Hindoeisme

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Swami Dayanand

Swami Dayanand (1824-1883) was the founder of the Hindu reform organization Arya Samaj, which he established on April 7th 1875, in Bombay India. He also created the 10 principles of Arya Samaj. Throughout his life, Swami Dayanand preached against many Hindu traditions which he felt were dogmatic and oppressive. These included traditions such as idol worship, caste by birth, and the exclusion of females from the study of the Vedas. One of his main messages was for Hindus to go back to the roots of their religion, which are the Vedas. By doing this, he felt that Hindus would be able to improve the depressive religious, social, political, and economic conditions prevailing in India in his times.



Swami Dayanand was born on February 12th, 1824 in a town called Tankara in the state of Gujurat, India.

One of Swami Dayanand's major arguments for going back to the Vedas was that, in his own words " the four Vedas, the repositories of knowledge & religious truth, are the Word of God. They are absolutely free of error, & the Supreme & independent authority ". The four Vedas are; Rig Veda, Yajur Veda, Sama Veda, & Atharva Veda. To spread awareness of his movement and to revitalize Vedic knowledge, Swami Dayanand published many religious books. These include; Satyartha Prakash ( The light of Truth ), the Rig-Vedaadi, Bhasyya- Bhoomika, and Sanskar Vidhi.

Swami Dayanand preached many messages to Hindus during his lifetime. For instance, he preached that Hindus should worship just one, formless, God. He fought against polytheism by telling people the true meaning of the names of God, & established how all of them pointed at one & the same God- Paramathama, the Supreme Self. Further, Swami was " a voice against superstition, against unrighteousness, which reigned supreme in the garb of true religion, and against a foreign rule ".

Throughout his known adult life, Swami's main message was " Back to the Vedas ". By this, Swami Dayanand meant that Hindus should stop practising beliefs such as idol worship, caste, polytheism, pantheism, untouchability, child marriages,forced widowhood, and many other practices which he felt were wrong. He challenged many of the Hindu orthodoxy if they could justify their belief in the aforementioned practices. This induced the anger and wrath of many orthodox Hindus, which subsequently led to 14 attempts at poisoning Dayanand. Miraculously, he was able to use his Yogic abilities to cure himself from the first 13 attempts. However, the 14th time proved fatal. Swami Dayanand died, and left the world with his legacy, Arya Samaj.

Handwritten letters of Swami Dayanand Saraswati:

[ViEsTiE KiLL]

Geboorte van Hanuman-ji

Anjani, de vrouw die de moeder van Hanuman-ji zou worden, was een
toegewijde van bhagvan Shiv. Zij was getrouwd met Kesari en zij hadden geen kinderen. Om deze kinderwens te vervullen deed zij een poging om haar isht-dev, bhagvan Shiv, te verheugen. Zij wijdde zich volledig aan bhagvan Shiv en toen Shiv verheugd met haar was en haar vroeg Hem iets te vragen, vroeg zij een kind als Shiv. Bhagvan Shiv in de ban van haar toewijding gaf haar Zijn zegen voor een kind als Hij zelf was.

Parvati mata vroeg aan bhagvan Shiv waar Hij een kind vandaan zou halen dat was als Hij, omdat bhagvan Shiv uniek was. Dit was inderdaad een goede vraag. Bhagvan Shiv kon hierop geen antwoord geven, het enige dat Hij kon doen is Zelf als het kind van Anjani neerdalen in de materiele wereld; er was gewoonweg niemand als Hij.

Anjani was bijzonder verheugd met dit zegen en wachtte vol verwachting
op de komst van haar kind, die zou komen als het tijd was had bhagvan
Shiv gezegd.

