How Am I a Hindu ? What Flavor ?

Hinduism is globally studied as a part of world religions. From this con-text, ‘Hindu’ has become a term used to mark a Religious Identity. The plurality of current floating definitions of ‘Hindu /Hinduism’ are fla-vored with a plurality of factors. The flavored definitions serve a specific purpose ; Yet the basic questions remain open :

What is the plain meaning of the term ‘Hindu’? What flavors the plain Hindu Identity ? How? For What ?

If I am identifying myself as a Hindu, How Am I a Hindu ? If the community around me is Hindu, how are they Hindu?

This book attempts to address the plain definition of ‘Hindu’ and iden-tify the flavor factors from the perspective of Indian classical traditional schools ( called Dharma Shastra) in today’s global context. - Dr. B. V. Venkatakrishna Sastry

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Some random Thoughts • How relevant is Hindu identity for current day spirituality

seekers? • What is the relevance of the shift from ‘Religions with

‘belief-faith’ practice centric identity fitting in to the ‘Holistic Welfare seeking model with in a larger framework of TO-TAL Freedom from all suffering from cycles of births and deaths’- The Dharma-Practice centric Identity? How is this useful for a world suffering from terrorism linked to Religion, worship places loosing youth membership, distorted family relations, ethical entrepreneurship on decline and human rela-tions in family being at stake.

• What is my flavor of Hinduism ? • Does Hindu Traditions need Evangelical model or congrega-

tional model to promote Dharma practice standard? Please use the white space for noting your reflections!

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• Out of the ten values, if the only value highlighted is ‘Kshamaa’- forgiveness’ as the ultimate, it ends up in ‘extreme tolerance, the extreme of ahimsaa– non vio-lence. This is one model seen in Jainism and Bud-dhism.

• By limiting the frame of Dharma debates to a scaled down

option of one birth from the bigger cycle of life after life / cycles of life.

• The issue of ‘What is beyond Death’ is not a part of

the primary definition of ‘Hinduism’; but a very critical part of practicing Dharma . Vedic traditions and all subsequent Indian religions have always prescribed the Dharma guidance in three specific frames and in a dovetailed, integrated way:

• 1. The present Birth ( iha janmanni) • 2. The cycle of births (Janmaantara) • 3. Total freedom from the cycle of births and deaths (Moksha) The differences of paths of practice , the masters of the path, the experiences in treading the path, the authoritative guidance on practice, the pre-qualification to take up exploration in a path—are the matters on which a divergence of views prevails in schools of Hinduism. But ALL schools concur on the importance of exploring this higher dimension in a bigger frame work beyond one life –one death –one judgment-one god paradigm , never stopping at One god or at any God for that matter. In this sense, all flavors of Hin-duism have God/s as intermediary points on the practice of Dharma, for the final goal of ’Freedom from the cycle of births and deaths. Within this cycle, God/s have important role to guard and guide the devotees. The boundary of Religion stops here and actual phi-losophy-yoga –Vedanta begins.

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Within the combined frame of < One Birth + Goal of working within the cycle of life cycles> , the God/Goddesses of Hindus do play an important role. These Gods, operating in a bigger frame of < beyond one birth-one death—one judgment-one judg-ment– one savior –one path-one Institution– one> provide a dif-ferent interaction with mortals in the world. This is where the sacred religious literature of India– Ramayana, Mahabharata, Bha-gavatha, Puranas et al come in to picture. Along with God/ddesses, Hindu mythology ahs demons, goblins, animals, masters and several things that provide path for the practice of Dharma. • By twining the various factors of Value based Dharma with

the Practice inherited interpretations / references and customs • We see illustrations of this flavor in socio-religious

movements in Bharath, modern religious movements which twine yoga and vedic health sciences for holistic welfare ( modifying/ dropping/ remaining silent on faith issues). This is a current period dynamic move-ment, challenging the definition of ‘Who is a Hindu’? On a global scale. The schools of Chinmaya mission, Ramakrishnaites, ISKNOITES, practicing Hindus, come in this category.

What is Ahimsa ? - The vileness of ego, hatred and jealousy which may permeate in enterprises and communities getting reflected in A-Dharmic activities in the name of ‘Religious sanctions’ , is not correct. Such A-Dharmic activities and perceptions –paths need to be properly checked and constrained. Ahimsa = Non violence is not mute tolerance of suffering. Ahimsa is the conscious effort to en-sure non-proliferation of violence and suffering leading to reduction of holistic welfare. According to Patanjali yoga sutra 2.35: When one has excelled/ es-tablished in ahimsa (as a part of Yoga /Dharma practice), the eco environment around such person causes hatred to be totally nulli-fied, leading to peace. The value of ‘Kshamaa’ forgiveness , ‘dayaa –karunaa (Compassion) - maitri (friendship) are related expressions from Yoga school here.

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This space is for your personal notes on these deliberations

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Origin of the Problem LEGACY OF THE TERM ‘HINDU’ (a) ‘Hindu’ is not the original term in native languages of Bharath

for religious/ spiritual /social identity of individuals or commu-nities. Bharath, also known as India is a land of many religions and philosophies anchored to Vedas. ‘Hindu’ is a word of his-toric, alien origin, for pointing /grouping and identifying a cluster of communities, following a plurality of religions, phi-losophies and prayer customs lending unique spiritual and socio-religious identities. The word ‘Hindu’ lacks clarity in communication to specifically and uniquely identify the mem-bers within the target groups. The amorphous group identity tag is thrust on socio-religious communities of Bharath from a negative perception of ‘Who is Not a Hindu’.

(b) To this date, ‘Hindu’ is a term defined more in a negative sense following the argument of ‘Who is not a Hindu’ ! (c ) In academic debates and religious circles, ‘Hindu’ identity is defined contextually by convenience. These are carried in to media and society with flavors of political, national, economic milieu. The result is in circulation of the word ’Hindu’ which causes segmentations and motivated identity in society. The communication from the word ’Hindu’ becomes amorphous and snow ball’s on undisclosed / unspecified /undefined assumption’s lending itself to interpretations through circula tion. The news reported in media with such loose terminology and lacking precision /technical clarity (essential for a debate, verification , validation and meaningful communication) projects inaccurate and dismal picture of ’who is a Hindu’. The docu mented entries in the reference materials like dictionary and en cyclopedias, on ‘Hindu /Hinduism’ illustrate the prevalent po rosity of definition, divergence of opinions and perceptions built around the term Hindu. This has a ripple effect in building accu racy and objectiveness in several other spheres like –What is Hindu history, What is Hindu code of conduct et al.

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(d ) The lexical meaning and practical usage of the term ‘Hindu’ are mismatched. The word Hindu is used by several flavors, ranging from extremely loosely tagged factors of : Nationality, Language, Parentage, Marriage, Rites of passage, Food habits, Dress code, Membership of congregational place of worship, Affiliation to a practice guidance by a master, et al. So much so that the word ‘Hindu’ has amorphous asynchronous connotation and communication in current media usage. The meaning is abysmally stretched in to the extremes of statements like ‘Hinduism is Life style’ ( and therefore it is Not a Religion!) – to - the narrowest focus ‘A Hindu is one practicing yoga-meditation-vegetarianism!’ which again makes it stripped from God-revelation-scripture –prayer; ( and therefore it is Not a Religion!) The ‘traditional schools have taken extreme positions in respond-ing to this socially relevant and critical issue. One extreme holds that ‘Hindu is born to a ‘Hindu’ family and consequent of this, needs to be a ‘sanatani’. Another extreme holds ‘Hinduism is a life style and any one-anything under the name of Spirituality can be placed below this umbrella term! Every one is welcome, free for all model. So what makes for ‘Hindu’ Identity is lack of bounda-ries—for recognition or binding ! The result is a lack of harmonious definition answering the ques-tion: How am I a Hindu? What flavor of Hindu am I ?

