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Found 18 results

  1. Is Guru Gobind Singh Ji written Ramayan in Dasam Granth? See this video in which Namdhari Baba Dalip Singh is talking about Ramayan.
  2. Hindu religion is one of the world's oldest religions. But many people don't know about the full history of Hinduism. They even don't have any idea about the customs, values and traditions of Hindu culture. Nav Hindu is your one stop destination which gives you the full description about Hindu Culture. With this you get to know lots of things about custom and tradition of Indian as well as Hindu culture. If you are looking for an astrology site or want to know about the full history about this Culture then you are at perfect place. Here you can get all the answers to your question which is related to Indian culture.
  3. The relationship between the cow and Sikhism has long since intrigued me. A recent post leads me to ask " what is the relationship between the sacredness of the cow and Sikhism? Did any of the Guru's or do any of the Sikh scripture promote the idea of sacredness to the cow? If so, can someone give me some proof? I know there were battles fought over protecting the cow - not sure how many, anyone have any idea? where there any during the time of the Gurus. What about other animals that are revered in Hinduism, I know the 24 incarnations mentions certain animals that are revered in the Hindu faith, Is it the same in Sikki? Thanks
  4. There are different prayers to Lord Ganesha for different festivals and each has a specific ritual that must be followed closely. In order to be able to do that, one needs a better understanding of the rituals. As adevotee it is expected that one must have the ability to be partake in these rituals in the correct manner. To Read more go here How to Pray to Lord Ganesha? : Learn the rituals
  5. Ganesha Symbolism The elephant headed God from Hindu mythology has many symbolism. And it is by studying Ganesha symbolism that we begin to understand what the sages of yore were telling us, how to improve our lives for the better. He is the omnipotent and omniscient deity. He holds the reins of power. His teachings show the way to a better life. And it is up to every person to find their own perfect way and in turn lead their lives to the best of their abilities. Many believe that Ganesha was a formless deity, the be all and end all of every creation. The conjuring up of the elephant shape was simply for the benefit of his followers. Ganesha symbolism represents both the beginning and the end of consciousness. In this chaotic universe it is his supreme energy, which brings the order we see around us. Ganesha symbolism represents effortlessness and wisdom in all forms. The head of the elephant is large, which signifies the highly developed intellect. The elephant is a highly intelligent animal one that believes in taking any problem head on. And this is what people have to learn from this mysterious yet affable lord. When you are looking for the perfect art of living, represented by lord Ganesha, the very first thing one must learn is to remain unmoved in the face of challenges. Life is full of difficulties and hindrances but those who succeed, do so with sheer will power. This strength lies in the inner reaches of every human being. This latent energy is what Ganesha represents. Knowledge is useless without the effort of putting it into use and vice versa. Ganesha symbolism stands for both, the power of knowledge and the power of hard work. These two must go hand-in-hand to have a pleasing conclusion. While worshiping this all-powerful deity devotees seek the boon of calm determination, one that will help them through various challenges in life. The big belly of this god signifies generosity, towards the other gods and towards Ganesha’s devotees. The elephant tusk represents Ganesha’s single mindedness in all endeavors, which ultimately leads to success on all fronts. Ganesha rides the incongruous mouse, which is an extremely clever animal. The mouse represents the greed in the world that human beings are driven by. Keeping the mouse under him symbolises the control of this greed. By understanding this Hindu deity, it is possible for one to attain success and fulfilment in every aspect of life. Ganesha symbolism is the teacher who teaches the art of living to all the devotees.
  6. Ganesha Mantras Shree Ganesh Ashtottaram is the stotram that tells us the 108 Ganesha mantras to invoke the Lord of Wisdom. It is believed that this ashtottaram is very dear to Lord Ganesha and by reciting this ashtottaram one can get the desired results. The remover of all obstacles and all problems, the one who gives the phalam (results) of all the work done, the one who gives all types of siddhi (wealth); I bow to the Lord who is the Leader of those who cannot be led by anyone. Ganesha is the Lord of wisdom and prosperity. He gives boons to his devotees and fulfill their desires. He is also known as the remover of all obstacles. Ganesha is the Lord who can be easily pleased with devotion and love. He will ward off all your problems and all evils that are in your life. To please Ganpati there are many Ganesha mantras in all Upanishads,Puranas and Vedas (Holy scriptures of Hindus). Many of them are easily accessible, but here we are giving those mantras which are also called as Ganesha Sarvabhishta Siddhi Mantram). These Ganesha mantras give prosperity and fulfill all your desires. Lord Ganesha blesses his worshippers with all the amenities and prosperity: The Lord among all who are born in the mountains. The one who holds lotus flowers in his hands. The one who is considered to be the God among elephants. The one who is the slayer of elephants, The one who stays at many places. Pause. The one who is for his devotees. The one who is one tusked. I worship and pray to him. The one who uses the mouse as his chariot. The one who holds modakas (sweet delicacies) in his hands. The one who has pitch black ears. The one who wears Janeu (holy thread). The one who is dwarfish in his appearance. The son of Lord Shiva. The remover of obstacles and problems. I offer my sincere namaskaram (prayers) to you. Uchishtha Ganesh Sadhna is often called as the “Quintessence of all Ganesha Mantras”. We can pray to the Auspicious deity any time, no particular Lunar day or propitious time is needed. Rishi Munis (sages) had written in many Ganesh Scriptures, that Ganesha’s worship is to be done while eating fruits or his favorite modaks (laddoos). This chanting of mantras is also known as “Mantra Japa”. To gain Siddhi (prosperity) or desired results from this mantra Japa, one should at least chant these 16,000 times. The influential Ganesha mantras that can help everyone to achieve success in life is as follows. The person who does the recitation of Atharva Shirsham becomes an exceptional orator. The person who fasts on the fourth lunar moon becomes a learned and knowledgeable person. These are the words of the famous saint Atharva. The illusion of the most divine power of the world will make one fearless and strong.