In Ayodhia, maakt koning Dasharatha zich grote zorgen, hij was de koning en had drie koninginnen en wa sal op vrij oude leeftijd. De zorgen kwamen omdat hij geen kinderen had die na hem de troon konden bestijgen. Het werd toch wel tijd om voor een kroonprins te zoregen en hij was bang dat het langzamerhand te laat aan het worden was. Hij bezocht zijn guru, Vashisht, met deze zorgen. Guru Vashisht zag een oplossing, hij gaf de koning advies om een "putreshti-yagya" (een offerritueel voor het verkrijgen van kinderen) te doen. Koning Dasharatha was zeer verheugd dat er een oplossing was en hij vroeg meteen aan guru Vashisht wanneer hij dit ritueel wilde doen. Guru Vashisht gaf aan dat hij het niet zelf zou doen, er was maar één rishi, op dat moment, die gerechtigd was om dit ritueel te verrichten en dat was rishi Shringa. De koning moest het hem
vragen.

Uiteindelijk verrichtte rishi Shringa dit ritueel, koning Dasharatha en
zijn drie koninginnen, Kaushalya, Kaikeyi en Sumitra, namen aan dit
ritueel deel. OP het hoogtepunt verscheen Agni-devataa uit de
havan-kunda. Hij had een schaal in zijn handen, daarin zat paayas, een
hemelse spijs. HIj zei tegen de koning: "Geef dit spijs aan je koningin
je zij zal jouw een zoon baren." Koning Dasharatha nam het spijs en
verdeelde dat gelijkelijk, over zijn drie koninginnen.

Net toen Sumitra haar deel wilde opeten, kwam een kraai aanvliegen en
stal haar deel van het spijs, nam het in zijn bek en vloog weg. Tranen
sprongen in Sumitra's ogen en toen Kaushalya en Kaikeyi dit zagen,
deelden zij hun aandeel van het spijs in twee gelijke delen en gaven elk
Sumitra een deel te eten. Elk van deze koningen werd zwanger en omdat
Sumitra twee delen had gegeten, werd zij zwanger van een tweeling.

[Kaushalya van Ram, Kaikeyi vam Bharat en Sumitra van Lakshman en
Shatrughna].

De kraai vloog snel weg met de buit in zijn bek. Anjani bad elke dag to
bhagvan Shiv, zij was vrij ongeduldig en naarmate er meer tijd
verstreek, werd zij ongeduldiger en ongeduldiger. Elka dag was zij te
vinden voor haar beeld van bhagvan Shiv en bad zij tot Hem, dat de
gezegende dag van haar zwangerschap snel mocht aanbreken. Dit deed zij ook op deze dag, de dag dat de kraai de spijs van Sumitra had gestolen. Bhagvan Shiv trof alle voorbereidingen om Zelf neer te dalen. Nu was het tijd, want ook bhagvan Vishnu stond nu klaar om neer te dalen in de vorm van Ram, Bharat, Lakshman en
Shatrughna, het was tijd. Hij had gezien hoe de kraai het spijs had
gestolen en gaf Vaayu-devata (wind), opdracht deze kraai af te leiden
met een ruk-wind op het juiste tijdstip.

Anjani was in gebed verzonken en richtte al haar toewijding op bhagvan
Shiv, zij was aan het bidden met opengevouwen handen. De kraai vloog
hard richting zijn nest en net toen deze kraai boven Anjani vloog, viel
Vaayu-devtaa aan met een stevige ruk-wind. Door de schrik en kracht van deze ruk-wind, deed de kraai zijn bek open, het spijs viel eruit en viel recht in de handen van de biddende Anjani. Zij schrok uit haar gebed en keek verbaasd naar het spijs, dat uit de hemel leek te zijn gevallen. Zij dacht direct dat dit een zegen van bhagvan Shiv was en verheugd at zij het spijs op.

Als resultaat hiervan werd zij zwanger van Hanuman, of misschien kunnen we beter zeggen bhagvan Shiv in de vorm van Hanuman.

Uit dit verhaal zien we duidelijk waarom Hanuman-ji de zoon van
verschillende mensen wordt genoemd:

Anjaniputra: deze is duidelijk, Anjani is de moeder van Hanuman-ji.

