Wednesday, May 25, 2011

Hindu Dharma – Religion – 7

Nagative Criticisms: There are some among our scholors who have commented adversely about the word ‘Hindu’, simply because the other scholors who are not friendly to them, are saying high about that word and so they have to condemn such good comments. What are we to say about their suicidal jealousy towards other scholors? These scholors have commented in such a way as to bring bad name to their own Hindu dharma, like the disciples of Guru Paramanandaiah, who were about to cut the leg of their own teacher for settling scores among themselves. Even after the Supreme Court itself recognised the word Hindu as ‘Hindu Law’, these people do not accept that word and more over they help others who make nagative comments about that. What we have to say about their stupidity? It seems that in Urdu or some other languages, there are some meanings for the word ‘Hindu’. So that word is not acceptable. Some say that we may call ourselves as Bharateeyas and we are not Hindus. Is there any propriety in refusing the word Hindu? If Hindi speaking people say word ‘dog’ in their languages, are the Telugu people saying that they are speaking foul word? When our children are saying ‘mummy’, are we taking its meaning in the content of Egyptian language? It is incongruous to take the bad meaning of others who are bent on destroying us, and stop tking the correct meanings of our words. See what the so called famous Frontier Gnadhi, Khan Abhul Gaffar Khan told his muslims, “people have come up in the surrounding areas of Sindhu river who sacrified their everything for the sake of their country and community. We called them as ‘khfirs’ and declared them as the ‘Hindus’. Surprising thing is that I am still a Hindu. Till now, nobody convert me as a muslim”. If such a man himself could not refuse the greatness of that word, is it proper for us to reject it? Thinking that the word Hindu had some meaning in Persian language that Frontier Gandhi had not stopped thinking himself as Hindu. Not only that. In Arab countries there is a practice of giving the name ‘Hindu’. One of the wives of prophet Mohammed had the name ‘Hind’. The famous heroine among the stories, Laila had her original name as ‘Hind’. Ameer Muvayiya’s one sister’s name is Hind. Thinking that it is a holy name only, Swami Vivekananda says. “I do not agree with those who have a feeling of animosity towards us might have created a bad meaning for that word today. This ‘Hindu’ word expresses every thing very significant and very thing spiritual. Let us be ready to prove by our action that no other language can create a word which has more great meaning that this one”.

Some people who claim themselves to be the only scholars, argue that since ‘Hindus’ word is not there in our Sankalpa, which says “Bharata varshe, Bharata Khande”, we should tell ourselves as Bharateeyas and not Hindus. The things which are enumerated in ‘Sankalpa’ are only the words about the places only and that sankalpa is not the one which tells about the life style and community. Will those, who do not call themselves as the Hindus, because Hindu word is not there in sankalpa, that they are not human beings since the word ‘human being’ is not there in sankalpa? Such people are satisfying themselves, thinking that it is a great thing for them to do harm to their own dharma, by wasting their intellect in such useless arguments. In ‘sankalpa’, we say about the place and time which are likely to change and not about the words of changeless communities. In sankalpams, we do not say details about ourselves that we are the living beings, human beings, the Hindus, Andhras and males. So it is not at all proper for us to think that we are not ‘Hindus’ simply because that word is not there in sankalpam. There is a problem in calling ourselves as ‘Bharateeyas’. That scholorship is dangerous which thinks it is a great thing to reject another good thing instead of proposing a good thing. If some people say that the word ‘Bharateeya’ came into vogue, because of the king Bharata, what they have to say about community before Bharata? That is the Hindu community. Even though Raghu vamsa became famous because of Raghu maharaja. We should not forget that it was first ‘Suryavamsa’, by virtue of each person, there would be a lot of fame in his name and gets stabilized. ‘Bharata’ word is really great. But this word which is called ‘India that is Bharat’ cannot demonstrate the flow of Hindu life and its greatness. So we have to say only’Hindu dharma’ to differentiate it from other religions and not as ‘Bharat dharma’. So we are accepting only the Hindu word. It is suitable in all aspects.

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by Dr Annadanam Chidambara Sastry

Tuesday, May 24, 2011

Hindu Dharma – Religion – 6

Know the foreign conspiracy:Vivekananda says that a Hindu is the one who gets “infinite inspiration and whose whole body gets electrified, the moment the sound “Hindu” reaches his ears. That way the word ‘Hindu’ is very holy and infinitely powerful. Since that word enables the Hindus to become self-respecting people, which would be to the disadvantage of foreign religions, the foreign and people of other religions have tried hard and also are trying hard to keep that word in the background. Some people who are devoid of self-respect are falling in their trap. As part of that evil strategy, they have started publicity that the word ‘Hindu’ has got a bad meaning in other languages. Unable to understand their plot some people are falling prey to their line of thinking. Some people have become ready to say for the satisfaction of others, that it is enough if we think ourselves as ‘Bharateeya’ instead of Hindus. But the word ‘Bharateeya’ which says ‘India that is Bharat’, does not reflect completely the Hindutva. Socially and politically all are being recognized as Bharateeyas. We are all Bharateeyas. This sense of unity is good but people of other religions are taking care of their aims and objectives on the basis of their religions and with the concept of their foreign nations. If we, who are different from these do not strive for the values of this land, without forgetting our religious foundation as the Hindus, we fall into serious danger. Gradually, we lose everything.