  7. http://www.ibtimes.com/heinrich-himmler-nazi-hindu-214444 More than 65 years after the fall of the Third Reich, Nazi Germany remains an obsession with millions of people around the world. Adolf Hitler was one of the most prominent historical figures from the 20th century, evoking both disgust and fascination. While other totalitarian regimes from that period -- including Fascist Italy and Imperial Japan -- have largely faded from the public's consciousness, Nazi Germany still exerts a powerful hold on many for a variety of reasons.Among the most interesting and perplexing aspects of the Nazi regime was its connection to India and Hinduism. Indeed, Hitler embraced one of the most prominent symbols of ancient India -- the swastika -- as his own. The link between Nazi Germany and ancient India, however, goes deeper than just the swastika. The Nazis venerated the notion of a pure, noble Aryan race, who are believed to have invaded India thousands of years ago from Central Asia and established a martial society based on a rigid social structure with strict caste distinctions. While scholars in both India and Europe have rejected and debunked the notion of an Aryan race, the myths and legends of ancient Vedic-Hindu India have had a tremendous influence on many nations, none more so than Germany. Perhaps the most fervent Nazi adherent to Indian Hinduism was Heinrich Himmler, one of the most brutal members of the senior command. Himmler, directly responsible for the deaths of millions of Jews and others as the architect of the Holocaust, was a complex and fascinating man. He was also obsessed with India and Hinduism. International Business Times spoke with two experts on German culture to explore Himmler and Hinduism. Victor and Victoria Trimondi are German cultural philosophers and writers. They have published books on religious and political topics, including Hitler-Buddha-Krishna-An Unholy Alliance from the Third Reich to the Present Day (2002), a research about the efforts by National-Socialists and Fascists to construct a racist Indo-Aryan warrior ideology with strong roots in Eastern religions and philosophies. IB TIMES: Heinrich Himmler was reportedly fascinated by Hinduism and ancient Indian culture, and he read the Bhagavad Gita, among other classic texts. How and when was he introduced to Indian culture? Was it prior to his joining the Nazi party or afterwards? MR. & MRS. TRIMONDI: Himmler kept a diary where he not only listed the books he read but also provided extensive comments on these manuscripts. His entries regarding India and Indians were always very positive. Himmler's Indian reading list started in 1919 [before the Nazi Party was formed] with a German translation of a novel called Mr. Isaacs: A Tale of Modern India by Marion Crawfords. Six years later, in 1925, Himmler also praised Hermann Hesse's Siddhartha as a magnificent book. Himmler was also drawn to The Pilgrim Kamanita by the Danish author Karl Gjellerup, which was a contemporary best-seller. In his diary, Himmler commented: A precious narration. The content is the teaching of salvation. Gjellerup's book quoted several verses from the Vedas, including: The one who kills believes that he is killing. The one who has been killed believes that he dies. Both of them are wrong, for one doesn't die and the other doesn't kill. Later, Himmler delivered some of these same philosophies in his speeches to his SS officers. In the 1920s and the early 1930s, Himmler read some popular books about Hinduism and Buddhism. Yet, his actual interest in classic Hindu texts came later, when he founded the SS-Ahnenerbe, the brain trust of the Black Order, a group of highly qualified academics and occultists that attempted to forge the ideology of a racist warrior religion. In 1937, Himmler chose Professor Walter Wüst to serve as the president of the SS-Ahnenerbe. Two years later, Wüst became the curator of this notorious organization. Incidentally, in addition to being one of the leading Sanskrit scholars of his time, Wüst served as the president of the Maximilian University in Munich. In the academic world, Orientalists from this particular university were considered the top experts in their field. Wüst was keenly interested in extracting ideas from the Vedas and Buddhism of the so-called Aryan tradition in order to give National Socialism a religious dimension. One slogan of his was: Also above India hovers the sun-sign of the Swastika. To Wüst, Hitler appeared as the manifestation of a Chakravartin - Indo-Aryan world emperor. Wüst tried to support this particular speculation by verses from classical Indian scriptures. Moreover, in one of his emotion-driven speeches, he compared Hitler with the historical Buddha. IB TIMES: Germany's fascination with ancient India and its culture began in the 19th century, no? That is, long before the advent of the Nazis. Is it correct? MR. & MRS. TRIMONDI: Indeed, Germany had been a true center for Sanskrit studies in the nineteenth century. To be exact, there were scholars and writers in this field who either put the emphasis on the peaceful aspects of Indian culture (e.g. Johann Gottfried Herder and Friedrich Wilhelm Joseph Schelling) or pointed out the nihilistic side of Buddhism or Shankara philosophy (like Arthur Schopenhauer). However, with the radicalization of German nationalism, writers began to put more emphasis on the martial aspects of Hindu culture. One of the first who tried to blend the warrior ideology of ancient India with Aryan racism was Houston Stewart Chamberlain, an English-born author who lived in Germany and who was later held in a high esteem by the Nazis. IB TIMES: Is it true that Himmler could read and speak Sanskrit fluently? Where and how did he learn such a difficult foreign language? MR. & MRS. TRIMONDI: We do not have any evidence that he mastered Sanskrit. However, Himmler did not need to read this ancient tongue since he always had Wüst by his side. By constantly interacting with Himmler, Wüst was directly involved in his philosophical and ideological projects, and he could provide an answer to any linguistic questions coming from the Reichsführer SS. IB TIMES: As Reichsführer of the SS, Chief of the German Police, Minister of the Interior and head of the Gestapo and the Einsatzgruppen killing squads, Himmler was responsible for the murder of millions of innocent people. How did