Ramayana & Ancient Times

Man has been on the earth a lot longer than generally accepted. Space images taken by NASA reveal a mysterious ancient bridge in the Palk Strait between India and Sri Lanka.

 The recently discovered bridge is made of a chain of shoals 18 miles long. The bridge's unique curvature and composition by age reveals that it is man made. Legends as well as archeological studies reveal that the first signs of human inhabitants in Sri Lanka date back to a primitive age, about 1,750,000 years ago and the bridge's age is also almost equivalent.

 This information confirms the mysterious legend of the Ramayana, recorded to have taken place in the Treta Yuga (more than 1,700,000 years ago). At that time the inhabitants in the world were much more spiritual than they are today.

 

In this epic, a bridge is discussed which was built between India and Sri Lanka under the supervision of Rama, considered to be an Incarnation of God. Rama went to Sri Lanka to save his wife Sita who had been abducted by Ravanna, a demonic king of the era who terrorized the religious people in India.

 

The reason that God manifest Himself as Rama was to rid the world of Ravanna who was terrorizing religious souls. These religious ones were the ones that prayed to God, beseeching Him to protect them.

Yugas

In early Indian literature, there are periods of history written about that contain multiples of 432,000 years. According to the Vedic system 1,000 Yuga cycles equals One Day of Brahma. The lengths of "time" in the Satya, Treta, Dvapura and Kali yugas are 4, 3, 2, and 1 times an interval of 432,000 years.

 

Within these immense periods of time the human life span decreases from 100,000 years in the Satya-yuga (the Golden Age), to 10,000 years in the Treta-yuga (the Silver Age), 1,000 years in the Dwapura-yuga (the Bronze Age), and finally 100 years in the Kali-yuga (the Iron Age). All these numbers are multiples of 108, the number of beads in Eastern prayer necklaces. Rama lived in the Treta Yuga.

 

A Yuga cycle consists of four yugas, or 4.32 million years. A thousand yuga cycles equals One Day of Brahma or 4.32 billion years.

 

It is told that in the Satya Yuga everyone had God consciousness. In the Treta Yuga it dropped to 75%; in the Dwapara Yuga it dropped to 50% and in the Kali Yuga (this age) it dropped down to 25%. If this is correct, it is easy to see why this age is fraught with the selfishness that has led to so much strife in the world. Even in this age, this generation has less God consciousness than the previous one. Heaven on earth is very difficult thing to achieve in these times.

More Proof of Ancient Man

In the recent past, miners in South Africa dug up metal spheres that are approximately an inch in diameter. Two types of spheres have been found; one is solid bluish metal with flecks of white and the other is hollowed out containing white spongy material inside. The photograph above is the metal one that has three parallel grooves running around its equator. The rocks they where found in date back 2.8 billion years. The fossilized human handprint shown below was found in limestone that is estimated to be 110 million years old.

Following are excerpts from Forbidden Archeology: The Hidden History of the Human Race by Michael A. Cremo and Richard L. Thompson.

 

In 1979, researchers at the Laetoli, Tanzania, site in East Africa discovered footprints in volcanic ash deposits over 3.6 million years old. Mary Leakey and others said the prints were indistinguishable from those of modern humans. Knowledgeable persons will warn against positing the existence of anatomically modern humans millions of years ago on the slim basis of the Laetoli footprints. But there is further evidence.

 

In 1965, Bryan Patterson and W. W. Howells found a surprisingly modern humerus (upper arm bone) at Kanapoi, Kenya. Scientists judged the humerus to be over 4 million years old. Henry M. McHenry and Robert S. Corruccini of the University of California said the Kanapoi humerus was "barely distinguishable from modern Homo." Similarly, Richard Leakey said the ER 1481 femur (thighbone) from Lake Turkana, Kenya, found in 1972, was indistinguishable from that of modern humans. Scientists normally assign the ER 1481 femur, which is about 2 million years old, to prehuman Homo habilis. But since the ER 1481 femur was found by itself, one cannot rule out the possibility that the rest of the skeleton was also anatomically modern.

 

In 1913, a German scientist, Hans Reck, found at Olduvai Gorge, Tanzania, a complete anatomically modern human skeleton in strata over 1 million years old, inspiring decades of controversy. More evidence like this has been found throughout the globe, providing scientific proof that man has been on this earth for a very-very long time, further showing that the Darwin Theory of Evolution does not stand up to scientific scrutiny.

 http://www.omsriram.com/index_files/Page351.htm

NASA Images Find 1,750,000 Year Old Man-Made Bridge

The Hindustan Times
10-10-2

WASHINGTON (PTI) -- The NASA Shuttle has imaged a mysterious ancient bridge between India and Sri Lanka, as mentioned in the Ramayana.

 

The evidence, say experts matter-of-factly, is in the Digital Image Collection.

 

The recently discovered bridge, currently named as Adam's Bridge and made of a chain of shoals, 30 km long, in the Palk Straits between India and Sri Lanka, reveals a mystery behind it.

 

The bridge's unique curvature and composition by age reveals that it is man-made. Legend as well as Archeological studies reveal that the first signs of human inhabitants in Sri Lanka date back to the primitive age, about 1,750,000 years ago and the bridge's age is also almost equivalent.