Bharateeya’ expresses national feeling. It has no flow of tradition and thought. If at all, it has, it is only the flow of Hindu tradition. It is not favoured by muslims and christians with religious views. Through this, flow of true Bharateeya tradition and thought gets extinguished. If it is to withstand, the Hindu community is to be wakeful. The word ‘Bharateeya’ cannot reflect completely ‘dharmika’ aims and ideas in us. There is a lot of danger by that. While the other religions are promoting their line of tradition and thought, even while saying we are all Bharateeyas, the Hindus who consider themselves have forgotten that they too have a flow of tradition and thought. By this reason, very soon al may remain as Bharateeyas but the Hindus would not be there. Not only that, there is a danger of removal of Bharateeya in the subsequent period, when once the ‘Bible kingdoms’ and ‘Moplasthans’ are established. In the guise of joint family like Bharateeya, the Hindus are losing their own identity with the idea of unity. They are destroying themselves in the name of high ideals. People other than the Hindus are developing by taking care of themselves. We are seeing in joint families that while some are strengthening themselves by taking care of themselves, some are working with sense of total dedication and getting themselves extinguished. The Hindus should recognise that the fate of Hindus would be like that and have to take care of themselves.Otherwise there would be a lot of harm to the dharma and country. That is why, great people are saying that the Hindu consciousness is the welfare of Bharat. For that, we have to do our own effort.

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by Dr Annadanam Chidambara Sastry

Friday, May 20, 2011

Hindu Dharma – Religion – 5

In several dictionaries, the word Hindu is explained. In ‘sabda kalpa druman’, it is explained as ‘heenam dooshyati iti Hinduhu viseshaha’. This means Hindu is the one community and Hindu is the one condemns bad things. That is our Hindu community. It is also explained as to how to derive other forms of words from this word – ‘prishodaraditvat saadhuhu’. Medini Kosa (a dictionary) says that the word Hindu is to be taken as the word ending with ‘Vu’ kara like ‘sambhu’ – [Hinduhu (singular form) - Hindoo (dual form)  - Hindevah (plus)]. ‘Hindurhinduscha samsiddhou dustaanam cha vidhar shane’ says ‘Adbhutha Roopa Kosam’ which means Hindu is formed to put an end to wicked people and wickedness. From this, we can understand that we can take the word as two words as ‘Hindu’ and ‘Hindoo’ and both of them as good forms (sadhu sabdas). For these words the meaning of ‘daityari’ is also given. That means opposing the Hindu dharma is demoniac. Hindu also means Vishnu and yogi. ‘Hemantakavi Kosam’ says that ‘Hindurhi – Narayanadi devata raktah’ – Hindu is one who has devotion towards dieties like Srimannarayana and other deities.

Hindurdusanriha prokta anarya neeti vidooshakah sa dharma palako vidwan – srouta dharma paraaayanah’, says Ramakosa, which means Hindu is the one who puts an end to wicked people, condemns immoral things, practises dharma, a knowledgeable one and follower of the Veda dharmas. Sri Taranatha Vachaspati who had certain standing in sanskrit literature, while taking ‘Merutantrartham’ in his standard dictionary, derived the other forms from this word. Hence there is no objection to say that ‘Hindu’ word is a sanskrit one. This is how the complete definition for the word Hindu is given.
“Bharateeyaarshi samproktan – ihamutratha sadhakan; yo angikaroti sa sraddham – sat siddhaantaan sanaatanaan; mahatmabhirdivyaseelaiahi – kale – kale pravartitan; sampradayaanaadriyate yah sarvaan paramaarthikaan; yatha kutraapi jaatosou – vaastuyah kopi janmana; sachheelo dara charitah – sotra hinduriti smritah”. This means that a person is definitely Hindu only wherever he is born in the world and what ever he is by birth, if he is the one who accepts with earnestness the age old principles (sanatana siddhantas) told by the Indian sages for achieving the welfare on this earth and also in the other world, honours the traditions set up by the great people in accordance with the time, follows good customs and practises and has a good character and conduct.

The Indian constitution’s direction and decisons of Supreme Court also are explaining the meaning of word ‘Hindu’. For those who are treated as the Hindus, acts were make like the Hindu Marriage Act, The Hindu succession Act, Hindu Minors Act and Hindu Adoption Act. These are applicable to the Hindus only and not to other Indians. In this matter, the word Hindu is explained as:

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by Dr Annadanam Chidambara Sastry

Thursday, May 19, 2011

Hindu Dharma – Religion – 4

Sapta Sindus which were said to be the root for ‘Hapta Hindu’ were described in the Rigveda mantra as “imamme gange yamune saraswati sutudri stomam sachata parushnya Asiknya Marudvridhe vitastayaarjeekeeye runohya sushomya”. Sapta sindhus are seven rivers called Ganga, Yamuna, Saraswati, Sutudri, Marudvridha, Aarjeekiya and Sushoma. This ‘Sapata Sindhu’ word can be found in Rikmantres (1-35-8) like, ‘astouvyakhyat kakubhah prithivya stree dhanva yojanaa sapta sindhoona’. The people who lived in those areas of sindhu were known as Sindhus and gradually become ‘Hindus’. Since the ‘Hindu’ word is taken by all well known languages, that name only become permanent. That way the Hindu word, even though it got stabilized through ‘Sapta Sindhu’ or indenpendently formed, is a very ancient one and holy one. It has got many meanings and many explanations.

In ‘Vriddha smriti’ which belonged to the fourth century B.C., it is said ‘himsayaa dooyate yascha sadacharama tatpara; vedago pratimaa seveesa hindu mukha varna bhak’. From this it is known that the Hindu was one who felt sorrow at violence, follower of good traditions and worshipper of the Vedas, cows, idol of deities. Like wise, since it is said, ‘himsaya dooyate chittam – tena Hinduriti smritahah’ – Hindu is one who feels are distress at the violence of three forms, physical, mental and verbal. The first literaray epic ‘Ramayana’ came from the first literary poet Valmiki to explain clearly the definition of Hindu. This great Ramayana gave us Sri Ram who got the title “Ramo Vigrahavan Dharmah” – Rama is the embodiment of dharma itselt. Valmiki’s heart was the real Hindu heart which felt anguished at the killing of krouncha bird by the hunter. From that heart, the sloka ‘manishada’ emerged involuntarily and that sloka was the root cause for ‘the Ramayana’ which mirrors the Hindu heart.

