Canadian Hindu Link

SUMMER 2016 ISSUE

canadian hindu link A Free Quarterly Magazine Dedicated To Thinking Hindus Who Care About Hindu Dharma

From Editor’s Desk..................3

Volume 8 . Issue 3

ISSN# 1920-9339

July / Aug / Sept 2016

Rath Yatra of Puri....................4 Glory Of Naam-Japa...............6 Lord Krishna, Janmashtami & Astrology............................8 Maharshi Vyasa......................10 Is The Bhagavad-Gita Historical or Allegorical?.........11 Angkor Wat Larger, More Complex Than Thought..........12 Vedas And Shudras.................13 Let Us Learn Vedic Worship – True Hinduism........................14 A Hindu Approach To LGBT Rights............................18

Happy Janmashtami August 24, 2016

Raksha Bandhan Festival.........20 Reasons For Poor Memory and Yogic Tips To Improve It...21

Puri R athyatr a July 6, 2016

Our Thoughts — A Boon or a Bane...................22 Great Bhagavad Gita Quotes From Krishna..........................23 Bhujangasana: Get Flexibile and Strengthen Up With The Cobra Pose......................24 Youth Depression – Ways to Avoid It!.................................26 RECIPE: Sugarcoated Spanish Peanuts...................................28

R athyatr a - Toronto July 16 & 17, 2016

CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

SEEKING ADVERTISERS / SPONSORS In addition to helping us in our cause to preserve and promote our Vedic Hindu Cultural Heritage, you will also reach a wide Hindu audience as the Canadian Hindu Link has a wide distribution throughout the GTA Hindu Temples and Indian Grocery outlets.

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CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

FROM EDITOR’S DESK

CONTINUATION OF HINDU VALUES IMPORTANT Summer brings the heat and humidity and also an urge for everyone to get out and enjoy some outdoor activities. Well, we have a wonderful weekend outdoor holy event coming up. Festival of India - Rathyatra is taking place in Toronto on 16 and 17 July. Please see more information inside. Please take your children to see this great tradition of India which now takes place in various cities around the world each summer. Please read the article Rathyatra of Puri to your children and encourage them to research more about it on the internet.

We are in danger of losing this great avenue of free knowledge if we do not support it in one way or another. We are in need of more corporate sponsors and more subscribers for this magazine. I am urging all readers to take this action for the sake of their Dharma now:

The Vedic Sanatan Dharma has given birth to many great traditions and school of thoughts. Some of those are Buddhism, Jainism, Sikhism and many more. Each of those are equally important to the adherents of those faiths. The source of all remains the Vedas, Upanishads, Yoga Sutra and the essence of all those in Bhagavad-gita.

3. We are a group of volunteers running this Non-profit organization – send your donations.

We have to study these literatures on a regular basis, imbibe their lessons in our lives and teach our children and others the importance of doing the same. Whenever we get opportunity, we must visit our local Hindu Temple to offer obeisance and soak up the vibrations and atmosphere. We must read and encourage our children to read magazines like Canadian Hindu Link and support it.

On that note, I am proud and delighted to inform you that we have a strong team of volunteer Directors who are willing to chip in when the going gets tough and the volunteer distributors who burn their own gas and spend their own time to go round distributing this magazine to various temples and stores. It’s a selfless act to promote Dharma so more people may partake of this message and it spreads in our society far and wide to encourage a virtuous and harmonious environment.

1. Subscribe to this magazine for $15/year, send cheque to us with your request or do it online.

2. Encourage three other people to do the same – your friends, your relatives who care.

4.

Corporate friends – please sponsor this magazine with your full color ad – see rates and sizes inside the magazine. Please encourage your friend business owners to do the same.

5. Send us your ideas, comments and any worthy articles for publication.

We all have a duty to see the continuation of this magazine for many more years in Canada. I am very confident that our readers will pay heed to my public cry for help and step forward to save the day.

In service of Hindu Dharma and our readers.

Deepak Sharma Executive Editor, Canadian Hindu Link deepak.sharma.CHL@gmail.com Tel. 905-616-5500

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CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

RATH YATRA OF PURI Rath Yatra or Chariot festival, one of the much-awaited Hindu festivals, is celebrated every year on the 2nd day of the Shukla Paksha (waxing cycle of the moon) in the month of Asadh, the 3rd month according to the lunar calendar of India. The foremost epicentre for this festival is the Jagannath Puri temple, one of the four major Hindu shrines, which is situated in the state of Odisha.

The Puri Rath Yatra has always been popular among tourists due to its religious connotation. They visit Puri every year and take part in the celebrations with full enthusiasm.

The festival honours Lord Jagannath’s visit along with his siblings to the temple of Queen Gundicha. The caravan of Lord Jagannath, on the way, stops at their maternal aunt’s place – mausima temple – to take the meal of sweet pancakes, Jagannath’s favorite dish as believed.

During his journey, Lord Jagannath is accompanied also by the celestial wheel called Sudarshan Chakra.

The day of the Rath Yatra in Puri is the only day in the whole year when the non-Hindu devotees can have an opportunity to see the Gods and Goddess of the Jagan-

The Ratha Yatra festival is a Vaisnava Festival that has its origins in the temple town of Puri, Orissa in India. It has become a common sight in most major cities of the world since 1967 through the ISKCON Hare Krishna movement. Founded

by A.C Bhaktivedanta Swami Prabhupada, who successfully brought the festival to the western hemisphere, it is now celebrated on an annual basis in over 100 cities around the world.

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nath Puri temple. All for the convenience of devotees, Puri Rath Yatra Festival Tour is largely organized in the country and, every year, tourists from home country and abroad take part in the Rath Yatra full of zeal. Apart from Indians, this festival attracts a large number of international tourists in Puri. The ISKCON foundation gets the credit for taking this grand celebration to an international level.

Puri Rath Yatra 2016 is due on 6th July, Wednesday.

In a bid of making a huge turnover, tour operators in the country are providing a variety of packages for this much-awaited celebration in Puri.

Three richly decorated chariots, resembling temple structures, are pulled through the streets of Puri to commemorate the annual journey of Lord Jagannath, Lord Balarama, and their sister Subhadra to their aunt Gundicha’s temple, situated at a distance of 2 km from their temple. During the festival, devotees from all over the World go to Puri with an earnest desire to pull the Lords chariot with ropes. The huge processions accompanying the chariots play devotional songs with

The event will begin with a euphoric parade down world-famous Yonge Street (beginning at Bloor and continuing south to Queens Quay). The celebrations then will shift to Centre Island for two days of festivities expected to draw close to 40,000 people. At the Centre Island, enjoy darshan of deities, dances, kirtan, drama, discourses and books, clothes and jewelry stalls. There are vegetarian food stalls to purchase food but also a long lineup for free prasadam (offered food).

The festival is open to the public and free for everyone. Get more information by visiting the website:

http://www.festivalofindia.ca

Listen to Asian Connections Radio on FM 101.3, 11am-2pm; contact Ranbir @ 416-910-2000

CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

drums, tambourines and various instruments. The Rath carts, approximately 45 feet (14 m) high are built new each year only from a particular type of tree. Millions of devotees congregate at Puri for this annual event from all over the world.

The three chariots of Jagannatha, Balarama, and Subhadra are newly constructed every year with wood of specified trees like phassi, dhausa. They are made by a specialist team of carpenters who have hereditary rights and privileges. The three chariots are decorated as per the unique scheme prescribed and followed for centuries and stand on the Bada Danda, the Grand Avenue.

Covered with bright canopies made of stripes of red cloth and combined with those of black, yellow and blue colors, the huge chariots are lined across the wide avenue in front of the majestic temple close to its eastern entrance, which is also known as the Singhadwara or the Lion’s Gate.

The Significance of the Ratha Yatra Festival Lord Jagannatha is identified fully with Krishna. In his original manifestation as Nila Madhava, he was worshiped in a sacred banyan tree. The influence of Yama, the God of Death, is supposed to have been curtailed in the sacred city of Puri – Srikshetra on account of the presence of Lord Jagannatha and therefore it is also called the Yamanika Tirtha. A glimpse of Lord Jagannatha on the chariot is considered to be very auspicious and saints, poets and scriptures have repeatedly glorified the sanctity of this special festival. The significance of the festival is such that even a touch of the chariot or even the ropes with which these are pulled is considered enough to confer the results of several pious deeds or penance for ages. There is a famous Oriya song which says that on this occasion, the chariot, the wheels, the grand avenue all become one with Lord Jagannatha himself.

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CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

GLORY OF NAAM-JAPA

By Gyan Rajhans P. Eng. Naam-Japa literally means the repetition of God’s name or Divine Name. The tradition of japa in Hinduism dates back to the ancient times of the Rishis of the Veda. “Of all the yajnas I am the japa yajna,” declares Lord Krishna to Arjuna (Bhagvad Gita, X.2). Goswami Tulasidas in Ramcharitmanas says, “Through the repetition of God’s name the very ocean of mundane existence gets dried up.” What is the rationale of Japa?

What is its process? Is japa without devotion and understanding effective? These are some of the questions I would like to discuss in this article.

Divine Name The Divine Name has the potency to stamp and mould the consciousness, which repeats it into the nature of the Divinity for which the Name stands and prepare it for the reception of the gathering revelation of the Godhead.

At the basis of japa is the ancient perception of sages all over the world that creation proceeds from sound.

The universe has issued out of Naada Brahman (Brahman as Sound). There are, however, certain conditions in which alone the japa of a Divine Name produces the intended results. If the japa is primarily based on the mind, then there must be a keen awareness of the deity or the nature of the truth that the name is associated with. If the japa is done in the heart, there must be a strong feeling, an intensity accompanying the repetition. The japa should rise on the crest of deep emotion.

The whole of the heart must beat in unison with the name which thus gathers strength, acquires a fresh life in the individual and in time begins to repeat itself spontaneously.