 

 

 

 

http://www.hindustantimes.com/news/181_81164,0003.htm

Courtesy NASA Digital Image Collection

 

 

Space images taken by NASA reveal a mysterious ancient bridge in the Palk Strait between India and Sri Lanka. The recently discovered bridge currently named as Adam&laqno;s Bridge is made of chain of shoals, c.18 mi (30 km) long.

 

The bridge&laqno;s unique curvature and composition by age reveals that it is man made. The legends as well as Archeological studies reveal that the first signs of human inhabitants in Sri Lanka date back to the a primitive age, about 1,750,000 years ago and the bridge&laqno;s age is also almost equivalent.

 

This information is a crucial aspect for an insight into the mysterious legend called Ramayana, which was supposed to have taken place in tredha yuga (more than 1,700,000 years ago).

 

In this epic, there is a mentioning about a bridge, which was built between Rameshwaram (India) and Srilankan coast under the supervision of a dynamic and invincible figure called Rama who is supposed to be the incarnation of the supreme.

 

This information may not be of much importance to the archeologists who are interested in exploring the origins of man, but it is sure to open the spiritual gates of the people of the world to have come to know an ancient history linked to the Indian mythology.

 

 

 

Comment

From Hugh Joseph

10-12-2

 

Hi Jeff...

 

I read the story headlined above with great interest. This is a story of major significance, as understanding its implications will turn the entire world of Science and History on its head. This bridge, according to accounts in the Ramayana and the Srimad-Bhagavatam, was constructed in the age know as Treta, over 2 million years ago.

 

How did the writers without super space-ranging satellites know about the existence of this bridge? In these ancient accounts, written over 5,000 years ago, we find discussions of, among other things, space travel, inter planetary travel, what we call UFOs and what we mistakenly call ETs. This is not only the History of the planet Earth, but also of this Universe, (a mediocre universe among many millions of universes.)

 

Here one can also learn the real undisguised and uncontaminated truth about God. Our man-made religions are of little or no value when compared to the stunning and breathtaking revelations found in the pages of the Srimad-Bhagavatam, Ramayan, Bhagavad-gita, etc.

 

I hope you will publish this comment for the benefit of your readers.

Thank you for the great work you are doing.

 

Hugh Joseph

 

 

For your readers, here is the way the "Srimad Bhagavatam" describes the event:

 

Text 22

nara-devatvam apannah

sura-karya-cikirsaya

samudra-nigrahadini

cakre viryany atah param

 

Translation:

 

"In the eighteenth incarnation (of Lord Krishna), the Lord appeared as King Rama. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Ravana, who was on the other side of the sea".

 

Purport

(by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada)

 

The Personality of Godhead Sri Rama assumed the form of a human being and appeared on the earth for the purpose of doing some pleasing work for the demigods, or the administrative personalities, to maintain the order of the universe. Sometimes great demons and atheists like Ravana and Hiranyakasipu and many others become very famous due to advancing material civilization by the help of material science and other activities, with a spirit of challenging the established order of the Lord. For example, the attempt to fly to other planets by material means is a challenge to the established order. The conditions of each and every planet are different, and different classes of human beings are accommodated there for particular purposes mentioned in the codes of the Lord. But, puffed up by tiny success in material advancement, sometimes the godless materialists challenge the existence of God. Ravana was one of them, and he wanted to deport ordinary men to the planet of Indra (heaven) by material means without consideration of the necessary qualifications. He wanted a staircase to be built up directly reaching the heavenly planet so that people might not be required to undergo the routine of pious work necessary to enter that planet. He also wanted to perform other acts against the established rule of the Lord. He even challenged the authority of Sri Rama, the Personality of Godhead, and kidnapped His wife, Sita. Of course Lord Rama came to chastise this atheist, answering the prayer and desire of the demigods. He therefore took up the challenge of Ravana, and the complete activity is the subject matter of the "Ramayana". Because Lord Ramachandra was the Personality of Godhead, He exhibited superhuman activities which no human being, including the materially advanced Ravana, could perform. Lord Ramacandra prepared a royal road on the Indian Ocean with stones that floated on the water. The modern scientists have done research in the area of weightlessness, but it is not possible to bring in weightlessness anywhere and everywhere. But because weightlessness is the creation of the Lord by which He can make the gigantic planets fly and float in the air, He made the stones even within this earth to be weightless and prepared a stone bridge on the sea without any supporting pillar. That is the display of the power of God.

 

(Srimad-Bhagavatam First Canto, Chapter 3, text 24, 1972)

 

Here's the account from the "Ramayana" of Sage Valmiki:

 

"At Rama's command, those lions among the monkeys entered the mighty forest with alacrity in hundreds and thousands on every side and those leaders on the simian tribes, tearing up the rocks, which in size they resembled, and the trees also dragged them to the sea and they covered the ocean with Sala, Ashvararna, (list of tree names).Those foremost monkeys transported those trees, with or without roots, bearing them like so many standards of Indra (the king of heaven) and they heaped (list of tree names) here and there. With the aid of mechanical devices, those powerful colossi dug up stones as big as elephants and rocks, and the water suddenly spouted into the air only to fall instantly. Thereafter those monkeys churned up the sea by rushing into it on all sides pulling on the chains.

 

"That immense causeway constructed by Nala in the bosom of the sea was built by the arms of those monkeys of formidable exploits and it extended over a hundred leagues.

 

"Some brought trunks of trees and others set them up; it was by hundreds and thousands that those monkeys, like unto giants, made use of reeds, logs and blossoming trees to construct that bridge, rushing hither and thither with blocks of stone resembling mountains or the peaks of crags, which, flung into the sea, fell with a resounding crash.

