Lord Shiva alias ‘Rudra’

Series on Shiva the Supreme!

(Continued)

– Dr. Dhananjay B. Ghare

(This series is designed in a dramatic conversation format, the selected important information on Lord Shiva as it is available in several related Pauraṇic, Upaniṣadic and Vedic Sūkta literature. This episode is mainly based on information in the ‘Rudra Samhitā’ section of Shiva Purāṇa text)

Śaunakādika: Respected Sūta Mahāṛṣi, thanks for the information about a) the Vedopaṇiśadic concept represented by lord Shiva and b) some important methods useful for pleasing Lord Shiva such as i) performances called as his ‘vrata’s (meaning tools to wrap and grab him via miniature forms of penances or ‘Tapācharaṇa’s’) and ii) five to 16 step procedures of worships to honour and please him. Now please tell us about some other information about Lord Shiva.

Sūta (alias Romaharṣaṇa):  Once sage Nārada was pondering about his own self achievements and progress in spiritual path. Lord Kāmadeva (representing the divine capability to make a wish or ‘Desire’ about possessing or witnessing ‘something’), is considered as the son of Lord Viṣṇu and Goddess ‘Lakṣmi’. To have a full mental control over this divine capability, is considered as a very difficult task achievable by saints and sages of highest order of spiritual status and emotional detachment. Somehow, Nārada in his wrong self over assessment, strongly felt that he had achieved these rare spiritual feet of ‘mental control’ representing a ‘win over Kāmadeva’.

Happily, he hurriedly went to ‘Kailāśa’ and told Lord Shiva about his own opinion on his spiritual achievement of mental self-control representing his ‘win’ over Lord ‘Kāmadeva’. Lord Shiva was amused and laughed heartily and realized that ‘self-pride’ (garva, durahankāra) had overtaken the ‘commonsense’ and ‘humbleness’ in the mental sheath (‘manomaya Kośa’) of the sage. Therefore, Lord Shiva (outwardly) congratulated Nārada over his self-assessment of spiritual progress and advised him to keep it confidential and not to tell this to anybody else, especially Lord Viṣṇu. Sage Nārada however did not take this advice seriously. On the contrary, like a child, he straightaway got inclined to do what he was advised to avoid.

From ‘Kailāśa’, Nārada straightaway went to ‘Vaikuṇṭha’ the abode of Lord Viṣṇu and described about his claim of having achieved the rare mental control and victory over Lord ‘Kāmadeva’. Lord Viṣṇu in reply, mockingly congratulated him on one hand but cunningly created a hypnotic false stage around sage Nārada. As the sage came out of ‘Vaikuṇṭha’, Nārada entered this illusive dramatic atmosphere created by Lord Viṣṇu, which was similar to an experience in a ‘dreaming state’. There, he saw a kingdom ruled by the king ‘Śīlanidhi’ who welcomed and honored sage Nārada with great respect. His daughter princess ‘Śrīmati’ was extremely attractive and extraordinarily beautiful. King ‘Śīlanidhi’ told Nārada that he was soon organizing the program where she was going to get married by the ‘svayamvara’ (self-selection) process. In this process, the princess with a garland of flowers in her hand, was supposed to choose the most impressive ‘Personality’ in the ‘Svayamvara’ program assembly and garland the person chosen by her for getting married.

Nārada was unaware of this ‘Māyā’ meaning a false and non-existing ‘illusive stage’ created by Lord Viṣṇu, in which he had got trapped. His mind got possessed by a strong desire to get selected and married by the extraordinarily beautiful Princess ‘Śrīmati’. This strong desire born in his mind was a clear indication that he had not reached the spiritual status of ‘win over Lord Kāmadeva’. Nārada hurriedly went back to ‘Vaikuṇṭha’ and requested Lord ‘Hari’ alias ‘Viṣṇu’ to give him in boon, a ‘handsome personality like himself’. Lord Viṣṇu mockingly granted the boon that he will look like ‘Hari’ which is one of the thousands of names of Lord Viṣṇu. Each name of a Vedic God is actually a characteristics or description of some action, activity  carried out by that God. e.g. a) ‘Keshava’ means the divine power which has killed the demon ‘Keshi’, b) ‘Gopāla’ means a cowherd taking care of cows and c) ‘Mādhava’ or ‘Madhusūdana’ both names mean the divine power which has killed the demon ‘Madhu’ etc.

(Source of image: https://www.sawanonlinebookstore.com/narads-monkey-face/)

Nārada thought that he had received the boon to look like handsome Lord ‘Hari’ alias Viṣṇu.  Unless seen in a mirror, nobody knows how exactly his or her face is looking at any instant. Therefore, Nārada got into a mental illusion that he must now be looking as handsome as Lord Viṣṇu. However, the word ‘Hari’ also meant like a ‘Monkey’.  Lord Viṣṇu in his jocular mood had actually used his powerful ‘Māyā’ to make sage Nārada’s face to look like a ‘Monkey’. Sage Nārada unaware of this trick played on him by Lord Viṣṇu, attended the marriage of that illusive princess ‘Śrīmati’. There, he noticed that all persons in the assembly were looking at him in great amazement and smiling heartily. All were actually laughing at his face looking like a Monkey. However, sage Nārada thought that they were getting impressed by his handsome personality similar to Lord Viṣṇu. Soon, Lord Viṣṇu himself came there and the princess pleased by his handsome personality, garlanded him and got married to Lord Viṣṇu. Sage Nārada wondered about what went wrong with him and had a look at himself in a mirror. Immediately, he realized that Lord Viṣṇu had played a dirty trick on him and given him the face of a monkey. Raging with anger, sage Nārada went to ‘Vaikuṇṭha’ and cursed Lord Viṣṇu that he will suffer parting away (viyoga) from his wife ‘Sītā’ and will be forced to take the help of monkeys to fight a war against the abductor demon Rāvaṇa, during his human incarnation as Lord ‘Rāma’.