he reconcile such brutality with the tenets of Hinduism, which is generally peaceful? MR. & MRS. TRIMONDI: The image of Hinduism as a totally peaceful religion is a widespread fallacy. In fact, one can find plenty of martial aspects in Hindu culture, which had been emphasized by various individuals even before the Nazi period, during Hitler's reign, and even today by the extreme right wing in Europe and elsewhere. For example, in his introduction to a popular edition of the Bhagavad Gita, Leopold Schroeder, a student of ancient India, wrote that this poem describes the powerful ethics of Kshatriya (Warrior) religion at a time when the warriors and kings of India provided a spiritual leadership instead of the priestly caste. It is very likely that Himmler used this particular edition of the Bhagavad Gita. It was the Kshatriya, the ancient Hindu warrior caste, and its ethical ideals that fascinated the Nazis so much among other elements of Indian history and culture. IB TIMES: Aside from millions of Jews, Himmler was also responsible for the mass murder of up to half-million Roma (gypsies). Was he not aware that the Roma are also of Indian descent? MR. & MRS. TRIMONDI: He must have known it. At the same time, we should remember that Western racist intellectuals usually divided Indian society into two castes: light-skinned Aryan conquerors (priests, warriors and merchants) and dark-skinned indigenous Dravidians or Chandalens -- the latter expression goes back to a Sanskrit word Chandala - or, 'The Untouchables.' Himmler surely viewed the Roma as a part of this outcast group. IB TIMES: Bhagavad Gita partially focuses on the adventures of Arjuna, the world's greatest warrior. Did Himmler fantasize that he was a 20th-century Arjuna fighting for the glory of the Aryans? Did Himmler view Hitler as his god Krishna - like a reincarnation of god Krishna? MR. & MRS. TRIMONDI: When speaking about the Aryan culture proper and the old German or Nordic gods, Himmler clearly viewed them as parts of the same spiritual ideology. In this sense, Himmler was indeed fighting for the glory of the Aryans. Thus, Himmler was convinced that the thunderbolts mentioned in both Indian and European mythologies were references to the super-weapons of Aryan Gods, who possessed incredible knowledge of electricity. However, we do not know whether Himmler identified himself with Arjuna or not. At the same time, considering the fact that he did indeed compare Hitler to Krishna, it is quite possible that he cast himself as the character of Arjuna. On one occasion, Himmler recited to other people the following passage from the Gita, in which Krishna says to Arjuna: Every time when man forgets the sense of justice and truth, and when injustice reigns in the world I become born anew, that is the law. Having read these words, Himmler added: This passage is directly related to our Führer. He did arise during the time when the Germans were in the deepest distress and when they did not see any way out. He belongs to these great figures of light (Lichtgestalt). One of the greatest figures of light reincarnated himself in our Führer. Based on this statement, one can assume that perhaps Himmler viewed Hitler as a manifestation of Krishna and himself as Arjuna. IB TIMES: Did Himmler envision the SS as a modern version of the ancient Kshatriya Hindu warrior caste? MR. & MRS. TRIMONDI: This was really a sensation what we discovered in the archives: In 1925, shortly before he became a member of Hitler's SS, Himmler read about the Freemasons and anti-masons in Their Fight for World Domination by an Austrian writer named Franz Haiser. Strange as it may sound, the greater part of the book deals not with Freemasons but with the Indian caste system. Haiser praised this caste system as the most reasonable and the most sophisticated social model. He also glorified the Kshatriya (the Warrior) caste as the natural leaders in society. Haiser also compared the decline of the caste system in India to the decadence of Western culture. As a way to prevent this decline, the author proposed the creation of a well-organized, international and racially pure elite order of warriors that he called the All Aryan Union (all-arischer Bund). In addition, he advocated for an all-Aryan world revolution and for the emancipation of the Kshatriya from above. Haiser derided the so-called lower races as crows, rats, sparrows, louses and fleas and also endorsed the reintroduction of slavery. He envisioned a society in which the Kshatriyas would not be permitted to mingle with other races. In addition, he drew attention to the Hindu cosmology of global eras: the Yugas, the Holy Trinity of Brahma, Vishnu and Shiva, and the Indian law code of Manu, which he interpreted as a guidebook on how to keep the Aryan race pure. After familiarizing himself with all these ideas Himmler wrote excitedly in his diary: A wonderful book [...] I agree with most of it. One needs such books. They encourage those who instinctively feel what is right and what is wrong, but do not dare to think about it because of their false education. Kshatriya caste [is what] we have to be. This is the salvation. Two years later, in 1927, as a twenty-seven year old man, Himmler already came to occupy the high position of the Stellvertretender Reichsführer SS. Much of the agenda articulated in Haiser's book could be found later in the ideology and the structure of the Black Order. Himmler was also familiar with the writings of the Italian philosopher Julius Evola, a fascist prophet of the Kshatriya ideology. IB TIMES: Is it true that Himmler always kept a copy of the Bhagavad Gita in his pocket and read passages from it every night? MR. & MRS. TRIMONDI: Yes, this is true. In fact, it has been well documented by Felix Kersten, his Finnish masseur, that Himmler liked to indulge in philosophical monologues in his presence. The Reichsführer SS called the Gita a high Aryan Canto. Kersten also reported that Himmler read the Vedas, especially the Rig-Veda, the speeches of the Buddha, and the Buddhist Visuddhi-magga. Himmler made frequent references to karma, especially when he was talking about providence. He also believed in reincarnation: With one life life is not finished. What good and bad deeds a man has done has an effect on his next life as his karma. IB TIMES: Discuss Himmler's fascination with Yoga and what he sought