MODERN HINDU URBAN MONKS & CHANGING PHASE OF HINDUISM

MODERN HINDU URBAN  MONKS  &   CHANGING  PHASE  OF  HINDUISM

In the religious practices of the sadhus whom I often refer in my discourses,   modern Science and Technology provides a vibrant context for re-imagining renunciation and Hinduism in ways that are consistent with the ever-changing conditions of 21^st-century Indian life. The sādhus clarify that sannyāsa engages, rather than eschews, technology. They use it as a potent instrument of divine agency and an equally powerful religious technique with which to experience Brahman-in-the-Internet besides Inner-net. Using technology makes it possible for the sādhus to expand the dominant definitional parameters of sannyāsa and rework the world, negating meanings of the values and ideals typically associated with Hindu Way of Life. 

 

SANYASAYOGA OF VEDIC RISHIS & INTEGRAL YOGA OF URBAN MONKS

Natalia Martin born of Australian parents, studied law in Australia and now living in Paris narrates her experience experimenting with: 1) Sanyasa Yoga  of Rishis in Ashrams that are  austere centers, are totally focused on yoga as a path to personal transformation leading to Liberation  and 2) Urban Monks and Gurus or Modern Munis  that teach yoga  to upgrade one’s lifestyle to progress towards spirituality to live in Peace but not in Pieces in Maths that are located amidst fabulous natural  surroundings, teaching  meditation, pranayama, Ayurveda, anatomy, philosophy and more.  Urban Monks are college educated, some of them are even scientists, engineers or  doctors that have a different approach to sanyasa Vedanta ,  more liberal, but without losing the essence of yog and meditation. Tradition and modernity can be visualized in their yoga teaching combined with all related sciences.  Student life here too   is well disciplined as in traditional Vedic Ashrams and hard requiring practice over long hours starting from early morning hours extending almost to dinner time! 

Spiritual Yoga of modern Urban Monks was started by Swami   Satchidananda, the Guru who brought integral Yoga to the World.  He was C .K. Ramaswamy from Tamil Nadu who is the Father of Integrated Yoga, popularly called Ramu in younger days in Tamil Nadu.  The popularity of Integrated Yoga Institute at Yogaville in New York needs no introduction that has spread its wings all over the world under Urban Monks. Its popularity and action in full-swing attracting annually all yoga enthusiasts can be seen at Hrisikesh Paramartha Niketan under the leadership of Swami Sacchidannda and  Sadhvi Bhagavati, a Westerner onvert Hindu from USA. 

“The goal of Integral Yoga and the birth-right of every individual is to realize the spiritual unity behind all the diversities in the entire creation and to live harmoniously as members of One Family! This goal is achieved by maintaining our natural condition of a body of optimum health and strength; sense  under total control; a mind well-disciplined, clear and calm; an Intellect as sharp as razor; a Will as strong and pliable as steel; a Heart full of unconditioned love, supreme piece and joy”  says Swami Satchidananda.   

I believe this philosophy was conceptualized and propagated on USA soil more than a century ago by Swami Vivekananda as Neo-advaita Vedanta:

REMEMBERING SWAMI VIVEKANANDA WHO LANDED ON AMERICAN SOIL

Shanthi nilava vendum , ulagile, Athma shakthi onga vendum
swami Vivekananda  kattalai adhuve, Karunai orumai, kadir oli parvai
Kodumai cheythathor manam athu thirunda, Nargunam athu pugattiduvom,
Madamai, acham aruppom,makkalin, Masila nallozhukkam valarppom.
Dhidam tharum ahimsa yogi naam, Tandai athmanandam perave ,
Kadamai maravom , avar kadan theerpom, Kalakkamindri aram valappom endrum

Peace should prevail in this world, The strength of the soul should increase.
This is the order of the great Swami Vivekananda, Mercy, unity and clear sight.