(Source of image: https://www.tamilnadutourism.tn.gov.in/destinations/rameswaram-temple)

After listening to these angry outbursts and curses from sage Nārada, Lord Viṣṇu calmly pointed out to him that he had neither won control over ‘Kāmadeva’ (making ‘Desires), nor had he conquered ‘Anger’ (Krodha). Excited by these bad emotions he had himself suffered from sorrowful conditions and had even cursed Lord Nārāyaṇa, his most beloved and respected God. He should therefore carry out a pilgrimage of holy places of Lord Shiva and get blessings and guidance from the holy presence of Lord Shiva at such special locations, for cleansing his mind and for ensuring his proper progress on the spiritual path of self-moral-upgradation. Nārada as per this advice, visited several important ‘Śaiva’ pilgrimage centres like Somanātha, Kāshī, Rāmeśvara, Shrīśailam etc. to get blessed by Lord Shiva and to improve his spiritual status.

Śaunakādika: Dear Sūta ji, it was interesting to know about the suffering of sage Nārada because of his discarding and ignoring the wise advice given to him by Lord Shiva. Now please tell us about why is Lord Shiva called as ‘Rudra’.

Sūta: The meaning of the verb ‘rud’ is to ‘cry’. Therefore, ‘Rudra’ literally means a) one who is crying himself or b) one who causes ‘crying’ around his location. Lord Shiva spent a lot of time in wandering all over Indian subcontinent with the dead body of ‘Satī’ over his shoulders and crying over her unfortunate death. This episode is one of the reasons to call Lord Shiva as ‘Rudra’ meaning a crying personality.

(Source of image: https://www.bonobology.com/when-shiva-lost-sati/)

Further, he is recognized as the power which causes ‘Laya’ meaning dissolution of each and everything that gets born in this Universe. This ‘Laya’ obviously causes apparent destruction or death or end of every existence which gets born. Therefore, this activity also causes ‘crying’ like emotions among the sufferers (e.g. close relatives and friends of the dying personality). Moreover, when in anger, and while fighting a fierce war, Lord Shiva is known to look so fearfully terrible that the enemies and their relatives can feel like crying (due to auto triggering of that emotion by the fearful appearance of Lord Shiva).

(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

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

Rakshabandhan – The Festival of Protection and Trust

– Dr. Shruchi Singh

Rakshabandhan (Raksha – Protection, Bandhan – Bondage, Relationship) is famously defined as the festival of brother and sister, though it is not limited to these two alone. In a world where fancy rākhīs have established their roots deeply, to know the importance of Rakshabandhan, we need to focus on Rakshasutra (sutra – thread), the thread of protection. This thread is important, as in Bhāratiya sabhyatā sutra holds great value, it represents the manifestation of thoughts, beliefs, and wisdom. This is the reason several philosophical works are called sutra, such as Yoga-sutra, Brahma-sutra, and so on. When this manifestation is for a person, this sutra is symbolized with a sacred thread.

(Source of Image : https://images.app.goo.gl/s73MCBys9QHEFCsS6)

Rakshasutra is tied to the wrist of the person for protection, popularly observed when the purohit applies tilak and then ties the rakshasutra (also referred to as maulī or kalāvā) on the wrist of his yajmān on special occasions such as hawan, kathā, and so on. While tying this thread following mantra is recited,

येन बद्धो बली राजा दानवेन्द्रो महाबल:।
 तेन त्वामनुबध्नामि रक्षे मा चल मा चल।। (रक्षासूत्र का मंत्र)

I am tying you with the thread of Raksha, by which the most powerful dānav king Bali was tied. O Raksha be firm, be firm.

This mantra is in two parts, where first part refers to the person the thread is tied to, and the second part is a prayer to the thread/Raksha. Here the thread/rakshasutra is the indication of the dharma that one must follow. Rājā Bali’s association here is from the time when Sri Vishnu granted him a boon after pushing him down to pātāla lok in his Vāmana avtār. Rājā Bali requested Sri Vishnu to reside with him and protect his kingdom. Mata Laxmi, the consort of Sri Vishnu, was not pleased with this and went to Rājā Bali disguised as a poor Brāhmin woman for a stay until her husband’s return. During her stay, Bali’s kingdom prospered, and on the day of Śrāvan Pūrṇīmā, Mata Laxmi tied a rakshasutra to Bali while praying for his protection. Pleased with her gesture, Bali offered her a boon, to which Mata Laxmi pointed to the doorkeeper and asked Bali to free her husband. Mata Laxmi and Sri Vishnu then revealed their true selves to Bali, who realized Devi Laxmi’s sorrow as the sorrow of his sister, and happily allowed them to leave. This is also the reason, why sisters are invited to their brother’s home to tie the rākhī. Inspired by Rājā Bali, this sutra constantly reminds the wearer of their dharma or duties. The second part of the mantra, which is the prayer for Raksha, is about her being firm, that is, Raksha must stay and protect the wearer, for if she moves, the protection will be lost.

