New Book “Musings on Hinduism”

My new book “Musings on Hinduism” is available for purchase both as Paperback and as Kindle E-book.

The book was published in March 2017 by Rare Publishers, Chennai and includes a number of my writings on a variety of topics, especially related to General Hinduism, Vedanta, and Challenges facing Hindu society. It also includes a translation and commentary on few Hindu texts.

Some excerpts from the reviews of the book:

1. Dr. Shrinivas Tilak, PhD, History of Religions, Independent Researcher based in Canada.

"Because Musings carries the exuberance of wonder and the weight of experience, it is likely to provoke, startle, and even challenge the reader in many possible ways."

2. Dr. David Frawley, noted American Hindu teacher (acharya) and author-

"Nithin Sridhar’s book Musings on Hinduism provides an excellent introduction to Hinduism, taking a variety of thought-provoking angles of approach, like different facets of a vast gem. For those wanting to understand Hindu dharma at spiritual, cultural and intellectual levels from someone who has deeply studied and practiced the teachings, this book a great place to begin your inward journey. It does not simply present one branch or aspect of Hindu Dharma but provides a vision of the whole from transcendent Vedantic philosophy to the Hindu view of society."

3. Aravinda Rao K, Former DGP, Vedanta Scholar and Member of Council of Indian Council of Philosophical Research

"The book makes a rewarding reading, presenting a comprehensive picture of different aspects of the non-dual philosophy, besides sensitizing the reader to contemporary developments."

4. Surajit Dasgupta, Editor-in-Chief of SirfNews

"Musings on Hinduism is an excellent manual to the fundamentals (of Hinduism) right."

Book: Musings on Hinduism
Author: Nithin Sridhar
Cover Design: Pratyasha Nithin

Indian Edition (Both Paperback & Kindle): http://www.amazon.in/Musings-Hinduism-Nithin-Sridhar/dp/9383826304/

International Edition (Kindle): https://www.amazon.com/Musings-Hinduism-Dharma-Nithin-Sridhar-ebook/dp/B06XG9T6MG

International Paperback: https://www.createspace.com/6995737

Book Announcement: Sri Dakshinamurthy: Guru, Ishwara, and Atman

I am happy to announce that I have published my 2016 essay on Dakshinamurthy as ebook on Amazon Kindle. The book explores the various facets of the Hindu deity Sri Dakshinamurthy, who is not only worshiped as the First Guru, but also as the One, who imparts all knowledge through the medium innumerable number of human Gurus. The essay particularly focuses on the facet of Sri Dakshinamurthy as a Guru, as Ishwara, and as Atman. It is a must read for those interested to explore the importance of Guru tradition and the connection between Guru and Ishwara in Hindu tradition.

Indian Edition (Ebook)- https://www.amazon.in/dp/B01MU61Z0R

International Edition (Ebook)- https://www.amazon.com/dp/B01MU61Z0R

UK (Ebook)- https://www.amazon.co.uk/dp/B01MU61Z0R

Why the west does not understand Kali?

Nithin Sridhar

[This article was published in NewsGram.com on August 8, 2015]

“In the distant past, the land that would be India played host to a war between ancient aliens, whose cross-temporal battles contributed to the country's rich myths and legends. Kali, oldest and deadliest of these creatures, was thought defeated long, long ago; her body scattered throughout time to prevent her return. But her psychic essence could not be killed... nor her millennia-long quest for vengeance.

“Now, in the 23rd Century, she is on the brink of resurrection. And with India at the forefront of human spaceflight, it's not only Earth that falls to her predations if she succeeds – but the whole cosmos!

“In a race against time, and across it, the Doctor and Clara must gather secrets, intelligence and allies from across India's past, present and future – if they are to survive... THE SWORDS OF KALI.”

