained wisdom from various sages, eliminated several criminals from the face of the earth, and established himself as an ideal ruler, where all the subjects were happy, content and in the state of eternal bliss. This second vanvās though extremely painful for his devotees ended with a time-travelling experience of Rām Lalla’s return, where people experienced the feelings lived by their ancestors in tretāyug. Similar to their ancestors, they also eagerly waited for his return to Ayodhyā, celebrated Deepāwalī on his return by lighting the lamps, cried on seeing Rām Lalla returning to his home, got goosebumps on empathizing with the trauma their God had to face, chanted his name, served and worshipped him, and were left simply speechless while witnessing the Divine. This grand temple is constructed with the donations from devotees, giving a glimpse into the feeling of how ashamed they felt when their Rām Lalla had to live in a tent in his own land, and how earnestly they wanted his return at his house with no more troubles. The devotees thus felt themselves to be blessed to witness this historic event, where their only greed was to be with their beloved Rām Lalla. This feeling can also be realized from the words of the sculptor of Rām Lalla’s idol, Arun Yogiraj, “Nirman hote samay alag the, sthaphit hone ke baad alag the. Mujhe laga ki ye mera kaam nahi hai. Ye to bahut alag dikhte hai. Bhagwan ne alag roop le liye hai” (While carving he was different, after prāṇ-pratiṣṭhā he looked different. It appeared to me as if it is not my work. He looks different. God has taken a different form).

(Source of image : https://images.app.goo.gl/BW88YQDBei5ixtmk7)

Rām is not only the soul of the Bhāratīya sabhyatā, but is also the part of various cultures around the globe. A large population of the world has faith in Him. He is the one who unites the entire humanity with dharma. He is the ideal son, brother, husband, friend, enemy, and ruler. He teaches us the art of prioritizing, the art of realizing one’s duty and responsibility, the art of achieving the balance and maintaining harmony, and the art of establishing good relationships along with several other qualities. Often people sacrifice for their loved ones, but subjects do not sacrifice for their ruler, as it is the ruler who is expected to sacrifice for them being their guardian with a duty to protect and safeguard them as well as a servant to serve them with efficient ruling. But he is the one for whom people connected so intimately that they sacrificed themselves. His brothers along with their wives and prajā (subjects) akin to him, lived like a sanyāsī, that is, they all abstained from all kinds of pleasures (worldly and sensory both) for fourteen years.

(Source of Image : https://www.indiatvnews.com/education/news/five-states-declare-holiday-for-schools-offices-on-january-22-due-ayodhya-ram-mandir-consecration-ceremony-2024-01-16-912158)

January 2024, thus brings to us not only the realization of the responsibilities we have towards our nation, its law and order through the republic day, but also makes us aware how to serve, sacrifice and benefit the society through rightful ruling. Through the welcoming of Rām Lalla, we also need to welcome and awake the Rām within us and within our society. The fourteen years of exile brought with itself the freedom of earth and its children from the tyrants along with the establishment of Rāmrājya, but for this, Sṛī Rām and his supporters (family and subjects) had to undergo strong tapas and overcome their weaknesses. This implies, to obtain Rāmrājya, we need to perform tapas and first defeat the demons present within us before aiming for the outer ones. Thus, this January 2024, brought with itself second Deepāwalī while making the modern Republic of India hug its culturally rich viśwagūrū, the Bhāratvarṣa.

January 26, 2024 was the 75^th Republic Day of the Republic of India/Bhāratīya Gaṇarājya. This day in this year brought a difference with display of its increasing women power or in other words, the ‘Nārī-Śakti’ at different levels for the first time. On Kartavya Path this year, the women were seen reclaiming the deep-rooted Indian culture of strong, unafraid, independent, fierce, devoted, and kind feminine energy which is always in balance with the masculine energy through mutual cooperation, freedom, trust, and respect.

(Source of Image : https://www.hindustantimes.com/ht-img/img/2024/01/26/original/INDIA-POLITICS-REPUBLIC-DAY-52_1706261623758.jpg)

This feminine prowess was showcased in both arts and battlefields through the 100 women artists playing traditional Indian musical instruments [such as Śankh (conch shell), nādaswaram (a double reed wind instrument), and nagādā (Indian drum)], 1500 dancers showcasing 30 different folk styles, all-women tri-service contingent, women personal in CAPF contingent, and stunts by 265 women on motorcycles. This display of our ‘Nārī-Śakti’ paves the way towards the balance of all the genders, where they all contribute equally with respect, determination, and holistic approach for well-being.

(Source of image : https://www.hindustantimes.com/ht-img/img/2024/01/26/550×309/INDIA-POLITICS-REPUBLIC-DAY-75_1706261776796_1706261813633.jpg)