to gain from this practice. MR. & MRS. TRIMONDI: The practice of Yoga was already well known during the Nazi regime -- but we do not know whether Himmler did Yoga exercises or not. We only know about his plan to introduce meditation practices and spiritual retreats for the elite members of the SS in a special center located at Wewelsburg, a medieval castle. Himmler confided to Felix Kersten: I admire the wisdom of the founders of Indian religion, who required that their kings and dignitaries retreat every year to monasteries for meditation. We will later create similar institutions. IB TIMES: Did Himmler (and other top Nazi leaders) use the Bhagavad Gita as a kind of an ideological blueprint for the Holocaust and World War II? MR. & MRS. TRIMONDI: Several historians believe that Himmler's notorious Posener Speech in front of a hundred SS officers in 1943 was highly influenced by the spirit of the Bhagavad Gita. In this particular speech, Himmler stressed that if the destiny of the nation called for it, every member of the SS had a duty to conduct drastic measures brutally and without pity and without regard to blood relationship and friendship. This utterance brought to mind the instructions Krishna issued to Arjuna, demanding from the latter to attack his kin and kill them. In the same speech, after mentioning unworthy human beings who were going to be murdered (an indirect reference to the Jews), Himmler assured his listeners: These deeds do not inflict any damage on our inner selves, our souls, and our characters. In the same manner, Krishna assured Arjuna that the latter acts would not pollute his higher self by completing his murderous duty: Whatever I do, it cannot pollute me. [...] The one who merges with me, frees himself from everything, and he is not bound by his deeds Thus, Himmler encouraged the members of the SS to conduct their murderous acts, unemotionally in a cool detached manner just as Krishna instructed the charioteer Arjuna. On the whole, the Posener Speech was focused on the spiritual dimensions of war and the conduct of the warrior, which is the chief element of the Kshatriya philosophy of Hinduism. The German diplomat and undercover U.S. agent in Nazi-Germany Hans Bernd Gisevius concluded: There is no doubt that for Himmler the Bhagavad Gita is the book of the Great Absolution. IB TIMES: During the war, there was a community of Indian nationalists living in Berlin. The most prominent among them was Subhash Chandra Bose, who met with many top Nazi officials, including Himmler, Ribbentrop, Goering and Hitler himself. Is it true that Himmler was generally interested in helping Bose to achieve independence for India, whereas most of the other German leaders only used Bose in a ploy to stoke anti-British sentiments in India? MR. & MRS. TRIMONDI: Unlike other Nazi leaders, Himmler and the curator of the SS-Ahnenerbe Walther Wüst, provided some ideological support to Bose's political agenda. Wüst spoke about the need to work closely with Bose and contemplated holding a German-Indian congress of Indian scholars representing both countries. Yet, except for these utterances, neither Himmler nor Wüst did anything specific to support Indian nationalists. Bose delivered an emotional speech for British soldiers of Indian origin, who were captured by the Wehrmacht in Africa and who were held in Germany as POWs. He said to them: Hitler is your friend. He is the friend of the Aryans, and you will return to India as the liberators of your motherland. The Indian Kshatriya legacy was not the only Oriental culture that attracted Himmler and his ideologists when they were working to construct their racist Indo-Aryan warrior religion. In addition to Hinduism, the Reichsführer SS was also interested in the militant Samurai Zen philosophy of Japan as well as the occult scriptures of Tibetan Buddhism. Indeed, one of the goals of the famous SS expedition to Tibet headed by Ernst Schaefer in 1939 was to find in the Lamaist monasteries scrolls containing secret Aryan teachings. See: www.trimondi.de
  8. A must watch documentary on the caste system. It is absolutely sickening from what I just watched. And even though I am a strict hindu and brahmin, if this is the treatment of metted out to Dalits then they should leave hinduism immediately. https://www.youtube.com/watch?v=uM85zVt6xCU Sorry, the adding of the link did not work for me.
  9. In this tomb lies the body of the man that poisoned relations between communities perhaps forever. There lies the body of the man that committed so much crimes during his day that its beyond comprehension. The tomb lies in the deep south where Aurangzeb spent the last 30 years of his life fighting the marathas. Based on his last days Aurangzeb was extremely repentent of the crimes he committed. Only God knows... The last words of Aurangzeb, addressed to his sons from death-bed, echo mournfully : “I came a stranger to this world and a stranger I depart. I know nothing of myself – what I am and what I was destined for. “My back is bent with weakness and my feet have lost the power of motion. The breath which rose is gone and has not left behind even a ray of hope. “The agonies of death come upon me fast. My vessel is launched upon the waves ! “
  10. What do you think of this article from tisarpanth? Apparently a sequel is also being prepared. A fundamental cognitive of contemporary moot, the term ‘Sanataan’ has engineered a superficial dichotomy over its own definition and emotive(s). Generally employed to express historicity, the term has fallen prey to Anglophonic re-moulding and intensive twisting. Vedic initiatives define it as depicting eternity/immortality, whereas pseudo-scholars employ it to distinguish between puritanical Sikhi and contemporary Sikhi (1). Via the latter’s purpose, the preliminary version housed Vedic elements which fell prey to the nefarious whims of varied extreme reformers(2). A.C. Bhaktivedanta Swami and his colleagues however argue the term to encapsulate ‘Dharma’ or righteousness. Though Anglophonic elements have easily replaced righteousness with religion, the article still holds its magnetic authenticity. ‘Dharma’ is a primary symbiotic partner of ‘Sanataan’ formulating a ‘Sanataan Dharma’ or eternal righteousness(3). The latter concept could easily be interpreted as being the principle foundation of all faiths which essentially attempt