This is the summary of the second story in the Doctor Who: The Twelfth Doctor comic strip published by the Titan Comics. The story portrays Goddess Kali, one of the most revered mother in Hinduism as an alien creature who is seeking revenge. The comic appears to have even appropriated the story of Sati and how her body parts were scattered after she burned herself in her father’s Yajna (fire ritual) and distorted it to fit into their story of alien battles.

There is nothing wrong per se with portrayal of Kali or other Hindu Gods and symbols in comics or movies. But, such a portrayal should be true to their meaning and depiction in the source culture. A distorted portrayal not only depicts ignorance and negligence on the part of those who use other culture’s symbols, but when this distortion keeps happening again and again, it points towards deliberate malaise and pre-conceived biases towards certain cultures that are outside the mainstream western culture. 

Depiction of Goddess Kali in American entertainment industry

The Titan comics are neither the first nor the only people to portray Mother Kali in a negative as well as incorrect manner. Here are the few examples: 

1.  In 1984 “Indiana Jones and the Temple of Doom” movie, Goddess Kali is portrayed as a monster, to whom human sacrifices were given by Thugees. The whole scene is depicted dramatically in such a way that it gives the impression as if Goddess Kali is some kind of evil. 
2.  In 2008, Supermodel Heidi Klum dressed as Goddess Kali for a Halloween party. When asked about why she chose to dress like Kali, she said the idea was given to her by her secretary, and she added: "I loved it because she's so mean and killed all these different people and had fingers hanging off her and little shrunken heads everywhere," Klum said. Her statement clearly shows that she considers Kali as a mean people killer, which clearly depicts her lack of understanding of the iconography of Kali.  
3.  In 2010, in a famous TV series called “Supernatural”, both Mother Kali and her son Lord Ganesha has been depicted in a very poor light. First, it portrays Goddess Kali as having an affair with Angel Gabrial. Then, it portrays Ganesha as a big fat man who is reduced to a splash of blood by Lucifer, the evil personified in Christian theology. The whole episode makes a mockery of Hindu religion and Hindu deities on multiple counts. It propagates the medieval Christian view that depicts Pagan gods as inferior and powerless compared to even the Christianity angels and equates Hindu Gods and Hindu symbols with other pagan systems. The episode not only shows the extent of ignorance present in western society about Hinduism, but also shows the pre-conceived bias they have cultivated.
4. The 2012 online video action game SMITE, allows players to play as various gods and other characters. The game includes characters from Hindu, Greek, Chinese, Egyptian, and Norse civilizations. The fact that various Gods from Hinduism like Kali, Agni, Rama etc. has been included alongside Gods from Pagan cultures which no longer flourishes, again shows a medieval Christian mentality of rejecting everything non-Christian as pagan and hence inferior and false. This view is further highlighted by the absence of any angels or characters from Christian or other Abrahamic mythologies. 
5.  In 2014, Goddess Kali was included in a sexual joke shown in TBS late nights where it showed Kali as one among various historical women, with which one can have sex using Time Bone machine. 
6.   In January this year, Fox’s show “Sleepy Hollow” showed Vetala (a spirit) who has no significant connection with Goddess Kali as being a demon servant of her. It further showed a statue of Kali being used to turn a man into a demon, something which is alien to the understanding of Kali or Vetala or the concept of demon in Hinduism.

These few examples are enough to show the ignorance and the disdain that is shared by many people in the west, especially those who are involved in making movies, TV shows, comic strips etc. and other aspects of entertainment industry. But, these negative portrayals are not limited to entertainment industry alone. It is present in western academics as well.

Depiction of Kali in Western Academics

Sarah Caldwell, in her article “The Bloodthirsty tongue and the self-fed breast, homosexual fellatio fantasy in a south Indian ritual tradition” which won her the Robert Stoller award writers:

“This essay demonstrates that in Kerala, symbolism of the fierce goddess [Kali] does not represent abreactions of the primal scene fantasies of a Kleinian phallic mother or introjection of the fathers penis; rather, we will show that themes of eroticism and aggression in the mythology are male transsexual fantasies reflecting intense preoedipal fixation on the mothers body and expressing conflicts over primary feminine identity.”