 

"The first day those monkeys resembling elephants, or immense energy, full of high spirits and exceedingly merry, erected fourteen leagues of masonry. The second day, those highly active monkeys of formidable stature set up twenty leagues. Bestirring themselves, those giants threw twenty-one leagues of structure over the ocean on the third day and on the fourth, working feverishly, they built up twenty-two leagues in extent. The fifth day, those monkeys, industrious workers, reached to twenty-three leagues distance from the further shore.

 

"That fortunate and valiant son of Vishvakarma (architect of the demigods), leader of the monkeys, constructed a causeway worthy of his sire over the ocean and that bridge erected by Nala over the sea, the haunt of whales, dazzling in its perfection and splendor, was like the constellation of Svati in space.

 

"Then the gods, Gandharvas, Siddhas (living beings superior to humans) and supreme Rishis (great sages) assembled in the sky, eager to see that masterpiece, and the gods and Gandharvas gazed on that causeway, so difficult of construction, that was ten leagues in width and a hundred in length built by Nala.

 

"Those monkeys thereafter dived, swam and shouted at the sight of that unimaginable marvel that was almost inconceivable and caused one to tremble! And all beings beheld that causeway thrown over the ocean and by hundreds and thousands of kotis (millions), those monkeys, full of valor, having built that bridge over the immense repository of waters, reached the opposite shore.

 

"Vast, well-constructed, magnificent with its wonderful paved floor, solidly cemented, that great causeway like unto a line traced on the waves, resembled the parting of a woman's hair.

 

"Meanwhile Bibishana (brother of Ravana who joined Rama), mace (club) in hand, held himself ready at his post with his companions in case of an enemy attack. Thereafter Sugriva addressed Rama, who was valiant by nature, saying "Mount on the shoulders of Hanuman and Laxmana (brother of Rama) on those of Angada. O Hero, vast is this ocean, the abode of whales; those two monkeys who freely range the sky will transport you both."

 

"Then the fortunate Rama and Laxmana advanced thus and that magnanimous archer was accompanied by Surgriva. Some monkeys strode forward in the center, some threw themselves into the waves, some sprang into the sky, others marched on the bridge, some ranged through space like birds, and the terrific tumult of the trampling of that formidable army of monkeys drowned the roar of the ocean.

 

"When those simian troops had passed over the sea by the grace of Nala's causeway, the king ordered them to camp on the shore which abounded in roots, fruits and water.

 

At the sight of that masterpiece that had materialized under the command of Raghava (another name of Lord Rama), despite the difficulties, the gods, who had drawn near with the Siddhas and Charanas as also the great Rishis, anointed Rama in secret there, with water form the sea, and said: "Mayest thou be victorious over thy foes, O Thou, who are a God among men! Do Thou rule over the earth and the sea eternally!"

 

Thus in various auspicious words, did they acclaim Rama in the midst of the homage offered to him by the Brahmins."

 

(The Ramayana of Valmiki, Yuddha Kanda)

 

Note: Lord Krsna's incarnation Rama, appeared as a human being because only a human being could kill Ravana, due to certain benedictions that he had been given.

 

Note: The monkeys mentioned here as comprising Rama's army, were not ordinary monkeys. They were in fact greatly powerful demigods who appeared on this earth to assist the Lord in his pastime of subduing this atheistic demon, Ravana.

 

Note: There are 4 ages, or yugas, rotating through time like the 4 seasons: Satya, 1,800,000 yeas long; Dvarapa, 1,200,000 years long, Treta, 800,000 years long and Kali, 432,000 years long. In this most recent yuga cycle, the Dvarapara and Treta yugas were reversed. This event took place about 2 million years ago.

 

Comments welcome

hughjoseph@aol.com

 

 http://rense.com/general30/nasa.htm

The Philosophy of the Upanishads

The Upanishads are the end part of the Vedas which briefly expound the philosophic principles of the Vedas and are considered the essence of the Vedas. The philosophy of the Upanishads is sublime, profound, lofty and soul-stirring. The Upanishads speak of the identity of the individual soul and the Supreme Soul. They reveal the most subtle and deep spiritual truths. There are total 108 Upanishads according to the Muktika Upanishad. Of these, the following 12 are considered the principle Upanishads. They are: 1. Isa, 2. Kena, 3. Katha, 4.Taitiriya, 5. Aitareya, 6. Prashna, 7. Mundaka, 8. Mandukya, 9. Chandogya, 10. Svetasvatara, 11. Brihad-aranyaka, 12. Maha-Narayana. Another 8, called minor Upanishadas, are: 1. Kaivalya, 2. Kaushitaki, 3. Atma, 4. Amritabindu, 5. Brahma, 6. Paramahamsa, 7. Sarva & 8. Aruni (Aruneyi).

The term Upanishad denotes the study and practice of the innate truth. The name is full of significance. ‘Upa’ means the process of studying with ‘Nishta’ or steadfastness; ‘shad’ means the attainment of the Ultimate Reality. The name Upa-ni-shad arose for these reasons. The Upanishads teach not only the principles of Atmavidya; they indicate also the practical means of realisation. They point out not only the duties and obligations one has to bear, but also the actions to be done and those to be avoided.