(Source of Image : https://images.app.goo.gl/go8nJTkaJt8ud2aM7)

The intention with which the rakshasutra is tied also plays an important role in the bond/relationship established between the two. This is the reason, Indrani (wife of Indra) tied the first rakshasutra to Indra for his protection, when he was going to war. Needless to say, Indra was not only protected due to the thread, but also won the war. Another tale associated is of Draupadi and Sri Krishna, where Draupadi upon seeing the blood oozing out of her friend Sri Krishna’s finger, without even a second’s delay, tore the end of her saree and tied it around his finger to stop bleeding. This incident can be viewed in the link when the attempt to disrobe Draupadi was made, where all the mighty warriors became helpless pawns. Here, Draupadi was left with the trust of Sri Krishna alone, who was not even present there. She prayed to him for help and protection. Sri Krishna saved her by extending her saree’s end that was being pulled, thereby not only keeping the robe in its place intact, but also turning it into a never-ending, uncontrollable, and untouchable cloth. In this instant, the threads that were tied as a bandage for protection from blood loss were transformed into a huge pile of never-ending cloth. Thus, the bond these two shared, became the definition of unshakable trust. This is the similar trust, that is displayed when Rakhi is tied to the wrists of the soldiers of our country by our women and girls, and in a similar fashion also tied to the wrist of our Prime Minister as well. This is the definition of trust that we the people of Bhārat display through the festival of Rakshabandhan.

Rakshabandhan is celebrated on the sacred day of Śrāvan (the month in the Hindu calendar) Pūrṇīmā (full moon day) by energizing the thread through our prayers for protection and dharma. This festival thus, can be celebrated by anyone, for the aim is to seek protection for or by the person. Also, to save the environment, now-a-days, rākhīs are tied to the trees as well, something that reminds us of our mother’s tale, where they used to tie rākhī to everything, including the animate-inanimate in their childhood days. This is the reminder that living or non-living, we co-exist in nature, hence we must protect our environment and nature to the best of our abilities while realizing it to be our basic duty as well.

Rakshasutra when used as kalāvā/maulī is of red and yellow colour, where red represents shakti (energy), and yellow represents auspiciousness. Also, there is a concept of Vedic rākhī, where in a yellow cloth following items are tied,

• Durvā (a type of grass, that grows on its own and never ends) indicates the purity of mind, progress, and continuity of lineage,
• Haldī (turmeric) indicates good health,
• Kesar (saffron) indicating radiance through spirituality, and/or Chandan (sandalwood) indicating peace,
• Akshat (that cannot be broken/crushed, traditionally referred to unbroken rice) indicates the invincibility, and
• Mustard seeds indicate the zeal to eliminate the negatives/problems from life.

(Souce of Image: https://images.app.goo.gl/kUaqipeczisU5q5GA)

All these items after being carefully tied in a piece of cloth, are sewed with the rakshasutra. This rākhī then offers the best kind of protection that is prayed. It is a reminder of maintaining and seeking purity in life through dharma, maintaining good health, a balance between social and spiritual life, peace inside as well as outside, and complete dedication in our efforts while getting rid of vices. This rākhī thus offers well-being (both spiritual and material) along with protection. 

Custom, that is how a festival is celebrated is its very important part, as it holds various meanings. In Rakshabandhan, the following steps are followed, which are like the steps of worshipping a Deity as well:

1. Covering heads with a piece of cloth (for both the people). It is for better concentration, and safety from harmful environmental factors such as heat, and so on.
2. Application of tilak made of vermillion from our right thumb in between the eyebrows of the person for his/her self-consciousness.
3. Application of akshat on tilak, additionally thrown on the head for invincibility at both spiritual and social levels.
4. Performing ārti (circular rotations of diyā/lamp of ghee around the face) to ward off evil energies.
5. Prayer of protection with the mantra stated before while tying the rākhī/rakshasutra around the wrist.
6. Offering sweet, it is auspicious, probably due to it being simply the source of instant energy, followed by water.
7. Giving gifts for tying the rākhī.

Rakshabandhan, thus is the festival of protection from our vices, evils, and realization of our duties. It is the festival, that is though popularly famous for brother and sister, is the festival that can be celebrated by anyone irrespective of their relationships, even with nature. It is, however, notable that the brother and sister relationship represents the purest love and care of each other for a variety of reasons, including growing up together with common experiences.  As the name of the thread, rakshasutra, it is the festival tying us in the bonds of dharma, responsibility, and hence protection. Therefore, it can be tied amongst parents and children, brothers and sisters, husband and wife, friends, and so on, that is from anyone by whom one seeks protection, and to anyone one wants to be protected.