In ‘Barhaspatya Sastra’ belonging to the fourth centure A.D., it is mentioned that the land that spread from ‘Himalayas to Indusarovaram” (Hindu maha samudram, Indian Ocean) and that was built by the deities as this Hindu land. ‘Himalayan samarabhya – yavadindu sarovaram; taddeva nimitam desam – Hindu sthanam prachakshate’. That is why this is also called as deva bhoomi. From this, we can understand that those who live in this Hindu bhoomi are known as Hindus. This country is like navel to Brahma’s creation. That is why this has also got the name of ‘Ajanatha’.

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by Dr Annadanam Chidambara Sastry

Wednesday, May 18, 2011

Hindu Dharma – Religion – 3

In this creation, every object has some dharma of its own. It should not lose that dharma. If it loses it, it is said to have been destroyed. Heat is the dharma for fire. If there is no heat, it is no fire at all. Attracting iron is the dhrama of magnet. If it loses that dharma, it is no longer a magnet. Human dharma belongs to human beings. Like wise animals have ‘pasu dharma’. In the universe, planets and starts exist with natural attraction. If any one of them goes away from its dharma, total annihilation will be there. So none should leave their dharma. We also should not give up our dharma.

Hindu dharma is acceptable to all people. It only has the ability to see the unity in diversity. If we cannot see that unity but only see diversity, that short coming is ours only. Hindu’s soul is dharma itselt. This should be well understood by us. Since dharma is the soul of Bharata Desa, in this country, Hindus who are dharmic by nature, do eating driking and sleeping also as per dharma. Right from their birth to death, to say more correctly, even from the time before their birth to death, they are bound by dharma. All these things we come to know in the coming chapters. Before birth, ther are dharma karyas like (vedic rituals) ‘Pumsavanam’ and ‘Seemantham’. After death, there are obsequies and ‘Sraddha Karmas’. That means, a Hindu’s life is completely bound by dharma. If he does not follow that dharma, it is deemed that he is dead. So every Hindu should know dharma and practise it. This dharma which gets for us material and spiritual benefits, has four features: i) Dharma should be ordained by the Veda, ii) It should be enunciated in ur culture, iii) be in the practice of elders and iv) be a dear one to us. Dharma is also to have ten features like dhriti (courage), kshama (tolerance) etc. Alongwith them there are certain main items in the Hindu dharma like faith in God, ‘Sadacharam’ (good practices), ‘Varna dharma’ based on physical activities, qualities of mental maturity like ‘Asrama Dharma, chastity, idol worship, yogavidhi, pacha yagnas (like brahma, deva, pitry, bhoota and manusha), purity of panchakosa (like annamaya, pranamaya, manomaya, vijnanamaya, anandamaya kosas), faith in doctrines of Karma and rebirth and faith in nirguna and sagunopasana and mukti. This dharma is universal dharma (viswa dharma). To protect this dharma means protecting the universe. For such a protection of dharma, we all should bind ourselves.

2. Dharma Rakshana
Practice of dharma itself is the main item in dharma rakshana. It is not a thing to be done by some aged people, who cannot physically do any thing else. “Yuvaiva dharam seela ssyat – anityam khalu jeevitham: ko hee jaanati kasyadya – mrityu kalo bhavishyati” said the enlightened ones. While in youth itself, people have to be ready for practice of dharma. Because this life is impermanent. Nobody can say which day is death day. So immediately, we have to take up dharma karya. “Eka eva suhrit dharmo nidhanepyanuyaati yah” – Even after death also, the only one friend who will be with us in dharma only. At one time this dharma only was ruling us. It was said of those bygone days as “Na rajyam nacha rajaa aseet – na dandyo nacha dandikah dharmenaiva praja ssarvah – rakshamtisma parasparam’ – At that time, there was no kingdom, no king, no punishment and no punished one; all people depended on dharma and mutually protected each other. Thus we have tasted such a glorious superior state of our society in this dharma. Again, we have to wish for such an ethical society. For that, good effort should be make by us only.

3. Hindu Means?
The vedica dharma which is a timeless one has beome famous and great as the Hindu dharma. Since it is the correct name for that dharma, the name as Hindu dharma has become permanent from the oldest times to till this day. There are several reasons for our dharma being called as Hindu dharma. Some researchers have proved that Rigveda mantras are the base for this very ancient name. Rahul Samkrityaan says that the word “Hindu” has been formed from the word “Sapta Sindhu” which we come across at various places in the Veda. He explained that the illiterate people are
persians who were near to the Aryas used to pronounce ‘sa’ as ‘ha’ and Sapta Sindhu became ‘Satpa Hindu’ and its abbreviated form became ‘Hindu’. There are several examples of words to show that the letter ‘sa’ become ‘ha’. In old Hindi language ‘sapta’ became ‘hapta’, ‘kesari’ became ‘kehari’ and in persian language ‘saraswati became ‘harahvati” and ‘asura’ became ‘ahura’. Persians in their oldest book ‘Avesta’ told ‘Sapta Sindhu’ as ‘Sapta Hindu’. Persians used to call Vedic Aryans as ‘Hindus’. Veera Savarkar expressed the opinion that the word ‘Sindhu’ is a refined form and its old form might have been ‘Hindu’. That way the word ‘Hindu’ which belonged to the beginning times and symbolised unity, has lost its spread and prominence due to settlement of foreigners, formation of kingdoms and weakening of our country’s integrity.