The Gita is but the essence of the Upanishads. Arjuna acquired through the lessons of the Gita the fruit of listening to the Upanishads. In the Upanishads, the statement, “Thath-thwam-asi”, “That thou art”, is found. In the Gita, Krishna says to Arjuna, “I am Arjuna among the Pandavas”, that is to say, “I and You are the same”. This is the same as saying “Thou art That”, that Jiva and Iswara are the same.

So, whether it is the Gita or the Upanishads, the teaching is Non-duality, not Duality, or qualified Monism. The human eye cannot delve into the minute or the magnitudinous. It cannot read the mystery of the virus or the atom or the stellar universe. Therefore, scientists supplement the eye with the telescope and the microscope. Similarly, sages are able to experience Divinity through the eye of knowledge, gained by following the Dharma of moral conduct and spiritual discipline. When the human eye stands in need of an extraneous instrument to observe even the insignificant worm and virus, how can one refuse to go through the process of manthra if he desires to see the omnipresent transcendent Principle? It is very hard to acquire the eye of wisdom. Concentration is essential for this. And, for concentration to develop and stabilise itself, three things are very important: purity of consciousness, moral awareness and spiritual discrimination. These qualifications are difficult of attainment by ordinary folk.

Man is endowed with the special instrument of discrimination, of judgement, of analysis and synthesis, which among all animals, he alone possesses. He has to develop this and utilise it to the best purpose. Through this instrument, he can realise the Immanent Divinity.

Instead, man pesters himself and others with the question: Where does God reside? If He is real, why is He not seen? Hearing such queries, one feels like pitying the poor questioners. For, they are announcing their own foolishness. They are like the dullards who aspire for university degrees without taking pains even to learn the alphabet. They aspire to realise God without putting themselves to the trouble of practising the Sadhana required. People who have no moral strength and purity talk of God and His existence and decry efforts to see Him. Such people have no right to be heard.

Spiritual Sadhana is based on the holy Sastras. They cannot be mastered in a trice. They cannot be followed through talk. Their message is summed up in the Upanishads; hence, they are revered as authoritative. They are not the products of human intelligence; they are the whisperings of God to man. They are parts of the eternal Vedas. The Vedas shine gloriously through all their parts.

The Upanishads are authentic and authoritative, as they share the glory of the Vedas. They are 1180 in number, but, through the centuries, many of them disappeared from human memory and only 108 have now survived. Of these, 13 have attained great popularity, as a result of the depth and value of their contents.

The sage Vyasa classified the Upanishads and allotted them among the four Vedas; The Rigveda has 21 branches and each branch has one Upanishad allotted to it. The Yajurveda has 109 branches and 109 Upanishads. The Atharvanaveda has 50 branches and 50 Upanishads were its share. The Samaveda has a thousand branches and the balance, namely, 1000 Upanishads were its share. Thus, the 1180 Upanishads were assigned by Vyasa to the Four Vedas.

Sankaracharya raised the status of ten among the Upanishads by selecting them for writing his commentaries and so they became especially important. Humanity stands to gain or fall by these ten. Pundits and those with faith should resolve to present before humanity these ten Upanishads at least. They are Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Thaithiriya, Aithareya, Chandogya and Brihadaranyaka.

The Upanishads have also inspired other works on Geography, Astronomy, Astrology, Economics and Political Theory, as well as the 18 Puranas comprising Skanda, Siva, Garuda and others. The Vedas and the Upanishads are the very foundation for Sanathana Dharma.

There is one interesting feature to be noted. This religion has no one Founder as the others have. That invisible unknown founder is God, the source of all wisdom. He is the Prophet of this Sanathana Dharma. He is the Founder; His Grace and His Inspiration manifested through the pure Sages and they became the spokesmen of this Dharma. When the moral purity of men degenerates, God takes form as grace and inspiration in sages and teachers. He has also given through the Upanishads the Sathya-Jnana, the Wisdom concerning the Reality.

The Lord, intent on the regeneration of the world, communicated Vedas through Hiranyagarbha and Hiranyagarbha, in turn, passed Them on to his ten Manasa-puthras, including Athri and Marichi. From them, the Vedas spread among humanity, handed down from one generation to another. As time passed, ages accumulated and continents moved, some Vedas got lost, or were neglected as too difficult for comprehension, and only Four have survived into modern times. These Four were taught by Vedavyasa, the greatest among the exponents of the Vedas, to his disciples, in the Dwaparayuga.

When Vyasa was thus expounding the Vedas, engaged in spreading the sacred scripture, one disciple of his, Yajnavalkya by name, incurred his wrath and as a punishment, he had to regurgitate the Yajurveda that he had already learned, into the custody of his guru and leave the place, to take refuge in Suryadeva, the treasure-house of the Vedas. Just then, the Rishis who revere the Vedas, flew into the place in the shape of Thiththiri birds and ate up the regurgitated Yajurveda. That particular section of the Veda is called “Thaithiriyam”.

Meanwhile Suryadeva was pleased with the devotion and steadfastness of the unfortunate Yajnavalkya. He assumed the form of a Vaji or Horse and blessed the sage with renewed knowledge of the Yajurveda. The sections thus taught by the Vaji came to be called ‘Vajasaneyi’. The Yajurveda as promoted by Vedavyasa is called Krishna paksha Yajurveda and that handed down by Yajnavalkya as the Sukla paksha Yajurveda. In these, the first few chapters are Manthras connected with the Karmakanda and the last few sections deal with Jnanakanda.