How are you a Hindu? What flavor of Hindu are You ?

This precisely is the question asked by the youngsters of cur-rent generation: . The corollaries questions being :

What does it matter If I am / I am not a Hindu? A Hindu of specific flavor ?

Am I proud or sad or indifferent of this belongingness and Identity?

Why should I hold on to this identity and pass it on to my successive generations ?

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This is a question that opens up a debate within one self on the issues of Socio-Religious Identity as relevant: - for living as a member of community, - member of a church of worship, - member of elite spiritual personnel - member of a faith tradition - member of a Language /Prayer Tradition - member of a cultural heritage The classical societies which bring in the references related to the identity pride of belongingness to a Religion, Tradition, Lan-guage, Culture et al came up in a historic frame, which till recent times, carried a fairly rigid structure, allowing for a firm identity with a fair degree of certainty on the above issues. In this back-drop, it was relatively easier to mark the norms of compliance –deviation– correction issues and answer for a socio-religious iden-tity. In the current society, the above frame of ‘rigid structure, with tangible boundaries’ so critical for the identity referencing has un-dergone a deformity, to a stage beyond any reasonable hope for repair in the near future. The consequence of this is the loss of the norms for referencing the ‘compliance –deviation– correction’ and enforcement authorities integral to them. The question always pops up : Why ? Why not? Why not the other way? - for which the re-sponse can not always be reasonably logical, anchored to history anchored faith model and still be soul-filling / satisfying. The net impact of this shift has allowed survival of only the superficial structures of religious practices, inherently carrying an economic and entertainment relevance. Hindu Society is no exception to this. The legacy of explain-ing Why ? Why not? Why not the other way? in Hindu Tradi-tions Needs to be addressed and updated by the traditional schools in a contemporary language with relevance, for holding on to future times . Therefore, this effort to debate the socio-religious identity is-sue from Dharma Shastra perspective is contemporarily rele-vant for Hindu studies and Hindu Identity debate.

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This page / space is intentionally provided for your Initial notes before starting the text !

How legacy of the term Hindu affects the understand-ing of the tradition, religion, prayers, languages, history and belonging ness to a current community by Socio-

Religious Identity

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What is Not being addressed in this book ? And Why ? ( Critical analysis of previous definitions; Caste issue; religion specific rituals; Plurality of Gods ; rites of passage; Social eveils tagged on to

Hinduism like Dowry, bride burning; Religious terrorism; atheism)

1 . Critical analysis of the definitions of ‘Hindu /Hinduism’ and related delineation in several resource books of ‘World religion /Encyclopedia, other media, political presentations and specific na-tion /community centric definitions are not taken for review . 1. Why? - The focus here is to present a primary definition of

‘Hindu, ab initio from basic principles, in Dharma Shastra per-spective. Therefore the tie up with a historic definition of ‘Hindu’ will exclude unique identities of several generations prior to 600 C.E at the minimum, from the scope of coverage. This is not desirable. If one takes that ‘Hinduism is from Vedic tradition; Hinduism is a Vedic religion’, then the observed prac-tice of ‘Vedas’ in the current society ( or even the society of past) would create a serious split of Indian/Bharatheeya society in to ‘Veda directive compliant segment ( generally the sanatani Brahmins, who are a miniscule percentage) and others ( who may follow one or more of the texts in vedic tradition, like Ramayana, Mahabharata, Purana, Agama, Tantra et al).’ This model of Vedic =brahmanas; and non-vedic = others in Hinduism is not correct. This is not desirable.

If one takes the view ‘Hindus are born’, then parentage fac tored - religious identity is not the strong hallmark of Hindu ism! Especially in a society where marriage as a ’rite of passage’ has undergone several changes over a period of time. If Hinduism is to be anchored to nationality /institutional mem bership / allegiance to a Master et al, then Hinduism becomes a cluster of fragmented ’religions’, without a common thread ! It is not so. Analyzing each thread like this ends up in polemics. Therefore, the line of analysis picked here is from the thread of debate related to ‘Socio-Religious Identity ’ from the Vedic /Dharma shastra perspective. This deliberation is continuously pre-sent right through the Vedic resources ( the sages called kavaya –ailusha who belong to socially lower strata but are divine visionaries of Veda mantras) , Upanishads ( Satyakama jabala story), Ramayana Viswamiras story) Mahabharata ( Karna’s story). There are three

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hundred plus Dharma Shastra works in India, addressing these is-sues in a duration of around three thousand years. The unanimous anchor in all cases is the factor of ‘Dharma’ and ‘Practice of Dharma’ . 2 . The deliberation is not linked to the model of ‘social class rep-resentation perspective of ‘Varna –Ashrama’/ Jati-mata-kula (caste issues) . 2. Why? - The deliberation of Dharma shastra right through its debates uses the model of ‘Varna’ tag for the purpose of inte-grated social and spiritual identity. The ‘varna’ tag is linked to sev-eral factors, out of which ‘parental marriage’ and ‘birth in a family of specific Varna parentage’ are critical. If there is a change in the ‘Varna’ factor in the marriage, then the resultant inherited ‘identity’ is technically outside of ‘Varna’ boundary. Therefore, special purifi-catory rules (Prayaschitta) are prescribed to provide a reentry—regain the ‘varna’ status. Such regained position is not always equal to the original inherited status. To tag the definition of ‘Hindu’ reli-gious identity through the ‘Varna’ line of argument would be faulty by two counts: (1) Dharma shastra rules are for Varna and not for ‘a-varna’ = one who has fallen out of the Varna status teams. ( 2 )Dharma shastra rules are not limited by singularity of faith or insti-tutional affiliation or philosophy! To give a classical example, a com-mon Dharma shastra does bind for all brahmanas in a given re-gion, even though individual families may have different personal deity of worship , different masters, different veda-lineage, different vedic profession for life style and livelihood, and local customs. Again if one Brahmin family relocates from one place to another palce, while every other thing of ‘brahmana guidance’ stands un-changed, the applicable dharma shastra becomes different ! Thus south Indian brahmana (on one side of vindhya mountain range) may have one rule book of dharma shastra and north Indian brah-mana ( other side of Vindhya mountains) may follow another, which is different from one followed in Bengal (Navadwipa)! The common binding of Dharma continues. Aaprt from that ‘Hindu’ is a community which in the perception of Dharma shastra is a undefined mix of ‘Varna (complaint), A-varna ( non-compliant) and ati-varna (- uncategorized) teams. It is easier