To correct the mind that did evil, We would teach them good character,
We would cut away foolishness and fear, and nurture good stainless character of people. We are practitioners of Ahimsa which gives strength, for our father (Guru Vivekananda) to drerive perennial joy from our inner-net. We will not forget our duty, pay his debt, and sustain Dharma forever with no stain!

Please go through Natalia's narration based on her personal experience  undergoing hard   and strenuous  training under both the systems:

“Traditional Vedic ashram Sanyasa yoga are for those seeking a radical and permanent change in life, and that wasn't my case. I looked for improvement, but I didn't want to leave my life behind.

Yoga helps me to   better self. More than 10 years of practicing yoga has made it a part of me. After years of thinking about it, I decided to do something I'm always wanted to do - go to India to deepen my practice and learn more about its origin. I went to India to experience authentic yoga. After a few days in a traditional ashram, I decided to change and to go to another more open school. Here's a look at why. The answer to this question is, to know authentic yoga. I wanted a place that would nurture the purest Indian traditions, with few foreign students and away from the big cities. The search was complicated because there were so many options and it seemed close to impossible to decide on one. I spent over a week doing intensive searching, going through blogs, forums and comments. After lots of filtering, I decided to go ahead with a yoga school in northeast India in the state of Bihar, which is also one of the poorest states in India. This made it even more attractive.

After choosing a school, I had to book and buy tickets. I have to admit that it was not easy at all. I really had to make an effort to overcome each and every one of my fears. It took me two weeks to make the purchase and after doing so there were times when I really regretted it and was close to cancelling.

Life at the Yoga Ashram in Bihar  Teaching Sanyasa Yoga

The ashram is a place without a single concession to luxury or comfort. It is a very austere center totally focused on yoga as a path to personal transformation. You get up before dawn, at 4:00 in the morning! In addition to yoga, you do things like singing in Sanskrit for hours or scrubbing floors. And all that with only two meals a day in complete silence and without Wi-fi.

I assure you it was a constant fight with myself. Every second I wondered: what am I doing here?

The goal of the school is exactly this: to confront yourself.  Such situations lead you to look within yourself. The tougher the experience, the deeper you get. This is how they understand yoga. It is more a way of life than a series of postures. It is a process of self-knowledge to achieve a greater degree of awareness about who you are. I learnt that the resistance I had to my daily tasks, such as community cleaning, was due to certain definitions that I had engraved within myself and that acted automatically and involuntarily. Then I realized that to feel good I just have to change those definitions. The problem is that you have to know that those definitions exist. And that is precisely the purpose of yoga. 

The hours and hours of meditation helped me to examine the reasons that had led me there and what I really wanted. Basically:

• Perfect my yoga practice.
• Learn about its philosophy and origin.
• Meet an authentic Indian Yoga Master.
• Test myself.
• Know India.

I realized that these traditional centers are for those seeking a radical and permanent change in life, and that wasn't my case. I looked for improvement, but I didn't want to leave my life behind.

Those ashrams are not intended to teach yoga poses or to be a spiritual retreat for a few days in which you rest from stress and routine and then return to the same thing. I'm so glad I went and very grateful for the whole experience, that untapped some parts of me. With my ideas clear, I left the ashram and returned to Delhi. There, with Wi-fi in the room, I started looking for another yoga center in India, more focused on what I really wanted, and keeping in mind what I had just learnt.

The Goa Yoga School to improve Lifestyle by Spiritual Integral Yoga

I decided on a center in Goa, since in addition to yoga classes, I would get to experience the sea side and good weather. The Kavaalya yoga center in Goa is located right in front of the sea surrounded by nature. Quite a change! This was more in line with what I had earlier wanted. The approach here was different, more liberal, but without losing the essence of yoga. Tradition and modernity were present at the same time. I have to say that it was not easy either. There are classes from 6:30 am until night. You learn yoga and all related sciences, such as meditation, pranayama, Ayurveda, anatomy, philosophy and more. It was really hard to sit on your yoga mat almost the whole day and also focus on paying attention. At the end of the day I was dead.