Prime Minister Narendra Modi’s speech after the prāṇ-pratiṣṭhā of Rām Lalla was very important. Few lines from that speech are worth mentioning keeping in mind the mission and vision of our nation along with its characteristics of vasudhaiv kuṭumbkaṁ (the world is one family). The excerpts are, “I also seek forgiveness today from Lord Sṛī Rām for any shortcomings in our efforts, sacrifices, and penance that might have prevented us from accomplishing this task for so many centuries. … Even in the first page of our Constitution, Lord Rām is enshrined. Despite the existence in the Constitution, there was a legal battle over the existence of Lord Rām for decades. I express my gratitude to the Indian judiciary, which upheld the dignity of justice. The temple of Lord Rām has also been built in a just and lawful manner. … Rām is not fire; Rām is energy. Rām is not a dispute; Rām is a solution. Rām is not just ours; Rām belongs to everyone. Rām is not just present; Rām is eternal. … You represent that generation of Bhārat… which is hoisting the Tricolour on the moon, which is making Mission Aditya successful by travelling 15 lakh kilometers, going near the sun, which is waving the flag of Tejas in the sky… and the banner of Vikrant in the ocean. Be proud of your heritage and write about the new dawn of Bhārat. Embracing the sacredness of tradition and the endless possibilities of modernity, Bhārat will reach the goals of prosperity by walking on both these paths.” These lines display the acceptation of the faults within ourselves so that we can bring the improvements within ourselves as individuals as well as the society, taking the route of justice through judicial system even though the truth was always known and was the belief of majority of the country (a contrast to the common belief of majority controlling the minority and forcing them to submit through unjust means, which is in contrast to the Rām bhakts who fought for decades for their rights and truth), expression of the soul of the country and its people through Rām, scientific achievements of our nation through ISRO’s accomplishments, and the developments in the defence sector of India. All these points cover the diverse aspects of our nation’s development, acceptation of our cultural heritage which is also the world’s heritage through common belief in Rām and Rāmāyaṇa along with the scientific developments in various sectors.

January 2024, thus made India proud with its numerous achievements spanning through deferent sectors. With ISRO’s scientific achievements our nation is progressing on scientific aspect, with Sṛī Rām Janmabhūmi our nation accepted its cultural heritage which has been an important part of our nation’s fabric, with women prowess at republic day stands our efforts in bridging gender gap. We the people of India are thus accepting its culture which is strongly rooted in science, will be free from stereotypes, and will be recognizing people based on their skills, and will always be working together for making the world a better place. This also point towards the inherent pluralistic nature of our country and culture, which is aimed towards the betterment of all by realizing that Truth can be known from different paths, and by all. Thus, January 2024 came out as the holistic month where all-round development or progress was achieved.

Dr. Shruchi Singh, Research Associate, Kuruom School of Advanced Sciences [An associate institute of ‘Institute of Advanced Sciences’ (INADS), USA]

The Rāma and Rāmāyaṇa for Modern Time

– Prof. Bal Ram Singh

(Source of Image : https://www.livemint.com/news/india/ram-mandir-inauguration-ceremony-pran-pratishtha-photos-live-pm-modi-rajnikanth-alia-bhatt-katrina-kaif-ayodhya-news-11705902845031.html)

The Rāmāyaṇa, (रामायन or रामायण) is derived from राम and आयन आयेन, आयिन (literally meaning comes, joins, in Avadhī language), thus Rāmāyaṇa literally meaning in which Rāma comes or joins. It is therefore important to understand and use a language for the source of Rāma’s story that properly reflects the context, culture, and character of the characters involved.

In the Matsya Purāṇa, there is a reference, which suggests Vaivasvata Manu, the primordial origin of humanity in the current period, being of the Dravidian origin, who moved to Ayodhyā during the epochal deluge (Singh, 2021: “A New Narrative of Ayodhya as the Nanihal of Humanity,” Vedic Waves blog, August 6, 2021).

Interestingly, in a genetic study by National Geographic Society (See, Singh, 2021, above), it has been proven that human population initially migrated from Africa to the Indian Subcontinent and then from here to everywhere else, making India as the main source of human migration some 60,000 years ago. This may provide further cultural and linguistic connections with Ayodhyā and Avadhī to rest of the world. Avadhī, thus, becomes a prime source of many languages. Exploring links between literature of Avadhī and other languages could provide a whole new gamut of research. For example,

Avadhī             English         Sanskrit

Nani                 nanny            matamahi

Nika                  nice               sobhanam

Bara                  burn              prajwalita

Tohara              your              tava

Niyare               near             nikata

Avadhī language, therefore, justifiably brings out passion in India that it is a torch-bearer of a civilization, which has sung the deeds of Rāma, Raghu, and Hariscandra! One could easily surmise why Sant Tulasidāsa decided to write Rāmacharitamānasa in Avadhī, although his mother-tongue was Brajabhāṣa. He came from Soron, Kasganj district in Uttar Pradesh, and he was a scholar in the most sophisticated known on Earth, that is Sanskrit, but decided to compile his thoughts about the story of Rāmāyaṇa in Avadhī.

With his experience (he was already 75 years old by then), he could have easily understood that Avadhī is the best language to communicate the original culture of Ayodhyā, both symbolically and linguistically. We have often seen how Bollywood movies also script this language effectively for the portrayal of rustic characters like milkman (dudhwālā), gardener (mālī), or cook (rasoiyā), who more often than not usually come to Mumbai from the Avadh region of Uttar Pradesh. It just communicates better the culture, values, and behavior of the people portrayed in those roles.

Avadhī is spoken by over 65 million people throughout the world, including the places like Fiji, Mauritius, Caribbean countries and also in some pockets of American and European continents. Its linguistic overlap and affinity with Bhojpuri, Angika, Chhatisgarhi, Bundelkhandi, Bengali, Marathi, etc. make the ambit of this language even more widespread.

A culture is quite heavily carried through food, dress, and language with native or regional connotations. This was also true in the ancient times, when long distance travels were limited. This made the source of food, dresses, and even language of communication very local. Over the years, human ingenuity produced variations in culinary preferences, sartorial sense, and exchange of ideas. But with passage of time, sometimes quaint expressions, monologues, or dialogues have created problems in their interpretation. Tulsi Rāmāyaṇa, ‘the Ramcharitmānas’, thus becomes the most authentic source of information from the Rāma story.