(Source of image : https://www.thehindu.com/news/cities/Visakhapatnam/nature-lovers-tie-rakhi-to-136-year-old-banyan-tree-in-visakhapatnam/article67244541.ece)

Dr. Shruchi Singh, Research Associate, Kuruom School of Advanced Sciences (An Associate Institute of INADS)

Celebrations of the New Parliament Building and the Continuation of the Colonial Clutch on India

Prof. Bal Ram Singh

India is reaffirming itself in the modern world, and Modi plays master strokes regularly! His style of promoting Vasudhaiva Kutumbakaṁ as part of the upcoming G-20 Summit is praiseworthy, as have been his ways of promoting Yoga through ‘International Yoga Day’, and value of millets through ‘International Year of Millets’. His creativity, penchant, and leadership in promoting India most genuinely sets him apart from other political leaders in contemporary times and even historically.

But mind it, strengthening the parliamentary democracy with a more robust parliament building is like prisoners making a larger jail themselves, the shackles of colonialism are in fact tightening around a civilization known to provide leadership to the humanity throughout the history.

How?

The centralized power system of colonialism, a borrowed system of democracy where it does not have a direct participation of masses for deciding their own future, an imported system of bureaucracy optimized for oppression and corruption, retention of 78% of British rules, etc. are not exactly breaking from the shackles of the colonial era. It is actually worse to adopt a system of oppression by one’s own people just replacing the names of British or British appointed authorities. The current system of parliamentary government promotes colonialism, such as Anglicized terms being used, for example, district collector, whose job used to be to collect taxes for the British. The entire country is still governed by the thānas or the police stations, set up to just to arrest people not conforming to British rules.

It is interesting that British used India as their experimental ground for testing various forms of governing concepts, including adopting a civil service concept from the 2^nd century China. In a book entitled, ‘Colonialism and Its Forms of Knowledge – The British in India’, Princeton University Press. (1996) Bernard S. Cohn writes “the projects of state building in both countries—documentation, legitimation, classification, and bounding, and the institutions therewith—often reflected theories, experiences, and practices worked out originally in India and then applied in Great Britain, as well as vice versa. Many aspects of metropolitan documentation projects were first developed in India. For example, the Indian civil service provided some of the models for the development of the Home services. Conversely, the universities and public schools in Victorian Great Britain were the factories in which the old aristocracy was associated with the new middle class, and new governing classes for the empire were produced. These models were exported to India and the other colonies to produce loyal governing elites.”

In this manner, even the university officials of statures of Dean, Provost, Chancellor, are all derived from Church, rather than the Gurukul systems of integrated education system India had for thousands of years until British colonialism dismantled it.

We name Takṣaśīlā and Nālandā systems of Gurukul education as universities claiming some recognition, when there is a contrast of earth and heaven in the two systems of education. The modern university and college system was first developed in churches and mosques (Google it for the history of university!!) to study the books, as these traditions are for the people of the book! Indian intellectuals are generally lethargic, as against the sages and saints led education system for creating knowledge with their disciples in practices. Their intimate thoughtful discussions led to creation of Upaniṣads.

If we take an example of Nālandā University, which not only got attention of current government, but also the previous Congress government, it attracted stalwarts like Professor Amartya Sen and Dr. Vijay Bhatkar, but its state of affairs is nearly dismal despite 7 countries, including China, made efforts to revive it.

Contribution From Foreign Countries to Nālandā University
Name	Amount (INR)
PR China	512,17,500
Thailand	71,60,754
Laos	27,03,178
Indonesia	18,54,525
Switzerland	6,37,05,000
South Korea	7,37,432
Australia	5,54,89,229
Total	18,28,67,618

According to an article in India Today,  “If we combine the contributions from the government and from aboard, it comes to around Rs. 982 crores — the money that came to the university. A total of 710 regular students got admission at the Nālandā University. It means per student expenditure of the Nālandā University stands at 1.38 crore. If one includes 992 students, who got enrolled into other programmes, per student expenditure would come to around Rs 57 lakh.” Although one needs to be careful in using the per student cost calculation, as it does not reflect the correct picture as Nālandā University is a young institution and as such most of the cost has gone into infrastructure development. “But what is certainly of concern is that despite such a substantial investment, this university is consistently failing to create a buzz.” The internationally famous ancient university (actually Gurukul) at Nālandā existed gloriously for eight centuries. Its fame having spread to far-off lands, it stood out as a beacon of knowledge. For the new university, there is still a long way to go not only in terms of time but certainly in the reach of its reputation.

Building a parliament to expand that system is what I meant to describe the mental prisoners we have become, and are putting our own labor to expand it. 75 years of ‘Independence’ has not allowed us to think original, derive a system from our rich past to create a system more suitable for diversity driven democracy fanning it to the local areas, in contrast to increasing more representatives to live in Delhi!

At the same time, PM Modi will, in all honesty, have to take some steps back though. For example, he has anglicized Nīti Āyog, when he had changed from Yojanā Āyog (Planning Commission), with no English translated name. Ironically, Nīti is not referring to the Sanskrit or Hindi word that can be translated as policy, rather it is derived from National Institution for Transforming India (NITI). His government has a fascination with such English acronyms for very traditional and philosophical words, like Diksha and Swayam – part of much-touted NEP 20, Amrut, Ujala, Hriday, Uday, Mudra, etc. This slavery of mindset needs to be addressed in the new initiative of Rāj to Kartavya, a much-needed idea that will allow India to shed its colonial baggage.