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to draw a regulation for a complaint team; and exclude a non-complaint team, from a specific practice –guidance. This is the rules for brahmana’s and others as seen in the rule books. The challenge now is making common rules for a ‘ group where classification is not practically permissible or possible. Therefore the need is to go back to basics of Dharma shastra design. All dharma-shastras are to provide guidance on practice of Dharma for welfare. Instead of placing the recognition bar for individual at the point of ‘parentage ’ plus rites of passage (samskaras) and aim for togetherness of socio-spiritual identity , let there be a separation of the multiple threads here. Let Dharma shastra address the ‘social identity issue for an uncategorized society, from the refer-ence bar of ‘individual’. The goal of socio-spiritual identity , when spliced as above leads to a new model of presenting the Dharma shastra rules for the global society. At the foundation of the socially / globally ‘uncategorized’ level, Dharma shastra adapts the guiding rules applicable as ‘Dharma = universal human values’ - the anchor, also called Sama-nya Dharma. These are the ten factors of Dharma listed by Manu smriti and placed earlier. The difference in the frame of vision– from one birth –current birth model to total freedom from cycles of births and deaths, for Dharma-practice provides the basis for progressive classification. This is called now the Vishesha Dharma - Dharma guidance customized for the context, context sensitive Dhamra guidance, not violating the universal principles. This foundational identity by Dhamra practice is characteristic of defining / identifying ‘individual Hindu’ status. The flavors for this are from additional factors of nationality, philosophy, faith et al. Violation of basic Dharma is violation of universal human values. Such violation, called ’A-Dharma’ is a punishable violence. The goal of all models of social, religious and spiritual administrations is ‘Maintenance of Dharma’ and punish ‘Adharma’. This message is clearly articulated in Bhagavad-Gita ( chap 4—sloka 7 and 8). The name ’Raja-Dharma’ is also used in smriti’s for this objective. Elaboration on the technicalities of these is not intended for this book.

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This is an important shift, when it is noticed that the beggars at the street and places where people frequent keep asking for ‘alms’ in the name of ‘God’ and equate the act of ‘alms giving = Dharma = Daana = dakshinaa’ to alleviate the bad effects of sin (karma), please Gods ( Devataa). This vulgarity of usage and travesty of a traditional concept in modern hindu society has earned bad name for tradition. This needs to be set right by promulgating the right meaning of the technical words. Beggary is a blotch on Hindu society in the above form and name! 3 . The debate of carrying the Dharma-Practice anchored Hindu Identity across other world-religious identities Or Intra Hindu groups unique identities by several flavors. 3. Why? - Once the basic identity factor runs through the community, the ‘unique flavors of Dharma practice’ need to com-ply with the basic principles. The unique flavors are chosen by the individual and for the goal of spiritual welfare. The domain of spiritual welfare is beyond the scope of ‘State /Nation admini-stration and funding, regulations and legality.’ This domain is left best for the Masters of religious traditions. The non-interference of social welfare structures and measures by state administration with the aspirations, structures and measures of spiritual welfare for individuals by masters / administrators of religious institutions is a cardinal, inviolable principle of Dharma shastra. The domains of welfare are clearly defined and the ultimate authority are clearly separated. In case of clash between the two domains, the greater welfare of community is always preferred by State; and Individual spiritual welfare is guarded by Masters. This is the model of coop-eration between King and Sage / Monk and Warrior / Raja and Rishi - in vedic traditions. This is the model of harmonious coex-istence of State and Religion /Philosophy according to Dharma Shastra. Either can not project itself as a ‘threat to other’. Each is independent sovereign in its domain. Elaboration on this point, with illustrations and textual references is not a part of present book.

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4 . Hindu Identity - significance at Places of Hindu worship, Priests as a profession and religious service providers, Rites of passage, Religious festivities, Identification of holy lands and sa-cred travel, guidelines of purification / refinement ( Mandir, Puro-hita –Sadhu-Sanyasi, samskara, teertha yaatraa, prayaschitta, ) - as tools for facilitating and maintaining the Dharma-Practice and compliance to the highest standards as presented in Dharma shastra works . This is beyond the scope of the present work. 4. Why? - Each of the above topics deserves independent and deep study. It includes revisit of several earlier writings and re-presenting them properly in contemporary language. 5 . The debate of Countless Gods worshipped by Hindus in relation to Dharma-Practice guidance. 5. Why? - Explaining the specifics of each God/goddess in relation to Dharma-Practice /establishment in the social and spiri-tual domains is a specialized topic better left for advanced studies. This study calls for an expertise in religious traditions, languages and guidance from Masters. Elaboration on this point, with illustrations and textual references drawn from sacred works of Hindus is not a part of present book.

6 . The evils that haunt the contemporary or historic living of ‘Hindu society’ documented in media and other publications. 6. Why? - The manifestation of ‘A-Dharma = deviation from compliance to Dharma’ can come in several ways. Which ever way this compromise / violation comes, the net impact is on the ‘holistic welfare and health of the individual –family-society –community and nation’. Analyzing each event and identifying the mother seed of such evil, causing pain and suffering is a special domain by itself and of special interest to administrators of State and Religious institutions. Considering the amount of deeper stud-ies involved , this dimension is left for exploration at a later stage. For example, the evil of ’dowry’, the lack of ethics in keeping work related commitments, mediocre working, corruption at high places, compromise in justice and dispensation of justice, eco-harming enterprises - these are all ‘adharma’ in one term.

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And these are to be punished at all times. The executing agency could be State head, State executive or trusted God/Guru , or the most impersonal ‘Karma’! This is an explanation resorted to ex-plain the value of the rule of Dharma.

7 . Issues of Religion and Terrorism in the name of religion

7. Why? - Elaboration on this topic is a theme for a more detailed book.. As noted earlier, Dharma is far greater in its scope than religion. All acts of ‘Adharma’ must go punished. There is no appeal or escape. All acts of violation of religious law has a point of appeal and con-doning power vested with a God or Master centric authority. The links of terrorism in the name of religion are not the same as efforts to guard the rule of Dharma. The weapons, the act of war and linked violence may look similar; but they are not the same. Welfare by religion focus is segmented. Welfare by Dharma focus is Universal. Elaboration on this point, with illustrations and textual references is not a part of present book.

8 . Issues of atheism and pluralistic faith debates in relation to Dhamra. 8. Why? - Dharma can stand free or accommodative of sev-eral formats of God /Guru /Books . But religion needs specifici-ties on a God /Guru / Book / Revelation., which needs to be ‘Trusted and accepted by faith, as points that can not be ques-tioned or crossed. There can not be alternatives or compromises. If these are compromised, then the survival of that religion and its followers are at mortal stake. If these are corrupted / loose the power of deliverance , then the faith in that religion and its sur-vival –growth is at stake. Such situations anger the people who are dependent for their welfare on survival of ‘religion / religious practice / tradition / resources’ in a specific format. The out-come is friction due to intolerance, insubordination due to lack of executive authority, loss of direction for social and spiritual pro-gress. The instincts to revive the glory of an earlier period / visu-alized per documents of religion becomes the motive for aggres-sion, ending up as ‘terrorism branded by flavors of religion’.

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In the perspective of ‘Dharma’, such acts are clearly violation of basic principles—holistic welfare and thus punishable. But relig-ions per se may not see it in the same spirit. And pursue the action as a ‘ means of religious welfare’. Elaboration on these lines with each case annotated is beyond the scope of this book.