Kesarinandan: Kesari was de vader van Hanuman-ji, de echtgenoot van
Anjani.

Vaayuputra, Pawanputra: Vaayu = Pawan. Dit omdat het vaayudevataa was die met een ruk-wind ervoor zorgde dat het spijs in de handen van Anjani
belandde.

Shankarsuwan: Omdat bhagvan Shiv Zelf als Hanuman neerdaalt.

Het wordt ook duidelijk waarom we soms horen dat Ram en Hanuman broers
zijn.


*bron www.sanathandharm.net*

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Djay Djagdiesj haré


Réfréin:

Djay Djagdiesj haré, Swami djay Djagdiesj haré,

Bhakt djanan ké sankatt, Bhakt djanan ké sankatt,
Chhan mé doer karé.
Om djay Djagdiesj haré.



Coupléttén:



Djo dhyaawé phal paawé, doekh wiensé man kaa,
Soekh sampatie ghar aawé, Soekh sampatie ghar aawé,
Kasht mietté tan kaa.
Om djay Djagdiesj haré.


Maata pietaa toem méré, sjaran gahoe kieskie,
Toem bien aur na doedjaa, Toem bien aur na doedjaa,
aas karoe djieskie.
Om djay Djagdiesj haré.


Toem poeran parmaatmaa, toem antaryaamie,
Paarbrahm Parmésjwar, Paarbrahm Parmésjwar
Toem sab ké swaamie.
Om djay Djagdiesj haré.


Toem karoenaa ké saagar, toem paalankartaa.
May séwak toem swami, May séwak toem swami,
Kriepaa karo bhartaa.
Om djay Djagdiesj haré.


Toem ho ék agochar, sab ké praannpatie,
Kies wiedhie mieloe dayaamay, Kies wiedhie mieloe dayaamay,
Toemko may koematie.
Om djay Djagdiesj haré.


Dienbandhoe doekh-hartaa, toem raksjak méré,
Karoennaa hast barrhaawo, Karoennaa hast barrhaawo,
Dwaar parraa téré.
Om djay Djagdiesj haré.


Wiesjay wiekaar miettaawo, paap haro déwaa,
Shradhaa bhaktie barrhaawo, Shradhaa bhaktie barrhaawo,
Santan kie séwaa.
Om djay Djagdiesj haré.

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GEBED VOOR VREDE

Dyauh shaanti-ranta-riksham shaantih
prithivee shaanti-raapah shaanti
rosha-dhayah shaantih
Vanas-patayah shaantir vishwe devaah shaantir
Brahma shaantih sarvam shaantih
shaanti-reva shaantih
Saa maa shanti – redhi.

Peace in heaven, sky and on earth. Let water flow to quench our thirst for peace. Let all trees and plants provide cool shade for a peaceful humanity. Let peace be in the hearts of all educated men, for them to share it with troubled minds. God is the Source of peace, and His Divine Scripture teaches the way to that peace. May that peace extend its influence in every nook and corner of this globe. Let there be peace and only peace. May that peace come to me, too.

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ATHAA -CHA-MANAM


Aa-cham-ana: is the sipping of sacrificial water unto the right palm. This is the first act before the performance of the Agnihotra Sacrifice. The aspirant seeks to symbolically was his inner self of all impurity.)

1.) Om amrito pas-taranam-asi swaahaa.
O Divine Waters! You are the spread of eternal life.

2.) Om amrita-pidhaanam-asi swaahaa
O Divine Waters! You are the covering of eternal life.

3.) Om Satyam yashah shreer
mayi shreeh shra-ya-taam swaahaa.
May wealth, consisting of Truth, fame and riches take refuge in me.



[Divine waters: - the waters of knowledge.
spread: - support from below.
covering - protector from above.]