With that prologue, let’s explore Rāma and his values for the contemporary time. Although temple is not part of the deep Indian traditions, as one can hardly find any reference to any large structures of temple either during Rāmāyaṇa period or Māhābhārata period, yet India’s temple structures from north to south, and east to west, reflect the many marvels of architectural designs and construction feats.

Temples, likely borrowed from the Buddhist structures and Church culture, represent symbolic consideration and communication, and provide a target of dedication and devotion, something that was primarily taken care by the Gurukula, that provided direct interactions with Gurū, the source of knowledge with full clarifications made available through the questions and clarifications. With these premises of Rāmāyaṇa and Rām Mandir, let’s explore a few fundamental values of Rāma in Rāmāyaṇa.

There is a common belief that Rām, the incarnation of Bhagavān Viṣṇu, has been an ideal son, an ideal brother, an ideal husband, and an ideal father.

प्रात काल उठिके रघुनाथा, मातु पिता गुरु नावहि माथा।

Prātkāl uthike raghunāthā, mātu pita guru nāwahi māthā.

This just goes a long way to show how devoted he was to his parents, both the father and his mothers. Similarly, according to Ramcharitmānas, he cries at the time Lakṣaman gets hit by Meghnāth’s śakti and becomes unconscious.

जौ मैं जनत्यों बन्धु बिछोहू, पिता बचन मनत्यों नहि वो हू।

jau main janatyon bandhu bichhohū, pitā bachan manatyon nahin wohū.

Had he known this potential separation from his brother, he would have even ignored his father’s words that he had given to exile which resulted in potentially losing his brother.

जब जब रामु अवध सुधि करहीं, तब तब बारि बिलोचन भरहीं ।

सुमिरि मातु पितु परिजन भाई, भरत सनेहु सीलु सेवकाई।

Jaba jaba ramu avadha sudhi karahi, taba taba bāri bilocana bharahi.

Sumiri mātu pitu parijana bhāi, bharata sanehu silu sevakā. 140.2

Every time Rāma thought of Ayodhyā, his eyes filled with tears. The gracious Lord became sad when He recalled his father and mother, his family and brothers and particularly the affection, amiability and devotion of Bharata.

Similarly, Bharata was an equally devoted brother to Rāma.

भरत सरिसा को राम सनेही, जगु जप राम रामु जप जेही। 217.4

bharata sarisā ko Rāma sanehi, jagu japa Rāma ramu japa jehi. 217.4.

Who is there who loves Rāma as Bharata loves. World repeats Rāma’s name where Rāma repeats name of Bharata.

In the same vein of family love, Rāma loved his wife, Sītā, to no limit, by not only taking vrat for one wife when it was a common practice for royals to have multiple wives.

According to Shrimad Bhāgavat (SB), SB 9.10.54

eka-patnī-vrata-dharo rājarṣi-caritaḥ śuciḥ

sva-dharmaṁ gṛha-medhīyaṁ śikṣayan svayam ācarat

Bhagvān Rāmacandra took a vow to accept only one wife and have no connection with any other women. He was a saintly king, and everything in his character was good, untinged by qualities like anger. He taught good behavior for everyone, especially for householders, in terms of varṇāś Rāma-dharma. Thus, He taught the general public by his personal activities.

Additionally, he waged a very uphill and extremely dangerous war with a very powerful enemy, ordinarily a sure death step at that time.

There were apparently no instances of a close relationship with his own children, Lav and Kush, as they were born, away in the forest. Based on the scenes from the Rāmāyaṇa serial by Rāmanand Sagar, he was a loving father to his children and the children of his brothers.

These are the ideal behaviors the contemporary society could understand, adopt, and follow in their lives. However, looking from the scientific culture we have developed in the modern time, and a more holistic approach to knowledge, the inductive or the Āgama pedagogy of observations, hypotheses, principles and theories, one must consider the opposites or the behavior under contrary conditions to obtain.

धीरज धर्म मित्र अरु नारी। आपद काल परिखिअहिं चारी।।

Dhīraj dharam mitra aru nārī Āpad kāl parakhiye chārī! (Arandya Kand Ramcharitmanas)

In the time of crisis are the (deep waters) of patience, dharam (principles), friends and women (wife/partner) tested! This means under the most difficult situations, one’s patience, principles, and time test friends who have stood by, and the trusted life partner, are all tested by their behavior of standing by with their integral values.

What those strenuous conditions may have been in Rāma’s life need to elaborated and his approaches need to be understood, and his conducts need to be understood for adoption to bring Rāmrājya on this Earth.

Prof. Bal Ram Singh, President, Institute of Advanced Sciences, Dartmouth, USA

‘Jesus’ the ‘Ishā’ and ‘Christ’ the ‘Kshatriya’

– Prof. Bal Ram Singh

While on a visit to India these days, I see quite a bit of Christmas decorations from the airport to the markets. More than a religion it has become a tradition in India to celebrate Christmas. Religious conflicts aside, cultural celebrations of all the sections and regions of the world society need to be recognized and celebrated with full respect and appreciation. If one can find additional reasons to supplement such celebrations, so much better.