9. Issues related to amends of ’Brahminical / Dharmashastras of India to propose a 21st century Hindu Dharma Shastra. 9. Why? - Revision of traditional Dharma shastras are to be taken up by competent authorities approved by masters of relig-ions and traditions and scholars of resource texts. This work is a long pending and important ; yet it falls beyond the scope of this book. Even when such a proposed desirable revision is done, it calls for a concurrent acceptance and compliance by contemporary Hindu society. Any such amends having a bearing on ‘socio economic aspects, impact on freedom of practice with equal opportunity and dignity for cohabitant religions of given landscape in a nation -need to be properly addressed. The present effort to debate ‘Hindu socio-religious Identity’ can help address some important points for work in this area, as and when it is taken up. The traditional schools of religious leadership and scholars have debated on this issue seriously and brought out some proposals. The society has moved ahead with amended formats of practice without waiting for the rule amendments and ratifications. Many times the compulsions of work, the economies and urge to be with the basic tenets of Dharma than stick to the word of the rule book have helped in this shifts. There are also cases where a ‘traditional Hindu’ moves to an alien land and the known rule books have no practical value for compliance / it is not practical to observe the rituals in a way it is observed in the native land. The demand for framing a new set of guidelines has been there, yet to see any fructification as an upgrade on previous rule books.

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This page / space is intentionally provided

for your Initial notes before starting the text ! What is Not covered in this book—Why ?

(You may add your own expectations / what is covered—not covered –to be supplemented to this book for an updated

version , with why / Why not reasoning please)

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Dharma Practice - Where to start? How to place and pace up and progress ?

Where and How to start Dharma Practice and feel first signs of tan-gible success ? What is the first step ? Out of ten factors listed, the first one suggested for practical imple-mentation is focus on ‘Shaucha’ = Cleanliness and ‘Satya’ = staying with Truth. These are to be practiced at the level of Body, Mind and Speech. The layers of application are : Individual, Family, Extended family, Eco-environment of which we are a part.. If one can not make a one hundred percent compliance in the be-ginning, the practical accommodative guidance is provided in Yoga sutra ( 2-31): The start up practice can have a frame defined by - Ones ability, context, time, compulsiveness of the situation. For higher aspiration, a deeper commitment will be required to these shaucha and satya. The practitioner decides the level of comfort, and defining for oneself the deviation to be covered. The user chooses. If these two values can be thoroughly implemented at all places by all, then it paves way for higher values. Mahatma Gandhi says : Cleanliness is next only to Godliness. Even god –experience will be frustrating, if the environment of Gods presence and worship is not clean ! Cleanliness of body is critical for health. Clean mind is the foundation for worthy human relations of love, Trust and com-passion. Clean speech is refined, cultured speech, welcome by all to keep the emotions cool and working smooth. This value of Dharma is accommodative of all models of faith and philosophy. Staying with Truth is the key to develop trust and confidence amongst fellow members. Staying with Truth is highly valued ethic in all endeavors. Start with these two and the rest of the higher values step in auto-matically to further enrich Dharma practice.

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How to go ahead with other values of Dharma ? We have noted how to start with two values of Dharma. How to train further on the rest of the values ? - 1.Patience 2. Forgiveness 3. Control over Desires 4. Non Covetousness/Non stealing 5. Pu-rity 6. Mind / Senses control 7. Intelligence 8. Education and skills 9. Truth 10. Regulation of anger. There are practical training methods, grooming techniques used in families, places of worship, in schools and society for educating and training youngsters / employees in these values . Specific profes-sions may need a more detailed training for a specific value. For ex-ample, the sales profession, medical profession would place high premium on ‘Patience, regulation of anger’. The finance and mar-keting professionals may place importance on ‘non covetousness/non-stealing’ . The law enforcement professional may prefer higher rating for control over desires and sense control. The design of traditional life style has got embedded many of these as a part of social and family norms, observances in religious vows and celebrations, rites of passage and the like. The laity goes with norms of practice, and get the benefit of the value –practice !, even though they may not be explicitly articulated. There are sacred sto-ries used in religion to keep endorsing these disciplines and values. These practice formats are dynamic in nature and are customized. There is a need to make a new format of presentation of these val-ues for an unconventional audience and context, for whom the pre-sent model has not been contemplated or articulated. This is an ongoing work in religious societies under the care of the family and community elders.

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How can I become a Hindu ? How can I be a Hindu ?

How can I Continue to be a Hindu ? How can I be a restored to Hindu status?

This is a practical question. The current models of addressing this in the religious, social, cultural and legal streams are through: • An initiation ( Deeksha) • A Purification rite ( Prayashcitta /Shuddhi ) • Membership of a Hindu Religious Institution / congregation lead by

a Hindu master of tradition and accepting the hierarchy of disciple ladders.

• Adoption ( through a legal process) • Self declaration of faith affiliation • Membership of faith community and adoption of appropriate prac-

tices like Yoga, meditation, food habits, dress code, prayer chanting, facial marks, festivities observation and the like.

• Marriage as a welcome to Hindu family fold • Living a life style of renunciation / recluse (vana prashta –Sadhu san-

yasi) by commitment to vows of religious practice, food regulation, social relations and contracts in relation to work and interactions.

Many of these may involve one or more elements to designate the ‘change, the shift from one block to another block by crossing a line, doing some thing differently, discarding an earlier practice/ relation and adapting a new model. Some are tangible factors like wearing of colored clothe, change in food habits. Some are having social, business and legal implications—like change of name / carrying two names, one for legal purposes and one for religious /spiritual purposes. Some have an im-pact on inter /intra personal relation, especially in marriage related, community relations and dynamics of public appearance and participa-tion. All these models carry the model of thought : If one is becoming a Hindu, then one has necessarily to become a Hindu of specific flavor! The deliberations in this book have shown that one can be a ’Plain Hindu’ without any specific flavor or with custom flavors, which need not be ‘popular branded flavors’ within Hinduism. It is not even neces-sary to have specific ‘God-Guru—Institutional membership’ as a pre-condition !

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Does this mean that Hinduism is an open gate for all ? In one sense, yes, Hinduism is an open gate for all those who want to: • Live a life enriched with Universal human values (called

Dharma factors . ( Dharmishta is the technical Sanskrit name for one who knows and practices and lives by Dharma Standard.)

• Live a life of harmonious existence with co-habitats (Sahatva, Sahanaa, saha jeevana, samsaara)

• Live a life of clean healthy eco balanced, eco-enriched healthy life ( paavana -pavitra jeevana)

• Live a life of dignity and civility ( abhimana gaurava) • Live a life of intellectual excellence praised as Knowledge So-

ciety ( viveka vairagya ) • Live a life where exploration of Truth is the only guidance

(Satya Dharma paraayana) • Live life of liberty and justice, for self and surrounding cohabi-

tants, life of impeccable character (Svatantra, Nyaya vinaya; Saccharitra).

• Live a life which ensures an inner peace and tranquility, which are the hall marks of realization of the Supreme ( Dayaa, Shanti)

• Live a life where the forces of lust and greed, wreck less emo-tions and consumerism are regulated for holistic welfare (sthita prajna, sthita dheeh)

• Create a continuing society, where the next generations are proud of achievements of their elders and can live in an at-mosphere dominated with Love –Compassion; Free from Fear of neighbors or troubled inner consciousness. ( Dharma rajya /rashtra / desha, Punya bhoomi )

• A society where one is not afraid to raise their voice against violation and violators of human welfare and inflict untold suffering of multifold dimension ( dharma rakshaa pravrutti )

• Where all life progresses from religiosity as a step to Spiritual-ity ; where every life is progressing to receive the love and compassion of Supreme Divine. ( mata to darshana ; devataa to Brahma).