Business practices of profiteering rather than service, something that is quite contrary to the great lessons of Bhagvadgītā, needs to be reminded:

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् |

परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् || 18.44||

kṛiṣhi-gau-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jam

paricharyātmakaṁ karma śhūdrasyāpi svabhāva-jam

This translates as the ultimate creativity (Kṛṣi), planetary sustainability (Gaurakṣya), and business as in exchange of goods and services (Vāṇijyaṁ) are the natural inclination of Vaiśya, the representative of Viśṇu or the universal preserver, through service, as is also the natural inclination of Śudra [as seen in practice of Prajā (‘Prajā’ in the Light of Vedic View, Aparna Dhir and Bal Ram Singh, Vedic Blog, December 29, 2016)], who acts/works/serves around others considering them as self (paricharyātmakaṁ, pari = around, chari = work, ātmakaṁ = self), such as a mother.  Service or sevā is the operational word of all, and for this only Vaiśyas are known as Shreshthi (corrupted as Sethi) and Mahajan (as in Seth Mahajan).

There is a good reason why the artha does not translate into money in Indian context, it is a meaning as in the meaning of life. India’s economy is growing leaps and bounds, with its current GDP at $3.5 trillions, marching towards $7 trillions by 2030. This is wonderful but India that has been known for its material, spiritual, artistic, and family values (kularitī = the entire truth) cannot be limited to a material-based values that was and is the colonial legacy to the entire world. Professor Romesh Diwan in an article on ‘Relational Wealth and Human Well Being’ posited that human well being depends both on “material wealth (measured in terms of GDP),”—affluence of first kind—and “relational wealth (kula and community),” affluence of the second type. “National policy objectives need to consider the maximization of not only the material wealth but also of relational wealth and its connection with material wealth” (Diwan, Diwan, Romesh, 2000. “Relational wealth and the quality of life,” Journal of Behavioral and Experimental Economics (formerly The Journal of Socio-Economics), Elsevier, vol. 29(4), pages 305-340, July).

If it were to represent the material wealth fairly as it claims in the name of democracy, the $3.5 trillion will translate into a payment of Rs. 200,000 per capita, amounting to about 9 lakh rupees per household in India, considering 1.4 billion people and 4.44 persons per household. In 2021 only the 3% so called rich people make Rs. 300,000 per year, whereas the rest make between Rs. 12,500 and Rs. 50,000 per household. Hopefully this make people realize that colonialists were always about sucking the money out of the poor, be through Zamindari, famine, and now Dalal street-based stock market, touting it as the wealth of all, actually made for only a few! Would that make us feel free from the shackles of colonialism? Actually, the 8% GDP growth-based wealth earned by less than top 0.1% is indeed driven by the consumer price rate increase of 5.89%, a salary raises of 10%, and a population growth of 0.9%. GDP is thus a façade, as used to be advocated by late Shri Rajiv Dixit ji.

But such a thing would neither be realized nor appreciated by the ‘educated’ class, be it Sanskrit scholars of sutras or the law experts of penal codes. The judicial system of black gown of judges and lawyers even in 120-degree F temperatures, having a parliament act requiring all the laws to be written in the English language first, then translating in Indian languages, and many other such issues, have shackled India. This is exactly what British imposed on India for official work and education. Our own Sanskrit scholars have conducted themselves with derelict of duty, when translating words like Parliament (literally meaning charchāghar, चर्चाघर) as Sansad (the place of truth or morality), ministries (a church terminology) as mantrālaya (मंत्रालय, meaning the center of mantras), even the colonialism as upaniveśvād (उपनिवेशवाद), giving an impression of some kind of upaniṣad, when all it means is a toliākhorī (टोलियाखोरी), akin to ghūskhorī (घूसखोरी), chungalkhori (चुंगलखोरी), dalālkhorī (दलालखोरी), harāmkhorī (हरामखोरी), etc.

India’s long-standing concept is to develop, recognize, and realize Self or the “Swa”, an essential element of Independence to create Mahatma Gandhi’s concept of Swarāj. Usually, realization of Self goes along with realization of Swadharma or one’s own nature (Swabhāva). In Bhagvadgita it is said,

स्वधर्मे निधनं श्रेयः पर धर्मो भयावहः ||3.35||

 Swadharme nidhanam shreyah par dharmo bhayawah

exhorting all to live by one’s own nature or dharma. This type of the knowledge of Self makes one detached from the outcome of one’s action (Karma) as long as it is based on one’s Kartavya driven by Swadharna and Swabhāva. Colonialists if anything are/were the antithesis of the Niṣkām Karma, and thus the conflicts and resultant mess we face in the world today. The whole idea of colonialism, as practiced overtly then, and covertly now, was and is to gain something materialistic by exploiting people in one way or the other.

Finally, Self-realization facilitates the establishment (Stha)of ourselves in Self (Swa), that leads to Swastha or health. Only a healthy person can remain independent, to avoid slavery to others or to other’s system. Until we can create a Grām Swarāj of Mahatma Gandhi’s dreams, it may be advisable for their representatives to operate from the villages rather than an ostentatious parliament building. Use of the much-touted online technology could come handy.