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Faith Even if neither of the above is possible, neither a mental identification nor an infusion of life and feeling from the heart, there must be at least a strong faith in the NaamJapa. When repeated with such faith for long, the Divine Name goes on creating vibrations which press upon the layers of the inner consciousness till one day there comes a sudden opening and the power hidden in the Divine Name reveals itself to the being. The name is essentially one with the Lord. The name accomplishes everything by virtue of its potency, by virtue of its own intrinsic worth. Particularly in this age of Kali there is no means to God-realization other than the Naam-Japa.

Difference Between Mantra Chanting and Naam-Japa In my article “The Power of Mantra Chanting”2 I stated that in order for the mantra to be effective, it needs to be alive. There is a chaitanya, a consciousness, in each mantra, and that should be awakened. Normally this is done by the Guru who gives the mantra. He energizes the mantra by his spiritual power, sets its life into motion and delivers it into the being of the disciple. It is up to the recipient thereafter to tend and nourish the life of the mantra so received, to let it instill itself into the core of his being, spread all through his consciousness.

There is no such condition for Naam-Japa to be effective. Even as fire is naturally endowed with the capacity to burn combustible substances, the Divine Name has the natural capacity to burn away sin. Even the factor of reverence is not essential. If reverence is there, so much the better.

But we need not cast our eyes towards reverence.

Naam-Japa must be done at all events, even if reverence is lacking. The wonderful thing about Naam-Japa is that there are no stringent regulations regarding its chanting — it can be handled by anyone at any time and at any place.

Listen to Asian Connections Radio on FM 101.3, 11am-2pm; contact Ranbir @ 416-910-2000

CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

Logic, the Stumbling Block

Glory of Naam-Japa

Logic intervenes and misleads us to argue that one’s hunger is not appeased by merely repeating the word `bread’. But take it for granted that the Divine Name is not a material sound like the word ‘bread’. The word itself is Brahman. There is no distinction between the name and the object signified by it, viz., God. Control of the mind is a most difficult job-an endeavour to silence the mind is most difficult to undertake. But the Divine Name is an easy recipe for mind-control as well.

The name of God has glory which cannot be circumscribed in words. The scriptures say that Naam-Japa rewards the devotee with love and devotion to God in addition to liberation or moksha. The chanting of Divine Name also washes away sins of several lifetimes. Some scholars undervalue the efficacy of the Divine Name and regard Naam-Japa as an inferior method meant for those unable to take to other supposedly superior spiritual practices. The glory of the Divine Name is underestimated because the process appears too easy. It is said in the Bhagavata Purana that the Lord is non-different from His name and that the name is His sound incarnation. The puranas literature declares the names of God to be the only means of salvation for Kaliyuga, thereby reducing all other spiritual practices to mere adjunctives.

Types of Naam-Japa There are three kinds of Naam-Japa 1. The Vaachika: the Divine Name is pronounced in a clear, distinct and loud manner.

2. The Upaamsu: the Divine Name is pronounced distinctly but in a very low tone so that only the person repeating knows them. Only, the lips move.

3. The Maanasa Or Mental Japa: here there is no movement of any of the vocal organs or the lips.

It is usual in the traditional method of doing japa to fix the number of times one is to repeat the Divine Name at a sitting or the total number to complete the schedule. It is known that numbers have an occult significance, but we need not enter into that subject here. Suffice it to say that to keep count of the number a rosary is generally used.

The rosary or japa-mala contains usually 108 beads of which one is bigger than the rest; the larger sized bead is the meru. The beads are rolled using the right thumb and the middle finger (of the right hand). The meru must not be crossed. When one reaches the meru it means the japa has been done 108 times and the fingers must be turned back from the last bead for another 108 and so on. The number of times that the Mala is completed is recorded, usually by the left thumb moving along the three lines of each finger of the left hand.

Now, what is “Ajappaa Japa”? With sincere and faithful practice, after the Naam Japa is perfected aloud, it becomes soft and then mental. At the mental level, it is done silently, making the sound mentally without the support of the tongue or any other external limbs of the body. This is called “Ajappaa Japa”, unchanted or silent chant. The ultimate accomplishment in the performance of Naam- Japa is going to walk, stand, sit, eat, work, sleep, etc., while internally the Japa continues without a break, spontaneously. This is the unbroken meditation.

In Hinduism each deity has its own name. For the same deity there are also different names related to its different aspects of manifestation. And so the number of names that are used for japa is quite large. It is not to be taken that only the names which have been handed down by tradition are sacred and none outside those can be chosen for japa. In the endless manifestation of the Glory of the Divine many are the truths that are continually formulating themselves and are so perceived by the Seers. All names of God are alike. Chanting any name with faith, success and grace can be obtained.

Sorrow and frustration enter the mind of one who forgets God. The best way to remember God is to chant His name always and under all circumstances. I would like to conclude this article by quoting Sant Tukaram:

He who utters the Name of God while walking gets the merit of a sacrifice at every step.

His body becomes a place of pilgrimage.

He who repeats God’s Name while working always finds perfect peace.

He who utters the Name of God while eating gets the merit of a fast even though he has taken his meals.

Mr. Rajhans has published extensively on religious and spiritual matters. Some articles are available on the Bhajanawali web site. http://www.bhajanawali.com

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CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

LORD KRISHNA, JANMASHTAMI & ASTROLOGY Even gods come to earth with their destinies chalked out for them. So claims astrology, at any rate. So when Arun K. Bansal, the father of computer astrology in India, says that Hindu god Krishna was born on July 21, 3228 BC, it feels momentous somehow. The date essentially transforms Krishna in our minds: from a mythological figure of mystery, even if a much-loved one, into well a flesh and blood entity. You can almost see him gurgling in Yashoda’s lap as Rishi Garg performs his naming ceremony in a cow shed more than 50 centuries ago.

But backtracking into the past can be a sloppy misadventure if you don’t get your calculations right.

So Bansal rests his claims on two of his software packages-the Leo Gold and the Palm computer programmes. They can simulate any planetary configuration that has occurred or could occur in time.

All they need is a date.

And July 21, 3228 BC, according to Bansal, satisfies every condition described during Krishna’s birth.

Krishna was born in the Rohini nakshatra, in the Hindu month of Bhadrapada, on the 8th day of the waning moon at midnight. Bansal says this was enough information for him to nail the date, working backwards from Krishna’s death, which he says occurred at 2 pm on February 18, 3102 BC. His entire case rests on the accuracy of this date, however. Bansal quotes extensively from the Shrimad Bhagwat and the Shri Vishnu Puranas, old Hindu calendars

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and the Mahabharata to illuminate the clues he chose to follow. “A shloka in the 38th chapter of the Shri Vishnu Puran, says that Kaliyuga started on the day Krishna died.” He unearths another shloka in the Shrimad Bhagwat Purana (part 11, chapter 6) where Brahma himself speaks to Krishna about how old he is. “Brahma says that 125 years have passed since Krishna’s birth; this is just before Krishna plans his death.”

Though not empirically verifiable, the advent of Kaliyuga is traditionally taken to be 3102 BC, because all our panchangas or astrological journals maintain that 5,100 years of Kaliyuga had passed before 1999 AD. The belief is supported by mathematician Aryabhatta’s astronomy treatise Aryabhattiya, the Surya Siddhanta, an astronomical text that dates back to 400 AD, and a 5th century inscription from a temple in Aihole.

Deleting 125 years from the date, Bansal figured Krishna was born either in 3327 or 3228 BC. The rest he left up to his software, merely feeding in the planetary configuration that Krishna was supposedly born under, to generate the row of figures that conforms to the epochal moment.

Would astrology have thrown any light on what such an individual may have been like? Outlook asked Bansal to create a birth chart based on the date. His computer churns out 15 pages sectioned under tantalising headings like Love & Romance, Appearance, Personality, and

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CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

Journeys. With Saturn in his seventh house, he would have been fated to court many women-enter Radha, the gopis and later his 16,108 wives. But since the seventh house was also under the sign of Scorpio, which guarantees a joyful marital life, he’d also have had the power to keep them happy despite having to divide his attentions among them.

happenings like the solar and lunar eclipse that occurred consecutively in the space of a month just before the war, a fortnight that lasted only for 13 days instead of 15 when the moon was waning, and a comet that burned through the skies. Also, the planetary positions recorded during the Mahabharata war were roughly replicated 36 years later, when Krishna died.

An attractive appearance and personality would have come from the exalted moon under the sign of Taurus.

Jupiter and the exalted Mercury in the fifth house will have conferred intelligence and oratory skills. Fame and power would have come from Ketu in the 9th house, though it would also have forced him to lead a life away from his birthplace.

Most scholars prefer to concentrate on the Mahabharata war where a significant cluster of astronomical events occurred, before zooming onto their own set of dates that binds down the life of the eighth avatar of Vishnu in a specific time-frame. But the dates, while drawn from the same source, strain in opposite directions.

Certainly stray statements do conform eerily to Krishna’s attributed qualities. “Endowed with a glowing complexion, you have bright eyes and an enchanting smile.”

Under personality comes-”You have great fancy for music, moonlight and money”.

Even the Bhagwad Gita seems to have its origin in his birth chart; it predicts that a person born under this astral spread would have been a great believer in karma who would advise others about karma and noble deeds.

But there are a few adverse planetary configurations to contend with. The chart describes a life of continuous strife, peppered with battles and wars because Rahu, Mars and Venus are in the third house. Due to the location of Jupiter in Leo, he would also have been destined to be estranged from his mother-or mothers in his case.

With plans to announce the results of his research at the Somnath temple during this year’s Janmashtami festival for Krishna’s birthday, Bansal says that even the temple’s priests concur with his findings. “Another pandit, Shri Gyananda Saraswati in Benaras, who will come to the celebration in Somnath, has also come up with the same dates.”