She further quotes D. M. Wulffs view on the imagery of Goddess Kali: “[Kali] is herself, first of all, a phallic being, the mother with a penis, she stands triumphantly erect on Sivas body, sword raised, fingers pointed, and eyes and tongue protruding. At the same time, draped with severed heads and hands, she is the bloodied image of the castrating and menstruating (thus castrating) female.”

Therefore, according to them, Mother Kali is symbolizes “male transsexual fantasies” and is a “mother with a penis” who depicts a “castrating female.” These depictions are completely alien to Hindu perception of Goddess Kali. The academics seem to have an intention to portray the worship of Kali as a worship of “mother with a penis” just like they often portray the worship of Lord Shiva as a worship of “human phallus” without properly understanding the meaning of “Linga” which has multiple meanings like mark, pillar, phallus etc.  

Prof. Dr. Narasingha Sil in his 1996 lecture which has been published here- “The Status of Kali in American Academia” says: “Then, with the advent of the electronic age since the late eighties and the early nineties, the Bengali Kali was sacrificed at the altar of the free-thinking, free-wheeling but utterly benighted computer buffs and has been transformed into a pretty and lusty beast of the East that you are now looking at—a booted but naked woman with markedly Mediterranean features perched on a toilet seat, possessing six hands (any being other than the bimanual human is enough to be regarded as a Hindu deity) holding all the artifices of autoerotism, and actually masturbating with an oversize dildo. Or we have Kali who resembles a monstrous mutant sci-fi creature with a lolling tongue or, partially true to some indigenous iconography, an excessively passionate female in rut or animal heat on top of the ethyphallus Mahadeva, the Great God (another appellation of Siva) in a posture of viparitarati [reverse sex].”

Dr. Sil further quotes a few poems on Kali taken from the internet.

One poem runs like this:

“Kali is a slut, and a bitch.
She fucked your grandmother and your grandfather at the same time.
Kali is willing to sexually/spiritually ravish
all would-be lovers: man, woman and child.”

Another similar poem reads thus:

Kali, my Bitch-Slut-Whore,
fuckest Thou my Dad and Gran,
great Kinky Tart, would Thou
do as much for I, Thy son.

Therefore, the current conception of Goddess Kali among many people in the west, is not only that of a blood-lusting monster or a mother with a penis, but also as one who masturbates with an oversized dildo and is a complete slut who sleeps with everybody.

These highly sexual and perverse interpretations of Goddess Kali is completely alien to Hindu philosophy and iconography.

Mother Kali in Hindu tradition

The name Kali which is actually pronounced as “kAli is taken from the root word “kaala” which can either mean time or darkness. Time denotes motion as time is always in motion. The time has no beginning. It is always changing. In fact, the whole universe and all its objects are always in the motion driven by time. The objects, take birth, grow in size, decay and finally die. This whole process is driven by time. And Kali is one who is the essence of “time”, who is “time” herself.

Therefore, it is Kali who creates, controls and destroys the Universe. She is called as “Adya-the oldest or the first” who is the source of all changes, all manifestations. The other meaning of the term “Darkness” or “Black” also denotes the same meaning.

Just as Black color denotes an absorption of all colors in science, Kali represents a state wherein the whole universe lies absorbed in an Unmanifested seed state (also called as Mula-prakriti). Therefore, as the embodiment of time, she is the creator and sustainer of the universe, and as an embodiment of darkness, she denotes the dissolution of the Universe.

She can be considered as equivalent to Samkhyan Prakriti and Vedantic Maya. Therefore, her name or her color which is “Black” does not denote that she is a “monster”. 

Now coming to her iconographical details, she is shown as having her tongue lolling out with blood dripping from her mouth. She is usually depicted as having four hands, with one holding a sword, another a severed head, the other two hands are in the mudras of granting blessings and grant fearlessness, or sometimes hold objects like lotus or a bowl. She is naked with disheveled hairs and is usually shown in the backdrop of a Smashan (cremation ground). She wears a garland of skulls around her neck and a skirt made of severed hands. 