All that said, one must join the celebrations, rather than boycotting it as did some opposition parties, of the new triangular parliament building, perhaps suggesting the trinities or triangular political structure, in place of the circular parliament, perhaps representing the infinity of its origin and the Śunyata of Buddhist detachment. It is India’s village tradition to join the functions of celebrations and sad (jīvan-maraṇ, जीवन-मरण) events, even by otherwise adversaries! The boycott by opposition parties is reprehensible by every means of measurement.

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

Sensibilities and Bhāratvarsha – India’s New Parliament

Dr. Shruchi Singh

May 28^th, 2023 witnessed the inauguration of Bhāratvarsha, or India’s new parliament. I am referring to the nation with its both old and new names. But why? The reason is, this occasion brought together its various threads, both old and new, the recognition of the talent used in building the new parliament, the diversity with its plurality, and lastly, Dharma with its symbolic installation.

(Source of Image : https://www.bbc.com/news/world-asia-india-65705154)

Bhāratvarsha, the land of Bhārat (Bhā – light, rat – devoted; meaning devoted to light or knowledge). The light here is a symbol of knowledge and hence a path toward the realization of Dharma. The emotion that the name Bhāratvarsha evokes, can thus be understood through the following śloka, where Sat (Truth), Jyoti (Light), and Amrit (Immortality) with the prayer for Śānti (Peace) form the freewill that is sought.

ॐ असतो मा सद्गमय । [Om, lead me from unreal to the real.]

तमसो मा ज्योतिर्गमय । [Lead me from darkness to light.]

मृत्योर्मा अमृतं गमय । [Lead me from death to immortality.]

ॐ शान्तिः शान्तिः शान्तिः ॥ [Om may there be peace, peace, peace.]

(Bṛhadāraṇyaka Upaniṣad, 1.3.28)

I suddenly recalled this śloka while watching the inauguration of the new parliament on the internet. The havan, chants of sacred mantra¸ all once again made me realize how insignificant we are in this creation. The presence of pañcamāhābhutas (Prithvi – earth, Jal – water, Agni – fire, Vāyu – air, Ākāsh – space) during this hawan-pujan and bowing of the respected Prime Minister not only during the ceremony but also to the Adhinam and Sengol suggests the bowing to the knowledge that is given by the Divine and by the learned.

(Source of Image : https://images.app.goo.gl/qcZjGSfradLXzbio8)

Thus, the inauguration of the temple of democracy with Bhāratiya traditions is the symbol of assimilating the old and new, the good of both worlds, the guidance of old and wise and the energy of the young and devotion towards the betterment of all. In short, it signifies the invitation to the entire cosmos, to not only register the event but also be the guide for the nation and its leader who must take the road of Dharmapath.

The talents that were used in the building of this new parliament were also felicitated. This reflects the recognition of the efforts of others, who are often left unappreciated. Though those people who worked may not have much value in the eyes of normal people; to the righteous, every contribution, however small or big it is, holds value. This also reminds me of the popular tale of a squirrel, whose contribution was appreciated by Śri Rām during the construction of Rām Setu.

(Source of Image : https://images.app.goo.gl/5LkPRJtdTvh53WRH7)

Sarva Pantha Prarthāna (Multi-faith prayer), taking the definition of Dharma to be ‘the universal order’ and Panth to be the fractions that realized some aspect of that universal, was performed by religious people from different religions and traditions. This prayer meeting where everyone prayed one by one, gives us the motivation to continuously engage with our diversity, and walk the path of pluralism. This plurality is a step ahead of ‘unity in diversity,’ where we were united despite our diversity, but now, we want to understand each other, know about each other, and accept each other irrespective of their identity. Here, the other is not responsible to maintain unity, but all are responsible to promote plurality through increased and meaningful engagements.

(Source of Image : https://centralvista.gov.in/parliament/images/new5.png)

The themes of both the houses in parliament are peacock and lotus flower, where the former is associated with Goddess Saraswatī (knowledge), Śri Kṛśṇa (upholder of Dharma), and Kumār Kārtikeya (commander of Devas, and hence warrior of Dharma) whereas the latter is associated with all the deities signifying the wealth of knowledge, that remains pure even after being born in mud. This signifies, Bhāratvarsha which lost its greatest wealth of knowledge and became India (colonized, looted of all kinds of wealth and left in an extreme state of destitute), is now rising again while embracing its culture, knowledge, talent, plurality, and technological advancements.

(Source of Image : https://centralvista.gov.in/new-parliament-building.php#gallery-14)

Sengol (Tamil: Semmai – righteousness, Kol – sceptre; sceptre of righteousness) is a symbol of righteous ruling (given to the ruler upon their appointment for a righteous rule) and a reminder of the transfer of power from one hand to the other. This Sengol was used as a symbol for the transfer of power from British to India. Though it was forgotten after the acceptance of power, its installation in the new parliament next to the chair of the Lok Sabhā speaker symbolizes the practice of Dharma/righteousness to be a responsibility of not only the ruling party/prime minister but also of all the members of the parliament, the representatives of the people. Sengol, built of silver with gold coating, also has spiritual and material relevance. Spiritually, it is also a symbol of engagement in the pursuit of righteousness with all our senses. This can be inferred as; silver being the element associated with the moon (mana, the wandering faculty responsible for our actions) and gold being associated with Guru Bṛhaspati (Guru of Devas, is responsible for the right understanding of Dharma; gold is also considered to be pure/auspicious). This Sengol thus represents the establishment and practice of Dharma, the eternal order, with all our senses. Also, it has Vṛṣabh (Nandi) upon the top, representing the firmness with which the Dharma must be upheld. Material understanding of this Sengol is, the greed of unrighteous pursuit may appear to be invaluable (akin to the value of gold) in the material world, but Dharma must be practiced however worthless it may appear. Dharma therefore, is above all.