At peace with his research, Bansal prefers to turn a blind eye to the long, long line of astrologers, godmen, NASA scientists, mathematicians and writers stretching all the way back to Aryabhatta who have worked on the same thing. They all quote the same scriptures, taking into account some or all of the astral happenings recorded in great detail, especially the ones during the calamitous time of the Mahabharata war, when Krishna was said to have been 90 years old. These include rare astronomical

At a colloquium organised by the Mythic Society in Bangalore in January last year, dates as wide as 1478 BC to 3067 BC were proposed. Contributors included S. Balakrishna (from NASA, US), using Lodestar Pro software, who proposed 2559 bc as the start of the war.

Prof R.N. Iyengar (from the Indian Institute of Science, Bangalore) brought the event closer historically, suggesting the date 1478 bc, while B.N. Narahari Achar (Department of Physics, University of Memphis, US) after “critically examining” the astronomical events in the Mahabharata pointed to 3067 BC. Authors like P.V. Vartak push back the date of the Mahabharata much further, to 5561 BC. Swami Prakashanand Saraswati, in his book, The True History and the Religion of India, comes up with the same dates as Bansal does.

Considering that there are 150 astronomical references provided about the characters and events in the Mahabharata in one lakh-odd shlokas, there is little consensus on what information is worth concentrating on. In addition, there is reason to believe that our scriptures “grew” over time, incorporating events of every period. So there is precious little we can attribute collectively to one age.

Many scholars in fact wonder if all the references to Krishna in the scriptures refer to one person or whether the Krishna of Vrindavan and the Krishna of the Mahabharata are two different people. But then searching for that mythical date wouldn’t be half as engaging if the process weren’t so complicated. Any wonder that even though the gods have destinies, they prefer we view them through fogged glasses?

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CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

MAHARSHI VYASA

By Sri Swami Sivananda In ancient days, our forefathers, the Rishis of Aryavartha, went to the forest to do Tapasya during the four months following Vyasa Purnima — a particular and important day in the Hindu calendar. On this memorable day, Vyasa, an incarnation of the Lord Himself, began to write his Brahma Sutras. Our ancient Rishis did this Tapasya in caves and forests. But times have changed and such facilities are not common nowadays although Grihasthas and Rajas are not wanting who are able and willing to place at the disposal of the members of the fourth Ashrama such help and facilities as they can afford. The forests and caves have given place to the rooms of Sadhus in their own Gurudwaras and Mutts.

One has of necessity to suit himself to time and place; and change of place and situation should not be allowed to make such a difference in our mental attitudes. Chaturmas begins from the Vyasa Purnima Day when, according to our Shastras, we are expected to worship Vyasa and the Brahmavidya Gurus and begin the study of the Brahma Sutras and other ancient books on ‘wisdom’.

Our mythology speaks of many Vyasas; and it is said that there had been twenty-eight Vyasas before the present Vyasa—Krishna Dvaipayana—took his birth at the end of Dvapara Yuga. Krishna Dvaipayana was born of Parasara Rishi through the Matsyakanya—Satyavathi Devi—under some peculiar and wonderful circumstances. Parasara was a great Jnani and one of the supreme authorities on astrology and his book Parasara Hora is still a textbook on astrology. He has also written a Smriti known as Parasara Smriti which is held in such high esteem that it is quoted by our present-day writers on sociology and ethics. Parasara came to know that a child, conceived at a particular Ghatika or moment of time, would be born as the greatest man of the age, nay, as an Amsa of Lord Vishnu Himself. On that day, Parasara was travelling in a boat and he spoke to the boatman about the nearing of that auspicious time. The boatman had a daughter who was of age and awaiting marriage. He was impressed with the sanctity and

greatness of the Rishi and offered his daughter in marriage to Parasara. Our Vyasa was born of this union and his birth is said to be due to the blessing of Lord Siva Himself who blessed the union of a sage with a Jnani of the highest order, although of a low caste.

At a very tender age Vyasa gave out to his parents the secret of his life that he should go to the forest and do Akhanda Tapas. His mother at first did not agree, but later gave permission on one important condition that he should appear before her whenever she wished for his presence.

This itself shows how far-sighted the parents and the son were. Puranas say that Vyasa took initiation at the hands of his twenty-first Guru, sage Vasudeva. He studied the Shastras under sages Sanaka and Sanandana and others. He arranged the Vedas for the good of mankind and wrote the Brahma Sutrasfor the quick and easy understanding of the Srutis; he also wrote the Mahabharata to enable women, Sudras and other people of lesser intellect to understand the highest knowledge in the easiest way.

Vyasa wrote the eighteen Puranas and established the system of teaching them through Upakhyanas or discourses. In this way, he established the three paths, viz., Karma, Upasana and Jnana. To him is also attributed the fact that he continued the line of his mother and that Dhritarashtra, Pandu and Vidura were his progeny.

Vyasa’s last work was the Bhagavata which he undertook at the instigation of Devarshi Narada who once came to him and advised him to write it as, without it, his goal in life would not be reached.

Vyasa is considered by all Hindus as a Chiranjivi, one who is still living and roaming throughout the world for the well-being of his devotees. It is said that he appears to the true and the faithful and that Jagadguru Sankaracharya had his Darshan in the house of sage Mandana Misra and that he appeared to many others as well. Thus, in short, Vyasa lives for the welfare of the world. Let us pray for his blessings on us all and on the whole world.

Everybody knows that there are six important systems

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of thought developed by our ancients known as the Shad Darshanas or the six orthodox schools of philosophy, viz., Sankhya, Yoga, Nyaya, Vaiseshika, Purva Mimamsa and Uttara Mimamsa or Vedanta. Each system has a different shade of opinion. Later, these thoughts became unwieldy, and to regulate them, the Sutras came into existence. Treatises were written in short aphorisms, called “Sutras” in Sanskrit, meaning clues for memory or aids to long discussions on every topic. In the Padma Purana, the definition of a Sutra is given. It says that a Sutra should be concise and unambiguous; but the brevity was carried to such an extent that the Sutra has become unintelligible and particularly so in the Brahma Sutras. Today we find the same Sutra being interpreted in a dozen ways. The Brahma Sutras written

by Vyasa or Badarayana—for that was the name which he possessed in addition—are also known as Vedanta Sutras as they deal with Vedanta only. They are divided into four chapters, each chapter being subdivided again into four sections. It is interesting to note that they begin and end with Sutras which read together mean “the inquiry into the real nature of Brahman has no return”, meaning that “going by that way one reaches Immortality and no more returns to the world”. About the authorship of these Sutras, tradition attributes it to Vyasa. Sankaracharya, in his Bhashya, refers to Vyasa as the author of the Gita and the Mahabharata, and to Badarayana as the author of the Brahma Sutras. His followers— Vachaspathi, Anandagiri and others—identify the two as one and the same person, while Ramanuja and others attribute the authorship of all three to Vyasa himself. The oldest commentary on the Brahma Sutras is by Sankaracharya; he was later followed by Ramanuja, Vallabha, Nimbarka, Madhva and others who established their own schools of thought. All the five Acharyas mostly agree on two points, viz., (i) that Brahman is the cause of this world and (ii) that knowledge of Brahman leads to final emancipation. But they differ amongst themselves on the nature of this Brahman, the relation between the individual soul and the Supreme Soul, and the condition of the soul in the state of release. According to some, Bhakti and not Jnana, as interpreted by Sankara, is the chief means of attaining liberation.

Vyasa’s life is a unique example of one born for the dissemination of spiritual knowledge. His writings inspire us and the whole world even to this day. May we all live in the spirit of his writings!

Source: This biography is from the book “Lives of Saints”

?

IS THE BHAGAVAD-GITA HISTORICAL OR ALLEGORICAL? Question:

Is the Bhagavad-gita historical or allegorical?

An allegory is a story that can be interpreted to reveal a hidden meaning, usually moral or political. Allegories have their value, but we recognize the Bhagavad-gita as a work of nonfiction, intended for a specific purpose, and not open to interpretation by just anyone.

Our sources say Krishna factually spoke to Arjuna on the Battlefield of Kurukshetra, to enlighten him about spiritual reality; that the self is different from the body, that each of us is a unique, eternal, spiritual entity, endowed by our Creator with specific duties to perform in service to Him, both in this brief lifetime and throughout eternity.

Accepted as it is, the Gita is easy for anyone to understand and put to use. It has historical value, shedding light on the advanced spiritual culture of a bygone era. It contains practical advice for becoming free from the miseries of life and experiencing the natural happiness of the self. It has spiritual value as an introduction to the teachings of the Supreme Person, Krishna, on the nature of our eternal relationship with Him in this life and the next.

If accepted as an allegory, it’s unclear whose allegory it might be and what their intention in writing it may have been. Some may like to speculate about this, but we’d consider such questioning useless, since the Bhagavad-gita has such immense value when accepted as it is. If it’s accepted as simply a “story,” then what is its value, except to whomever whimsically chooses to “believe” it?

We accept the Bhagavad-gita not as story, or even as a theoretical philosophical work, but as the blueprint of a spiritual culture, a culture with extremely high moral and spiritual standards, into which the Bhagavad-gita was spoken, and which perpetually exists wherever and whenever its teachings are followed and practically applied.

In the Gita itself, Krishna recommends one learn His teachings from a living representative of the tradition, to get the greatest possible benefit from the literature. As Srila Prabhupada mentions in his own commentary on the Bhagavad-gita, Bhagavadgita As It Is , it is meant for the formation of character, not as an abstract philosophical treatise meant for armchair speculators. If accepted as it is, the Gita can help one have a profound spiritual awakening—Krishna says that by careful study, we can know both ourselves and God factually. It is doubtful whether the study of any fiction—no matter how imaginative and seemingly full of meaning—could promise and deliver tangible results of such magnitude.