While these are the most important Upanishads, the others also have a lot to teach us about the various aspects of Divinity and life.

 http://www.astrojyoti.com/aboutupanishads.htm

Upanishads

Upanishad means the inner or mystic teaching. The term Upanishad is derived from upa (near), ni (down) and s(h)ad (to sit), i.e., sitting down near. Groups of pupils sit near the teacher to learn from him the secret doctrine. In the quietude of the forest hermitages the Upanishad thinkers pondered on the problems of deepest concerns and communicated their knowledge to fit pupils near them. Samkara derives the word Upanishad as a substitute from the root sad, 'to loosen.,' 'to reach' or 'to destroy' with Upa and ni as prefixes and kvip as termination. If this determination is accepted, upanishad means brahma-knowledge by which ignorance is loosened or destroyed. The treatises that deal with brahma-knowledge are called the Upanishads and so pass for the Vedanta. The different derivations together make out that the Upanishads give us both spiritual vision and philosophical argument. There is a core of certainty which is essentially incommunicable except by a way of life. It is by a strictly personal effort that one can reach the truth.

The Upanishads more clearly set forth the prime Vedic doctrines like Self-realization, yoga and meditation, karma and reincarnation, which were hidden or kept veiled under the symbols of the older mystery religion. The older Upanishads are usually affixed to a particularly Veda, through a Brahmana or Aranyaka. The more recent ones are not. The Upanishads became prevalent some centuries before the time of Krishna and Buddha. 

The main figure in the Upanishads, though not present in many of them, is the sage Yajnavalkya. Most of the great teachings of later Hindu and Buddhist philosophy derive from him. He taught the great doctrine of "neti-neti", the view that truth can be found only through the negation of all thoughts about it. Other important Upanishadic sages are Uddalaka Aruni, Shwetaketu, Shandilya, Aitareya, Pippalada, Sanat Kumara. Many earlier Vedic teachers like Manu, Brihaspati, Ayasya and Narada are also found in the Upanishads. 

In the Upanishads the spiritual meanings of the Vedic texts are brought out and emphasized in their own right. 

 http://www.hindunet.org/upanishads/

The Upanishads - Supreme Work of the Hindu Mind

The Upanishads form the core of Indian philosophy. They are an amazing collection of writings from original oral transmissions, which have been aptly described by Shri Aurobindo as "the supreme work of the Indian mind". It is here that we find all the fundamental teachings that are central to Hinduism — the concepts of 'karma' (action), 'samsara' (reincarnation), 'moksha' (nirvana), the 'atman' (soul), and the 'Brahman' (Absolute Almighty). They also set forth the prime Vedic doctrines of self-realization, yoga and meditation. The Upanishads are summits of thought on mankind and the universe, designed to push human ideas to their very limit and beyond. They give us both spiritual vision and philosophical argument, and it is by a strictly personal effort that one can reach the truth. 

Meaning of 'Upanishad'

The term 'Upanishad' literally means, "sitting down near" or "sitting close to", and implies listening closely to the mystic doctrines of a guru or a spiritual teacher, who has cognized the fundamental truths of the universe. It points to a period in time when groups of pupils sat near the teacher and learnt from him the secret teachings in the quietude of forest 'ashrams' or hermitages. In another sense of the term, 'Upanishad' means 'brahma-knowledge' by which ignorance is annihilated. Some other possible meanings of the compound word 'Upanishad' are "placing side by side" (equivalence or correlation), a "near approach" (to the Absolute Being), "secret wisdom" or even "sitting near the enlightened".

 

Time of Composition

Historians and Indologists have put the date of composition of the Upanishads from around 800 - 400 B.C., though many of the verse versions may have been written much later. In fact, they were written over a very long period of time and do not represent a coherent body of information or one particular system of belief. However, there is a commonality of thought and approach.

 

The Main Books

Although there are more than 200 Upanishads, only thirteen have been identified out as presenting the core teachings. They are the Chandogya, Kena, Aitareya, Kaushitaki, Katha, Mundaka, Taittriyaka, Brihadaranyaka, Svetasvatara, Isa, Prasna, Mandukya and the Maitri Upanishads. One of the oldest and longest of the Upanishads, the Brihadaranyaka says:

"From the unreal lead me to the real!
From darkness lead me to light!
From death lead me to immortality!"

The crux of the Upanishads is that this can be achieved by meditating with the awareness that one's soul ('atman') is one with all things, and that 'one' is 'Brahman', which becomes the 'all'.

 

Who wrote the Upanishads?

The authors of the Upanishads were many, but they were not solely from the priestly caste. They were poets prone to flashes of spiritual wisdom, and their aim was to guide a few chosen pupils to the point of liberation, which they themselves had attained. According to some scholars, the main figure in the Upanishads is Yajnavalkya, the great sage who propounded the doctrine of 'neti-neti', the view that "truth can be found only through the negation of all thoughts about it". Other important Upanishadic sages are Uddalaka Aruni, Shwetaketu, Shandilya, Aitareya, Pippalada, Sanat Kumara. Many earlier Vedic teachers like Manu, Brihaspati, Ayasya and Narada are also found in the Upanishads. 

 http://hinduism.about.com/od/scripturesepics/a/upanishads.htm

AN OPEN LETTER TO ALL THE GREAT GURUS OF INDIA - François Gautier / FACT-INDIA

What was called in the ancient times Sanatan Dharma, which has come down to us today under the name of Hinduism, with its many branches, sects and gurus, is in great danger today, as it is attacked by many forces.