The good thing is that it helped to realize  my yoga practice had really reached another level. I am now aware of the importance of each posture, transition, alignment and how to coordinate breathing.

The most important factor that makes the difference, are the teachers. They have to be native and educated in the traditional values of yoga. Then the transmission of knowledge occurs naturally during classes.

What did I learn in India?

• Waking up early makes me feel good.
• Food really affects my mood.
• When I focus on what I'm doing, I feel better and perform better.
• Facing my fears is good.
• Life experiences are there to learn something important.
• "I like" or "I don't like" are very subjective and; I can change it
• There is magic in surrendering to the present moment.
• India is a fascinating country and I want to know it better. I will be back.

All this is the result of the experiences and teachings of the amazing yoga teachers that I have met in India. They do not consider yoga to be something isolated from the rest, but as a part of life and that is why a yoga course in India has an impact, I could never have imagined before coming here.

A Few Parting Words

There is no substitute for your own experience, that's why I truly hope that my words help you open up to the world and let life pass through you without resistance, only then shall one come to live fully. Lastly, I wanted to thank from the bottom of my heart all the people who have helped me in this journey and the staff and teachers of Kavaalya Yoga Center. Special mention to all those who made it hard for me, because they have made me much stronger and better.

MODERN MALE AND FEMALE GURUS

Modern Guru-ascetics engage in community services and provide sociological insights.   Through their huge establishment of worldwide monasteries they have become the centerpiece of community service today. Hindu Female Gurus, unlike in olden days, have also joined them to share responsibilities and are highly visible in the contemporary world as spiritual leaders.

Female gurus constitute a new wave of gurus in the US. Female gurus emphasize on community, especially in the sense of social service. Many female gurus also link themselves to Hindu female spiritual leaders of history, such as evoking Mirabai. Female gurus’ frequent use of ‘Ma’ in their titles, signifies their stance as caring, loving, and nurturing mothers to their disciples as children. Some female gurus also relate themselves to the goddess.  Some deliberately don the garb of a goddess, in order to reveal their divinity to their followers.

These   gurus have worldwide outreach through their official websites on the Internet   that provide information on their teachings and organizations, and sometimes biographical information. They have been motivated by the performance of social service and seva, a precedent in Swami Vivekananda’s activities.  As avatars incarnated in this world, as often they claim or imposed upon them by ardent disciples, to fulfill particular missions, these gurus are not only justified in their engagement in worldly matters, but also derive their legitimacy from this engagement.

Spiritual growth is thus intimately linked both to personal experience in the world and public social service in the modern path of both male and female gurus. Judiciously adapting and challenging classical paradigms in the modern world,   gurus are important examples of a pragmatically-engaged spirituality that they embody, enact, and share with others.  

The aim of Sanyasa-yoga is union with the Divine Reality. When this union is achieved, the cycle of birth and death comes to an end. With this in view, the Vedas have laid down the four stages of life to make the journey of life a successful and peaceful one. Man should enjoy his time on earth while making the best use of the precious opportunity that life is so that he can eventually leave his body behind, just as joyfully as he lived in it and attain the bliss of Moksha or Mukti.

A famous contemporary Indian spiritual master has put the recipe for such a life into a nutshell: Put God first, the world next and yourself last--This is the spirit of Ashrama Dharma, the four stages. By directing one’s life towards the Divine and serving the world one can transcend the ego and attain moksha, liberation from the prison of limited existence.

Urban Monks are modern educated, some of them are even scientists, engineers losing the essence of yoga focused on Integral Yoga started by Satchidananda (Ramu). Tradition and modernity can be visualized in their yoga teaching combined with all related sciences. Sanyasa Yoga of Rishis in Ashrams that are austere centers, are totally focused on yoga as a path to personal transformation leading to Liberation. Urban Monks are Modern Munis that teach yoga  to upgrade one’s lifestyle to progress towards spirituality to live in Peace but not in Pieces in Mathematics that are located amidst fascinating atural surroundings, teaching  Meditation, Pranayama, Ayurveda, Anatomy, Philosophy and more.