Leading a complaint a life style with these guide line to ensure a balance of Social and Spiritual welfare is the reference grid for evaluating the Hindu Identity and its flavors.

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These are the upfront articulated issues in source works of Hinduism in Ramayana and Mahabharata. In Ramayana, the upfront dialogue of two realized souls : Valmiki, the sage and Narada, the wandering monk sets forth a list of evaluation factors with the question : Who amongst the present people in this world has all the qualities as per the check list expectations of values derived from vedic tradition? If there is one, then that person, sure is the ideal incarnation of Divine to establish Dharma and punish adharma. In Bhagavad-gita, the first discourse of Lord Sri Krishna ( in second chapter ) lists out the integration of right Dharma, which balances spiritual and social aspirations. Rest of the discourse in sixteen chapters is an elaboration of the ideas here in specific contexts and streams. Thus complaint living with the list of checkpoints in Ramayana and Ma-habharata as above is what marks ‘ Becoming and Being the plain Hindu’. Flavors in the practice of these checkpoints per tradition and context is ‘continuing to be a member of one or more of flavored Hindu commu-nities’. Commitment to continued Dharma-Practice is the key in all cases—To become and continue to Be a Hindu. When one notices/ given notice to have fallen out of sync with ‘Dharma Practice’ at any moment / current moment, Then getting back to the track of ‘Dharma –practice’ is the process of restoration. How one wants to checkmark this ‘switch’ is a choice per tradition. some change the name; some change the clothes; some change their life style and appearances! Some change their relations and obligations! The steps here may need a guidance from elders and tradition.

This space is for your personal notes on these deliberations How Can I become a Hindu ? (Entry / Re entry) How do I continue to be a Hindu ? (Status Maintenance)

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Grooming a Global Hindu Developing Dharma Practice Sensitivity In this context, a relevant question comes up. How can a Hindu be groomed to Dharmic traditions? A question relevant from the perspective of building the upcoming society , the future genera-tions. This question is also debated in religious institutions from the angle of : How to groom religiosity in youngsters, at an early age ? What about spirituality ? Adolescence and reflection-relation to religious traditions /literature /practices ? The scope of this debate has several segments to address : Who are the future members of the congregation ? Who inherits the assets and controls, the leadership of future ? How will these be deployed for the welfare of the members of the religious community and global welfare? How to ensure that there is no misadventures in managing the assets and deployment ? These questions are important for the state also, as it impacts the quality of members in a state who need to be managed for admini-stration ( be democracy or what ever model of state mechanism, the dispensation of Justice—which is a part of Dharma management), the quality of recognizing the excellence in public forum ( beyond the jungle law ). Military would have a special interest here, for it deals with humans in war, humans at war with life at risk and stake, the humans who may get motivated by religious indoctrinations ! The linked ideas of religion to global human welfare are thus very signifi-cant issues on which state administrators have to deliberate con-sciously and seriously. Economy built around religious ideation is no small measure of any state ! So religion needs to be watched as a powerful friend and ally by state, due to the sheer co-centric nature of influence –concern religions have over their current and future members as a part of the community. Myopic visions can harm both. If one looks at the active life span, the planning needs to cover a minimum of fifty years of time line, for systems related issues planning and meddling. From this perspective, grooming a global hindu is ‘grooming a new life to a life style compliant with Dharma –Practice standards.

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How this model is delivered to children through the appropriate mecha-nisms in families, surrounding society, schools, colleges, work- places, me-dia and entertainment, justice dispensation—And who is responsible for this ? is what current generation needs to debate and act . In the traditional schema, this was primarily the responsibility of Parents, relatives, friends in community, elders, schools, learned persons in charge of community places of worship /congregation and State administration at large with a vicarious ultimate responsibility. The letting loose of an ’Dharma incongruent element in to a society / this world’ was considered as an outcome of sin committed by : Parents, relatives, friends in com-munity, elders, schools, learned persons in charge of community places of worship /congregation and State administration at large. When the dynamics of society keeps modifying the nature of : Parents, relatives, friends in community, elders, schools, learned persons in charge of community places of worship /congregation and State administration at large , as in a global society, the pointer needs to be moved to the Indi-vidual, by a reframing of the questions: • Having come to this world and this life-environment, am I living a

Dharma-practice compliant life style? • Am I doing my Dharma –Practice? Am I guarding my Dharma-

practice by my strength and resources? • Am I a friend-neutral-foe of my co-habitats dharma-practice? It is the training of youngsters to be sensitive to these ‘Dharma Practice’ compliance that is viewed critically in current period. Children learn not only by instruction, but lot more by observance of how the elders /preachers behave and practice the teachings. The power of entertainment media, communication media in shaping these value sets and ‘desire / flair to lead them / live them should not be underestimated. How this model is delivered to children through the appropriate mecha-nisms in families, surrounding society, schools, colleges, work- places, me-dia and entertainment, justice dispensation—And who is responsible for this ? is what current generation needs to debate and act .

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In short, grooming a global Hindu is grooming the young life to be sensi-tive to ‘Dharma –practice compliance by self regulation and voli-tion’. This self regulation is judged on two layers for ten elements of Dharma: • Body, Mind, Communication-responses (=Speech) • Individual, Family, Extended Family ( - covering relatives,

friends, community, every thing around in the eco - environ-ment system including cosmos.)

The volition part relates to emotional satisfaction. Tradition identi-fies nine dimensions of emotional base ( sthayi bhava) that need to be refined. This is a part of special grooming-refinement called ‘Emotion-Response Management programs . ( These are special workshop programs in Personality development and leadership training for improving human relations). The detail of logistics is context specific detailing, for another document. The appropri-ate models are workshops and lecture circuits for parents and students, through social and religious working institutions, leadership and management training schools, health care institutions. At some point, this needs to be a part of education curriculum and social research and administrative reforms also. Fine arts and media entertainment is of great help in bringing this reform. Technology helps for improving the pace of connec-tion and appropriate delivery. Government and religious communities being the prime beneficiaries of this process, need to invest in such programs for their own benefit. So is the value of appropriate religious literatures and rites of passage, observance of religious practices. What is the benefit of community wide Dharma - practice for State and Nations ? The guidelines of Dharma - Practice has many elements which form a core-common set of many religious practices and yoga. The goal of a State regulations and National administration is to have the highest quality members in maximum density. Dharma-Practice value set provides a measuring yard for verification of success on this endeavor. The tradi-tional Hindu name for such a state is: Rama-Rajya, Dharma-Samrajya, Bharatam. Rama Rajya is a model state ruled by an administrator following excellent standards of Dharma. ( State leadership perspective).