The enemies of Hindus are united, even if it is in disunity, even if it is a temporary arrangement based on a common hatred. 

Christian cnversions, the onslaught of Muslim fundamentalism, the invasion of Assam by Bangladeshis, the abhorrence of communists for Hinduism, the infinite dangers of Globalisation and Americanisation, the disregard of India’s intellectual elite of India for their own culture and spirituality, are slowly but surely making a dent in India’s psyche …

There are so many great gurus incarnated in India at the moment. Yet not only are they not united against the common enemy, or for the common good, but they often compete against each other for disciples or territory and even criticize each other.

Disunity has always been the curse of Hinduism and India and whichever enemy conquered this country, did it not because of superior strength, but because they were helped by Hindu betrayers. Remember the last great Hindu empire, that of Vijaynagar.

The Christians have a Pope, the Muslims the word of the Koran, communists have Der Kapital of Karl Marx, but Hindus are fragmented in a thousand sects, which often bicker with each other.

It is thus of vital importance that Hindu gurus and swamis regroup under one umbrella. Each group and guru will retain its leadership and autonomy but will meet three times a year.
There are too many gurus and swamis all over India and the world and it would not be possible to assemble them all in one group. Thus we propose that the twelve gurus in India who have the most disciples, represent all the other swamis and gurus. Amongst them of course, we should find Sri Sri Ravi Shankar, Amrita Anandmayi, the Shankacharya of Kancheepuram, Guruma of Ganeshpuri, Shri Ramdev, Satguru Jaggi etc.

The leadership of this group will be rotated every year and so can membership for that matter, as there are quite a few other gurus of India who have a huge following.

It is not only Hinduism which is at stake, but the Knowledge Infinite which came down, through the ages and has survived today only in India in a partial form. This Knowledge only can save the world.

FACT-India, which is a non-political, non-partisan, NGO, will provide the umbrella under which all the gurus can meet three times a year and issue a number of ‘adesh’, which will be binding to 800 million Hindus in India, a billion worldwide. Let Hindus at last understand that not only they have the numbers, but also that they are one of the most successful, law abiding and powerful communities in the world.

Long Live Mother India

François Gautier / FACT-INDIA

The Inspiration That Was Swami Vivekananda

                Swami Swahananda




     Swami Vivekananda’s ideas have been seen through various eyes, and new light has been thrown upon these ideas. In one sense, Swamiji is inexhaustible. In another sense, it can be supported that Swamiji’s core message is that man is the Atman, Atman is perfection, and perfection defies all types of limitations.
 



     ‘I Shall Not Cease to Inspire’




     The first thing about Swamiji that strikes me is his importance in inspiring us. His teachings are there of course, but his life is also there. He has left behind a sangha, an organization, a circle of devotees, to put into practice the ideas he gave. And a great man is more a principle than a person. But still, to my mind, his most important contribution is the inspiration he creates.


     I remember - and this is the experience of many people - that when we were young, there was a Bengali volume, a second volume of Swamiji’s letters, which was very inspiring. Now it has been included in the larger compilation, Letters of Swami Vivekananda. The letters written between 1890 and 1902 are of a more inspiring type, when Swamiji was trying to energize people to do things. Romain Rolland has described Swamiji as ‘energy personified, and action was his message to man’. So when you read his books, you get thrilled, as do some of the famous writers and thinkers and singers, but you also feel that inspiration comes in your own life. I was in Madras for more than twelve years in the 1950s and 60s. The president of the Tamil Writers’ Association became my friend. And being inspired by us, he began to read the Complete Works of Swami Vivekananda. Early one morning, he came to the Math to meet me. That was not the time sadhus met people, but still I had to come out. He said, ‘Swami, I could not contain myself. Last night I was reading Swamiji till twelve o’clock; then suddenly the inspiration came, by reading his works, that I must do something. But what to do at midnight? So I settled with my pen and wrote two stories in one night.’ The reason he was so impressed was that for the previous two years he could not write a book or any stories for that matter, because he was constructing a building. That building took up all his energies, all his attention. There was no creativity left in him to write anything. So that is the important idea: in whatever way you are going, Swamiji’s inspiration can help you in that particular way. Not that you will necessarily turn traditionally spiritual overnight, but you will be inspired, and inspired things will happen. And that, according to Swamiji, is the real fulfilment of life: to manifest the perfection we have in us. How it is manifested and how much it is manifested, only by that will it be judged whether our life is successful or not.


     So that is the major idea: Swamiji is an inspirer of people, especially young people. When we remember his inspiring words, we feel energized, enthused; all the blood will be boiling, as it were, to do something. What things will come? Much will be determined by the composition of our mind. Inspiration doesn’t always express itself in the same way. We have the classical experience of the Ramayana stories. Three brothers, Ravana, Kumbhakarna and Vibhishana, practised hard austerities. That was considered to be the major method by which strength, power and wisdom were acquired. Because Ravana was of the rajasic type, his mental composition was of rajoguna. He became a king and wielded power in the three worlds, but he also became a tyrant. Kumbhakarna was a lazy man, so by his tapasya his laziness increased, though it was probably a covetable laziness to some extent. He could alternately sleep for six months and eat for six months! We may smile at this, but remember, eighty per cent of our activities centre around these two: having good sleep and good food - to attain our security in these two. Twenty per cent of our activities may involve something more than these two things. Vibhishana was of the sattvic type and had spiritual attainment, realization of God. The idea is that spirituality can give you inspiration, but your mental composition must be all right.