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by Dr Annadanam Chidambara Sastry

Tuesday, May 17, 2011

Hindu Dharma – Religion – 2

                     In this creation, for every living and non-living object there is a dharma. If there is that dharma, the object is known as such. If that dharma is absent, the object also loses identity. “Yenedam dhaaryate sa dharmah”, by this saying, if an object is borne by something, that something is called dharma. It is said ” dharme sarvam pratithitam” every thing in this world is based on dharma. Our dharma is the only one for this entire world. “Dharma viswasya jagatah pratisthaa” – the one that can uphold the world is this dharma only. Except the Hindu dharma there is no other dharma in this world. God incarnated himself in this land which is the only veda bhoomi, karma bhoomi and punya bhoomi in this entire world and gave the dharma needed by the world in different forms. At no other place, God has incarnated. In other places, only messengers of God and devotees were born. What human beings say are their opinions. They may be in different forms, suiting to each mind. But dharma is the only one, that too, God spoken. That is Hindu dharma.

                  Veda is commanding the world to practise dharma – “Dharmam chara”. That is a royal command and divine command which is undeniable. “Dharmannapramaditavyam” – means laxity i not permissible in the matter of dharma. This is how to Veda is giving instruction through “Sikshavalli”. In such matter of dharma, we will have result depending upon our practice of dharma. If we protect dharma, it protects us in turn. If we destroy such a dharma, we got the result commensurate with it. The same thing is told by the sentence “dharma yeva hato hanti – dharmo rakshati raksitah”.  Dharma is in the form of witnenss “Dharmassa jaanati narasya vrittam” – this says dharma can know fully the nature of a human being. That goodness of dharma can give the appropriate result. That is why the sentence of veda, which is the word of God, tells us in the interest of our welfare that we should not behave or casual in the matter of dharma. It is very much necessary to know about dharma in a detailed manner. We use this word dharma in different meanings.

                     We say “what you say is not approved by dharma”. Here dharma is used in the sense of justice. If some poor man asks “please do dharma”, what means by the word. ‘Dharma’ is charity or donation. You have not spoken dharma – here it means  it is its nature. “If deeds of dharma are done, one will hav nobler position” – here dharma deeds means “punya karyas”, meritorious deeds. Thus the great word dharma denotes justice, charity truth, nature, merit and several other meanings.

                    Yatoabhyudaya nisserayasa sidhihi sa dharma – Kanada’s ‘vaiseshika sidhanta’ tells us purpose of dharma as the one which best owes the best position on a person both on the earth and also in the celestial world. “Abhyudaya” means the happiness which a person enjoys in the heaven and also in the cycle of future births. ‘Nissreyasam” tells about the happiness of moksha. These dharmas are of two kinds, general dharmas and special ones. Performing yagna, tapas and like are general ‘dharmas. ‘Apat dharmas’ (dharmas to be followed in critical situations) and ‘Sookshma dharmas’ (subtle dharmas) are vishesha dharmas (special ones). The purpose of dharma can be fulfilled only in its practising rather than in knowing about it. That is why it is said “adhyanannacha panditah, dharam charitah panditah” – A scholar (pandita) deerves to be the one, not by acquiring scholorship, but only by practicing dharma. Dharma is to know how to conduct oneself before others properly. It is also dharma to know how to do things and when to do. Dharma is also the thought process which and when to do. Dharma is also the thought process which always gives a person happiness. For one who follows dharma, even though he is in a physical difficulty, his mind will have peace and happiness, but, if one does not follow dharma, even though he has physical happiness, his mind will be full of restlessness and conflict. In the matter of dharma, it is only the veda and sastra that decide as to how a thing should be and they are standard ones.They can be known in the form of sriti, smriti, purana, ithihasa and sadacharam.

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by Dr Annadanam Chidambara Sastry

Monday, May 16, 2011

Hindu Dharma – Religion – 1

                  If we are questioned as to which is our reilgion, we reply it is Hindu religion. It is not incorrect to say like that, but, there is a lot for us to know about it. In fact “Hindu” is not a religion and it is not born as a religion. In the process of evolution, it is accepted as religion.

                 Ours it the Hindu dharma. There is a lot of difference between dharma and religion. ‘Dharma means one which holds the world – “Dharati viswamiti dharmah”. It is also said to be the one which is the base or support – “Dhaaranaath dharma ityahuhu”. For what, it is the support? For every thing dharma is the base. This entire world can withstand only when there is dharma. Just as it is natural for any thing which has no support to fall down, this world also falls down, if the dharma is destroyed.

                Today, we are witnessing every moment, heart-rending incidents. The only reason for this is the absense of dharma. “Dharma yeva hatohanti” – if dharma is killed, it kills us. All those incidents are the examples for this saying. The reason for this downfall is that this Hindu dharma is falling into a critical situation – This Hindu dharma is the only one for the entire world. If it is said that religions are growing let it be but they cannot save us from this grave situation. So the only one way to remove this critical situation is the protection of dharma. “Dharmatma” means one who does not give up dharma even in the trouble some circumstances. So dharma is to be protected, by hearing any number of difficulties.
A question arises as to what we have to do to protect the dharma. By making efforts of five kinds, we can save our dharma by i) knowing about dharma, ii) practicing dharma, iii) telling dharma to those who do not know it, iv) understanding the critical conditions faced by dharma and taking remedial measures and v) encouraging the members in our family and colleagues to practise dharma.