With children we celebrated Christmas culturally in the United States, and decorate it with Devī-Devatā decorations instead of Santa Clause. Further, since it is also a celebration with light, we actually installed the Christmas tree on the Diwali Day, and kept until Makar-Sankranti January. Diwali has assumed a major international dimension for a variety of reasons, including its similarity with Christmas lights and exchange of gifts, and it being celebrated at the White House as well. Some think it is a form of appropriation of Christmas for Diwali. Well, in that case the Christmas tree and even the Christmas itself is a misappropriation of the Pagan celebration of Winter solstice that they used to celebrate to welcome winter by worshipping the evergreen Balsam Fir (the Christmas) tree.

In fact, for Indians it is not that difficult to appropriate Jesus Christ, Jesus being pronounced as ‘Ishā’, and similarity of Christ and Kṛṣṇa. sage – one which excited his audiences.

According an article at PBS.org, “although his message was proving popular, the claim of his disciples that Jesus was the son of God offended many people. What’s more, his ideas were revolutionary and threatened to undermine thousands of years of social tradition.”

Jerusalem, where Jesus once visited, was under the Roman rule. In around 33 AD, Jesus traveled to the city of Jerusalem for the Jewish ceremony of Passover. There were thousands of pilgrims from around the world and the temple provided services for them to change their foreign money or buy animals to sacrifice. Jesus was furious. He believed that trade like this corrupted the holy site. Roman authorities were upset with him, arrested him, and crucified him in public, to show their brutality against those ever opposed. His fault was that he sided with the masses who were being oppressed.

Did Jesus have any Indian connections? Of course, he did. A book by Holger Kersten clearly suggest Jesus was in India for several years, learning and practicing yoga in Kashmir. In addition to yoga, he may in fact learned tradition of standing up to oppression of people. Traditionally, those people are referred to as kshatriya in India, and what Jesus did in Jerusalem no less heroic and principled.

In fact, his behavior perfectly matches with the values of kshatriya described in Sṛīmadbhagvat Gīta-

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् |
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ||18.43||

śhauryaṁ tejo dhṛitir dākṣhyaṁ yuddhe chāpy apalāyanam
dānam īśhvara-bhāvaśh cha kṣhātraṁ karma svabhāva-jam

Valor, strength, fortitude, skill in weaponry, resolve never to retreat from battle, large-heartedness in charity, and Ishwara (tranquil in all condition) characteristics, these are the natural qualities of work for Kshatriyas.

The word, kshatra, comes of ksha = to destroy, and tra = oppressed. A kshatriya unshakingly will stay the ground, as was also demonstrated by Jesus Christ, thus making him naturally a kshatriya worthy of support by all. This revelation about Jesus Christ may sound far fetched but in reality, is very close to his behavior and determination. It may be worthwhile for Christians to follow the Jesus characteristics, rather than trying to convert people to their camp.

This description reminds me of an incident of my own encounter with an evangelist in my university who used to deliver goods from receivables. Francis Boetello was always hanging around with international graduate students trying to give them a Bible or entice them to a Church visit. One day I walked into the laboratory even as Francis was talking to students. As I entered the lab, a student told Francis jokingly “why don’t you convert Dr. Singh and we will all follow?” “So, Dr. Singh, what do you think?” I asked, “think of what?” Francis said, “think of Jesus Christ?” asked Francis turning towards me. “Jesus Christ was a great man, I am his ardent follower”, I replied. “So, you are a Christian?” Francis uttered hesitatingly. I said, “Sure, following Jesus Christ does make me a Christian, as much as following Newton makes me Newtonian.” Not convinced of my assertion, Francis continued with his inquiries further. “What church do you go to?” asked Francis. “What church did Jesus Christ go to?” I shot back, and Francis looked quite puzzled at this but continued his query by saying, “O, so you read Bible on your own“. “What Bible did Jesus Christ read?“, I asked Francis. He was completely at a loss. “How can you be a Christian without going to Church or reading a Bible?” he muttered shaking his head in exasperation. “Francis, I am not a Churchian or Biblian, I am a Christian“. By then Francis seemed to be in a daze, simply gazing at me. Acting professorial and assuring him of my genuine intentions I began. “Look, Jesus Christ was concerned about others passionately. He stood up for his principles against all odds. He was willing to die for his principle of serving others. He did not hate even those who killed him, and wished them well“. Francis nodded at each of my statements about Jesus Christ. “I think those principles are worth following for anybody“, I added. “Why do I need a Church or Bible to follow them?” By then Francis seemed accepting, albeit reluctantly.

Similarly, I am asked many times about religions in India, my own religion, and my opinion of Islam, especially after 9/11. At the Center for Indic Studies, we had much emphasis on Indic traditions, some ancient, some modern, and occasionally discussions about other traditions within India.

An Indian perspective based on the guṇa and karma to accept people’s inclination may actually be a healthy way to lead the life. And, Jesus Christ’s actions prove beyond any doubt for his kshatriya inclination!

Prof. Bal Ram Singh, President, Institute of Advanced Sciences, Dartmouth, USA

The Emerging Trends of Philosophy about Life

-Ms. Manju Acharya

“The only true wisdom is in knowing that you know nothing”

-Socrates, Greek Philosopher

According to this statement by Socrates, the father of all philosophies, it is said that “knowledge is incomplete, knowledge is infinite, ever changing and endless therefore we are constantly exploring this world to learn and thus to arrive at a conclusion”. Hence, Philosophy is the study of Life, it begins with life and ends to learn its purpose. This study is the work of wisdom, meaning an understanding of people with critical mind, who were inquisitive to explore the world around them, who were busy in knowing the unknown. Interestingly, this ever-changing world is found very mysterious and all their work remains incomplete as the quest to know is constant. All the great scholars, religious teachers, saints and spiritual guides failed to arrive at a single theory or doctrine about the Life and how it should be lived, to be happy. The Ultimate goal of human beings is to be happy and successful in life.