Vivekananda redefining Sanyasa Dharma said Spirituality need not be confined to forests and caves.  It should not be confined to sitting in isolation and meditating being a Sanyasi.   “It should enter the marketplace, and the field and the factory. When all activities are infused with the leaven of spirituality, a silent revolution will come about. The real satya-yuga will begin. For this, continuous effort in this direction—to focus one’s life on God, and give it a spiritual orientation—is highly necessary” says a Swamiji of Ramakrishna Math

The nine important Hindu gurus in recent times who have influenced America’s diverse and ever-changing spiritual landscape are Adi Da, Ammachi, Mayi Chidvilasananda, Gurani Anjali, Maharishi Mahesh Yogi, Osho, Ramana Maharshi, Sai Baba, and Swami Bhaktivedanta. All of these gurus have attracted significant followings in the U.S. and nearly all have lived here for considerable periods of time. The   contributors of their popular book   discuss the characteristics of each guru’s teachings, the history of each movement, and the particular construction of Hinduism each guru offers. Contributors also address the religious and cultural interaction, translation, and transplantation that occurred due to their teachings. 

“I found that three gurus stood out for their immense impact on public awareness, and as it happens they all have birthdays in Januar- -Paramahansa Yogananda on Jan. 5, and both Swami Vivekananda and Maharishi Mahesh Yogi on Jan. 12. People who are into astrology say it’s significant that all three were Capricorns. For me, an astrological agnostic, it’s enough that their proximate birthdays are an opportunity to pay homage.

They came to America at intervals of about 30 years, in eras that were vastly different, culturally and technologically. They were, of course, Hindu monks. At the same time, they were well-educated, fluent in English and knowledgeable about science. They were ambitious (though not in the conventional sense), earnest, determined, well-organized, single-minded and pragmatically businesslike — all Capricorn traits, I’m told, but let’s not go there — and they combined a steadfast reverence for tradition with skillful adaptation to the modern world.

Vivekananda, born in 1863, arrived in Chicago at age 30 as a delegate to the World’s Parliament of Religions. It was the first parliament, and it might have been the last if the “handsome monk in the orange robe,” as one writer described him, had not made it memorable. He stole the show with an eloquent refutation of misconceptions about Hinduism and a dignified demonstration of that tradition’s vaunted respect for all pathways to the divine. At a time when most Americans hadn’t even met a Catholic or a Jew, the enthusiastic reception was remarkable, although it was stained by predictable attacks from conservative Christians, to whom a heathen was a heathen no matter how erudite and inspiring he may seem.

Vivekananda spent about three years here before returning to India, where he passed away before his 40th birthday. His tenure was long enough to write four seminal books that introduced Westerners to the classic yogic pathways — bhakti (devotion), karma (action), jnana (intellect) and raja (meditative practice) — and to establish Vedanta Societies in major cities. The swamis who ran those centers in mid-20th century would become mentors to cultural icons like Aldous Huxley, Huston Smith, Joseph Campbell and J.D. Salinger, whose enduring works changed the way tens of millions saw themselves and the world.

·Top of Form

·Bottom of Form

·Top of Form

·Bottom of Form

Yogananda was born the year of his predecessor’s triumph in Chicago and landed in Boston in 1920 to speak on “The Science of Religion.” The first major guru to make the U.S. his home, he fell in love with Los Angeles, which he called “the Benares of America,” establishing the world headquarters of his Self-Realization Fellowship on a rustic hilltop with a view of downtown. Early on he showed himself a thoroughly modern swami, using new inventions like radio and mail order to disseminate his brand of Kriya Yoga. His crowning creation, in addition to the durable organization that keeps his teachings alive, was the memoir, Autobiography of a Yogi. In the 300-plus interviews I conducted for my book, American Veda, that was the text most frequently mentioned when people spoke of their spiritual influences. It has sold 4 million copies and counting.