(Source of Image : https://www.ndtv.com/india-news/sengol-installed-in-new-parliament-5-facts-about-the-symbol-of-justice-4072660)

The new parliament, thus sends the message of recognizing everyone’s efforts, the plurality that must engage the diversity, and the rule of Dharma/the eternal order. The Sengol as a symbol of righteousness, requests for the law and order from the representatives of the democracy, as well as directs them to maintain the law and order and rule with righteousness.

Dr. Shruchi Singh, Research Associate, Kuruom School of Advanced Sciences (An Associate Institute of INADS)

Celebrating the Year of ‘Millets’ through its Knowledge from Vedas to Present

Dr. Raghava S. Boddupalli and Dr. Aparna Dhir Khandelwal

Pandemic era has turned everyone to think about or to be more conscious towards one’s own health. Presently, around the globe people are running for organic food items that enable them to lose weight, controls cholesterol & blood sugar levels, fight against heart diseases, etc. With the present year, India has taken up the presidency of G20 Summit and while we are at G20’s 2023 edition, it is worth noting that the year 2023 is also declared as the International Year of Millets (IYoM) by the United Nations General Assembly. The proposal for declaring the same was put forth by India and was subsequently supported by 72 countries of the General Assembly. While speaking at the pre-launch celebration of the International Year of Millets in November, 2022 in Delhi, Indian External Affairs Minister Dr. S Jaishankar did highlight three big “Cs”- challenges facing the global economy, including covid, conflict, and the climate. He included that all three have had grave impacts on food security in very many ways. For instance, during the height of the pandemic, food security was challenged globally. Also, in the face of alarming climate change, Millets, or Nutri-cereals as they are alternatively known hold immense potential, he added. 

With these thoughts, Prime Minister of India Shri Narendra Modi has called for a mass movement in the country to promote Millets in view of the International year of Millets 2023. So, that the Indian millets, recipes, value added products are accepted globally.

(Source of Image: https://www.mygov.in/campaigns/millets/)

Since pre-historic times, grasses have originated and evolved even before origin of human beings. During the Vedic age, grasses are used in various sacraments, and also are used as medicinal herbs that are detailed in the Vedic texts, Epics, Purāṇas and also in later Sanskrit literature texts. Grasses belong to Gramineae or Poaceae family containing 11,000 species including important cereal crops such as paddy (vrīhi), wheat (yava), wild rice (nīvāra) and Millets. The Vedic grasses can be classified into wild grasses, cereal crops, and Millets. Human beings’ staple food derives from the grass family. The cereal and Millet crops revealed in the Vedic texts are still being cultivated by our farmers for the utilization by mankind and cattle on day-to-day basis as food, fodder, and for traditional medicines including Ayurvedā. These Millets are also known as ‘coarse cereals’ or ‘cereals of the poor’ and since they are not fussy about soil and water, they are a major source of energy for more than a billion people in arid and semi-arid regions.

Indian Millets

Millets Revealed in the Vedic and Sanskrit Texts

Aṇu (Panicum miliaceum L.): The utility of Aṇu is seen in ‘Annahōmas of Vājapeya yajña’ ritual Bṛhadaraṇyaka Upaniṣad (6-2-13). By performing this Annahōma, the sacrificer obtains plenty of food. Aṇu is an oṣadhi yielding small grains. Sāyaṇācharya (TS 4-7-4) says that Aṇu is the small rice (aṇavaḥ sukṣmavrīhayaḥ). Mahidhara (VS 18-12) gives the synonym as cīnaka (aṇavaḥ cīnakāḥ).

Priyaṅgu (Setaria italica L.): During the Vasōrdhārā Hōma, the sacrificer prays Agni and Viṣṇu to grant him heaps of Priyaṅgu grains (priyaṅgavaśca mē – TS 4-7-4), VS (18-12). In the Nakṣatra Iṣṭi, Priyaṅgu is offered as Caru (food oblation) to deity Rudra to obtain plenty of cattle (TB 1-3-4). The Aitereya Brahmaṇa (bhōjyaṃ vā ētadōṣadhīnāṃ yatpriyaṅgavaḥ) praises Priyaṅgu as the best kind of food.

Balbaja (Eleusine indica (L.) Gaertner: Balbaja is mentioned in the Ṛgveda (RV 8-99, Valakhilya – 7), Atharvaveda (AV 14-2-23) and Yajurveda (YV) Saṃhitas (balbajānapīdhmē sannahyēt – TS 2-2-8) and is produced from the excrements of cattle. In the KS (10-10) it is stated to be used for the sacrificial litter (Barhis) and for fuel. The baskets and other products made of balbaja are recommended as worthy gifts, śatam mē balbajastukā aruṣīṇām catuḥ śatam in the RV (8-55-3).