The Greatness of Sṛīmadbhagvat Gīta

Great western philosophers established different theories, which were later followed as ways of Life, we may say these led to different cultures the world over. Among all great Indian philosophies, the holy book, Sṛīmadbhagvat Gīta prescribes solutions to all our problems and the purpose of this life through the dialogues between Sṛī Kriśnā and his friend Arjuna, which are considered the best source of knowledge, examined and experienced by not just great religious leaders but also scientifically proven as well. It is therefore the teachings and ideologies prescribed in Sṛīmadbhagvat Gīta that are being treated as the guide to lead a life that is full of happiness and contentment, and which is one of the purposes of our life.

(Source of Image : https://iskcondesiretree.com/photo/virat-roop-of-shri-krishna)

Accordingly, lack of right knowledge is the cause of all evil. Indian philosophical systems acquired Ignorance as a cause of all pain and worldly pleasure. This notion is followed by our society for many years.  Therefore, the more you are informed the better your life shall be.

Information Technology as a source of Knowledge

Our life’s success basically depends on how well we are informed about the world. Gone are the days when men were dependent upon social gathering or religious textbooks which were the guide to lead a successful life. Now, is the age where information is the need of people, we are continuously struggling to get informed, receive knowledge as fast as possible to lead in the constant human race. Fortunately, with the availability of science and technology, the information is available to all human beings through different sources, by spending minimum resources and efforts.

We are presently living in a world of information technology. We wake up with our smart phones or other digital devices loaded with enormous number of news, information and knowledge on all issues, including spiritual, health, financial, political, entertainment, education, and career. The availability of information and knowledge is easier than anything else that a man needs to survive. It is because the area of knowledge has evolved so much that it appears to be impossible for the consumption of the human mind’s capabilities. This technical upgradation is also the result of human mind to enhance the scale of knowledge.

Many philosophers hold certain convictions with confidence, that human wisdom begins with the recognition of one’s own ignorance. It is not the unexamined life that one should value. Knowledge should be based on logic or reasoning about themselves rather than rely on the judgment of others. Hence, reliability of information and knowledge is again raising many questions in the minds of today’s generation. There are chances of receiving misleading information by unknown sources. With the emergence of social media, it has become all the more challenging to depend on the reliability of information from many search engines, such as Google and others. Thus, the increasing dependency on these tools could be a major threat to human societies. It is more destructive and harmful for this generation. On one hand where we need to advance in science and technology to make our lives convenient and successful, on the other hand, it may lead to destructive ideas to destroy human societies. 

Purpose of Philosophies and Present Time

The classical Indian philosophical schools aim to attain the ultimate goal of life which is said to be the achievement of pure happiness, it is more for constructing a good environment and lives of human beings worthy of their sole purpose.

According to the assumptions of today’s generation in the modern society, everyone is free to form their own ideologies based upon different sources of knowledge, received by them in different situations and circumstances they are facing. It is more often seen that the ideology of others does not help to deal with current lifestyles, we are poised for challenges in every field of life.  Life cannot be guided by other’s ideologies. Good action is the result of a right knowledge and is a matter of habit to be logical and ethical, it is said that “contentment comes when we put our best effort in doing any action and action with gratitude”. At the same time according to some “No one desires evil, no one does wrong voluntarily. Evil is the result of Ignorance”. Therefore, knowledge is the source of all happiness, knowledge based on logical thinking and without failing in your prescribed duties.

Unfortunately, dependence on ancient philosophical theories is at the verge of extinction. This is primarily due to the emergence of different trends in acquiring knowledge and its sources. A natural phenomenal fact remains that life’s complexities are on rise in today’s world. Hence the decisions in every circumstance can’t be examined and judged on a specific doctrine. As human mind is seeking happiness, in all its endeavors, love, romance, beauty, comfort, name and fame. They need to follow the path on which they may lead to reach the desired goals. It is therefore the right path which we need, either from our own sources or guided by the teachers and ancient philosophers.  

Our society’s growth by and large depends upon the knowledge acquired by today’s generation. Therefore, source of information needs to be checked before it is made available for circulation in the social media. The practical problem our generation is facing is the scale or standards to examine credibility of right knowledge. Verification through any researched sources is impossible, because of non-availability of reference books and texts and lack of time, in a fast-moving world where the information travels faster than any other thing from one corner of the world to another, the tools used are easily available.

Artificial Intelligence is a new scientific tool. They are becoming a major threat for misleading young minds, as these are the impediments to arrive at an ethical, logical decisions. Situation is grim to think beyond all these scientific advancements and go back to our roots and knowledge prescribed in our ancient text books which are authentic, tested and logical. We used to rely on the knowledge resulted from researches of thousands of years of work by scholars, found solutions to deal with problems arising in living a life full of contentment and peace. Science and technologies have created many other platforms for our societies to disagree and create conflicts. Resulted in, human societies are waging war against different communities the world over.  