The third member of the trio is destined to be known forever as “the Beatles’ guru.” Born in 1918, Maharishi Mahesh Yogi had been circling the globe for nearly 10 years, teaching his Transcendental Meditation, by the time the Fab Four found him in 1967. He touched down in the U.S. annually for much of that time, attracting small numbers of grown-up middle-class seekers. Then TM caught on among students, and spread to the burgeoning counterculture, and when the Beatles followed him to India, Maharishi’s face became the global symbol of guru-hood. It was on the cover of national magazines, the front pages of newspapers and on national TV.

Meditation was suddenly hip, and soon it would be something more substantial, as Maharishi prodded scientists to investigate what goes on in the body and brain when people meditated. As a result of those early studies, meditation — and with it Indian philosophy — moved quickly from the youth culture to the mainstream. That trend line peaked in 1975, when Maharishi occupied the full hour of Merv Griffin’s talk show (the Oprah of its day) twice, with scientists and meditating celebs like Clint Eastwood and Mary Tyler Moore. Now, a thousand experiments later, yoga and meditation are routinely recommended by healthcare professionals.

Those three renowned teachers, and the many other swamis, gurus and yoga masters that came here from India, along with their Buddhist counterparts, changed the face of spirituality in the West. Among other things, they gave people who were alienated from, indifferent to or contemptuous of mainstream religion a way to exercise the spiritual impulse without compromising their sense of reason or the facts of history and science. They were Hindus to be sure, but they were not religious missionaries out to convert. They taught the essence of their tradition — what Indians call Sanatana dharma, or the eternal way, a science of consciousness if you will, that they said can enhance the life of anyone, whether religious or secular. In the process they lifted the ceiling on human development and opened the gates to a new understanding of who and what we are. For that, their birthday week deserves commemoration” writes Phil Goldberg, author of American Veda.

Please   see how modern Sanyasis are dedicated to alleviate human sufferings.   Paramartha Niketan of Hrishikesh is actively engaged in community service with its team of monks led by Swami Chidananda and Sadhvi Bhagavati hailing from USA. Swami Chidananda says: “According to the Hindu tradition, the world is family. Our scriptures say, ‘Vasudhaiva Kutumbakam.’ It means, literally, ‘The Whole World is One Family.’ In a family, we share, we give and sacrifice for the other. Today, our brothers and sisters are suffering and perishing across the world due to hunger, thirst and preventable illnesses, due in large part to lack of clean water, sanitation and hygiene. We have taken up this work, for our world family, with a new definition of 'peace,' one which has expanded beyond simply freedom from violence in the name of religion or nationality to include access to safe and   vocational skills. It is our moral and spiritual imperative to end poverty and relieve the suffering of our global and universal family.” So are Swami Chidananda and Sadhvi Vibha Chaitanya of FOWAI Forum.

  “We are in a human body. There are two entities here (we and our body). Let us expand the scope of ourselves to the entire existence governed by God (the omnipotent form). There are again two entities for this larger scope, the divine soul and the divine body of God. The divine body of God is everything that is visible (all species, nature and the entire existence). The divine soul of God is personified bhakti that is visible to us in the form of true devotees, such as azhwars and their conduct.  So, as part of social service if we are lending a helping hand to a poor student, or planting a tree, or researching a creative idea to clean the environment, or nursing a patient in a hospital during this critical Corona virus times, we are in every way serving the divine body of God.   Thus, a social service is a spiritual activity “says H.H. Chinna Jeer from Hyderabad, India. “Sattvic charity is that which is given to the right person, in the right way, and at the proper time.” (Sister Nivedita)

You can thus see why our monasteries and Sadhus are focused on social service to relieve human sufferings as well as improving the quality of life and wants us to practice Dama, Daya and Dana--Constrain, Compassion and Charity (three Da’s or three C’s) emphasized in Upanishads.