                      The first duty is to become aware of the danger to which today this dharma is critically exposed. We cannot give treatment without knowing about the nature of the disease. So we have to first identify the problems faced by dharma. These are of two types – from the side of our people and from others. If observed carefully, the second problem is being faced at every stage. Before knowing all about them, let us see about the first one among the five action points identified above. Let us know about dharma in detail:
i) What dharma means: “Dhrin dharane” – the word dharma was born from the root “dhrin”. ‘Dharanat dharma itayhuhu’ – “dharmo dharayate prajaah”, “Yatsyat dharana samyuktaha – sa dharma iti nischiyaha” – Dharma is one which supports, which supports people. So it is called dharma. this dharma has ten features. “Dhritihi kshamaa damo asteyam – soucham indriya nigrahah – dheer vidya, satyam akrodhaha – dasakam dharma lakshanam”. Lok Manya Tilak told us that accepting the vedas as the standard ones, following the different practices which are coming down as traditional ones and having devotion towards worshipful gods and godesses are the features of Hindu dharma. A combination of all these definitions also cannot give a comprehensive definition for the Hindu dharma. Such a magaminous one is the Hindu dharma.

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by Dr Annadanam Chidambara Sastry

Thursday, May 12, 2011

Hindu Dharma – Part 11

                                The effect of loss of sense of touch with dharma is in such stage that one Government employee questions as “Let it be Sir! What if all the people go to other religion?”. Unless the residence of such person is shifted to the old city in Hyderabad or in Kashmir, proper reply would not be available to such a person. Except the destruction of Hindutva due to such people’s great thought, there would not be a single religion through out the country. The country would break into pieces, with the confrontations and conflicts between the Muslims on one side and Christians on the other side. For achieving the unity of Hindus by their waking up. When Jamait-e-Islam with the intention of bring Islamic revolution in the world, wanted ‘Jihad Funds’ (money for waging holy Muslim war) donation of five crore rupees and ten kilos of gold were given with in three days. Every year, crores of rupees are being spent by christian countries to convert our whole country into a totally christian one. But our fate has become like this. Hindus ar questioning what harm is there if their religion goes way. The peculiar thing is that the people who think that nothing would happen if their religion goes away, fight for their caste. They do not do any harm to their family. While the other religions are striving hard for the spread of their religions, the Hindus, without having self-respect, are hesitating to think themselves as the Hindus.

                                  Every christian goes to the church on every sunday in a week without fail. Muslim goes to the mosque on every friday. The Hindu who considers all the days as pious days does not go to temple on any day. This fact is known to every one by self-inspection. He does not follow the dharmas of his own religion but tries to do some thing for other saying it as respect for other religions. Are we to reconcile to this pitiable situation like this only? Can’t I do anything as a Co-Hindu, I thought. I should wake-up my Co-Hindus. At least some of them should be made ready to know completely atleast about the Hindutva. If we know the value, we preserve the things. If we do not know the value, we leave even gold. By not knowing about the Hindu dharma only, our people are leaving it today. So we have to make them know the value. It is enough if people, who have come to know the value, protect the Hindutva gets rejuvenated. The glass chimney of our Hindu lamp has become dim with covering of black soot. If that soot is wiped out, the lamp shines brightly and fills the entire world with light. This effort is only a part of that. With this the entire community gets activated. Please read this book completely with attention and earnestness. Definitely the light of dharma with in you brightness up and sanctifies your surroundings.

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by Dr Annadanam Chidambara Sastry

Wednesday, May 11, 2011

గోమాత విశిష్టత – 4


                     స్మృతులను పరిశీలించినపుడు ‘గవా మంగేషు తిష్టంతి భువనాని చతుర్దశ’ అని 14 లోకాలూ గోవునం దున్నాయని, గోవునందు దేవతలంద రున్నారని పరాశరస్మృత్యాదులు వివరిస్తున్నాయి. బృహత్పరాశరస్మృతి గోదానాది మహిమ 5-34 నుండి 41 వరకు తెల్పింది. ఇంకా ‘గవాం చైవానుగమనం సర్వపాప ప్రణాశనమ్’ అని గురువువలె గోవు ననుసరించిపోవుట సర్వ పాపహరణ మనికూడా పరాశరస్మృతి చెప్పింది. మనుస్మృతి ‘గవా చాన్న మాఘ్రాతం వర్జయేత్సదా’ అని ఆవు వాసనచూచినా దాని నోటినుండి తీసికొనక దానికే వదలాలని, ‘గవాపహారీ గోధా జాయతే’ అంటే గోవు నపహరించినవాడు ఉడుముగా పుడతాడని చెప్పింది. నృగమహారాజుచరిత్ర ఇందుకు ఉదాహరణగా కన్పడుతుంది. శంఖస్మృతి ‘గోఘ్న శ్చాంధో భవేత్’ ఆవును చంపినవాడు అంధుడగునని చెప్తోంది. ‘గోమయాదినా సంస్కృతాయాం భూమౌ భుంజీత’ అని ఆవుపేడతో శుద్దిచేసినచోట భోజనం చేయమని వ్యాసుడు చెప్పాడు. గోవును కొట్టుట, తన్నుటల వలన మహాపాపం ప్రాప్తిస్తుందనీ స్మృతులు తెల్పాయి.