(Source of Image : https://ictasaplatformforchange.wordpress.com/2017/02/09/first-blog-post/)

We may say that we are loaded with so much of news, information and knowledge of all kinds, without any relevance. Human mind in this situation is likely to get confused about the authenticity and reliability of the knowledge. This is alarming and do not see an end in present scenario, the race is on. Think before you follow, delete what is not necessary. Create what is good for others after analyzing on all standards if possible use references of qualified and trusted people. Make minimum use of digital devices for spreading unwanted information, be selective.  

The ultimate aim of philosophy was to minimize problems in dealing with different aspects of life and provide a convenient method to human beings to follow and use them in their lives, there is an overall evolution in growing schools of philosophies, the world over for many known reasons for human minds. The unmeasured capabilities of human minds are the problems and also exploring solutions to deal with them. The endless debate between ‘Right’ and ‘Wrong’ is still a cause of destruction of human societies. Many unanswered questions are constantly giving opportunities to destructive mentality to ruin the World. There are many areas where rethinking and researches are required to have more philosophies about Life. 

Ms. Manju Acharya, Retired Public Relations Officer, Govt. of India       

भारतीयता के नायक – जनजातीय योद्धा सिद्धू-कान्हूं का जीवन मूल्य

Dr. Alok Kumar Dwivedi

भारत एक राष्ट्र के रूप में यूरोपीय विचारकों के लिए अबूझ पहेली इसलिए बना है क्योंकि यूरोपीय राष्ट्र की संकल्पना में बहुभाषा, खानपान की बहुलता, रहन-सहन की भिन्नता और सांस्कृतिक विविधता उनके राष्ट्र की अवधारणा से मेल नहीं खाती है और भारत इन सभी विशेषताओं से युक्त होते हुये भी अपने राष्ट्रीय पहचानों के साथ जीवन्त आगे बढ़ता जा रहा है । ‘जननी जन्मभूमिश्च ‘ का मूल्य ही विविधताओं से युक्त भारत को संगठित रखते हुये इसके राष्ट्रीय स्वरूप को जीवन्त रखे हुये है, इस विचार का आंशिक प्रस्फुटन ऐतिहासिक संदर्भों में दिखाई पड़ता है। हर सामाज के अनुरूप भारतीय समाजिक व्यवस्था के भी कुछ मौलिक गुणधर्म ऐसे रहे हैं, जो यहाँ के सामाजिक व्यवस्था के साथ सनातन रूप में उपस्थिति रहे। यह मूल्य चाहे पति-पत्नी का आपसी संबंध हो या भाई–बहन का साथ मिलकर समस्या समाधान हेतु प्रयास करना, अथवा अपने समाज की समस्याओं को लेकर साथ होकर विद्रोह करने की प्रवृत्ति, यह मूल्य भारतीय जीवन-दर्शन में यहाँ के सभी समाजों में सदा विद्यमान रहें।

प्रस्तुत लेख में भारतीय स्वतन्त्रता आन्दोलन में संथाल विद्रोह में नेतृत्व कर रहे मुर्मू जनजाति परिवार के विद्रोहों की प्रवृत्ति में भारतीय समाजिक मूल्य के जो अंश दिखाई पड़ते हैं, उनको संक्षेप में परिलक्षित करने का प्रयास किया गया है। यह 1855 में संथाल जनजाति द्वारा अंग्रेजों के विरुद्ध किया गया विद्रोह था, जिसमें लगभग 60000 संथाल जन-जातीय लोगों ने प्रतिभाग किया और 8000 से अधिक लोगों ने अपनी जान गवाई। इस विद्रोह के नायक ’सिद्धू-कान्हू’ नामक दो भाई थे । इनका पूरा परिवार जिसमें दो अन्य भाई चांद, भैरव और दो बहने फूलों और जानो तथा सिद्धू की पत्नी माला है। सिद्धू और माला आदर्श भारतीय पति-पत्नी के संबंधों को प्रदर्शित करते हैं। माला अपने पति के साथ उसके सारे सुख-दुःख में भागीदार रहने के चरित्र को उद्धृत रहती है।