Now, let us look at what these means. A garment is a covering draped on the body. The whole cosmos can be understood as a cosmic body of Kali. There is nothing outside it. Therefore she is without a garment, without a covering. Hence, she is naked. Garment can also represent the limitation of “rupa/form”. The manifestation of various objects is nothing but a manifestation of nama (name) and rupa (form). But, Kali being the unmanifested source has no “rupa” and hence is naked. The garment may also denote the three gunas i.e. Sattva, Rajas and Tamas, that is worn by Atman (Self) to become manifest as universe. Kali who is non-different from Atman in its absolute state, is without the gunas and hence naked. Therefore, there is no sexuality involved in her depiction as being naked.

The blood dripping from her mouth and her apparent blood-lust depicts a very specific spiritual process of “Raksha-Shuddi”, the purification of the blood. Blood is the most important carrier of the Prana (vital force) in the physical body. The purification of the Prana and hence of the blood is very important in Kundalini yoga. Goddess Kali is the one who purifies the Prana. Her dinking of blood denotes this purification of blood and vital force. This drinking of blood can also mean the absorption of the individual vital forces into herself. That is, she liberates a person from bondage to physical body and helps him to merge his subtle body into hers thereby attaining spiritual union with her. 

The severed head indicates the ego of the individuals that is afflicted with lust, anger, delusion and other passions of the mind. The sword is used to cut this unpurified ego. Goddess Kali is the one who grants purification of the mind by cutting of the limited ego that is afflicted with mental passions called “arishdvarga”. The hands showing boon and a sign of fearlessness needs no further explanation. 

The severed hands represents Karmas or actions. “Hands” are one of the organs of actions and hence is used as a symbol for “Karmas”. She wears a skirt of severed hands, because it is she alone who is able to severe our karmas, and make us free of their bondage. She helps the spiritual practitioners to move towards Moksha (liberation), by cutting of their Karmas one by one. 

The severed heads are sometimes depicted as being 51 in numbers that depict the 51 letters of Sanskrit and hence the whole domain of speech and knowledge. The garland of skulls may also denote that a person has to undergo hundreds of lives in various bodies before he could attain Moksha. The disheveled hairs denote that she is not bound by the rules of human society.

She is usually depicted as having one of her legs on the chest of Lord Shiva who lies on the ground in a static state. This represents the Purusha-Prakriti aspect of Samkhya. Shiva is static absolute Brahman, Kali is the power of this Brahman to have motion. Therefore, Shiva is lying without movement and Kali is standing or dancing on him. 

In some depictions, especially with respect to forms like Chinnamasta, the Shakti is shown as being in a sexual union with Shiva who is lying static on the ground. The imagery is a direct depiction of the cosmic union of Purusha and Prakriti. The fact that Brahman and his power are non-different is being depicted in this imagery. The sexual union being the physical imitation of the cosmic union, the imagery aims to highlight the comic and spiritual union through sexual union. Further, in certain tantrika sadhanas (tantrika practices), the sexual energy is used to attain a spiritual union. 

But, these nuances are either missed or deliberately ignored in the western commentary on Hinduism. Their understanding and interpretation of Goddess Kali is completely alien to Hindu world-view. In fact, the depictions of Kali as monstrous mother with a penis or as a whore can be easily branded as blasphemous if such a concept of blasphemy had been present in Hinduism.

This freedom of expression without concepts like blasphemy is being misused by certain quarters of western academia, media, and entertainment industry. The tantrika philosophy and spirituality is dismissed as superstition and in their place, perverse, incorrect, and non-existent meanings are being attached to Goddess Kali and other Hindu deities and symbols. But, all is not lost. 