Courtesey: Krishna.com

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ANGKOR WAT LARGER, MORE COMPLEX THAN THOUGHT An archaeological research team has made a series of groundbreaking discoveries about the historical site of Angkor, including evidence of a more evenly spaced population, defensive reinforcements around Angkor Wat, and a huge spiraled structure that “defies explanation.”

Archaeologist Roland Fletcher, who headed the team of experts from the University of Sydney, the French School of the Far East and the Apsara Authority, said the findings challenged previous assumptions about the size of the Angkor Wat temple complex, and the significance of other temples in the area.

Request for Help for Chennai Flood Relief The findings, published online in the Cambridge University journal Antiquity this week, are predominantly the result of research conducted over the past five years using a combination of excavation, ground-penetrating radar and Lidar—a system in which distance is measured by analyzing the light that reflects off targets illuminated with lasers beamed from above.

“The old assumption about the nature of Angkor was that [it] was a series of little…cities,” Mr. Fletcher said in an interview on Wednesday. “So each major temple was viewed as the capital.”

“What the project shows was that Angkor Wat is not a lot of little separate successive towns—it’s one huge city,” he said, explaining that the extensive and highly organized grid of roads and homes extended beyond walled temple compounds and filled the space between them. “[The temples] are all embedded in this big grid; the grid is continuous,” he said.

This discovery had major implications for the researchers’ understanding of population density.

termined over the course of the research that just 2,000 people lived inside its walls.

Population density was determined based on the knowledge that within the grid system, each block contained a pond and “house mounds” where up to three families lived.

“A tiny fraction of all the people who worked for Angkor Wat would have lived inside that enclosure and there are hundreds of thousands of people living all around it,” Mr. Fletcher said.

“The whole complex of Angkor Wat is much bigger than we thought it was,” he added, explaining that the team uncovered two residential blocks on either side of the site’s eastern road and another mysterious structure to the south. The team also found that Angkor Wat was fortified long after its initial construction.

“There were big gaps through the [outer] walls of Angkor Wat. Those big gaps are blocked up with masonry that is later than Angkor Wat,” Mr. Fletcher said, adding that the additions were made about 100 years on.

“Somebody intended to defend Angkor Wat,” he said, adding that there was currently no archaeological evidence to suggest a major military attack occurred there.

But one new discovery brought more questions than answers.

The purpose of a massive structure discovered to the south of Angkor Wat, covering an area of 1500 meters by 600 meters, remains unknown.

“The huge, unique and problematic structure of the ‘rectilinear spirals,’ has never previously been recognised or even predicted, or supposed, and it still defies explanation,” says an introduction to the study.

“The occupation pattern [population distribution] was not dense. This is a relatively open, widely spaced landscape,” Mr. Fletcher said.

“The structure…has, as yet, no known equivalent in the Angkorian world.”

At Ta Prohm temple, for example, inscriptions show that the temple had a staff of 12,640. However, it was de-

Source: www.indisdivine.org posted on 18 December 2015 by Taylor O’Connell

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VEDAS AND SHUDRAS

By Sanjay Newar A commonly held perception regarding Vedas is their prejudice against Shudras. Vedas are accused of being Brahminical texts designed to subdue the Shudras. They are considered to be the source of caste-based discrimination that is touted as the primary characteristic of Hinduism / Sanatan Dharma or Vedic Dharma. The entire pro-Dalit movement also has its foundation on this baseless notion.

Yajurved 26.2: The way I gave this knowledge of Vedas for benefit of all humans, similarly you all also propagate the same for benefit of Brahmins, Kshatriyas, Shudras, Vaishyas, Women and even most downtrodden. The scholars and the wealthy people should ensure that they not deviate from this message of mine.

Atharvaved 19.32.8: O Lord! May I be loved by everyone – Brahmin, Kshatriya, Shudra or Vaishya. May I be admired by everyone.

Unfortunately, nothing could be far from truth. In this series of articles, we would provide evidence from Vedas and related texts to establish the following: A.

The meaning of four Varnas and Shudra in particular is completely different from what the Macaulay inspired intellectuals would want us to believe.

Atharvaved 19.62.1: May all noble people admire me.

May kings and Kshatriyas admire me. May all look at me with admiration. May the Shudras and Vaishyas admire me.

B. There is absolutely no element of birth-based discrimination or denial of opportunity for any human being in Vedic way of life.

It is clear from these mantras that a Vedic person:

C.

• seeks to propagate Vedas to all including Shudras

If there is one text that provides evidence of highest level of meritocracy and equal-opportunity, it is the Vedas. Even the most contemporary texts on human rights cannot come closer.

Before we begin our journey of solving the caste-puzzle through Vedas, let us start with certain worship mantras from Vedas that mention Shudras:

Yajurved 18.48: O Lord! Provide enlightenment / compassion to our Brahmins, Kshatriyas, Vaishyas and Shudras. Provide me also with the same enlightenment so that I can see the truth.

Yajurved 20.17: Whatever crime we have committed against my village, forest or committee; whatever crime we have committed through our organs, whatever crime we have committed against Shudras and Vaishyas, whatever crime we have done in matters of Dharma, kindly forgive us relieve us from the tendency of the same.

• seeks to be forgiven for crimes against all including Shudras

• considers all Varnas – Brahmin, Kshatriya, Vaishya and Shudra to be equal and respects them equally.

Thus it is clear that as per Vedas, Shudras deserve the same respect as other Varnas and as per Vedic prayer, Shudras are accorded great esteem.

It is also interesting that in all of these mantras, the word Shudra comes before Vaishya. So one cannot counter-argue that Shudras are given last mention or least preference.

These are sufficient evidence to conclude that Shudra, as per Vedas, imply something quite different from a caste or community that has to be discriminated against.

We shall explore the meaning of Shudra and associated terms like Daas, Dasyu and Anarya, which are often confused to be synonyms, in subsequent articles.

May the truth prevail!

Source: www.agniveer.com

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LET US LEARN VEDIC WORSHIP – TRUE HINDUISM

By Sanjeev Newar

Question: Can you provide some mantras from Vedas on prayer of Ishwar?

Answer: In fact many! Read them carefully and enjoy the most blissful activity in life – Prayer to Ishwar. But make sure, you are doing your homework by putting best continuous relentless enthused efforts.

Yajurveda 32.14 O Agni (Enlightening Ishwar), Bless us with same intellect through which Yogis and Scholars worship you.

And provide us that intellect right now! We promise to surrender our everything to you without any selfishness.

After all you are the source of everything that we possess! (Refer Power of Now for detailed explanation of this mantra)

Yajurveda 19.9 You are brilliant, provide us with brilliance as well.

You are infinitely brave and courageous, provide us with same courage and bravery.

You are all-powerful, make us also strong and powerful in mind and body.

You are fully capable, make us also capable.

You show wrath over crimes and criminals. Make us also cultivate the habit of showing same anger over crimes and criminals.

You tolerate all praise or criticism. Make us also strong enough to ignore praise or criticism and focus only on our goal.

In other words, help us steer away from evil towards goodness.

Yajurveda 34.1-6 (Shiva Sankalpa Mantras) O most lovable Ishwar! With your blessings, my mind goes far away in all forms of knowledge while awake.

Even during sleep, it performs similarly. May my powerful

mind gifted by you stays away from all sins and have only pure thoughts always. May I always think for welfare of everyone and never ever do I desire harm for anyone.

O knower of all, this mind propels patient scholars and noble people to continuously do noble deeds and fight evil. This mind has tremendous potential and can stay immersed in welfare of all living beings. May such a noble mind always steer away from sins and desire only virtuous thoughts.

This mind provides all great knowledge. It illuminates one and all and helps us make right decisions. Not even a single task can be accomplished without its support.

May such a great mind always remain immersed in noble thoughts and away from evil desires.

The yogis know the past, present and future through this mind. This mind helps us unite with Ishwar and seek ultimate knowledge. This mind works together with 5 senses, soul and intellect to conduct virtuous deeds. May such a noble mind always remain pure and for welfare of all.

The knowledge of 4 Vedas – Rigveda, Yajurveda, Samaveda, Atharvaveda – lay embedded in the mind in same manner as spokes are attached to center of a wheel. This mind is testimony of existence of Ishwar who is always within it and around it. May such a mind remain always dedicated to noble deeds so that I am able to discover the knowledge of Vedas that lies within me, by eradicating all ignorance.

The mind controls the acts of humans like the charioteer controls the horses with strings. It is extremely fast and stays with me always. May such a mind always seek welfare and noble thoughts for all and never ever dwell into sins.

Yajurveda 40.16 O provider of bliss, self-illuminating, omniscient Ishwar, May you provide us with right intellect. May you steer

“Desire nothing, give up all desires and be happy.”

— Swami Sivananda

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us away from sinful activities. We pray again and again to you to purify our thoughts, words and actions.

defeats by Ishwar’s grace. Hence we should only indulge in noble deeds.

Yajurveda 16.15

Yajurveda 38.14

O Rudra (One who causes evil people to cry and face miseries)! Please guide us all so that none of us harm our younger ones, our elders, our parents, creatures in wombs, our loved ones and all innocent harmless living beings. Guide us away from the path that would cause us to face your punishments.

May we only desire doing noble deeds. May our body be always strong and powerful through good healthy food. May we be relentlessly making efforts. May we be able to understand Vedas and apply that knowledge for our benefit. May we have Brahmins (scholars) who provide us good knowledge. May we have brave Kshatriyas (warriors) so that we establish a power nation and destroy fraud forces within and outside our country. May we have experts who help enhance Science and Technology and develop planes, vehicles, useful gadgets, machines etc. May we always remain on path of justice alone. May we harbor no enmity with any living being.

May we have powerful nation, tremendous prosperity and noble virtues.