            పురాణవిషయాలకు వస్తే పద్మపురాణం సృష్టిఖండంలో గోముఖమునందే వేదాలున్నాయంటూ ఏ అవయవములం దే దేవతున్నదీ వివరింపబడింది. గోవునందు సకల దేవతలను దర్శించి మహర్షులు తెల్పారు. గోవు కుడికొమ్ముప్రక్క బ్రహ్మ, ఎడమప్రక్క విష్ణువు, కొమ్ముల చివర సకల తీర్థాలు, నుదుట శివుడు, ముక్కునందు సుబ్రహ్మణ్యేశ్వరుడు, చెవులందు అశ్వనీ దేవతలు, నేత్రములందు సూర్యచంద్రులు, నాలుకయందు వరుణుడు, గోవు ‘హిం’కారమున సరస్వతీదేవి, గండస్థలాల యమ, ధర్మదేవతలు, కంఠమున ఇంద్రుడు, వక్షస్థలాన సాధ్యదేవతలు, నాల్గుపాదాల ధర్మార్థకామమోక్షాలు, గిట్టలమధ్య గంధర్వులు, పృష్టభాగాన ఏకాదశరుద్రులు, పిరుదుల పితృదేవతలు, మూత్రమున గంగ, పాలలో సరస్వతి, భగమున లక్ష్మి భావన చేయదగినవారు. ఆవుపొదుగు అమృతసాగరస్థానం. ఇలా గోవు అగ్నిమయం. అమృతమయం, దేవమయం. అలాగే భవిష్యపురాణం ఉత్తరపర్వంలో ‘శృంగమూలే గవాం నిత్యం’ అంటూ స్కాందపురాణ రేవాఖండంలోను, మహాభారతం అశ్వమేధపర్వంలో కృష్ణుడు ధర్మరాజుకు గోదానమహిమ చెప్పుచునూ ఇలా గోవు సకలదేవతాస్వరూపాన్ని సకల శ్రుతిస్మృతి పురాణాదులు చెప్పాయి. అందుకే ‘సర్వదేవాః స్థితా గేహే-సర్వదేవమయీ హి గౌః’ అని గోవు సకలదేవమయికాన ఇంట్లో గోవుఉంటే సకలదేవతలు ఉన్నట్లే అని చెప్పబడింది. ఆ భావనతో గోవు నారాధించాలి. విష్ణుధర్మోత్తర పురాణంలో వరుణదేవుని కుమారుడు పుష్కరుడు పరశురాముని కోర్కెపై గోమతీవిద్య నుపదేశిస్తాడు. అది పాపాలను సమూలంగా నాశనంచేయగలదిగా చెప్పబడింది. బ్రహ్మాండ పురాణంలో గోసావిత్రీ స్తోత్రం ఉంది. గోవు సాక్షాత్తు విష్ణు స్వరూపమని, దాని అవయవము లన్నింటిలోను కేశవుడు విరాజమానుడై ఉన్నాడనికూడా చెప్పింది. భారతం అనుశాసనపర్వంలో చ్యవనమహర్షి నహుషునకు చెప్పిన గోమాహాత్మ్యంలో ‘గోభి స్తుల్యం న పశ్యామి ధనం కించి దిహాచ్యుత’ – గోధనంతో సమమైన ధనం లేదు. గోవును స్తుతించటం, గోవునుగూర్చి వినటం, గోదానం, గోదర్శనంకూడా గొప్ప పుణ్యాన్ని ఇచ్చేవని ఎన్నో విశేషాలు చెప్పబడినాయి. అందే భీష్మునిచే ధర్మజునకు గోవు, భూమి, సరస్వతి అనే ముగ్గురూ సమానమంటూ గోసేవ విధికూడా చెప్పబడింది. భవిష్యపురాణోత్తర పర్వంలో కృష్ణుడు ధర్మరాజుతో ‘ సముద్రమధన సమయంలో మాతృస్వరూపులగు నంద, సుభద్ర, సురభి, సుశీల, బహుళ అనే ఐదు గోవులుద్భవించాయని, వానిని క్రమంగా దేవతలు, జమదగ్ని, భరద్వాజ, వశిష్ట, అశిత, గౌతమ మహర్షులకు లోకకళ్యాణార్థం, యజ్ఞములద్వారా దేవతల్ను తృప్తి పరుప సమర్పించారని, ఇవన్నీ కోర్కెలన్నిటిని తీర్చగలవవటం వల్ల వీనిని కామధేనువు లన్నా’రని చెప్పాడు. ఇంకను గోవునుండి వచ్చేపాలు, పెరుగు, నెయ్యి, గోమూత్రం, గోమయం, గోరోచనం అనే ఆరు గోషడంగాలు పవిత్రములు, పాపహరణాలని, శివ ప్రీతికరం, లక్ష్మీకరమైన బిల్వదళం, ఎర్రతామర, వాని బీజాలు గోమయమందే పుట్టాయని సుగంధమైన గుగ్గులు గోమూత్రం నుండి పుట్టెనని చెప్పబడింది. ఒకేవంశం గోవు, బ్రహ్మణులుగా విభజింపబడి మంత్రం, హవిస్సుల ద్వారా యజ్ఞకార్యమునకు నిర్ణయింపబడ్డాయని చెప్పబడింది. పద్మపురాణం సృష్టిఖండంలో బ్రహ్మ నారదునితో చెప్తూ, ‘భగవంతునినుండి గొప్ప తేజఃపుంజమేర్పడి అందుండి వేదాలు వచ్చాయని, అనంతరం అగ్ని, గో, బ్రాహ్మణులు వచ్చినందున ఈ నాల్గూ లోకం మనుగడకు ముఖ్యమైనవిగా వివరించాడు. గోప్రదక్షిణంవలన పాపం నశించి అక్షయ స్వర్గసుఖం లభిస్తుందని, గోప్రదక్షిణాలు చేయటంవలన మాధవుడు సర్వజన పూజ్యుడౌ, బృహస్పతి దేవతావంద్యుడు, ఇంద్రుడు సకలైశ్వర్య సంపన్నుడు అయ్యారని కూడా ఆ పురాణం చెప్పింది. అగ్ని పురాణంలో భగవంతుడైన ధన్వంతరిచే ఆచార్య శుశ్రుతునకు అనేక గోసంబంధమైన విషయాలు చెప్పబడ్డాయి. పంచగవ్యం ఎట్టివారినైనా పవిత్రం చేస్తుందని దానిని స్వీకరించే భిన్న పద్ధతులు, మహాసాంతపన వ్రతం, కృచ్ఛ్రాతికృచ్ఛ్రవ్రతం తప్తకృచ్ఛ్రవ్రతం, శీతకృచ్ఛ్రవ్రతం వంటివి చెప్పబడ్దాయి. ఇవన్నీ గొప్ప ఆరోగ్యసిధ్ధిప్రదాలు. గోమతీవిద్యా జపంవల్ల ఉత్తమ గోలోకప్రాప్తి చెప్పబడింది. విష్ణుధర్మోత్తర పురాణంలో కసాయివాని నుండి గోవును కొనడం, క్రూరమృగాలనుండి రక్షించడం గోమేధయజ్ఞఫలా న్నిస్తుందని, గోవ్రతం గూర్చి చెప్పబడింది. గోవును తాకడంచేతనే పాపక్షయ మవుతుందని స్కాందపురాణం ప్రభాసఖండం చెప్తోంది. ఇంకా ఋషిశాపంనుండి విముక్తికోసం శివుడు గోలోకం వెళ్ళి సురభిని స్తుతించినరీతి చెప్పబడింది. దశరధాదు లందరూ తాము చేయు యజ్ఞసందర్భాలలో వేలకొలది గోవులను దానంచేయటం చూస్తాం. రామాదుల పట్టాభిషేకాది కలపములందు గోదానాలు చేయబడినాయి. శ్రీకృష్ణుని లీల లన్నిటా గోవులకు, దూడలకు చాలాపాత్ర ఉంది. ఆవుపాల కంటే ఎక్కువ జీవనా ధారము, అభివృద్ధికరమునైన ఆహారపదార్థ మేదియు లేదని కశ్యప సంహిత చెప్పింది. శివపురాణ మందలి సనత్కుమాసంహితలో విభూది మహిమ చెప్తూ శివుడు పార్వతితో ఆవుపేడతో తయారు చేసిన భస్మమును ధరించుట లక్ష్మీప్రదము, తేజస్సును, మేధను పెంపొందిస్తుంది అంటాడు. అసలు విభూతి అంటే ఐశ్వర్యమే. లక్ష్మీస్థానమైన గోమయం వలననే దానికాస్థితి ఏర్పడింది. విభూతి ధారణవలన దేహమునందు విద్యుదుత్పత్తి జరుగుతుంది. అయుర్వృధ్ధి జరుగుతుంది. డా|| అనిబిసెంట్ విభూదిమహిమను తన గ్రంధంలో చెప్పటంవల్ల పాశ్చాత్యులు కొందరు గ్రహించు చుండగా మనంమాత్రం వదిలేస్తున్నాము.