तुहिन सिन्हा द्वारा लिखित पुस्तक ‘सिद्धू-कान्हूं’ में एक प्रसंग आता है- जब सिद्धू अंग्रेजों के विरुद्ध संघर्ष में रहते हुए रात को काफी विलंब से अपने घर पहुंचता है तो माला काफी परेशान हो जाती है, अपने आंखों में आंसू लिए वह कहती है कि “मैं तुमको लेकर काफी चिंतित थी, क्या तुम ठीक हो? मैं तुम्हें खोना नहीं चाहती, अंग्रेज़ तुम्हें नहीं छोड़ेंगे” । इस पर सिद्धू कहता है कि “मैं अपने कबीले को नहीं छोड़ सकता । हम लोग साथ मिलकर लड़ेंगे और सुरक्षित रहेंगे” । सिद्धू अपने चेहरे पर गंभीर भावों को लाते हुये कहता है कि “संथाल हमेशा ही लड़ते हुये उठकर खड़े हुये हैं और निरंतर ऐसा करते रहेंगे। हम इतिहास बना रहे हैं। हमारी कहानियाँ आने वाली पीढ़ियों को सुनाई जाती रहेंगी”। इस पर माला कहती है कि “मैं भी तुम्हारे साथ लड़ना चाहती हूँ। मैं अपने लोगों के लिए लड़ूँगी और कोई भी भय मुझे इससे पीछे नहीं ले जा सकता”। इस प्रकार के सम्बन्धों की दृढ़ता ही भारतीय संस्कृति का समुच्चय है। सिद्धू और कान्हू सदैव अपनी मातृभूमि के और भूमि के स्वामित्व के अधिकारों के लिए संघर्षरत रहे। तुहिन सिन्हा की पुस्तक में उल्लेख मिलता है कि भोगनाडीह गाँव में जब सिद्धू से शुकबर्ग जो एक अंग्रेज अधिकारी है, द्वारा जेल में उसके भाई कान्हू और उसकी रणनीति के विषय में पूछा जाता है तो वह कहते हैं “यदि तुम यह सोचते हो कि मैं तुम्हें अपने कैंप और लोगों की जानकारी दूंगा तो तुम गलत हो और सिर्फ अपना समय नष्ट कर रहे हो”। शुकबर्ग द्वारा ऐसा कहे जाने पर कि “यदि तुम लोगो को लगता है कि इन छोटे मोटे विद्रोहों से तुम युद्ध जीत जाओगे तो तुम सब मूर्ख हो”। इस पर सिद्धू ने जो जवाब दिया “वह निश्चित ही हर स्वतन्त्रता सेनानी के संघर्षों का एक प्रतिदर्श रहा है”। वह कहते हैं कि “मूर्ख तो तुम लोग हो जो यह समझते हो कि हम युद्ध जीतना चाहते हैं, हम सबका उद्देश्य कभी भी युद्ध जीतना नहीं रहा है। हमारा उद्देश्य तो स्वतन्त्रता प्राप्त करना रहा है। हम अपनी ज़मीनें वापस प्राप्त पाना चाहते हैं। तुम चाहो तो मेरी जान ले लो पर हम अपनी मातृभूमि पर अपना हक जताते रहेंगे और इसे प्राप्त करने के लिए लड़ते रहेंगे”। शुकबर्ग द्वारा ऐसा कहे जाने पर कि “हम अंग्रेज़ तुम्हारे स्वामी हैं और हमने ही तुम्हें भूमि का अधिकार दिया है”। इस पर सिद्धू का प्रत्युत्तर मातृभूमि की स्वतन्त्रता के लिए सम्पूर्ण जनजाति की समूहिक चेतना के सर्वोच्च बलिदान को उद्घोषित करता हुआ प्रतीत होता है। सिद्धू कहता है कि “हो सकता है कि तुम सही कह रहे हो कि तुम हमारे मालिक रहे हो और आगे भी हमारी धरती को अपने पैरों से कुचलते रहो, इस रूप में तुम सही हो सकते हो परन्तु साथ ही तुम गलत भी हो क्योंकि यह भूमि कभी भी तुम्हारी रही नहीं है और इसी कारण हम सब इसे तुमसे वापस लेने के लिए संघर्ष कर रहे हैं। हमारी आत्मा अभी भी जिंदा है। तुम अपनी शक्ति से हम पर शासन कर सकते हो पर हम अपने पूर्वजों की भांति अपने अधिकारों के लिए सदैव तुम्हारे सामने पूरी शक्ति से खड़े रहेंगे। हमारे बाद हमारे बच्चे भी इसी दृढ़ता के साथ लड़ते रहेंगे, संघर्ष का यह चक्र कभी भी खत्म नहीं होगा और तुम लोग हमारी मातृभूमि पर कभी भी शांति नहीं प्राप्त कर सकोगे”।

इस प्रकार यह संघर्ष निश्चित ही भारतीय स्वतन्त्रता आन्दोलन में भारतीय सामाजिक, पारिवारिक और सांस्कृतिक मूल्यों के प्रति जुझारू व्यक्तित्व का अनुपम उदाहरण है, जिसका प्रभाव आने वाले स्वतन्त्रता आन्दोलन में स्पष्ट रूप में दिखाई पड़ता है। भारतीय मूल्यों में ऐसी कहानियाँ ही यहाँ के समाज के आदर्श नायकों को सामान्य लोगों से जोड़ती प्रतीत होती हैं। भारतीयता की एक उत्कृष्ट विशेषता यह है कि हर कालखंड का नायक सदैव ही सामान्य व्यक्तियों के बीच अपने कार्यों से एक मानक स्थापित करता है। राम, कृष्ण, गोखले, विवेकानंद, गांधी, बिरसा मुंडा, सिद्धू-कान्हूं सभी कालखंड के नायक सामान्य जीवन जीते हुए कर्म-भावना से समाज में महापुरुष बनते गए। इनका सम्पूर्ण जीवनवृत्त ही समाज को आगे बढ़ाने अर्थात् मार्गदर्शन करने वाला होता है। भारतीय व्यवस्था में नीति भी कहती है कि महाजना: येन गता: स: पंथा: अर्थात् महापुरुषों का आचरण ही जीवन का पाथेय होता है। इस पाथेय पर आगे बढ़ते हुए व्यक्ति खुद महापुरुष के रूप में स्थापित हो सकता है अथवा देवत्व को प्राप्त कर सकता है। सिद्धू और कान्हूँ की कहानी भी इसी विचार का विस्तार है। ऐसे चरित्र आम जनमानस के बीच आना तब और भी आवश्यक हो जाता है जब समाज में विभिन्न स्वार्थों के कारण जातीय, क्षेत्रीय, वर्गीय, नश्लीय इत्यादि आधारों पर वैमनष्व फैलाने का दुष्चक्र रचा जा रहा हो । इस कहानी के इतने विस्तार से प्रकाश में आने से यह स्पष्ट होता है कि भारत के पराधीनता के कालखंड में सम्पूर्ण भारत का समाज ब्रिटिश हुकूमत के अत्याचारों के विरुद्ध एक साथ मिलकर संघर्ष कर रहा था और इन सबका समूहिक लक्ष्य था – भारत की स्वतन्त्रता।