Shatpath Brahman 14.3.1.30 May we reject the path of falsehood and progress towards truth. May we reject the path of darkness and progress towards enlightenment. May we reject the path of death and seek eternal immortality in form of salvation. O Ishwar! Please be our guide!

Yajurveda 2.10 O affluent Ishwar! Kindly stabilize me into a healthy body, healthy sense organs and a very noble mind with good habits. Please help us make our country stronger, powerful and prosperous. May our noble wishes always become true and we seek only conduct of noble deeds.

May we establish a powerful Chakravarti sovereign nation and establish the rule of justice. May we be able to fight away all the forces of corruption, fraud, treachery that plague my country.

Rigveda 1.39.2 May we be strong always. May our weapons – guns, cannons, ammunitions etc – be always ready and top notch. May our weapons and strength be able to defeat all the evil forces desiring to harm innocent people and stop the might of their armies. May our indisputable power, valor and courage help us establish a sovereign, powerful, prosperous and just nation so that all forces of corruption, treachery, fraud and crimes keep getting defeated by us. But this prayer of ours is only for us when we are on path of truth, compassion, justice and nobility. Those who desire so but are fraud, treacherous, unjust and criminals would always suffer mightiest

Yajurveda 18.29 May we surrender our everything to the Ishwar who is our mother, father, friend and guru – our entire life, our life force, our sense organs, our efforts, our happiness, our soul, our enlightenment and knowledge, results of our actions, our sacrifices, our glorifications, our emotions, greatest of our achievements – everything.

Because Ishwar is source of everything we possess. In other words, achieving Ishwar be the sole purpose of whatever we think or do in life. This ultimate surrender or Samarpan be the mantra of our lives!

May we consider only Him as our ruler and refuse to accept any other dynasty, person or party as our ruler.

May we follow only the laws made by Him and not follow human-made norms if they go against orders of Ishwar. May we unite together to thwart those forces that force us to accept them as our rulers instead of Ishwar.

In other words, may we all unite together, never fight against each other and follow only truth in thoughts, words and actions.

Let we be guided by the Supreme and not whims of any one individual or set of incompetents.

Source: www.agniveer.com posted on October 26, 2010

“A spiritually illumined soul lives in the world, yet is never contaminated by it.”

— Swami Bhaskarananda

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A HINDU APPROACH TO LGBT RIGHTS

By S Venkataraman & H Voruganti Section 377 of the Indian penal code is a colonial law dating from 1860 that punishes sexual conduct “against the order of nature” with up to life imprisonment. In 2013, the Indian Supreme Court reversed an earlier Delhi High Court decision that had held section 377 to be unconstitutional, on the grounds that this is a matter for the people and their elected representatives, not the courts. At that time, some leaders associated with the Sangh Parivar remarked that homosexuality to be against Indian culture. What we have here, in reality, is a case where supposed defenders of Indian culture, and presumably Hinduism as well, from “western influence” are not only wrong, but seem to be the ones acting under the very influence they seek to protect against.

Let’s settle the obvious first. Section 377 is a product of Victorian social mores. A Human Rights Watch (HRW) report titled This Alien Legacy describes how laws in over three dozen countries, from India to Uganda and Nigeria to Papua New Guinea, derive from a single law on homosexual conduct that the British colonial rulers imposed on India in 1860. The report demonstrates that the British saw conquered cultures as morally lax on sexuality. British viceroy Lord Elgin warned that British soldiers could succumb to “replicas of Sodom and Gomorrah” as they acquired the “special Oriental vices.”

“Colonial legislators and jurists introduced such laws with no debates or cultural consultations, to support colonial control,” the report says. “They believed laws could inculcate European morality into resistant masses.

They brought in the legislation, in fact, because they thought “native” cultures did not punish “perverse” sex enough. The colonized needed compulsory re-education in sexual mores. Imperial rulers held that, as long as they sweltered through the promiscuous proximities of settler societies, “native” viciousness and “white” virtue had to be segregated: the latter praised and protected, the former policed and kept subjected.”

British leaders of the Victorian era acted against homosexual conduct based on their understanding of the famous Biblical story of Sodom and Gomorrah or the book of Leviticus that homosexuals were, simply by virtue of that conduct, denied entry into heaven. Moreover, according to the HRW report, notions of polluting sex from which sodomy laws were derived, “traced

to an old strain of Christian theology that held sexual pleasure itself to be contaminating, tolerable only to the degree that it furthered reproduction (specifically, of Christians).”

What does Hinduism have to say on all of this? We at the Hindu American Foundation (HAF) believe that a genuine Hindu approach to this matter, just as on any social issue, must not only turn to, but draw on the distinction between Srutis (scriptures like the Vedas and Upanishads that enunciate eternal truths) and Smritis (those that detail social laws and practices bound by time, place, and circumstance like the Manu Smriti and Yagnavalkya Smriti). Smritis are time bound and subject to change, and such bifurcation, which is unique to Hinduism, underpins HAF’s approach to LGBT rights.

Hindu sruti texts don’t address sexual orientation at all or indeed social issues in general. They state that every being is an eternal soul, or atman, incarnate and that the ultimate goal of life is not heaven, but rather moksha, freedom from the cycle of birth and death. Moksha is attained by one’s real self, or atman, which is distinct from one’s physical body and personality (ego) as well as outer attributes such as race, caste, gender, and sexual orientation.

Progress towards moksha comes through yogic spiritual practices, and the attainment of moksha implies transcending material desires and impulses, including sexual ones. To put it provocatively, an LGBT person who has mastered his or her impulses (sexual or otherwise) is actually closer to moksha than a non-LGBT person who is a slave to desires. Thus, unlike in other faiths, Hindus cannot point to anything in the sruti texts that supports treating LGBT persons as being inferior to non-LGBT persons, let alone supports their persecution.

The smritis, which are said to have laid down social laws historically, have imbibed the perspective of the srutis and have never advocated broad-based, harsh punishments for homosexuality. Professor Arvind Sharma, a Hindu academic at McGill University in Montreal, Canada, states in his essay on Homosexuality and Hinduism*: Thus, not only do the srutis lay absolutely no bar on moksha for LGBT persons, the codes of conduct of ancient India seem to have largely ignored the LGBT

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phenomenon, rather than persecute them. Prof. Arvind Sharma also points out that if traditional Balinese culture is taken to represent an older and at least a trans-Indian form of Hinduism, the Hindu attitude to homosexuality is one of mild amusement bordering on indifference . The Hindu epics mention several characters who demonstrate a range of sexual orientations and gender identities, including Shikhandi, Chitrangada (wife of Arjuna and mother of Babruvahana), and Brihannala from the Mahabharata. None of these characters are discriminated against because of sexual orientation or gender identity. Rather, they are all treated with respect, and judged by their abilities rather than their sexuality.

The Arthashastra and the Kama Sutra have numerous mentions of LGBT individuals in various professions free from any persecution. And the stories of Ardhanareeshwara (Shiva as half-man, half-woman) and Lord Ayyappa (born to Shiva and Vishnu as Mohini) indicate the subtle approach that Hinduism adopts towards matters of gender.

But what about marriage equality for LGBT Hindus? It must be emphasized that India actually has a long history of wedding rites for hijras, who are transgender people.

And in recent years, some Hindu priests and same-sex couples in the US have adapted and found acceptance in traditional Hindu wedding rituals, especially in the Saptapadi, a key marriage ritual that enunciates seven vows of an ideal Hindu marriage. The vows remind every couple about the true purpose of a life partnership: (i) nourishing one another; (ii) growing strong together; (iii) fulfilling spiritual obligations; (iv) working towards happiness and fulfillment through mutual respect; (v) working for the welfare of all living beings through raising virtuous children; (vi) praying for bountiful seasons which they may go through together, just as they would share their joys and sorrows; and (vii) praying for a life of understanding, loyalty, and companionship not only for themselves, but also for universal peace.

Like other legal rights, the right to marriage may compete with the right to religious freedom. Sampradayas, temples, religious leaders, and priests thus have an inalienable right to define marriage in conformity with their traditions, as they continue to interpret and reinterpret them over time. And because Hinduism has no central authority that controls theology, different groups are free to move as fast or slow as they desire on the religious front. So while religious rites of same-sex marriage continue to evolve (and in many cases, not), governments (at least in the US and several other nations

around the world), no longer discriminate in the matter of marriage as a legal right or social contract. We believe that this concept – namely that there remain freedom in the realm of religion to define and/or adapt the definition of marriage, but that governments should no longer discriminate and hold some marriages to be legal but not others – is an important nuance that is rarely articulated in Indian public discourse. It also becomes especially relevant given the magnificent diversity of cultural practices within India and the lack of a uniform civil code in the country.

But before India can actually discuss the issue of marriage equality of any sort, it will need to abrogate section 377 first. As Hindus grapple with LGBT rights under Indian law, HAF suggests that the following should be key considerations: 1. We need to work with the scientific and medical conclusions that LGBT orientations occur naturally in a small percentage of most life forms. These are not acquired habits, and certainly not a disorder, handicap, or “disease to be cured.”

2. Hindu teachings hold the inherent spiritual equality of all beings, regardless of outer attributes. As such, Hindus should not reject or socially ostracize LGBT individuals, but should accept them as fellow sojourners on the path to moksha.

3. Hinduism has wisely separated the spiritual from the social and allows for the understanding and interpre tation of customs to change over time. Various historical smritis are testament to such changes, and even in ancient times, smriti never advocated broad-based, harsh punishments for homosexuality.

At Hindu American Federation, we believe that it is important for Hindu leaders, both religious and lay, to work within our Sruti/Smriti framework to evolve a uniquely Hindu perspective on LGBT rights, rather than follow existing social mores in India which are profoundly influenced by non-Indic sensitivities. Colonialism physically left India decades ago. It’s high time Indians let its social and psychological hold go too.