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Dharma Rajya is a system centric model, where the rule of Dharma ( and not religion) is dominant . State constitution respects Dharma authority (Dharma Peetham) and not individual / religious authority as the highest decision making body. Dharma is the national consti-tution. Bharatam is spiritual value centric model where each member of the state and process is guided by the integration of social and spiritual welfare in the widest vision of final salvation Moksha. This is a state, where the primary ordinary member is a yogi, a Dharma-practitioner by volition ( and not compulsion). Each member loves and seeks the ultimate Supreme Truth , the Light of Divinity and is regulated by the guidance of that ‘Light’. The presence of a majority of community members with pious, saintly, religious bent of mind is extremely beneficial for the States and Nations for the following reasons: - There is no friction , intolerance or enmity amongst the mem-bers of state. The challenges of crime and hatred are reduced to the minimum. This means reduced problems of militancy, law and order , crime handling, fear of cross border terrorism for states and nations. Patanajli Yoga Sutra provides the reference for such a potential pos-sibility as a result of practice of ‘ahimsaa’ -element of Yoga, which has much of overlap from dama and kshmaa elements in Dharma-practice definition. This analysis can be further expanded by detailing provided below, which maps Ten Dharma elements on to the Yoga practice direc-tives. 1.Patience (Dhrutih) - Covered under Yama and Niyama under topics of Truthfulness, moderation, Senses control, Non violence. 2. Forgiveness (Kshmaa ) -Covered under Yama and Niyama un-der topics of Truthfulness, moderation, Senses control, Non vio-lence 3. Control over desires (Damah) -Covered under Yama and Ni-yama under topics of Truthfulness, moderation, Senses control, Non violence

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4. Non covetousness / Non stealing (Asteyam) - Asteyam ( 3rd item) under Yama ( 1st yoganga) YS – 2-30 5. Purity ( shaucham) - Shaucham ( 1st item) under Yama ( 1st yoganga) YS – 2-30 6. Mind /Senses control (Indriya nigraha) - Pratyahara ( fifth yoganga); Brahmacharya ( 4th item) under Yama ( 1st yoganga YS 2-30 7. Intelligence (Dheeh) - Dharana ( 7th yoganga) + Dhyana ( 7th yoganga) 8. Education and skills (Vidyaa) -Dharana ( 7th yoganga) + Dhyana ( 7th yoganga) 9. Truth (Satyam) -Satyam ( 2nd item) under Yama – 1st Yoganga YS 2-30 covered under Yama and Niyama under topics of Truthfulness, mod-eration, Senses control, Non violence 10.Regulation of anger (Akrodhah) -Covered under Yama and Niyama under topics of Truthfulness, moderation, Senses control, Non violence. This means reduced problems of militancy, law and order , crime han-dling, fear of cross border terrorism for states and nations. Patanajli Yoga Sutra provides the reference for such a potential possibility as a result of practice of ‘ahimsaa’ -element of Yoga, which has much of overlap from dama and kshmaa elements in Dharma-practice definition. The pursuit of ‘ahimsaa’ Non violence in food dimension leads to the so-cial practice of ‘vegetarian, satvic foods’, foods which are produced with-out violence to the eco system (Organic foods, natural foods). From the perspective of ‘ahimsaa’ on body and mind, the shunning of drugs, intoxi-cants in the nature of alcohols, become a standard religious guidance. The sticking to Truth value as a desirable social / religious norm, makes telling lies a punishable deplorable offense. Sticking to ‘aparigraha’ value leads to ‘reduction’ in overstocking for profi-teering oriented marketing, exploitation of eco-enviro resources for un-controlled consumption for sense pleasures.

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In this way, one can see the social, tangible benefits for enterprises, states, nations in adapting the Dharma - Practice standard for inte-grated holistic welfare, which can be tangibly measured in terms of productive gains and intangible gains of harmony, love, peaceful coexistence, higher level of trust, unsupervised compliance to moral and ethical standards - All of which show clearly the quality of life in a given nation, as visualized and provided by the State admini-stration and leadership. The Vedic tradition provides these guide-lines adaptable in a pluralistic faith conditions, globally . And the technical name for this system is ‘Purushartha’ - the discipline which looks at the holistic integrated welfare of all life forms - humans, animals and nature . ‘Dharma –Practice ensures Purushartha’. Dharma –Practice provides a proud social Identity, which in mod-ern society is termed as ’Hindu Religious Identity’. The traditional term for this is ‘Yogi - Rishi - Raajaa’. Yogi is a unit member model of ‘Bharatam’ model of administra-tion. Rishi is the unit member model of ’Rama Rajya’ model of admini-stration. Raajaa is the unit member model of ’Dharma raajya’ model of ad-ministration. In democracy, for which the Indian language vocabulary is ‘Prajaa-Raajya’, the equation applied is : Each member needs to be striving to become a Yogi, a rishi, a raja through the assiduous practice of Dharma. When this does not happen, the slide down begins. The slide and fall from the upward journey starts with the ‘corruption of power building source, which is the mechanism of elections and democ-ratic process of voting to elect the representatives of community. These processes are isolated in the current scenario from the Dharma-practice guards and placed under the watch-control of me-dia. The media-business controllers regulate the process for meeting a ‘bottom line by entertainment models of news, for which watch-ers pay’ approach than ‘Dharma. The other model is ‘business regu-lates what should reach the public—be it advertisement or news or critical policy issues ! This shift of balancing center of power and dharma-practice regulations introduce the necessary compromises through the channel of religions!

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More and more compromises in dharma-practice ( = a-dharma increase, an increase of non compliant living) is the yard stick here. The manner of introduction / infiltration of adharma in to society down to the level of corrupting public mind is a serious issue. More and more non-compliance increases the apathy and insensitivity of society for sustenance of good things and values. Unless desire for good things and values are transformed in to ‘implementation through practice’ there can be no correction. Implementation means self effort and volition to do positive things, stand up and raise voice against non-compliances. The short expression of tradi-tional text for this from Bhagavad-Gita is (chap 3 sloka 20): Kar-manaiva hi samsiddhih - Fruits result from excellence in action (not just by desires and wishes) . This is the secret of Karma yoga. This is badly interpreted in A-Dharmic way for exploitation as free service / low paid service, voluntary service with intangible benefits, Gods serv-ing God and Church for merit . The element of –adharma here is violation of the directive of Gita at Chapter 18-78—Wherever there is Krishna, the lord of yoga, Wherever there is Arjuna, the one who bears the bow, There is certainly wealth, victory, various riches and justice; this is in my opinion or my conclusion). The service rendered does not bring in the ‘purity (paavanatva –Gita 18: 5)of mind to the person rendering the service or one receiving the service’. The net result of non compliance is increase in suffering of multi-fold types. These are reflected in the quality of life as ills of family, distorted human relations, which need to be addressed by the ad-ministrators of family, community, society, nation and religious leadership. The problem list here is endless ! lack of morals and ethics, corrup-tion, favoritisms, nepotism, increased violence, slackness in dispen-sation and implementation of justice, problems of law and order, imbalanced distribution of wealth and power, wide spread fear, shift of power center from judiciary to religion—political party execu-tive nexus, eco-destruction, lack of respect for teacher and educa-tion process due to commercialization of processes, flow of com-munity money and resources to un-moderated business ventures promoting sensuousness and profiteering, High level of fear alert, lack of family harmony.

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This space is for your personal notes on these deliberations Was I groomed to be a Global Hindu ? Am I grooming my wards to be Global Hindus ? Are my affiliate religious institutions working for prolifera-tion of religion or Dharma ? Where is the weak link for shift from religiosity base to Dharma base ?