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by Dr Annadanam Chidambara Sastry

Hindu Dharma – Part 10

Nowadays, movies are influencing the people very much. All those movies are doing harm to the Hindutva only and helping other religions. For example, in many movies, villians are shown as wearing Tilak on their foreheads and doing worship to Gods in our temples, while heroes are shown as a great ones who oppose our traditions, and worship of Gods and at the same time helping other religions and following their traditions. The influence of such movies is frieightfully falling on our youth who have gone down to the stage of looking at other religions as the heroic ones.In many movies, priests of temples, putohits join the side of villians, teach them deceipt, treachery, wickedness and also take part in doing bad things. At the end they are shown as fatally beaten by the hero. That way, the procedures of those movies are creating negative impression among the people on our Hindu temples and traditions. They say that there are wicked once among our priests. If that is the case, we also know tht in all the affairs of all religions which are in litigation in courts, there are people like this there also. But neither the writers nor the directors and producers have the courage to write or show such people, but they destroy only the Hindu dharma. Neither the producer of that movie nor the director and writer think that they are harming their own religious dharma. Showing their pseudo devotion, they put the name of God before start of the picture, start destroying the dharma of that God with in that picture itself. What to think of their Hindutva? If we do not analyse, there is a lot of danger. It is very much ncessary that each one for himself has to write to cine writer, producer and director about these things and also question them in interviews. this will have effect on them since they also do things knowing the pulse of the people.

News papers and magazines are the great media of publicity in the eyes of educated people. Whichever Hindu festival comes, we find all these papers and magazines full of humorous cartoons on the Hindu Gods. If a cartoon is published on other religions, immediately those papers along with their printing press machines will be destroyed. So these papers and magazines satisfy their entire itch on the Hindu Gods only. Seeing those cartoons, the Hindus who ought to weep over them, laugh heartily. If ten people react to this and write letters to the paper, saying it is very unjust to do so, such things would be definitely stopped. But there should be strong will in us to do so. Let us do atleast from now onwards. Anogher thing is there. It has become the trend of news papers to publicize in a big way about the so called injustice, real or unreal, done in the case of other religion, and to keep their mouths shut, in the case of injustice done to the Hindu dharma. As a proof for this, several incidents are happening every moment. Then the owners of those papers and writers are all Hindus only. But for them, their business is more important that their dharma and also the response of the public is also important. Hindus should respond and write articles about the injustice done to them. If they do like that, the management of news paper also in turn pass on only justified to the public. It should be noted tht in such things also our care is necessary.