Source: Birks Chair of Comparative Religion at McGill University in Montreal, Canada. See Homosexuality and Hinduism. In: Arlene Swidler. Homosexuality and World Religions. Valley Forge, PA: Trinity Press International; 1993: 47- 80.

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RAKSHA BANDHAN FESTIVAL

By Ajit Adhopia This festival is observed in the month of Shravan (July/ August). Raksha Bandhan is also called with many other names- Rakhi, Rakkhari, Salono, Rakha-mangal, Rakhouni or Rakhi-Purnima. Literally, Raksha means protection, and Bandhan means a bond or the act of tying a knot. Since tying a knot signifies a reminder to do something, Raksha Bandhan implies reminding someone of his duty to protect somebody or something. The Guru initiates the disciple by tying a red and orange thread around the latter’s right wrist which connotes that it is the duty of the disciple to protect his Guru as well as Dharma. During many other ceremonies, the officiating priest also ties the thread around the wrist of the host or the householder seeking the pledge to protect. Later on, sisters started tying a Rakhi (a kind of a colourful bracelet made of glittery decorative threads) on their brothers or any man they wished to adopt as a brother. It means that the brother has the duty to protect his sister from every kind of trouble. There are many historical events signifying the importance of Rakhi as a pledge to protect. The most important one relates to Alexander the Great.

When Alexander invaded India, he faced the mighty Hindu king Pururavas. While Alexander was preparing for the decisive battle, his wife feared for his life.

She had heard of the Rakhi custom and planned to use it to protect Alexander’s life. She sent a Rakhi to Pururavas seeking his pledge to save her husband’s life.

The mighty Hindu king gave his promise. During the face-to-face sword fight, Alexander fell and became disarmed. Just as Pururavas raised his hand to slay his enemy, he noticed the Rakhi on his wrist reminding him of his pledge, and he spared Alexander’s life.

On the Rakhi day, the sister and the brother before eating anything dress up in their best clothes to celebrate the occasion. She puts the auspicious vertical red mark, called Tilak, in the middle of his forehead, ties a Rakhi on his right wrist and offers him sweets to eat. The brother gives her a present and/or money as symbol of his affection. If the distance makes it impossible for the sister to visit her brother to put on the Rakhi, she feels very sad and has to be content with sending a Rakhi by mail. In return, the brother sends the money by mail.

This festival offers a formal opportunity for brothers and sisters to express their respect and affection for each other and to fortify their relationship. In addition to Mother’s Day and Father’s Day, Canadian Hindus also celebrate Sister and Brother’s Day. In modern times, Raksha Bandhan symbolizes the Canadian man’s responsibility to respect women and protect their rights.

“As they approach me, so I receive them. All paths, Arjuna, lead to me.”

— Lord Krishna, Bhagavad Gita

PAGE 20 Listen to Asian Connections Radio on FM 101.3, 11am-2pm; contact Ranbir @ 416-910-2000

CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

REASONS FOR POOR MEMORY AND YOGIC TIPS TO IMPROVE IT

By Satyajit Arya We need some information and knowledge to work. It is also possible to obtain the required information and knowledge but we would not be able to do the work if they are not available on time or we do not remember them when required. Therefore, we can say that good memory is necessary for our day to day life and if a person wants to progress in his or her life then it is also necessary to improve the memory. From this view it can be said that there is a close relationship between progress and memory.

• Hereditary

Our Objective:

• Controlling negative conditions like ego, fear and other psychological tendencies

To experience the necessity for good memory, benefits of good memory, reasons for poor memory and tips to improve it.

Definition of Memory: The strength to remember the old acquired knowledge and information when necessary in order to complete some work is known as memory power

Types of Memory: Short-term memory: The person remembers things for a few minutes or hours and then forgets Long-term memory: The person remembers things for several years due to repetition

• Ego, anger, fear, worry, tension and anxiety • Some mental problem • Malnutrition

Tips to Improve Memory Power: • Increasing interest and awareness • Positive approach – I have a good memory

• Repeating things frequently. Controlling the kapha in the body, clearing stomach, practicing Jalneti • Sitting in correct posture, keeping the spine absolutely straight • Practice of Gyanmudra, Mahaprana dhwani, bhavana, chanting mantras etc.

• Practicing asana like Yogmudrasana, Sarvangasana, Shashakasana, Padhastasana • Taking medicines and nutritious diet to improve memory • Practicing meditation and Shavasana

Reasons for Poor Memory:

• Trying to memorize things repeatedly

• Lack of interest

A person with very poor memory can lose his or her mental balance also, he or she leads a life like a dead person. Every person has normal memory and works with its help. Sharp memory is essential to succeed in life. Nature has gifted us with the power of remembering things but it is dormant. It can be improved with regular practice of Yoga and meditation.

• Preoccupied state of mind • Excess of kapha and faecal matter in the body • Sleepiness and lethargy • Sitting in wrong posture • Negative approach – I can’t remember things • Not repeating the memorized information or subjects

Courtesy: Remedyspot.com

“You cannot believe in God until you believe in yourself.”

— Swami Vivekananda

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PAGE 21

CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

OUR THOUGHTS — A BOON OR A BANE

By Swami Shekar ‘We might be better humans if we had the ability to think like an animal. A dog will not wish death when greeting another dog, happy birthday!! The motivation for an animal to chase a prey is merely to satisfy hunger and not to cause death. When humans engage in heinous acts they do think and the motive is known before they kill another human whether premeditated or not. To say I didn’t think before killing someone or another living specie would be like a small child desiring to play with fire, not knowing anything about the fire or not thinking before desiring. Every man has the intellect, the ability to think but is completely messed up with his senses. As a result he is constantly engaged in deceiving himself by thinking something and doing something entirely different’.

Our superior ability to think is certainly a boon. But for this ability perhaps, we would have never evolved. Today we are talking of creating air shuttles that could cover the distance between North and the South Pole in a matter of 5 hours. Tremendous advances in technology and medical science has helped raise living standards; shortened time to finish mundane tasks; increased longevity and the list can go on. Clearly all these are commendable achievements in the face of the planet and must be attributed to our ability to think. However, as Vivekananda once said “Intellect has been cultured; result- hundreds of sciences have been discovered and their effect has been that the few have made slaves of the many- that is all the good that has been done. Artificial wants have been created; and every poor man whether he has the money or not, desires to have those wants satisfied and when he cannot, he struggles and dies in the struggle”. Somehow in our pursuit to material well being, we have lost our wisdom in between scepticism and reality; between perception and truth, the truth about the only truth.

Turning Point If our thoughts, our ability to introspect with them can create wonders in the world, how do they become a bane? Thoughts come from two sources- external and internal. In terms of the external source, as soon as one of our sense organs namely eyes, ears, nose, tongue or skin senses anything outside the body, an impression is formed is formed in our mind. This impression at some point (instantaneously or later) in the future becomes a thought when the impression formed is evaluated with other facts and knowledge associated with it. The second

source of thought formation is internal and very dear to us but extremely dangerous. Here we create the thoughts by talking to ourselves. It is called ‘talking the thought’.

The number of thoughts that we create every day from the internal source is unfathomable because it is continuous and never stops. The quality of thought creation whether from the external source or via internal process depends entirely on the three properties of our mind, which are the good, bad and the ugly. It is not then difficult to comprehend that when a person’s mind is dominated by sattva guna (the good property), that person’s thoughts will always be good and vice versa. The worry is for someone whose mind is predominantly made up of bad or the rajo guna (mode of passion). The thoughts generated for such persons will always be bad. As we are aware that karma or the actions we engage in are always preceded by our thoughts, the result of the Karma based on bad thoughts can never yield positive results. This is our biggest bane. What to speak of the thoughts with ugly properties (mode of ignorance). Those thoughts can entail such Karma which ultimately result in pain and misery. So we need to be very careful which mode or property of thought do we want to cultivate.

Can we control our thoughts? Perhaps not. The only way we can create good thoughts in our minds is to reconfigure our gunas by raising the level of our consciousness.

This can be done by associating with people having good gunas and also by engaging in deep sadhna or meditation.

In addition, we must become aware that thoughts play havoc in our day to day life. Thoughts are primarily instrumental in aggrandizing a situation that may be good or bad. It is the cause for extending the pleasure in our mind that then seeks to desire for more. Thoughts also increase our pains caused from a physical injury or mental stress. At a macro level, while we may have achieved several feats by piercing through the nature, we have consistently managed to destroy nations and people.

Atomic bombs, wars between nations, social upheavals and the ugly aftermaths are all the result of our ability to think; our thoughts. The wise use of time is not evaluating our accomplishments or what we have lost by using our thoughts unwisely, rather to check the quality of our thoughts and taking corrective actions now to secure a better life or even moksha that will come after the death of this mortal body.

PAGE 22 Listen to Asian Connections Radio on FM 101.3, 11am-2pm; contact Ranbir @ 416-910-2000

CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

GREAT BHAGAVAD GITA QUOTES FROM KRISHNA Whenever dharma declines and the purpose of life is forgotten, I manifest myself on earth. I am born in every age to protect the good, to destroy evil, and to reestablish dharma.

Among animals I am the lion; among birds, the eagle Garuda. I am Prahlada, born among the demons, and of all that measures, I am time.

I am death, which overcomes all, and the source of all beings still to be born.

Just remember that I am, and that I support the entire cosmos with only a fragment of my being.

Behold, Arjuna, a million divine forms, with an infinite variety of color and shape. Behold the gods of the natural world, and many more wonders never revealed before.

Behold the entire cosmos turning within my body, and the other things you desire to see.

That one is dear to me who runs not after the pleasant or away from the painful, grieves not, lusts not, but let’s things come and go as they happen.