The pride of bearing a Hindu Identity with the guideline of ‘Dharma –Practice’ provides a practical solution for many such social ills. Spiri-tuality, no doubt may be personal issue; but Socio-Religious identity and enterprise has a relevance for community, State and National wel-fare. If Dharma-practice proliferation flourishes in a society, there is bound to be the prosperity of welfare for religions as well as communities, State and Nations. The other wise statement that ‘Prosperity of Relig-ions assure the Dharmic welfare can not be vouched confidently. His-tory proves that prosperity of one religion has always triggered imbal-ances in society leading to strife and struggle for centuries! Leaving a bad taste and scar which can not be wished away or washed away ! ! Taking the ‘Global Hindu Identity’ means ‘Dharma Practice for Holis-tic welfare’. This marks the relevance of this deliberation on Hindu Identity from social perspective.

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A checklist for My Hindu Identity ? Practicing Hindu? Born Hindu ? Native Hindu?

Here is a Check list for introspection on these issues: • How Am I a Hindu ? (Definition compliance) • How is My Friend / Neighbor / Next person a Hindu

(Religious /Faith Identity Review) • How is My next generation going to be Hindu? (Continuity

of Traditions) Your introspective notes below helps you to identify the flavor of Hinduism you are carrying and intrinsically using for your own Identity ! These are teaser questions. These are not de-signed for a survey model of data collection. All the questions may not be applicable to all readers ; and / or there could be more options which need to be included /modified in this form. Please add them as applicable. Note: This debate is keeping off the Specific Identity related de-bates like : Why am I a member of specific Varna– Jati-Mata– kula et al. This is a specialized sub section debate under Hindu Identity. It is a highly significant debate leading to an in depth analysis of Names of Hindu communities and Language spe-cific—tradition specific cultural heritages. This detailing is not intended /planned for in this document.

When did I first start recognizing my Identity as a Hindu?

What is My attitude towards My Identity as a Hindu? Proud - Fanatic - Agreeable –Not so much comfortable – Don't like it—carrying it as an inheritance

What if this ‘Hindu Religious Identity’ is taken off from Me ? Am I really in need of this identity ? Reasons for carrying this identity - Social reasons - Personal religious reasons - Recognition by others - Membership of religious congregation - Family reasons - economic rea-sons - Spiritual reasons

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Where is My Hindu Identity showing up? - In my name (first /Middle /Last) - Nationality - Religiosity - Spirituality - Affiliation to a Master / Congregation /Hindu church / Practice of yoga / -Dress? Facial marks - Meditation - Yoga practice - Vegetarian-ism -

How am I presenting / communicating My Hindu Identity ? - Show casing Hindu Gods /Art /Music in my house - Vegetarianism - Naming my children with Indian names - Carrying an initiation with a Spiritual Sanskrit name - Chanting Vedic mantras and prayers ? - Displaying Om /Ganesha /Kali /Hanuman in my home ? Body tattoos of Gods and Om ? - Marrying an Indian born life partner ? - Attending Satsang’s - Reading Gita and Upani-shads - Reading Vivekanada and other Masters ?

What is my recognition of another Hindu—of same flavor or dif-ferent flavor?

What is my recognition of another person of another religion ?

How do I react if a family member does not adjust to my flavor of Hinduism ? (especially food, dress code, rites of passage, Mar-riage, Worship, Membership / attendance to places of worship)

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What support and cooperation I expect from a Co-Hindu? What am I providing right now?

Am I a supporter of Generic Hindu Identity or special flavor of Hindu Identity??

What are my contribution / support for furthering Holistic social welfare through Hindu Identity ?

Have I progressed in my knowledge of Prayers and prayer lan-guages /formats that were taught in the first part of induction to Hindu life style?

Am I proud of a Hindu Heritage ? Hindu holy land ? Do I want to be supportive of such a concept ?

Have I identified what is unique in my flavor of Hinduism in rela-tion to other Hindu traditions?

What have I done beyond observing / commenting to keep the house of Hinduism free of social evils ?

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What part of my tradition is useful for current day society to de-liver holistic welfare in a tangible way?

Why do I want / desire my wards to be Hindus? why do I feel sad when my wards fall out of my flavor of Hindu tradition ?

What do I expect as a ‘Hindu hall mark’ in health care services, food, Spiritual care supplementing health care?

What are my SWOT perceptions of Hindu Identity ? (SWOT = Strength-weakness-opportunity-Threats)

Additional perspectives:

Additional perspectives:

Additional perspectives:

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Hindu Song

I am a Hindu, You are a Hindu Namaste is My Greeting Namaste is our greeting Om is My Prayer, Gita is My Scripture, Welcome to Dharma-welfare Welcome to Hindu Prayer

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A Hindu Community song –1 I am a Hindu You are a Hindu Namaste is our greeting ……….. 1 Gita, My scripture Om, My picture Welcome to Hindu Prayer …………. 2 I practice Dharma Dharma practice is Karma Karma and Dharma is Yoga ………. 3 An Om for You An Om for Me Hari Om for All Hari Om is Peace for All Om for Veda, Om for Gita, Om for Buddha, Om for Jaina, Om Mool-Mantra Om is Word-God for all. I Pray for Me, I Pray for You I pray to Dharma for All ….. 4 Seva is Service, Daan Giving is Grace Living Good is graceful Seva for Peace 5 Dharma is God, Gods are Icons of Dharma Gods Dharma is to give Welfare Gods Karma is Compassion and Care..6

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A Hindu Community song –2 I pray to Rama - Rama, Rama I pray to Krishna—Krishna, Krishna I pray to Shiva - Shiva Shiva I pray to Shakti - Shakti , Shakti I pray to All Gods - Om Om Om I pray to all Gods, I pray to all Saints Guru is my Saintly God ……….. 1 I pray for mother -mother, mother I pray for father - father, father I pray for Master - Master Master I pray for All ! - Jai guru dev, Jai guru dev Shiva bless me Shiva bless you Shiva bless All Shiva guide me Shiva help you Shiva guide all { You can add more rhymes here: For bless : Grace, For Gods name, more substitutes by rela-

tion and occasion : substitute for Shiva : Vishnu, Sita, Lakshmi, Buddha, Gita, Rama, Sita, Hanuman, Lord , Father –Mother; Brother-sister; Grand Pa, Grand Ma; Uncle, Aunty, Sons, Daughters, Friends, Enemies, Relatives, Nature, ..

This space is for your personal notes on these deliberations If you like the song, use it for community events Can you make more songs of rhyming type for youngsters in other languages also ?