There are several Hindu spiritual magazines. In them, there are things related to our puranas and vedanta. It is desirable and needed, if articles which develop ‘dharmic nishta’ are also given in them. Still horrible thing is some magazines under the name vedanta magazines are publishing articles on other religions and related photos on their cover pages. What is this depravity? Do the magazines of other religions carry articles on the aspects of our dharma and biographies of our great people? They write about us only to adversely criticize us. So our people in their anxiety to get the credit of being called as broad hearted people, are doing harmful things. Through these, they are giving the touch of other religions to our Hindus and diverting their attention to that side. The point is if our people ger diverted that side, they do not come back to our side. We can only send our people that side but not bring them back. In fact the people who subscribe to these magazines and read them are the Hindus only. If the Hindu magazines try to focus the influence of other relgiions even on those good Hindus, what to say about our deplorable state?

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by Dr Annadanam Chidambara Sastry

Monday, May 9, 2011

Hindu Dharma – Part 9

Among us, real philosophers are becoming rare but false and cynical philosophers are increasing. Some of these false ones go on talking saying ‘Oh! what these religions are! Don’t they know that God is one? What is there, if He is called by any name? Why particular about a religion? Are we to propagate our religion, simply because others are that pseudo philosopher doing their own? Why should we do the same, while calling their as a wrong one?”. We are not thinking of bringing others into our religion with false propoganda and enticements, just as the other religions are doing. It is not our aim to ensure that our own people do not go away from us, to see that our people follow our religious dharmas. From time immemorial, who ever had gone to continents and subcontinents for preaching our dharma, had not encouraged religious conversions in those places. One false philosopher will say “What is there in a religion? Is not every thing God only?”. By saying that all people are the embodiments of the God would agree to leave his wealth and belongings outside his house and happily keep quiet if any one takes away his wealth? Will he leave his wealth unprotected, saying that while getting birth he had not brought anything and while going away from the world, he would not take anything along with him? Thinking that this entire world is filled with Brahmam, will he sleep keeping all the doors of his home open during the nights? Definitely No. He wants that not even a small thing of his should go from him. Nobody should steal his articles. When it comes to their religion, they resort to philosophy. For such people there would be nothing for them except their individual selfishness. For that selfishness, they do not hesitate to jump into other religions at any moment. Even at that time also, while defending their action, they give clarification and philosophical interpretations. Let us not blame such people. With Obedience, we should be able to make them accept our efforts and follow our dharma. The is dharma and divine strength behind us. With that courage only, let us march forward and get success.

Some people, looking at the rush of devotees at the temples express their happiness that devotion among people is very much increasing. There may be good devotion in the people, but if there is no firmness and sincerity in dharma, full benefit of devotion will not accrue to us. If we examine the selfishness of a person behind that devotion, we come to understand the content of real devotion in it. What is to be desired by us is earnestness and steadfastness in dharma. If it is not there, devotion cannot withstand firmly. Suppose if we, the devotees, are doing ‘bhajan’ in a temple, if stores are being thrown on that temple, we leave the God and run away from that place to protect our lives. if it is a case of attack on other religious places, people of those religions come there running and try to save their holy places, placing their life at stake. So, we cannot be totally fearless with our devotion. If there is no steadfastness in dharma. If selfishness alone works behind our devotion, and if that selfishness can be fulfilled through other religions, people suddenly change into other religion and they display this same devotion there also. So we should give importance to earnestness in dharma. If we observe the history, we come to know that we were not put to loss due to lack of devotion. There were crooked people who organized yajnas and divine worships on behalf of Aurangazeb for puttingan end to Sivaji Maharaj, who dedicated himself to establish the Hindu empire. They were all Hindu devotees only, but who lacked sincerity in our dharma, it means that we should work for promoting loyalty loyalty and sincerity towards our dharma rather than devotion.

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By Dr. Annadanam Chidambara Sastry

Tuesday, May 3, 2011

Hindu Dharma – Part 8

Those of other religions are prepared to lose anything for the sale of their religion. But our people ready to lose our religion for the sake of anything. For example, a Hindu youth if he loves a non-Hindu girl, would leave his Hindu religion for marrying her. He will say that he is sacrificing his religion for his love. If a Hindu girl loves a non-Hindu youth, that youth will not leave his reliigon. That Hindu girl only leaves her Hindu religion. This is the condition. In which ever way it is seen, inter-religious marriages are strengthening other religions only. So those people may encourage such marriages, but they fail to notice the way in which our children are going. If we develop earnestness in our dharma, such dangerous things would not happen. So it is very much necessary for their family set up that every father and mother should make their children enter and move in the path of dharma.

Not only that, we have to ensure that our children do not go far away from our religious dharmas right from their childhood. We should also keep an eye on them to know whether there is divine nature in them or demonic. Mainly they are to be protected to ensure that they do not get away from our dharma. By admitting them in the schools run by other religions, we are making them to go away from our religion. When they get into proximity to other religions, they begin to do things like removing tilak on their faces, refusing to pur namaskaram to our Gods, refusing to come to our temples and doing the prayers of other religions. Even though they do not change outwardly due to the fear for their parents, they will undergo a lot of change in their minds.

They start thinking that the other religion is a great one, our religion is not worthwhile and all our customs and traditions are superstitious. Except having concern for the child’s education, we are not realising that as a consequence of this, he would become a problem to us in our own house by going against our religious values. The effect of influence of other religion on us starts there itself. By the time the child becomes youth, he thinks it as a great thing to deny our religious dharmas, praise the customs of other relgions and follow them. He gets into that bad condition automatically. unable to understand that we ourselves are responsible for such
a situation, we are getting into problems. when that youth grows futher, things like friendship and love will bring him to the stage of entering the other religions. When the situation goes out of our hands, even if we attempt to tell him about our dharma, he does not listen to us and not follow what we say. Is it that we do not have schools and convents which sustain Hindutva in us?

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