     Need for Purification of Mind




     Along with receiving inspiration, it is very important to purify our minds as much as possible. The method of achieving purification is contemplation of the pure. The lives of Ramakrishna, Holy Mother, Swamiji and others can purify us, but it is also important to do some unselfish action. Swamiji’s major prescription is service. He used to say that renunciation and service are the national ideals of India. Why national ideals, these are the ideals of the whole world.


     I was at one time the editor of the Vedanta Kesari in Madras. My predecessor was Swami Budhananda, who was a good thinker. At one time he filled up the journal with quotations he had collected for two years - quotations from the Mahabharata and other books - to prove that a householder is a greater renouncer than a sannyasin. Why? If I am a monk and I have got a headache, I go to sleep. I don’t care for the world. But if I am a mother and my child comes home, in spite of my headache, in spite of my illness, I shall have to get up and look after the child. Now, unconsciously that mother has acquired the quality of a yogi: self-control, control of the emotions and demands of the body, working for others.




     True Worship




     Swamiji’s prescription is to purify yourself, and then, to be useful to society, to work for others. Spiritual work is all right, but if you work for others, at least something substantial will remain. When Swamiji went to Rameswaram, he said in his lecture in the Shiva temple that if we go to the temple with fruits and flowers but forget that God is there, the whole thing is a waste. Of course, some result will be there inasmuch as it is a discipline; it is not a hundred per cent waste, but still a waste. But if we go to a sick man and give a little medicine, or go to an ignorant man and give a little knowledge, if we remember God is in him, we get the full benefit of worship. But even if we forget the God in him, still, our action has a social benefit. It involves the practice of unselfishness. The more unselfishness increases, the more will purity come. Impurity is self-consideration. In all our affairs we normally equate things from our own standpoint. Unselfishness is ignoring oneself.


     I remember one thinker’s very beautiful definition of humility. We know what humility is, but his was a very unique way of explaining it: humility is the capacity to praise your adversary - very difficult indeed! To praise one’s adversary, to say that he has got good qualities, is wonderful. It requires us to think a little deeper. When we can do this, it means that complete egolessness has come. We are then able to appreciate goodness elsewhere, or find goodness in somebody else.



     Atma-vikasa


 

     Swamiji’s idea is that we will be much more successful if we can purify ourselves, make the mind ready for results, ready for the manifestation of our hidden powers. As Vedantists we should believe that nothing comes from outside. All the capacities are already within. They are to be brought out. Instead of self-development, our word is atma-vikasa, self-manifestation. The Atman is all perfect, but it manifests itself. Unknown areas are there in human nature in which the Spirit can manifest. In the world’s oldest book, the Rig Veda, it is said that God covered the entire universe, but transcended it by ten fingers more, meaning that He is not finished with the universe - He is something more also. This means that a puny creature like a man or a woman has the same perfection God has; it is a question of difference of manifestation. And in innumerable ways we can manifest the Spirit in ourselves. When I first went to America, thirty-five years ago, two women had been declared generals of the US Army, for the first time in history. There had been queens and fighters, but not generals. That means that an ordinary creature like a man or woman has unknown areas, undiscovered areas, unmanifested areas. So that is why Swamiji advised us to every day think of ourselves as the Atman and manifest the power of the Spirit.




     Assert Yourself




     One writer spoke of ‘prayer without tears’. Prayer, normally, is asking. Now, Vedanta says, instead of weeping and crying, assert. You have got the power within you. Assert it. The theistic idea is that God has got the power, and that we ask God, ‘Please, God, give me something.’ But instead of that, assert. Assertion is a better psychological technique. If we say, ‘I have got a headache, I have got a headache; O Lord, do something for me’, the subconscious absorbs the idea - headache, headache, headache. So instead of producing health, more unhealthiness will be produced. On the other hand, Vedanta will ask you to say, ‘Shuddho’ham, buddho’ham, niramayo’ham; I am pure, I am illumined, I am healthy.’ You may argue, ‘I am not healthy; I have a headache.’ But, really speaking, you don’t have a headache. Vedanta pushes you to the question, ‘Who are you?’ That is one of the enquiries Vedanta asks us to make. Some groups don’t go into philosophy, religion, pujas and bhajans - they use straight questioning. Who are you? Analyse, analyse, analyse. Vedanta asserts, ‘I am not the body, not the mind, but the Spirit.’ The moment you say, ‘I am healthy, I am healthy’, you are identifying with your Spirit nature. When you say, ‘I have got a headache, I have got a headache’, who has got the headache? The body, of course. Or, you may feel bad mentally, but you have already argued that you are not the body, not the mind, so you are not suffering. When you say ‘I am healthy’, you are telling the greater truth, the higher truth, the more enduring truth. Truth that is more enduring is real truth. Temporary truth is no truth.


     The materialists came forward and said, ‘No, we don’t accept this. How do you know that this is so? Our studies don’t reveal the Spirit.’ The Vedantists explained, ‘We don’t know your method of physical analysis or logical process, but we can realize the Truth by our special method of inspiration, or intuition, by what is called anubhuti, or experience, realization. These are different terms used by different schools to describe the ultimate understanding of one’s real nature. This method may not be accepted by the materialists but that does not matter, for according to them it cannot be known by their methods. This is not evident to ordinary people, but the ultimate nature of everything is revealed to the realized soul.