to propound, what they view, as being logic in the illogicality of creation. On par with the almost seamless Mesoamerican civilizations(4), the concept of ‘Sanataan Dharma’ birthed the perspective that a linear conjuncture would run parallel with the evolutionary modes of creation. It would be interrupted via several specific extrapolations which would redefine the entire ethos and/or birth resurgence in the very concept itself. It was such a perspective which the puritanical elements of the Khalsa employed to disseminate their unique dichotomous code to their neighbouring sub-continental denizens. Even contemporarily the Akali-Nihangs retain this historic view, especially whilst employing the writings of Guru Gobind Singh Ji. As S.J.S Pall summarizes, the latter’s employment of Chandi* and an esoteric narrative to penetrate the Nihang psyche lead the latter to form an opinion ‘that they (the Nihungs) existed even in ancient times when they had fought on the side of Durga. This view is an extended thinking of their viewpoint that Sikh Dharma was always there in the form of Sanataan Dharma. Guru Nanak and his successors bought revolutionary necessary changes as was the need of the time.’ (5) Whereas the slander of preliminary sub-continental warriors/mythic characters has become an ironic commonality contemporarily, the puritanical Khalsa schools hold the latter to be ancestral inheritors of the ‘Dharma’ mantle which they now possess. The latter historically refused to recognise any defining alienation which would highlight the orthodox divisions between sub-continental creeds. The preliminary sub-continental denizens often adhered to Vedic dictums which paradoxically devised them into separate sub-sectional elements. Although it is argued that the latter stratification was more a division of labour, rather than any individual disbandment the ‘Bhagvad Gita’ alleges otherwise. It seems the latter text draws an almost biased division between what it views as being the spiritually enlightened and the ignorant adherent, ‘he (God) is therefore the creator of the four divisions of the social order, beginning with the intelligent class of men, technically called the Brahmins due to their being situated in the mode of goodness. Next is the administrative class, technically called the Kstariyas due to their being situated in the mode of passion. The mercantile men, called the Vaisyas, are situated in the mixed modes of passion and ignorance, and the Sudras, or labourer class are situated in the ignorant mode of material nature.’(6) What however bound all these divisions together was their similar principle of ‘Dharma.’ The Brahmins subtly engineered themselves in a position of power via which they decisively corrupted their scriptures to ensure their hierarchical dominance, yet failed to birth any collective identity which could define the entire ‘Sanataan’ formulative. Thus despite there being no collective sense of assimilation there was also no presence of any identifying divisional sentiments at the time. In a parallel vein, the Khalsa adopted many of the preliminary sub-continental figures as ancestral predecessors or fellow warriors who reflected their multi-faceted form of ‘Dharma.’(7) Contemporarily this has lent great credence to the fact that the Khalsa is a ‘Hindu branch,’ yet the Khalsa puritanically denies any notion or recognition of ‘Hinduism.’ Contemporary 'Hinduism' belies any modern, substantial taxonomizing initiatives. Ardent scholars have exhaustively declared it as being a multi-faceted composition of Vedic adherents, one which is paradoxically divergent and geographically indigenous. Even the fundamental definition, and historicity of the parent term, 'Hindu' meets with great apprehension and scrutiny. Suryanarayan frustratingly decries it as being a 'meaningless term' (8), granted undue credence at the behest of the sub-continental polity from '20-25 centuries past.' (9) His analysis however falls prey to his predecessor, Lala Lajpat Rai's preliminary thesis on the matter. The latter, an ardent reformer and staunch militant activist, purloined Islamic exegesis(s) and rained fire and simultaneous brimstone upon the article'Hinduism' and it's subsequent cognitives'. 'Some people, according to the author, say that this word Hindu is a corrupt form of Sindhu. But Sindhu was the name of the river and and not our community! Moreover, it is correct that this name has been given to the original race of the region by Muslim invaders to humiliate them.' (10) Ardent Islamists, and their simultaneous apologists, have perpetually criticized Lala for birthing such a discriminatory declaration yet it's fundamental factors remain unblemished. Arab colonists plagiarized the term from the ancestral Persians and employed it as a colloquialism to distinguish between the believer and the infidel.** It's subsequent usage, it seems, was vented upon the Utopian denizens (of the sub-continent) as a distinguishing aid to enliven the'Dar-al Harb' (11) and evolve the latter into a 'Dar-al Islam' (12). The common denominator which bound the multifarious'Hindu's' in a singular entity, via an Islamic perspective, it seems was the latter's almost universal purport on the practice of polytheistic idolatry. Although accepting a paradoxical form of monotheism, coupled with Alexandrian ingenuity (13), the latter were ardent devotees of a varied pantheon which incensed the religiosity of the foreign Islamists, as Vincent Smith summarizes 'the Muslims of the fourteenth century were still dominated by the ideas current in the early days of Islam, and were convinced that the tolerance of idolatry was a sin.' (14) Von Stietencron subtly, although flatteringly, proposes an almost collateral theory as to the general Islamic view on the'Hindu' populace; 'the term Hindu itself is a Persian term. Used in the plural it denotes the people of Hind, the Indians, and in this sense it occurs in the inscriptions of Darius I and other rulers of ancient Persia from the sixth century B.C. onwards. It certainly goes to the credit of Persian scholars like Al-Biruni, Abul al-Qasim, Al-Masudi, Al-Idrisi and Shahrastani that they knew and distinguished different religions among the Hindus. Administrators were less exact or they saw no need for such differentiation between Hindus for taxation purposes.' (15) If Stietencron's rationality is