Śyāmākā (Echinochloa frumentacea): In several Iṣṭis, Caru or Purōḍāśā prepared of Śyāmāka grains are offered to Soma and other deities. The lightness of the seed is alluded to in the AV (19-50-4), where it is spoken of as blown away by the wind. There it is also mentioned as the food of pigeons in the AV (20-135-12). The Śyāmāka seeds (Taṇḍula) are referred to as very small in the Chandogya Upaniṣad (CU 8-14-3). In the TS it is revealed that this offering cure impotency and causes commendable virility (sōmāya vājinē śyāmākaṃ caruṃ nirvapēdyaḥ klaibyādbibhīyāt Taittirīya Saṃhita (TS) 2-3-3(18). The Materia Medica of Ayurvedā (p.245) records that the Śyāmāka is used medicinally for drying and un-unctuous. It also indicated that the grains are good aphrodisiac.

The great sage Veda Vyasa composed the Navagraha Stotra consists of nine mantras for nine planets. The following verse in the Navagraha Stotra is recited to please the Mercury (Budha) graha. Mercury is the planet of communication, organization, and mental dexterity. The first word in this liturgy is the name of one of the Millets, the Priyaṅgu.

Priyangu Kalika Shyamam Roopena Pratimam Budham

           Sowmyam Sowmya Guno Petam Tam Budham Prana Maamyaham

I bow down and pray to Mercury (Budha) graha, god of the planet Mercury, whose face is like a fragrant inflorescence of the Priyaṅgu (Millet) herb and whose beauty matches that of a lotus flower. He is most gentle, possessing all attractive qualities.

Suśruta (Suśruta Samhitā, 600-500 BC) classified cereals as dhanya varga, khudhanya varga and samidhanya varga. Khudhayna varga includes, among other Millets viz., kodo Millet (kodrusaha), barnyard Millet (śyāmākā), and Coix lacryma-jobi (gavedhuka). Archaeo-botanical remains have also been found from upper and middle Gangetic Plains. It was also grown at Manjhi (Saran, Bihar) during the red ware levels (250 BC-250 AD).

Kālidāsa Māhākavi (4-5^th AD), in his legendary literary masterpiece the ‘Abhijñāna Śākuntalam’ mentioned that sage Kāṇva who pours foxtail Millet while bidding farewell to Śakuntala in Dushyanta’s court, which indicates the auspicious nature attributed to this Millet. According to Dakar Bachan, composed sometime in early medieval Bengal (8^th to 13^th Century AD), cultivation of proso-Millet (china kaon) was advised if it rained during Phālgun month (February-March).

Thus, this indicates that small-seeded grasses, i.e., Millet crops were in consumption during Vedic and post Vedic period. Now, let’s know about their present-day status.

Nutritional Value of Millets and Present-Day

Millets are nutritiously rich, drought tolerant and mostly grown in the arid and semi-arid regions of Indian subcontinent and African countries. Indian Millets are nutritionally superior to wheat and rice as they are rich in protein, vitamins and minerals. It is scientifically proven that the Millets are high in fiber, rich in essential amino acids, polyphenols, and proteins, naturally gluten-free, alkaline, non-allergenic, and they are thus easily digestible. They have a low glycemic index, making them ideal for people with celiac disease, diabetes, obesity or other lifestyle diseases. A low glycemic index makes them an ideal rice substitute, good for cholesterol, diabetes and weight loss.

Grains of Indian Millets

Millets which are rich in calcium play an important role in the growth of children, pregnant women, and in malnutrition. It contains high amount of potassium for the proper functioning of the kidneys and brains and allows the brain and muscles to work smoothly. Millets confer good health and protection against non-communicative diseases. Epidemiological studies have shown that diets rich in Millets, including whole grains are protective against the non-communicable diseases like diabetes, cancer and cardiovascular diseases, due to protective effects of health promoting phytonutrients. Sprouting Millets make more minerals bioavailable. Malting of finger millet increases the bio-accessibility of iron and manganese. In India, Millets are generally consumed with legumes, which create mutual supplementation of protein, increase the amino acid content, and enhance the overall digestibility of protein.

(Source of Image: https://epaper.timesgroup.com/timesspecial/sci-tech-environment/helping-millets-get-their-mojo-back/1677352018644)

Millets in Modern Foods

Investigations have proved that use of 100% Millet in ready-to-eat breakfast cereals would be feasible. To increase the functional aspects of Millets, processing such as parboiling, malting, flaking, popping, boiling, extrusion (hot and cold) is done. This results in the diversification and shift towards more convenient/ processed products of fine cereals like rice and wheat from the Millets. Some of the food preparations made out of Indian Millet grains and floor is depicted in the Figure.

Food Preparations from Indian Millets

Times of India recently mentioned Millets, as ‘replicas of junk food, but they are tasty and healthy’ as claimed by Millet entrepreneurs in a report on the exhibition organized by Indian Agricultural Research Institute by the ‘Agricultural and Processed Food Products Export Development Authority (APEDA)’ , under the Ministry of Commerce and Industry.

So, time has come when we all can adopt our own indigenous traditional roots of Millets, having both Vedic insights and modern approach together!

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

Dr. Aparna Dhir Khandelwal, Assistant Professor, School of Indic Studies, INADS, Dartmouth, USA