“With these Changed ASCETIC approach by Urban Monks (modern Gurus) Hinduism is increasingly becoming monolithic and that a single broad thread of Hinduism will dominate across the multiple regions and communities of India. This trend is represented by the dominance of one scripture, among many, as the main Hindu scripture: the Bhagavad Gita, to be analogous to the Qur’an and Bible. Another notable change is that the deities of the Hindu gods (Jagannatha, Venkateswara, Skanda, Rama and Krishna) who are now being seen primarily as aspects of one God (hence the influence of monotheism on Hinduism).   Local village spirits are becoming irrelevant. Human avatars of Rama and Krishna of the supernatural now identified as historic figures  (Ayodhya verdict) makes them  identifiable with  human social and political situations. 

All in all, the net results of these processes in Hinduism are to turn it into a more national, homogeneous, and political religion, in a way it wasn’t before.   By adapting to modernity, Hinduism will be able to survive as a whole and preserve many of its unique ideas, which could otherwise have faded away. The deeper, more philosophical aspects of the religion have gained prominence because such things are more relevant to an educated population that can think critically. Esoteric rituals will lose their meanings without scientific background (but not Yajna  that has a strong scientific basis) and will be lost and anyhow being irrelevant will fade out soon.

Nonetheless, by understanding these processes in Hinduism, one can also see how Hinduism’s changed character can seem unsettling to many individuals who are grown with orthodox way of Hinduism from only a century ago. By becoming more political and less ritualistic and bounded by region and caste, Hinduism has emerged as a political and social- political-cultural force across India as Hindutva, one that is likely to be of great influence for the future” --based on Akhilesh Pillalamarri’s thoughts.

The mindset of the average Hindu American citizen has also become partly atheistic – seeing USA prospering liberally without even believing in a God – let alone our Hindu Gods. This has become pronounced in the last thirty to forty years of globalization. Incidents of Gods rescuing people, averting accidents or of genuine miracles have become rarer these days – thereby making God almost a non-entity in the function and management of today’s ‘real’ world affairs. So in recent times there has been much interest in an intensive study of different aspects of Hindu Dharma the world over. Scholars of modern times are examining from various angles several aspects of temple worship such as its rationale, significance, and the role of temples in social context.  Our progressive spiritual thinkers feel thus:

“The Mandirs have to play a significant role in the growth of the Hindu community in terms of its capacity to uphold Hindu Dharma.” -- SWAMI DAYANANDA SARASWATI (www.arshavidya.org)

“We need to make temples not just a center of rituals and congregation but lighthouses of philosophy and knowledge, which are the basis of Hindu Dharma.” -- SRI SRI RAVI SHANKAR (www.artofliving.org)

“Creating an environment where the youth understand, appreciate and love their Hindu culture is a crucial need today, as is uniting all Hindu temples under one umbrella.” -- SWAMI CHIDANANDA SARASWATI (www.parmarth.com)

Why these serious thinking by spiritual leaders? Evidently all is not going well and   for this we have to understand our present condition. Hence the need for diagnosing the disease before cure. 

May I draw your attention to the Spiritual neighborhood of Buenos Aires, Hastinapura, I have talked about a lot in the past,  Lone Hindu Temple in Ancara, Ghana and an interview with Maria Wirth  as to why she feels the urge to preserve Sanatana Dharma to the World to live in Peace  but not in pieces. I have talked a lot about modern spiritual leaders of the West in my discourses who have not only adopted Hinduism but strongly promoting it all over the world.

in

Steadily, though slowly, but surely, SANATHANA DHARMA seems to be gaining ground   in Indonesia,  North America, South America  and in the West and European countries as well. We do not want other religious followers to convert to Hinduism, but, if after conviction, they themselves adopt HINDUISM, as a way of life, we should welcome them with open arms.