anything to go by, than extensive light is shed on the matter of 'Hinduism' in the eyes of the preliminary Khalsa. Accepting the paradoxical diversity of the sub-continental ethnography, the Islamic administration nonetheless generally taxonomized the latter's cognitives as 'Hindus.' Subsequently, the emergence of the primary Khalsa ethos belied an almost distinct iconoclastic homogeneity, found lacking in parallel traditions. Nonetheless the latter was traditionally categorized as a 'Hindu philosophy' on it's geographical merits, thus it is no surprise that the zealot Jahangir unceremoniously bestowed the nomenclature upon Guru Arjan Dev Ji; 'in Goindval which is on the river Beas, there resides a Hindu named Arjan.' (16) The latter ethos rejection of 'Hindu' and contemporary Islamic norms however soon manifested an expression of self-identification and political norms. The Gurus, although accepting a subsequent par with parallel 'Hinduism,' went to ultimate lengths to distinguish their hierarchical ideology from the constraints of both Islam and other sub-continental traditions. The linear perspective however was an orthodox repository of the Gurus' dissemination(s), with the latter identifying several individuals preceding them who followed a primary amalgamation of their perceived ethos. The subsequent militarization of the Khalsa nation, at the behest of the Islamic polity's midwifery, resulted in a dichotomy being birthed where the sub-continental denizens readily attempted to expel the Islamic constraints placed upon them. It seems the latter movement birthed an almost primary nationalism which attempted to ingrain the title 'Hindu' to remind the infidel of the perpetual insult bestowed upon him by the adherents of the prophet. Subsequently the unflattering term 'Turk'(17) became a perpetual cognitive of the diverse sub-continental vernacular in order to identify and insult an adherent Islamist.*** Ultimately Guru Gobind Singh Ji sealed the matter of diversity via his prophetic utterance in 'Uggardanti'(an ode to she of the Chaotic Canines), 'Arise the Khalsa panth, the tisar (the third) panth.' (18)**** Continued in Part 2, 'The Primary Narrative...' Sources: (1) Singh, N. (n.d.) Misunderstandings. Retrieved from http://SanataanShastarVidya.org/misunderstandings.html. (2) ibid. (3) Bhaktivedanta, A.C. (1972). The Bhagvad Gita As It Is. International Society for Krishna Consciousness. New York City, NYC: Macmillan Publishers. (4) Stuart, D. (2011). The Order of Days.New York City, NYC: Random House-Harmony 2011. (5) Pall, S.J.S (2007). The Beloved Forces of the Guru. Amritsar, B. Chattar Singh, Jiwan Singh publishers; pg. 33. (6) Bhaktivedanta, A.C. (1972). The Bhagvad Gita As It Is. International Society for Krishna Consciousness. New York City, NYC: Macmillan Publishers. (7) Pall, S.J.S (2007). The Beloved Forces of the Guru. Amritsar, B. Chattar Singh, Jiwan Singh publishers; pg. 33. (8) Suryanarayan, R.N. (1952). Universal Religions. Mysore; pg. 1-2. (9) ibid. (10) Rai, L. (1898). Maharishi Sri Dayanand Sarswati and his actions. Lahore. (11) Warraq, I. (2003). Why I am not a Muslim. New York City, NYC: Prometheus Books. (12) ibid. (13) Philips, G. (2010). Murder in Babylon. Virgin Books. (14) Warraq, I. (2003). Why I am not a Muslim. New York City, NYC: Prometheus Books; pg. 222, Vincent Smith (1985 A.D.). (15) Lorenzen, N.D. (1999). Who Invented Hinduism? Cambridge University Press; pg. 31, Heinrich von Stietencron. (16) http://archive.org/stream/tuzukijahangirio00jahauoft/tuzukijahangirio00jahauoft_djvu.txt (17) http://en.wikipedia.org/wiki/Turk (18) Uggardanti, Stanza 6. Injunctures. * An universal notion composing significant mechanics of metaphysical science. ** Via the latter perspective, the world is composed of two significant semblances. The Umma (the Islamic community) and the non-Islamic community. *** Sub-continental history evidences an event where Maharana Pratap after refusing to submit to the Apostate monarch, Akbar, insulted him via taxonomizing the latter as a 'Turk.' **** Often it is argued that the Khalsa is the symbiotic panth attached with Hinduism. This pays put paid to the notion however as the Guru recognises three panths (emphasis ours) Hinduism, Islam and the Khalsa with the latter being an undiluted semblance of the authentic Sanataan Dharma. For those wishing to read this article with pictorial breaks, here is a link to the original on the blog. http://tisarpanth.blogspot.co.nz/2013/09/the-linear-narrative.html If you wish to contact these guy(s) on facebook, here is a link to their fb page. https://www.facebook.com/Tisarpanth
  11. Siddhi Vinayaka Temple The Siddhi Vinayaka Temple is a Hindu temple dedicated to Lord Shri Ganesh. It is located in Prabhadevi, Mumbai,Maharashtra. It was originally built by Laxman Vithu and Deubai Patil on November 19, 1801. Though it is one of the richest temples in Mumbai, the current generation of Patil is staying in state of despair near the temple. Siddhi Vinayaka Temple has a small mandap (hall) with the shrine for Siddhi Vinayak ("Ganesh who grants your wish"). The wooden doors to the sanctum are carved with images of the Ashtavinayak (the eight manifestations of Ganesha in Maharashtra). The inner roof of the sanctum is plated with gold, and the central statue is of Ganesha. In the periphery, there is a Hanuman temple as well. The Siddhi Vinayaka Temple evolved from a small, tiny place of worship to the Grand Temple that stands today in the later half of the twentieth century. Temple glory was bought not only by the politicians who frequented the temple but also Bollywood film stars who continuously visit to seek the blessings of Lord Ganesha. Here, Ganpati is shown with four arms holding a lotus flower, an axe, plate of modakas and a garland of beads, in each of his hands respectively. The two consorts of the Lord, Riddhi and Siddhi, adorn the site being placed on the either side of Ganesha. The temple complex also comprises image of Lord Hanuman near the main entrance. On Tuesdays, people come to the Siddhi Vinayaka Temple in large number as it is regarded as the ruling day of Lord Ganesha. Devotees come here long before the opening timings (before dawn) of the Temple, just to ensure that they will get the glimpse of Lord Ganesha. It is believed that Lord Ganesha fulfills all the desires and wishes of his true devotees.