KIRTAN Jai Radha Madhav Jai Radha Madhav, Jai Kunj Bihari, Jai Gopi Jan Walabh, Jai Girivar Dhaari, Yashoda Nandan, Braj Jan Ranjan, Yamuna Teer, Ban Chari Meaning of this Bhajan: Krishna is the divine lover of Radha, his eternal consort. He displays amorous pastimes in the groves of Vrindavana. He is the divine lover of the gopis (cowherd maidens of Vraja) and the holder of the great hill named Govardhana.

Although unborn He plays the role of the beloved son of mother Yasoda. He is the delighter of the inhabitants of Vraja. He wanders in the forests along the banks of the river Yamuna.

Just as a reservoir is of little use when the whole countryside is flooded, scriptures are of little use to the illumined man or woman, who sees the Lord everywhere.

They alone see truly who see the Lord the same in every creature, who see the deathless in the hearts of all that die. Seeing the same Lord everywhere, they do not harm themselves or others. Thus they attain the supreme goal.

With a drop of my energy I enter the earth and support all creatures. Through the moon, the vessel of life-giving fluid, I nourish all plants. I enter breathing creatures and dwell within as the life-giving breath. I am the fire in the stomach which digests all food.

There are three gates to this self-destructive hell: lust, anger, and greed. Renounce these three.

Pleasure from the senses seems like nectar at first, but it is bitter as poison in the end.

That which seems like poison at first, but tastes like nectar in the end – this is the joy of sattva, born of a mind at peace with itself.

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PAGE 23

CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

BHUJANGASANA: GET FLEXIBILE AND STRENGTHEN UP WITH THE COBRA POSE The name Bhujangasana comes from the Sanskrit word ‘bhujanga’ which translates to ‘snake’ or ‘serpent’ and ‘asana’ meaning ‘posture’. Hence, it is often referred to as the Cobra Pose, as it reflects the posture of a cobra that has its hood raised.

Seema Sondhi of The Yoga Studio in Delhi says, “The Cobra Pose opens up the shoulders and the neck, stretches muscles in the shoulders and chest, strengthens the arms and also helps treat constipation”. It can be significantly useful at relieving discomfort in the muscles of the back, neck and abdomen. Just a little time spent in Bhujangasana goes a long way; especially towards reducing stress and anxiety. It is part of the sequence of yoga postures in Surya Namaskar or Sun Salutation.

Zubin Atre, Founder of The Atre Yoga Studio says, “If done right, Bhujangasana helps strengthen the spine, and stretches anything between the navel and the chin”.

16 Benefits of Bhujangasana 1. Increases flexibility 2. Tones the abdomen 3. Strengthens the arms and shoulders

Getting into Bhujangasana Start in the prone position, by lying flat on your stomach on a comfortable, level surface (preferably a yoga mat). Make sure your feet are together, with the toes against the floor. Spread your hands on the floor and ensure you elbows are placed close to the rib cage.

Close your eyes and inhale slowly. Focus more on inhaling, really breathe in. Feel the stability in your pelvis and thighs, imagine them rooted to the ground throughout Bhujangasana. Exhale gradually before opening your eyes. Continue breathing slow and deep.

As you inhale, make a gentle effort to push the chest forward and steadily straighten your arms. Deepen your stretch to create a graceful, even arc in your back. Your navel should be off the mat by maximum 5 cm. Ensure you’re stretching just as much as you can; do not force.

Keep your shoulders broad, but relaxed. Lift from the top of your sternum, but avoid pushing the front of your ribs forward. Try to distribute the stretch evenly along your spine. Breathe calmly and hold here for 5 to 10 breaths. As you exhale, gently release your body back to the floor.

4. Decreases stiffness of the lower back 5. Stretches muscles in the shoulders, chest and abdominals 6. Improves menstrual irregularities 7. Elevates mood 8. Firms and tones the buttocks 9. Stimulates organs in the abdomen, like the kidneys 10. Improves blood circulation 11. Relieves stress and fatigue 12. Opens the chest and helps to clear the passages of the heart and lungs 13. Improves digestion 14. Strengthens the spine 15. Soothes sciatica 16. Helps to ease symp toms of asthma

PAGE 24 Listen to Asian Connections Radio on FM 101.3, 11am-2pm; contact Ranbir @ 416-910-2000

CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

7 Common Mistakes to Avoid Cobra pose is simple enough for beginners, but there are a surprisingly high number of mistakes made.

1.

Wrong hand placement: Before you lift your head and chest from the floor, make sure your hands are positioned correctly. If your hands are too far away from your body, you’ll likely end up jamming your shoulders toward your ears-a Bhujangasana no-no.

Your hands should be next to your chest and under your shoulders.

2.

Locking the elbows: “Many people keep their arms totally straight while getting into Bhujangasana and that is incorrect. Locked elbows can jam your shoulders toward your ears. So slightly bend your arms and relax”, adds Zubin Atre.

3.

Jamming the neck: In the classical version of Cobra pose, the neck is arched back in a graceful extension of the spine. This healthy arc can easily turn into unhealthily throwing the head backwards. To main tain length in the upper spine, gaze directly forward or diagonally downward.

4.

Crunching the lower back: Cobra isn’t about how high you can lift but about your spinal extension.

Peel yourself off the floor one vertebra at a time to create a beautiful, even arc. If your arc is turning into more of an L shape, you’ve come up too high and should lower a few inches to avoid crunching your low back.

5.

Clenching the buttocks: According to Zubin, “There is a temptation to squeeze the buttocks in Bhujangasana as the backward bend doesn’t come naturally to the body. Save energy and relax your glutes instead”.

6.

Crowding the feet: If you’re getting into low Cobra Pose, then it’s okay to have your feet together. However, if you’re rising into extended Cobra Pose, your feet should at least be hip-distance wide to lessen pressure on the low back. Point your feet straight back, heels toward the sky and tuck your toes under.

7.

Lifting the hips: Cobra pose uses the back muscles to maintain the lift rather than the arms and legs.

While keeping the hips on the floor, use your back muscles instead of brute arm strength to lift your torso. Stop just before your hips lift off the floor.

VEDIC VOCABULARY Dharma Dharma is a key concept with multiple meanings in the Indian religions Hinduism, Buddhism, Sikhism and Jainism.[8] There is no single word translation for dharma in western languages.[9] In Hinduism, dharma signifies behaviours that are considered to be in accord with rta, the order that makes life and universe possible,[10] [note 1] and includes duties, rights, laws, conduct, virtues and ‘‘right way of living’’.[7] In Buddhism dharma means “cosmic law and order”,[10] but is also applied to the teachings of the Buddha.[10] In Buddhist philosophy, dhamma/dharma is also the term for “phenomena”.[11][note 2] Dharma in Jainism refers to the teachings of tirthankara (Jina)[10] and the body of doctrine pertaining to the purification and moral transformation of human beings.

For Sikhs, the word dharm means the “path of righteousness”.

The Classical Sanskrit noun dharma is a derivation from the root dhr, which has a meaning of “to hold, maintain, keep”.[note 3] The word “dharma” was already in use in the historical Vedic religion, and its meaning and conceptual scope has evolved over several millennia.[12] The antonym of dharma is adharma.

Source: Wikipedia, the free encyclopedia

According to Bhagavad-gita As It Is: Dharma – (1) religious principles, (2) one’s eternal, natural occupation (i.e., devotional service to the Lord).

Source: NDTV News

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PAGE 25

CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

YOUTH DEPRESSION – WAYS TO AVOID IT!

By Ajit Adhopia

According to the WHO [World Health Organization], the suicide rate for Canadians is 15 per 100,000 people.

The Toronto Metro Police Mental Health Act data shows that the number of documented suicide attempts rose 14 percent from 1996 to 2001. Statistics Canada reports that suicide is the eleventh leading cause of death in Canada.

Suicide alone accounts for 24% of all deaths among Canadian youths aged 15-24. A number of studies done by major health organizations in Canada show that the suicide rate, among this age group is on the rise. No empirical study with a focus entirely on Canadians of South Asian origin, by birth or ancestry, is known to have been done in Canada. However, a number of youth suicide cases in the Region of Peel have been reported by the South Asian Media, though often the families keep cause of death a well guarded secret, causing under-reporting. Unfortunately, a suicide in the family is still a stigma.

One of the major causes of suicide among youth is depression, which can be a hard to detect mental disorder, but it is treatable by medication and psychotherapy. There are many socio-cultural factors that make early detection of depression among youth very difficult. Primarily, mental health disorders are still not recognized as a legitimate illness, even in well educated, affluent Indo-Canadian families in Canada. The symptoms of depression in a family member are often ignored.

The communication gap between South Asian teenagers and their parents, particularly fathers, is another factor that leads to depression. A South Asian father is often perceived by his children as a remote figure, and enforcer of discipline. It is often observed that father-child communication is negative and confrontational, caused by a host of issues: poor performance at school; violation of strict domestic rules; telephone calls from friends and classmates of the opposite sex; overuse of computer and cell phone, and dating.

In order to bridge the communication gap, South Asian parents need to learn new parenting skills. Generally speaking, the parenting skills we acquired from our parents back home are obsolete or inadequate in postmodern North American society where we are raising our children. There are many community service organizations e.g. Children’s Aid Society that offer programs and courses in parenting skills. There are also many books available on this topic.

We offer here some general suggestions that some parents may find useful in cultivating close relationships with their Canadian born children.