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ATHAANGA SPARSHAH


(The aspirant now touches his body-limbs with the sacrificial water, praying that these remain strong, and fulfill their functions.)
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Om vaang ma aasye ‘stu................. (lips)

Om nasor me praano ‘stu........... (nostrils)

Om akshnor me chakshur astu......... (eyes)

On karna-yor me shro-tam astu......... (ears)

Om baah-wor me balam astu ‘stu.................. (arms)

Om oor-wor ma ojo ‘stu................. (thighs)

Om arish-taani me’ngaani
tanoos tanwaa me saha santu................... (all over)


May the speech in my mouth be sanctified in God. May the breath in my nostrils, the sight in my eyes, and the hearing in my ears be sanctified in God. May the force in my arms and legs be sanctified in God. May my limbs be all unharmed. And, may my outer self be in harmony with by inner self.

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Toelichting op Maharishi Swami Dayanand Saraswati
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The 10 Principles of the Arya Samaj


Principle One: God is the original source of all that is true knowledge and all that is known by physical sciences.

Principle Two: God is existent, Conscious, All Beautitude, Formless, Almighty, Just, Merciful, Unbegotten, Infinite, Unchangeable, Beginningless, Incomparable, the support of All, the Lord or all, All-pervading, Omniscient and Controller of All from within, Evermature, Imperishable, Fearless, Eternal, Pure and Creator of the universe. IT alone must be worshipped.

Principle Three: The Vedas are the books of all TRUE knowledge. It is the paramount duty of all Aryas to read them, to teach them to others, to listen to them and to recite them to others.

Principle Four: All persons should always be ready to accept the truth and renounce the untruth.

Principle Five: All acts ought to be performed in conformity with dharma (Righteousness and Duty) i.e. after due consideration of the truth and the untruth.

Principle Six: The primary object of the Arya Samaj is to do good to the whole world i.e. to promote physical, spiritual and social progress of all humans.

Principle Seven: Your dealings with all should be regulated by love and due justice in accordance with the dictates of dharma (righteousness).

Principle Eight: Avidyaa (illusion and ignorance) is to be dispelled, and Vidyaa (realisation and acquisition of knowledge) should be promoted.

Principle Nine: None should remain satisfied with one's own elevation only, but should incessantly strive for the social upliftment of all, realise one's own elevation in the elevation of others.

Principle 10: All persons ought to dedicate themselves necessarily for the social good and the well being of all, subordinating their personal interest, while the individual is free to enjoy freedom of action for the individual well being.

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Gayatri Mantra

Om: The primeval sound
Bhur: the physical world
Bhuvah: the mental world
Suvah: the celestial, spiritual world

Thath: That; God; transcendental Paramatma
Savithur: the Sun, Creator, Preserver
Varenyam: most adorable, enchanting

Bhargo: luster, effulgence
Devasya: resplendent,supreme Lord
Dheemahi: we meditate upon

Dhiyo: the intellect,understanding
Yo: May this light
Nah: our
Prachodayath: enlighten,guide,inspire

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SWASTIKA



A few years ago, voters in Nepal went to the polls. They expressed their choice by stamping a swastika next to the name of the candidate of their preference. Farmers in Tibet frequently place a swastika on their home doors, so that no evil can enter the place. A similar custom is followed by Irish farmers, where the swastika placed in their doors is called a Brigit's cross. Cuna Indians in Panama design their blouses with colorful swastikas. Navajo medicine men use colored sand to draw swastikas on the floor while performing their curative rites. As a form of benediction Indian boys paint a swastika on their shaved heads. The swastika is, without a doubt, an ever present symbol. A modern author called it the "Symbol of the Century."

I have seen swastikas in museums all around the world, from Zürich to New York and from Moscow to London and Mexico City. My photo on the left, standing on a frieze of sinistroverse meandroid swastikas, was taken at the entrance of the Philadelphia Museum of Art. During a trip to Japan in 1975, my friend Shigehisa Yoshino invited me to visit the Senso-ji Buddhist temple in Tokyo's Asakusa district. Its huge lanterns, made famous to Westerners through the prints of Hiroshige, show several swastikas. But you don't need to go as far as Japan to see swastikas. Many pieces in the collections at the Metropolitan Museum in New York show them. A close look at the Capitol building in Washington D.C. will reveal several friezes formed out of swastikas. It is difficult, in fact, to find an old book on art, mythology, or archaeology, without seen swastikas profusely represented.