The Princess of Java went through a Sudhi Wadani Ritual on 17th of July, 2017, in the Pura Luhur Catur Kanda Pat Sari of Bali. This ritual can be described as an initiation into Hinduism, one of the major minority religions which are seeing a major boost as many are returning to its fold, attracted by its philosophy. “I have not adopted a new religion but I have rejoined back to my religion again. I used to frequently visit Hindu temples to offer pooja and pray there, before I could accept Hindu religion” she said. 

 Not only this Indonesian princess but world’s best known actors, politicians and well- known Sportsmen have also adopted Sanatana Dharma of late. There is also an institution named ISKCON- where a number of foreigners join and who get converted into Santana Dharma.

Isaac Newton, Albert Einstein, Former President Barack Obama, US President Donald Trump, Will Smith are some of the names who are attracted towards Hinduism and are quite curious to know more about this. All in all the air of Sanatana Dharma is rapidly spreading all over the world and people are widely getting attracted towards it. Apart from all these, there was a pleasant gesture by South Africa’s well-known player “Jonty Rhodes” was so very influenced by Sanatan dharma and its rituals that he went ahead and named his daughter as “India”

The main motto of Sanatana dharma itself is “Live and let live”. It believes in maintaining peace all over the world and wants its followers to promote the same thought and give up with hatred and enmity. Now people all over the world started believing that if there exists any form of peaceful religion then it can only be “Sanatana Dharma”. This step taken by the Java princess may turn to be a medium to make the secularists in India realize the pureness of Sanatana Dharma.

A Joint Worship for All Traditions in  the Vedic Spirit of Sanghac-chadvam samvadadvam

Recently I was surprised to see Westerners of Christian and Jewish faith taking active participation in Vishjwara Nivarna yajna   conducted in  Hindu temples.  However esoteric rituals other than Yajna will lose their meanings without scientific background. Also many sectarian festivals and rituals will not attract serious devotees; it is also important to keep the interest of our children who   have chosen their life partners from other faiths. Many may not visit the temple though may practice yoga and meditation. Therefore proper care should be taken to review all festivals and rituals and keep only those that suit all traditions for Special Religious Event Day Worship.

At present festivals like Diwali, Fathers’ Day, Mothers’ Day, January 1, Jagannath Ratha Yatra  etc. attract maximum crowd. We should also see how you can go with the major culture and National Holidays of USA at the same time not sacrificing Hindu traditional values. Some of these are:

Winter Solstice Day dedicated to Sun Worship; National Doctors’ Day dedicated to Lord Dhanvantari honoring doctors; International Earth’s day dedicated to Bhudevi; Aksahya Triteeya week dedicated to Philosophers; Guru Purnima day dedicated to Vedavyasa honoring all teachers; Summer Solstice Day dedicated to Yoga;  Labor day dedicated to Lord Viswakarma honoring all labor force for their Sram Daan; Dussehra devoted  to Trinity Devis; Dhan Teras Day worship dedicated jointly  to Dhanvantari and Lakshmi  recognizing the importance of Health and Wealth;   Panguni Uttiram  Day recognized as the most auspicious Divines wedding Day praying for long married life and harmony of all and invoking Durga on International Women's day.  All these celebrations will be attractive not only all Hindu Traditions but also go beyond with its Universal Appeal

 

Christianity is actively focused on these National Holidays integrating religion with political advantage, overcoming factional quarrels, overcoming Race discrimination which is still a factor in Philanthropy, and thoughts on increasing membership that is dwindling focused on attraction as well as conversion alluring to better worlds projecting a false broad vision while the religion itself is one-track minded. 