  12. The Mudgala Purana is a Hindu religious text dedicated to the Hindu deity Ganesha (Gaṇeśa). It is an upapurāṇa that includes many stories and ritualistic elements relating to Ganesha. The Ganesha Purana and the Mudgala Purana are core scriptures for devotees of Ganesha, known as Ganapatyas (Gāṇapatya). These are the only two Purana that are exclusively dedicated to Ganesha. The Mudgala Purana considers Ganesha to represent the ultimate reality of being. As such, Ganesha's manifestations are endless but eight of his incarnations are of most importance. The eight incarnations are introduced in MudP 1.17.24-28. The text is organized into sections for each of these incarnations. These are not the same as the four incarnations of Ganesha that are described in the Ganesha Purana. The incarnation described in the Mudgala Purana took place in different cosmic ages. The Mudgala Purana uses these incarnations to express complex philosophical concepts associated with the progressive creation of the world. Each incarnation represents a stage of the absolute as it unfolds into creation. Granoff provides a summary of the philosophical meaning of each incarnation within the framework of the Mudgala Purana: Along with the philosophy, typical Puranic themes of battles with demons provide much of the story line. The incarnations appear in the following order: Vakratunda, first in the series, represents the absolute as the aggregate of all bodies, an embodiment of the form of Brahman. The purpose of this incarnation is to overcome the demon Matsaryāsura (envy, jealousy). His mount is a lion. Ekadanta represents the aggregate of all individual souls, an embodiment of the essential nature of Brahman. the purpose of this incarnation is to overcome the demon Madāsura (arrogance, conceit). His mount is a mouse. Mahodara is a synthesis of both Vakratuṇḍa and Ekadanta. It is the absolute as it enters into the creative process. It is an embodiment of the wisdom of Brahman. The purpose of this incarnation is to overcome the demon Mohāsura. His mount is a mouse. Gajavaktra is a counterpart to Mahodara. The purpose of this incarnation is to overcome the demon Lobhāsura (greed). His mount is a mouse. Lambodara is the first of four incarnations that correspond to the stage where the Purāṇic gods are created. Lambodara corresponds to Śakti, the pure power of Brahman. The purpose of this incarnation is to overcome the demon Krodhāsura. His mount is a mouse. Vikata corresponds to Sūrya. He is an embodiment of the illuminating nature of Brahman. The purpose of this incarnation is to overcome the demon Kāmāsura (lust). His mount is a peacock. Vighnaraja, corresponds to Viṣṇu. He is an embodiment of the preserving nature of Brahman. The purpose of this incarnation is to overcome the demon Mamāsura. His mount is the celestial serpent Shesha. Dhumravarna corresponds to Śiva. He is an embodiment of the destructive nature of Brahman. The purpose of this incarnation is to overcome the demon Abhimanāsura. His mount is a mouse.
  13. Every God in Hindu mythology is believed to have different forms or incarnations or avatars. Every avatar symbolises something unique. The elephant-headed God, has displayed himself in 32 forms of Ganesha, each form having special powers and characteristic features. Two shaktis of Ganesha, Siddhi and Riddhi, are often depicted on images of the mighty God’s forms. The 32 forms of Lord Ganesha are as follows: 1. Bala Ganapati 2. Taruna Ganapati 3. Bhakthi Ganapati 4. Vira Ganapati 5. Shakti Ganapati 6. Dwija Ganapati 7. Siddhi Ganapati 8 . Ucchhishta Ganapati 9. Vighna Ganapati 10. Kshipra Ganapati 11. Heramba Ganapati 12. Lakshmi Ganapati 13. Maha Ganapati 14. Vijaya Ganapati 15. Nritya Ganapati 16. Urdhva Ganapati 17. Ekakshara Ganapati 18. Varada Ganapati 19. Tryakshara Ganapati 20. Kshipra Prasada Ganapati 21. Haridra Ganapati 22. Ekadanat Ganapti 23. Sristhi Ganapati 24. Uddanda Ganapati 25. Rinamochana Ganapati 26. Dhundhi Ganapati 27. Dwimukha Ganapati 28. Trimukha Ganapati 29. Sinha Ganapati 30. Yoga Ganapati 31. Durga Ganapati 32. Sankatahara Ganapati In the Every avatar is depicted as a red, golden, blue or white image. The names of these 32 forms of Ganesha suggest what each of them symbolises. For example, ‘Bala’ means child-like,‘Bhakti’ means devotion and ‘Nritya’ means dance and ‘Lakshmi Ganapati’ is the Giver of Success. While some say Ganesha was an unmarried bachelor, others say that he was married to Siddhi (spiritual power) and Buddhi or Riddhi (intellectual power). But Lakshmi Ganapati has two consorts –Saraswati, goddess of culture and arts and Lakshmi, goddess of luck and prosperity. Vighna Ganapati is the Lord of Obstacles. Destruction of obstacles for those who are on their way to glory is one of Ganesha’s important tasks. On the other hand, Bhakti Ganapati is calm. Hence, each name of Ganapati has a specific quality attached to it. From these 32 forms of Ganesha, we can observe that Ganesha switched from one form to another to show his greatness. From being a valiant warrior (Veera Ganapati) to fulfilling his duties as a protector of the weak (Heramba Ganapati) to enforcing Dharma (Uddanda Ganapati), Lord Ganesha has many magical incarnations.Ganesha’s might is displayed through these 32 forms. Even though he was blessed with so many powers and incarnations, he did not misuse them. Instead, he always put them to good use.