Scholarly research on the swastika in modern times, however, seems to be limited to two peak periods: the first around the beginning of the twentieth century; the second during the period of the emergency of Nazism in Germany. Though Hitler himself gives his version of why the swastika was adopted as a symbol of the Nazi movement, there are several other explanations as well. The Swastika and the Nazis [1] is an attempt to show the different theories without taking sides on which of them may the correct one. As it happens with many historical events most likely there is not a single explanation, and the correct answer is a combination of some of these theories.



The analysis of symbols is currently one of the noteworthy interests in anthropology. Yet, one of the most important symbols of mankind is largely ignored. One explanation for that may be that the Nazi connotations brought up by he swastika are so strong that most researchers and scholars feel this infamous symbol either does not deserve to be studied at all or that any effort in that direction will only serve to arouse suspicions of Nazi sympathy on the part of its author. As an example of this I can point to the fact that, even though the swastika is an important symbol in Japan, the Kodansha Encyclopedia of Japan (1983 edition) shows no entry under the subject of the swastika.

It seems as, after the Nazis appropriated the swastika and put it to their evil use, they contaminated this symbol forever. They have had the swastika hostage for more than 50 years. The swastika, most people believe, symbolizes Nazism and evil.

But the swastika had a long life before Hitler and the Nazis. It has been for centuries a symbol of peace, laughter, joy and good luck. It is one of the oldest symbols of mankind. Its Nazi links are only a minor speck in its very long existence. It is a symbol that deserves a better treatment from history.

Also, leaving the swastika in Nazi hands is the worst disservice we can do to the Indians of North, Central and South America. Moreover, it is a disservice to the peoples of Tibet, India and China. It is a disservice to the Basque, to the French, to the Greek, to the Swiss, to the Japanese and to the Irish. It is a disservice to the Ashanti of Africa and to the Tlingit of Alaska; to the Cuna in Panama and to the Navajo and the Hopi in the United States.

In his book about Jewish Symbols in the Greco-Roman Period, Erwin Goodenough tells a revealing anecdote. Rabbi Silverman told him of the horror of his congregation at the Emmanuel Synagogue in Hartford when it was discovered, after Hitler came to power in Germany, that in 1927 the vestibule of the synagogue had been paved with a mosaic floor in which the swastika was frequently represented. The entire mosaic was at once ripped out.

It is easy to understand and sympathize with Rabbi Silverman's sentiment. But ripping off swastikas from buildings, purging art and history books from swastikas, or simply ignoring them, is neither a scientific, nor a rational way to deal with this subject. As graphic designer Henry Dreyfuss put it, "the fact that an ignominious fanatic placed a Swastika on his battle flag is insufficient reason for ignoring this symbol's historic significance." The Nazis and neoNazis have no registered Copyright s on the use of the swastika. They stole this symbol from mankind and use it for their evil purposes. Allowing the Nazis an exclusive privilege for using this symbol is equivalent to an act of moral cowardice.

The time is ripe to redeem this beautiful and enigmatic symbol, taking it from under Nazi control. We must bring it back to the illustrious place it deserves among other similar symbols in the long history of mankind.



The Swastika and the Nazis

The most widely accepted explanation of how Adolf Hitler adopted the swastika as a symbol of the Nazi movement is found in his Mein Kampf. The connction, he claimed, came through Dr. Friedrich Krohn, a dentist, and member of the Nazi party. But, like many things related to Hitler and the Nazis, there are other explanations. This study is an attempt to bring some light to other not so well known connections. These connections are not presented in order or importance, nor are they exhaustive. I plan to keep adding new connections to the list.