Hindu American Temples should wake up to the situation of Nation’s consciousness to SBNR including its own youth and focus on Universal Oneness of Sanatana Dharma that will be most effective by popularizing such integrated celebration of Holidays of National importance instead of Fate theory  and blind belief in dharmo rakshati rakshitah with no action.

APPENDIX

THE IMPORTANCE OF  THE URBAN MONKS (SĀDHUS) IN OUR LIVES

Ishwarya Chaitanya from Bengaluru

From the time I was born, rather, while I was still in the making, the presence of sādhus has been a constant blessing in my life. As I grow, this association grows more entrenched, more beautiful, giving solace, meaning and inspiration. Being in contact with these gentle souls has brought profound and deep-rooted change which continues to shed light on the cobwebs within. I  can only speak from my own experience and by grace, it has been a beautiful one.

A sādhu is like a mighty elephant. With its large body mass, an elephant treads so softly on the earth that one cannot hear even the sound of a twig breaking under its weight. How many of us have enjoyed the presence of elephants in the forest, whose sudden gigantic appearance comes as an utter surprise because we never heard them coming? Similarly, the sādhu is so unassuming in appearance, in speech, in demeanor, yet their impact on the mind, on our thinking is substantial.

A sādhu lives a life without desire, without agenda. They live for the welfare of all, spreading peace and love wherever they are. Love personified, the sādhu accepts everything as it is, every circumstance, every individual, without judgement. They work tirelessly, with superhuman strength, living in simplicity and purity. Who better to find inspiration from? Who better to cry about one’s problems to? Who better to seek advice from than one who has no vested interest, can look at matters objectively and desires nothing in return?

A sādhu’s generosity is like none other. Having no compulsive needs for themselves, accepting whatever is provided, they nourish and protect all those around them. They are the ultimate givers. I have been a fortunate recipient of sādhus’ generosity and protection, time and again. The gift of learning, the most delicious food, a roof over my head, clean water and clean surroundings. Giving, giving, and giving, with no expectation of anything in return, just for you to discover that you are the freedom you seek. Can there be anything more valuable than this?

A sādhu is a mother of mothers, a father of fathers, gentle as the petal of a rose, whose impact is as grand as the hurtling Alakānanda. A sādhu is Gangā. We must cherish them as the most precious gift of Mother Earth.

The recent brutal video-graphed murders of Sri Kalpavriksh Giriji, Sri Sushil Giriji and their innocentyoung driver left a very deep and painful scar. I cannot understand the anger of the young men of the mob, nor the strength with which they could wield the sticks and sickles and hurt another life form. I cannot understand the complicity of the police in this killing or the total failure of the justice system. I cannot understand this hatred that burns the hearts of men.

I can only say that perhaps, if these people had such sādhus in their lives as I have had in mine they would be incapable of committing such an act. We must give our love to these gentle souls who walk this earth with care. They are an epitome of evolution and a pinnacle of righteous living. They are the rays of the sun which dispel darkness. All we have to do is turn towards them and receive their grace and blessings and live a life of abundance.

They are there for us regardless, but if we fail to recognize their significance, the loss is ours to bear. And if those who hurt them get away with it, the pain will rebound on all of us for not raising our voices in protest against injustice.

Even though I had never heard of him, never met him, Sri Kalpavriksh Mahārāj taught me a lesson in his last moments. As he failed to escape his persistent attackers and received no help from the on-looking police, Mahārāj finally knelt down on the floor, brought his palms together in Namaskāra and with his head bent downwards, gracefully accepted the final blows. This is the line that separates the realized from the distraught. I bow my head to that line of understanding that enlivens those whom I admire and pray that one day, it enlivens me as well.

DEDICATION

This article on Urban Monks is dedicated to Swami Chinmayananda whose Centennial is celebrated on May 8, 2020 who constantly  guides me with his various publications with my obeisance.

[This Article is compiled by N.R. Srinivasan  from various E-mails sent to HR Forum Participants  in 2020 till date of publication]