स्वतन्त्रता के अमृतमहोत्सव कालखंड में हम सबकी समूहिक ज़िम्मेदारी यह है कि सम्पूर्ण भारत के अमर बलिदानियों की गौरव गाथाएँ प्रकाश मे आयें, जिससे समाज के समस्त वर्गों के प्रति आदर और सम्मान का वातावरण बना रहे। 

Dr. Alok Kumar Dwivedi, Assistant Professor, KSAS, Lucknow, UP

2023 August, the Month of Bharat

Dr. Shruchi Singh

August 2023, coincided with the Hindu month of Shrāvan (derived from Shravan – to hear). This month is relevant to Bharat in numerous ways. Historically, this is the month when the nation got its independence from British rule (15^th August 1947); philosophically, it brings people close to Dharma by encouraging them towards learning, self-development, and the prayer and pledge of protection through the festival of Rakshābandhan. And this year even scientifically, when ISRO’s (Indian Space Research Organization) space mission, Chandrayaan 3 successfully soft-landed near moon’s south pole (1^st nation to do so, and 4^th to land on moon). Thus, this is the month of Bharat from all perspectives of culture, history, and science. Noticeably, the combination who’s balance is essential for a country’s all-round progress.

(Source of Image : https://images.app.goo.gl/TWdHm1bq8cSA5azn9)

Chandrayaan 3 achieved a very significant milestone on 23^rd August 2023, which is now identified as ‘National Space Day’. India has now become the world’s first nation to successfully land near the moon’s south pole, the fourth nation to land on the moon, cost-effective (low cost / cheap) space mission, and the most viewed live-stream video on YouTube. The points on which Chandrayaan 2 crash-landed and Chandrayaan 3 landed on the lunar surface are now named, ‘Tiranga Point‘ and ‘Shiv Shakti Point‘ respectively. Tiranga is named after our tricolour flag, and Shiv Shakti is after the combination of man-woman, meant to recognize women at ISRO and the synergy in the organization. The name Tiranga on  one hand escalates the patriotic feeling and respect for our national flag; on the other hand, Shiv Shakti reminds the contribution of all and the reminder of two basic principles in nature namely Shiv, and the consciousness, and Shakti, the energy behind the creation.

(Source of Image : https://images.app.goo.gl/bC9FhJ4feaBRLWkG9)

Independence Day has a different significance. It reminds us of the sacrifices made by patriots in different manners. Some fought for it in a straightforward fashion while risking their lives, some fought indirectly by secretly providing numerous aid through numerous ways to the freedom fighters, families sacrificed their loved ones for the nation, while some finding themselves helpless prayed to get rid of all the ills. Apart from them, some others who were supporting the Britishers for personal benefits and were never punished, even after independence. Also, swatantra Bharat either forgot many of its heroes, or pushed them behind, and is still home to many of its traitors. This day, thus reminds us of the sacrifices, risks, and losses that our heroes and their families faced, which in today’s world is faced by our modern heroes to save this nation at various levels, from various ills, evils, criminals, and dangers both from inside and outside the country.

(Source of Image : https://images.app.goo.gl/23JA4LxSan7SKUJA7)

The month of Shrāvan is important as it motivates us to hear the truth, analyze the information, and gain knowledge. It is the month when no auspicious work is initiated, and the focus is on self-development by gaining the knowledge of Dharma involving both, the universal and individual truths. This month, thus is not only about the fasting and worshipping of Shivling (the symbol of Shiv, indicating the entire cosmos), but is also about gaining knowledge by nurturing oneself in the fire of Dharma through jñana under proper guidance.

Rakshābandhan (rakshā – protection, bandhan – ties) is the festival where rakshāsutra / rākhi is tied around the wrist. Though most famously known as the festival of brother and sister, where sisters tie rakhi on their brother’s wrists requesting protection from them, and brothers pledge to protect them and give gifts to their sisters; this is also the festival where the sacred thread is tied for the protection of the person it is tied upon (Indrani¸ the wife of Indra tied the first rākhi for his protection in the war he was embarking upon), and it can also be tied requesting the protection from the person it is tied upon, of which numerous brother-sister stories are famous. This festival thus reminds us of the importance of people who not only believe in us but also place trust in us, making us responsible and careful for our actions.

(Source of Image: https://images.app.goo.gl/pf72J4PzaUpeLY3q8)

In the year 2023, the month of August thus has been very important in the lives of Bhāratiya for scientific, historical, and philosophical achievements and reasons. It also informs us of the balance that needs to be established among the three. This balance is important as scientific advancements must go hand-in-hand with philosophy, to keep the check on our actions through numerous principles such as moral, ethical, spiritual, and so on. We must be able to perceive the impact of our scientific ambitions and how they must be handled. To this, historical achievement is key, as history is an excellent teacher in the world of experiential learning, guiding us in our decision-making through various instances of the past. These three thus when together, in balance, guide humanity through not only material developments but also personal and spiritual developments.

Dr. Shruchi Singh, Research Associate, Kuruom School of Advanced Sciences [An associate institute of ‘Institute of Advanced Sciences’ (INADS), USA]