     Swamiji asserted that man is Divinity in human form. When he went to America, he told the people, ‘You are not sinners. It is a sin to call you so.’ Very dramatic sentences! And by the by, it would be a very good idea, especially for you young people, to memorize fifty, sixty or seventy of these inspiring sayings of Swamiji. Through your whole life they will be useful. So when Swamiji said this, he was speaking to Americans, who were immigrants or descendants of immigrants from Europe, who had either been persecuted religiously or went to America because of famine or for a better livelihood. They found that the country was theirs for the taking. Soon there were ranches and fields, ten, twenty miles long. To such a person, if you say, ‘You are a sinner; you are hopeless’, he is not going to believe it. For religion’s sake he may grudgingly agree, but he is not going to really accept it. Swamiji said, ‘No, you are the all-powerful Spirit.’ That appealed to the pioneering Americans. That is one reason why Swamiji became so successful. He inspired. He touched the real core of the people’s lives. He told them, ‘You are something grand, something infinite, something unending.’ That is the special idea Swamiji tried to inject. In the Western context the idea of the divinity of man is the major idea that he thrust. In the Indian context it was the application of the ideal that we must see divinity in man - see it for ourselves. The Bhagavadgita identifies both, and Swamiji supported both ideas. But in the Western context, he made people aware of their spiritual nature. In the Indian context, he stressed the idea that the Atman should be seen in society.


 

     Serving the Manifested Atman




     Normally, commentators translate the word atmarama as ‘one who finds bliss in the Self’. But is it bliss in the Self with closed eyes or opened eyes? Sri Ramakrishna is seen in both ways in the advanced stage. In his commentary on the Narada Bhakti Sutras, Swami Tyagishanandaji explains that the effect of seeing the Atman everywhere is service of men and other creatures. So a man of illumination can do both: he may go within or serve the manifested Atman. Once you have realized, you are free; what do you want to do? The swami is telling us that the normal, natural course of a man of illumination will be to serve others. It is a very beautiful way of putting Swamiji’s ideas.


     This is an important idea in the Indian context. Swamiji stressed this idea of service, because India needs service. Even after more than fifty years of independence, people are starving, people are ignorant. There has not been much improvement. Of course, they say forty per cent of Indians belong to the middle class, and that is why America has got interested in India. But, still, in the larger community, people are not free from hunger and insecurity, so some manifestation of energy is necessary. The Ramakrishna Mission immediately attracted the attention of society because of pinpointing this idea of serving society.


     Nowadays, the question of relevance is often brought out. In what way, as a person or as a principle manifesting ideas, is Swamiji relevant? He is significantly relevant in two ways. Man must continually be made aware that he has got infinite possibilities. If he knows and believes that he has got possibilities, new avenues will open up. The method will be to serve others. That way, society will be benefited, the individual will be benefited. This way, Swamiji says, stage by stage a practitioner will go towards higher realization, which is the ultimate goal of life.




     Everything Positive, Nothing Negative




     Swamiji’s special prescription is that all of us should have an ideal. His famous saying is, ‘If a man with an ideal makes a thousand mistakes, I am sure that the man without an ideal makes fifty thousand. Therefore, it is better to have an ideal.’1 Swamiji always tried to improve people, not by showing their defects, but by showing their merits. By denouncing people, much result is not achieved, because it evokes resistance. If somebody denounces me and then gives me advice, half the time I am not going to accept it even if he is right. That is why Swamiji’s method was to bring out the positive side. In one of his famous letters he says, ‘No negative, all positive, affirmative. I am, God is, everything is in me. I will manifest health, purity, knowledge, whatever I want.’ (6.276) But that has to be done by asserting the positive aspect of ourselves, by thinking of our divine nature. If I lack strength, I think of the Atman as full of strength. If I lack courage, I think of the Atman as full of courage. That is the method. There is another famous saying of his:

     Disease was found out as soon as man was born. Everyone knows his disease; it requires no one to tell us what our diseases are. But thinking all the time that we are diseased will not cure us - medicine is necessary. … In our heart of hearts we all know our weaknesses. But, says the Vedanta, being reminded of weakness does not help much; give strength, and strength does not come by thinking of weakness all the time. The remedy for weakness is not brooding over weakness, but thinking of strength. Teach men of the strength that is already within them. (2.300)

     That is why, even for India his prescription is to think of strength, not weakness.


     In one context Swamiji denounces India, but his major thrust is, ‘Love India, honour India, respect India.’ The idea is that you must develop that love for your own country. Not only for your country - ultimately you will have to embrace the whole world, but not by ignoring your country. Now the present world is being ruled by nationalism, and everywhere the nationalistic states are lionized. But, transcending nationalism, we must also recognize the universal idea - to make the entire world our own.




     • • •




     These are a few ideas from Swamiji. We can take up Swamiji from any angle and try to show that a particular idea of his is useful for the betterment of the individual, of society and of the world at large. That is the special purpose of a religious teacher, a teacher who is an inspirer. ‘Awakener of souls’ is the term often used for Swamiji. Let us be inspired by him; let us try to build our lives and also dedicate them for the good of everyone.




     References



     1. The Complete Works of Swami Vivekananda, 9 vols. (Calcutta: Advaita Ashrama, 1-8, 1989; 9, 1997), 2.152.


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