• Never promise your children what you know you cannot deliver • Never lie to them • Talk to them one-on-one every day • Touch your children every time you talk to them

PAGE 26 Listen to Asian Connections Radio on FM 101.3, 11am-2pm; contact Ranbir @ 416-910-2000

CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

• Do not order or yell when you want them to do something

VEDIC MANTRAS

• Do not ignore their questions: If you are busy, make time later

Morning Prayer (svasti)

• Do not discipline, criticize or scold your child in the presence of others

Om Bhadram Karnnebhih Shrnnuyaama Devaah | Bhadram Pashyema-Akssabhir-Yajatraah | Sthirair-Anggais-Tussttuvaamsas-Tanuubhih | Vyashema Devahitam Yad-Aayuh |

• Do not quarrel with your spouse in the presence of your children • Do not discuss your children’s report card or perfor mance at school with visitors, relatives or friends in the presence of your children • Always make sure you, your spouse or both attend cultural or social functions at schools, parents’ day or parent-teacher meeting, if requested • Encourage your children to participate in sports, social and cultural activities at school. It will hone their social and communication skills • Recite and teach your children to recite Vedic Mantras with meaning • Create and maintain a saatvik (in mode of goodness) environment by reading and practicing the lessons from Bhagavad-gita • Demonstrate genuine interest in your children’s inter ests of their choice

Meaning: 1: Om, O Devas, May we Hear with our Ears what is Auspicious, 2: May we See with our Eyes what is Auspicious and Adorable, 3: May we be Prayerful (in Life) with Steadiness in our Bodies (and Minds), 4: May we Offer our Lifespan allotted by the Devas (for the Service of God),

Svasti Na Indro Vrddha-Shravaah | Svasti Nah Puussaa Vishva-Vedaah | Svasti Nas-Taarkssyo Arisstta-Nemih | Svasti No Vrhaspatir-Dadhaatu || Om Shaantih Shaantih Shaantih ||

• If you have trouble handling your child’s unacceptable behaviour, seek the help of your local Children’s Aid Society or some other community youth service agencies. They offer special courses and programs for parents and troubled children.

Meaning:

Our Hindu temples management also needs to expand the scope of their objectives and activities to include community welfare service to devotees within the framework of our culture. They, too, can help by offering basic counselling and referral services to devotees or youth, who suffer from stress caused by family conflict.

Our community has retired psychiatrists, psychologists and therapists who may be willing to volunteer their time to offer their services for confidential guidance and some basic counselling. We strongly suggest that each temple develop a list of such volunteers to combat depression, which is killing our youth.

6: May Pushan (The Sun God, The Nourisher) of great Knowledge grant us Well-Being (by nourishing us and granting knowledge),

Source: Ajit Adhopia aainderlekh@gmail.com

5: May Indra (of Vedas) of great Wisdom and Glory grant us Well-Being (by bestowing wisdom),

7:

May Tarksya (A Mythical Bird) of great Protective Power ( a thunderbolt to misfortunes ) grant us Well-Being (by protecting us from misfortunes),

8: (And) May Brihaspati (The Guru of the Devas) grant us Well-Being, 9: Om, Peace, Peace, Peace (at the Adhibhautika bodily, Adhidaivika-fate and Adhyatmika spiritual levels)

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PAGE 27

CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

RECIPE

SUGARCOATED SPANISH PEANUTS Rated: 4.5 Stars Submitted By: Judy Jungwirth Prep Time: 25 Minutes Cook Time: 25 Minutes Ready In: 50 Minutes Servings: 21 INGREDIENTS: 1 1/2 cups sugar 3/4 cup water

Spiritual Sundays Vedic institute of Canada would like to invite you to our weekly Sunday Free “Vegetarian” Feast.

Every Sunday evening, Spiritual-seekers will gather for Divine experience which provides a flavor of Spiritual name Chanting, yoga and Silent Mediation followed by Free Vegetarian feast.

4 1/2 cups raw Spanish peanuts with skins

Festivities Starts with kirtan/ chanting (musical mantra mediation) a spiritual discourse and a free vegetarian feast served to all attendees! Festivities begin at 6pm and continue to 7.30pm. We extend a warm invitation to everyone who loves to join us.

1/2 teaspoon salt

Free Parking

DIRECTIONS:

6 PM to 6:30 PM: Kirtan / Mantra Chanting / Bhagawad Gita Discourse

1 tablespoon maple flavoring (or I used a sprinkle of Cayanne Pepper with salt)

1. In a large saucepan, combine the first four ingredients. Cook and stir over medium heat for 20 mins or until almost all of the liquid is absorbed. Spread into a greased 15-in. x 10-in. x 1-in. baking pan; sprinkle with salt (and cayenne pepper if used).

Deepak Sharma or Y. Sharma 6:30 PM to 7:00 PM: Spiritual Light Yoga

Helen Patton, Instructor 7:00 PM to 7:30 PM: Meditation

Dave Bhatia or Y. Sharma 7.45 PM Free Vegetarian Feast

2. Bake at 350 degrees F for 24-26 minutes or until peanuts are well coated, stirring two to three times. Remove to a waxed paper-lined baking sheet to cool completely. Store in an airtight container.

“It’s almost impossible to stop eating these sweet peanuts,” admits field editor Judy Jungwirth of Athol, South Dakota.

RSVP: Tel: 519-303-8462 or Email: vedicashram@gmail.com

Vedic Institute of Canada, 37 William St. Ingersoll, ON N5C 1M2

PAGE 28 Listen to Asian Connections Radio on FM 101.3, 11am-2pm; contact Ranbir @ 416-910-2000

CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

COLOUR ME

canadian hindu link WANTED Advertisement Sales Person Generous Commission

and Volunteer Distributors For Mississauga & Scarborough

CONTACT: Deepak Sharma

Executive Editor, Canadian Hindu Link

905-616-5500

deepak.sharma.CHL@gmail.com

MATRIMONIAL

Please send short description with $25 donation cheque to CHL or Email:

Deepak Sharma deepak.sharma.CHL@gmail.com

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CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

Dhaman P. Kissoon B.A., L.L.B. Criminal and Immigration Lawyer

Experienced In-House Family And Real Estate Lawyers

CRIMINAL LAW

• Impaired Driving • Robbery • Fraud • Theft • Assault

• Bail Hearings

• Mischief • Weapons Offences • Drug Offences • Young Offenders

IMMIGRATION LAW

• Spousal Sponsorships

• Admissibility Hearings

• Family Class Applications

• Appeals

• Self- Sponsonships • Detention Reviews

• Citizenship Applications • Citizenship Appeals

TEL: (416) 234-1446 | FAX: (416) 234-0154 8 Beamish Drive, Toronto, ON M9B 3P3

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CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3

THIS ISSUE IS SPONSORED BY: ADVERTISERS:

Lisa Samlal (Elle Esse Design Firm) Routes Car & Truck Rentals Sharda Law (Rajneesh K. Sharda) Sheila Joshi (Sun Life Financial) Sodhi Asset Management Tax-Books Inc.

Ace Financial Group Akal Financial Group Avenue Optical B.R. Auto Sales Halton Real Estate Corporation Kissoon & Associates (Barristers and Solicitors) Floradale Medical Pharmacy Heartlake Flowers & Gifts India Sajawat & Puja Hut

DONORS: Anjali Sharma, Rodney, ON Mr. Patel, Burlington, ON

Canadian Hindu Link is a quarterly, non-profit, educational publication. Our Mission is to educate and inform Hindu parents and children living in Canada about their great Hindu culture, history and traditions. This will help them develop a pride for their rich heritage and enable them to explain their culture to others with confidence. This may also help them cope well with the challenges of today’s fast changing world.

We would appreciate your feedback. Send your comments and suggestions to: The Editor – deepak.sharma.CHL@gmail.com Tel. 905-616-5500 DISCLAIMER THE VIEWS AND OPINIONS EXPRESSED IN THIS PUBLICATION ARE THOSE OF THE WRITERS AND NOT NECESSARILY THOSE OF MANAGEMENT OF THE CANADIAN HINDU LINK JOURNAL. THE MANAGEMENT OF THE CANADIAN HINDU LINK WILL NOT BE DEEMED RESPONSIBLE FOR THE QUALITY OF THE SERVICES OR PRODUCTS OFFERED BY THE ADVERTISERS.

Canadian Hindu Link

Acknowledgements

Management Board [Volunteers]

Editorial Advisors

Deepak Sharma, Executive Editor Ajit Adhopia, Director (Consultant)

Amit Aggarwal, Director

Balaji Gopalan, Director Bharat Singh, Director (Treasurer)

Dave Bhatia, Director

Manoj Arora, Director (Fundraising)

Manoj Joshi, Director Sreshta Rout, Director

Murarilal Thapliyal, Hon. Legal Advisor

S. Kumar Agarwal Prabhat Kapur Dr. Nitin Deckha Falitaa Chhabra [Youth]

We acknowledge the selfless service (Nishkam Sewa) rendered by these volunteers who made it possible for this issue of the Canadian Hindu Link to reach you.

VOLUNTEER TEAM

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PAGE 31

The Building has a fully equipped Yoga Studio.

Facility is avaialable for Yoga, Meditation & Other Retreats.

Projector, Sound and Large Sc Screen is available for Professional Presentation.

* Enjoy the company of like-minded people * Enjoy a comfortable and peaceful retreat kind of environment * Enjoy healthy vegetarian p food and drinks prepared by expert chef * Enjoy care free living * Enjoy various indoor and outdoor activities * Live close to a Hospital, Pharmacy, Banks, Restaurants and various shops. * For application, assessment and pre-booking Please Contact Management

37 William Street Ingersoll, N5C1M2 VedicAshram@Gmail.com Ph.519-303-8462 (VIOC)

Oakville,Twenty minutes from London Ontario and forty five minutes from Kitchener, located in a small peaceful Town of Ingersoll. This place is away from the hustle and bustle of big cities.

Only 4 kms drive from Hwy 401.This place is ideal for all kinds of Meetings and Family / Community functions.

The hall can be decorated as per the desired theme.

Catering can be arranged as per the requirement.

Plenty of parking space is available on the premises. p

We are one hour away from

Family /Community Functions

www.VedicAshram.ca

Vedic Institute Of Canada OM Living Centre

CANADIAN HINDU LINK | VO L U M E 8 . I S S U E 3