  14. Wives of Ganesha In Indian mythology there are so many stories about Ganesha that determining his proper marital status is quite difficult and may easily be considered as a subject eligible for scholarly reviews. There are some myths that depict Ganesha as a confirmed bachelor – a bramhachari without any consort. While there are also some stories that show Riddhi and Siddhi as the wives of Ganesha – known as the goddesses of prosperity and spiritual powerrespectively. As per Mudgala Purana and Ganesha purana the wives of Ganesha, Riddhi and Siddhi are born from the mind of Bramha – the creator of the universe and were offered to Ganesha as his consorts by the creator himself. Ganesha accepted them as his wives and in many part of north Indiathey accompany Ganesha but there is actually no rituals associated with Shakti worship to worship them. The story that relates Riddhi and Siddhi as lord Ganesha’s wife is quite interesting and fascinating at the same time. As Ganesha has an elephant head on his shoulders no girl was ready to marry him and the absence of a consort made him really angry. Out of frustration Ganesha started to create problems in the marriages of other demigods and asked his rat to dig up the path though which their marriage procession will pass. The demigods faced innumerable hardship to reach their bride’s houses and ultimately complained to Brahma who took the responsibility of solving the problem. To bring the situation under control Brahma created two beautiful women Riddhi and Siddhi to become the wives of Ganesha and Ganesha was ultimately satisfied with the offerings. In Hindu pantheon Riddhi is the goddess of wealth and prosperity and Siddhi stands for intellectual and spiritual powers – the ultimate goal of this mortal world and the means of achieving that. Anybody who satisfies Ganesha with his devotion and prayer are also blessed by the wives of Ganesha and can attain every success in their life. in Riddhi and Siddhi Ganesha had two sons – Subha the auspicious and labha, the profit. Ganesha has also one daughter – Santoshi Mata or the goddess of satisfaction. There is another story describing the wives of Ganesha and their marriage and that is both Ganesha and his brother Kartikeya were rivals for marrying Siddhi and Riddhi. In order to decide who will get their hands a race was arranged in which both of them were to circle the globe and who comes first will get the twin girls. Promptly Kartikeya went away riding his peacock. But instead of following him Ganesha started circling round his parent lord Shiva and goddess Parvathi and when asked why he did so he said that his parents were the universe in themselves and by circling around his parents he has circled around the universe. No one even the great scholar Narada had any answer to this and thus there was no other way but to marry him with the twin girls Riddhi and Siddhi. When Kartikeya returned home Ganesha was already married and Kartikeya had to satisfy himself by listening to stories of how he lost to greater wisdom and intelligence.
  15. Ucchi Pillayar koil, Pillayar temple, is a 7th-century Hindu temple, one dedicated to Lord Ganesh located a top of Rockfort, Trichy, Tamilnadu, India. Mythologically this rock is the place where Lord Ganesh ran from King Vibishana, after establishing the Ranganathaswamy deity in Srirangam. The RockFort temple stands 83m tall perched atop the rock. The smooth rock was first cut by the Pallavas but it was the Nayaks of Madurai who completed both the temples under the Vijayanagara empire. Pillayar temple is mystic in its nature with an awe-inspiring rock architecture. The Ganesh temple is much smaller with an access through steep steps carved on the rock and provides a stunning view of Trichy, Srirangam and the rivers Kaveri and Kollidam. Due to its ancient and impressive architecture created by the Pallavas, the temple is maintained by the Archaeological department of India. The Rock Fort temple complex in Tiruchirappalli is a collection of three temples – the Manikka Vinayaka temple at the foot of the hill, the Uchhi Pillayar Koyil at the top of the hill and the Taayumaanava Koyil (Shivastalam) on the hill. This Shivastalam is a rock cut temple on a hill in the most prominent landmark in Tiruchirappalli (Trichy); reached by a flight of steps on the way to the famous Ucchi Pillaya temple. Pillayar temple is located on the peak of the Rock Fort hill. The shrine is at a height of 273 ft and you have to climb over 400 steps to reach the pinnacle. One has to cross Sri Thayumanavar temple, which is located half way to the peak. Though the climb is a bit difficult, the soothing cool breeze gears up our energy to climb without much strain. A panoramic view of the entire Thiruchi and Srirangam Temple from the Uchi Vinayakar temple is just amazing.
  16. Ganesha Prayers Lord Ganesha is one of the most prominent deities in Hinduism. Ganesha has the unique distinction that his name is always invoked before any other God’s name in any prayer service. Legend has it that Lord Ganesha received this distinction as a blessing from his parents, Lord Shiva and Goddess Parvati. Lord Ganesha is designated as the chief of all of Lord Shiva’s ganas – hence his name, Ganesha. Ganesha Prayers of supplication are requests, pleadings or entreaties presented to the Deity in the spirit of personal surrender and loving devotion. Something specific is being asked for, a specific problem is being laid at the Lord’s Holy Feet. Such supplications to the one-tusked Lord are given unconditionally, with full trust that He will do what is best for us, though not necessarily what we might think is best. Ganesha Prayers for prosperity is based on the word, gam, which is the beej mantra for Lord Ganesha. We ask for good fortune and many blessings and wishes for our current and future life-times. We bow in homage to Lord Ganesha who protects us with long lives of health and happiness. The Ganesha Gayatris are prayers to Lord Ganesha that are composed in the 24-syllable meter of the original Gayatri Mantra. Several variations of the Gayatri can be composed by invoking the various descriptive names of Ganesha in the appropriate place(s) of the original mantra…. …..”We pray to the supreme and perfect male who is omnipresent. We meditate upon and pray for greater intellect to the Lord with the curved, elephant-shaped trunk. We bow before the one with the single-tusked elephant tooth to illuminate our minds with wisdom”…. As we come to know God Ganesha better, our communication with Him will take on more the spirit of talking with one’s intimates, parents or close friends, and our own spontaneous words may mix freely with formal prayers. Invocations are chants and prayers by which we “invoke” the presence of the Deity. The God is being called. The God and the devotee are being brought together, in touch. Ganesha Prayers of invocation often sing out the greatness of the Deity, His known attributes and qualities. Vedic rishis and holy sages of olden times were masters of invocation. Ganesha Prayers can be used at any time to make us aware of our being in the mind of Lord Ganesha.
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