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Knowing the topography and Geography of the land of Vedas and Palce where Dharma– Practice developed as Hinduism. James Rennell :- The "Father of Indian Geography", James Rennell, as Sur-veyor General of Bengal, collected together the geographical data acquired by the British Army columns on their campaign and began to map all of India in 1765, subdividing India according to the Mughal provinces (subas) as defined under Emperor Akbar (reigned 1555-1605). The translation of an Islamic geography of the empire, the Ain-e-Akbari (1598) helped him to acquire the knowledge about the old divisions. His ‘Bengal Atlas’ (1781) was the earliest known reference of an atlas which was followed by the ‘Atlas of India’, showing the provinces in the Bengal Presidency and western prov-inces, published by the then British Government of India in Calcutta. The title of Rennell’s memoirs explicitly equated India with the Mughal Empire - Memoir of a Map of Hindoostan; or the Mogul Empire, although the maps presented the entire subcontinent, usually referred by him as ‘India’. Swami Pranavananda :- The exploration work in the Himalayas and Tibet by Swami Pranavananda, a Telugu Sanyasi explorer, of Holy Kailas and Ma-nasarovar was a great task in unfolding the mystery and beauty of the Hima-layas. He discovered the true sources of four great Himalayan rivers, the Indus, the Sutlej, the Brahmaputra and the Karnali. The Royal Geographical Society of London and the Survey of India accepted his findings; the SOI has incorporated them in the maps published since 1941. His thrilling book on ‘Exploration in Tibet’ was published by the University of Calcutta in 1950. During this period, attempts were made by some private publishers and the Survey of India to produce atlases. The most significant contribu-tion in this direction was by Prof. S. P. Chatterjee and Economic Atlas of Andhra Desa (now Andhra Pradesh) prepared by V. L. S. Prakasa Rao and V. V. Ramanadhan. Established in 1956, National Atlas and Thematic Mapping Organisation (NATMO) is the premier organisation in India in the field of preparation of thematic maps. The functions of the organisation are compilation of the National Atlas of India in English and Hindi, preparation of National Atlas Maps in regional languages, preparation of thematic maps based on research studies on environmental and associated aspects and their impact on social and economic development, installation of Automated Mapping System for increasing efficiency in mapping and Geographical / Cartographical re-search and training. ( http://natmo.gov.in/) ( Acknowledgement : http://www.gisdevelopment.net/history/1700-1800.htm; http://www.gisdevelopment.net/history/1900-1950.htm)

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Ancinet Indian classification -visualization of Dharmic landscape, ruled by Kings (= Manu's) following vedic guidance. In Indian mythology, dvīpa (Devnagari: वीप "peninsula, island"; also ma-hadvipa "great island") is the term for the major divisions of the terrestrial sphere, sometimes translated as "continents" or "planets". There are either 7, 4or 13 or 18 dvipas. The list of seven (sapta-dvipa) is : 1. Jambu ("rose apple tree") 2. Plaksha ("fig tree") 3. Go-medaka (a gem) 4. Shalmali (a river of the infernal re-gion) 5. Kusha ("grass") 6. Kraunca ("of curlews") 7. Shaka ("power", also "of the Saka") Pushkara ("lotus"). The list of seven intermediate oceans consist of salt-water, sugarcane juice, wine, ghee, curd, milk and water respectively. The list of four is (e.g. Mahabharata 6.208)- Bhadrashva, Ketumalla, Jam-budvipa Uttara Kurava. The list of 13 adds nine to the four above: Bhadrashva, Ketumalla, Jam-budvipa Uttara Kurava, Indra-dvipa, Kaseru-mat, Tamra-varna, Gabhasti-mat, Naga-dvipa, Saumya, Gandharva, Varuna and Bharata (Vishnu Purana 2.3.6f.), between them forming Bharatavarsha. They are situated round the Mount Meru, and separated from each other by distinct concentric circumambient oceans. The intermediate oceans consist of salt-water, sugarcane juice, wine, ghee, curd, milk and water re-spectively.. Note: How much of ancient religious, mythological description maps to the physical landscape is a debated issue. But the ‘faith of the people’ in the ‘description per resource works’ is firm, for the religious activities and their meritorious nature. More studies need to be done in this aspect to explore the ‘extant of land in which Vedic Dharma guidance was practiced; and therefore deserves to be called the ‘Original ancestral Hindu Land, the land sacred for Hindus. These study directions are marred by inaccurate interpretations and inappropriate representations of traditional resources, beliefs and practices.

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http://en.wikipedia.org/wiki/Kingdoms_of_Ancient_India

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Source: http://vibhanshu.wordpress.com/2009/01/13/map-of-india-during-ramayana-and-mahabharata/

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The Upper Ganges Valley (India) at the time of the Buddha show-ing the major sites. Sixth century BC India was in a state of profound social and philosophi-cal revolution. In the land watered by the Ganges, new monarchical states, such as Kosala and Magadha were expanding. While the cities of 6th century BC swarmed with shifting new populations, the roads were busy with the movement of religious wanderers and teachers. It was into this climate that Sidhartha Gautama, the Buddha-to-be, was born into the Shakya clan, whose capital was Kapilavastu, at the Lumbini Grove in the foothills of the Himalayas. Birth (Lumbini) - 624 B.C.E. ; Marriage (Kapilavastu) - 608 B.C.E; Re-nunciation (Kapilavastu) - 595 B.C.E; Enlightenment (Bodh Gaya) - 589 B.C.E; 1st Year after Enlightenment (Sarnath) - 588 B.C.E.;Death / Parinirvana at Kushinagar - 544 B.C.E Acknowledgement: http://www.buddhanet.net/e-learning/buddhistworld/mapbud.htm

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Source: http://en.wikipedia.org/wiki/History_of_India#Pre-Historic_Era

Bharatavarsha refers to the whole of Bharat. Emperor Bharat was one of the few emperors to rule all of India. The Vishnu Puranam accounts the extent of Bharata-varsham, uttaraṃ yatsamudrasya himādreścaiva dakṣiṇam , varṣaṃ tadbhārataṃ nāma bhāratī yatra santatiḥ ( उ रं य समिुःय हमािे ैव द णम । वष त ्भारत ंनाम भारती यऽ संतितः ।। ) - "The country (varṣam) that lies north of the ocean and south of the snowy mountains is called Bhāratam; there dwell the de-scendants of Bharata." Bharatakhanda is the region which is contained in Bharata-varsha, comprising of modern South Asia. In the Hindu prayer invocations (Sankalpam), the normal order of land description is : Bharatavarshe , Bharatakhande..’.

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Acknowledgement : http://www.bl.uk/reshelp/findhelpregion/asia/india/map1/index.html

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http://www.mapsofindia.com/maps/india/india-political-map.htm

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Acknowledgement : http://www.mapsofindia.com/maps/india/prepartitionmap.htm

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This space is for your personal notes on these deliberations If you like the song, use it for community events Can you make more songs of rhyming type for youngsters in other languages also ?

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Acknowledgement : http://dsal.uchicago.edu/images/aiis/images/large/ar_040204.jpg

Ashokan Edict, Sanchi

The edict shows the Dharma Chakra (or Seal of Natural Law) that is used in the Indian national flag

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The Dhar-machakra, Dharma wheel was depicted in the Maurya era of Asokha. In Mahayana Buddhism the Wheel of Life is called Bha-vachakra. The wheel of life symbolizes the continu-ous- repeating circle of birth, life and death. The photo is from Sanchi that first were built in the 3rd century BCE.

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This is from Sarnath in India showing Buddha's five disciples and a Dharama Wheel. In the following you can see a similar scene from Gandhara in the Kushan Period about 3rd century CE. Buddha’s first ceremony. The wheel represents Buddha’s Dharma i.e. doc-trine, truth or law. oldgoths.blogspot.com/

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This space is for your personal notes on these deliberations If you like the song, use it for community events Can you make more songs of rhyming type for youngsters in other languages also ?

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