Every cloud has a silver lining

Kali Projection in NewYork

There are many authors and teachers in the west who have understood Hinduism and Hindu traditions in depth. Their writings and teachings are in conformity with the Hindu philosophy. For example, books by authors like David Frawley and Dr. Robert Svoboda are very thorough and shed new light on ancient teachings.

Just yesterday, i.e. on 7-August-2015, a huge image of Mother Kali was projected on the face of the Empire State Building. It was part of a display by filmmaker Louie Psihoyos and his team Projecting Change to create awareness about wildlife extinction. The display included projection of a large number of endangered animals and at the end of it the image of Mother Kali was depicted. 

Regarding the event, this article says: “This Kali apparition over Manhattan may be our last warning. Fierce protectress of truth, she tells it like it is, she beckons us to dive into the dark, to face the stark reality of the global ecological crisis upon us, and to let heartbreak be the ground from which we awaken and serve.”

It further adds: “It is time to get our Kali on inside and out; to cut off the head and commit to the heart on all levels. So many of us are shedding our false selves, empty certainties and small lives, and no matter how much we wish for the safety of the old, the more desperately we hold on, the hotter the fires of the Real.”

Why trees are revered in Hinduism

___________________
Nithin Sridhar
________________

(This article was published in NewsGram on 12 June 2015)

Since time immemorial, trees have been worshiped all over the world. In Ancient Egypt, Sycamore and Date palm were considered sacred trees. In Ancient Greece, many trees were held sacred to various gods. For example, oak tree was held sacred to Zeus and myrtle tree was held sacred to Aphrodite. Also Nymphs like Alseids and Dryads were associated with grooves and trees respectively. The Celts worshiped the groves of trees. In Japanese Shinto Shrines, the trees such as cryptomeria are worshiped.

But, it is only among the Indians- the practitioners of Sanatana Dharma or Hinduism, that the worshipping of trees has become very deep rooted and an inseparable part of Hindu religion, culture and lifestyle.

Louise Fowler-Smith in her article “Hindu Tree Veneration as a Mode of Environmental Encounter”, writes that “The worship of trees occurred throughout Europe but declined with the rise of religions such as Christianity and Islam,which regarded such activity as pagan. In India, however, Hinduism accepted local cults, many of which worshiped nature. The Rsis, authors of the sacred Hindu texts, understood the importance of preserving the environment, and reference is made to the divine quality of the natural world throughout these Indian scriptures. The early Hindu sacred texts, the Vedas and Upanishads, make frequent reference to sacred trees, referring to them as the most important living forms on earth. This contributed to the gradual change of the cultural perception of the tree. Sacred trees may now be found throughout India”.  She further writes that “Trees are decorated in India for a wealth of reasons. Historically sacred trees have been connected with rites of renewal, sexuality, fertility, conception, birth, initiation, death and rebirth. Throughout India, Hindu communities have their own individual deities, or Gramadevata- which are regarded as synonymous with the locality and everything within it. (…..)The deity is not visible to the local community, so a specific place or object is chosen to direct the act of worship. The Devasthana,or shrine of a Grama Devata, is usually connected with an important feature of the natural world such as a hill, a rock, a stream or pond. These shrines are most commonly associated with a tree or grove of trees, with the tree embodying the local goddess”.

Hence, as far as India and Hinduism is concerned, the worship of trees is not only a very ancient practice, but it is also a current living reality.

The Hindu scriptures lay a strong foundation for the worship of environment in general and trees in particular. Some of the important trees that are worshiped by the Hindus are Peepal, Banyan, Ashoka, Shami and Palasha.

Rig-Veda, one of the four divisions that Vyasa created in the Vedas, dedicates an entire Hymn (Book 10, Hymn 97) to the herbs. The Manu Smriti (1.49) says that plants and trees have life and hence they also feel pain and pleasure.

Some of the Hindu festivals like Amala Ekadashi, Ashoka Pratipada, Bakula Amavasya, Vata-Savitrivrata, Kadalivrata and Sheetala Puja are especially dedicated to the worship of various plants and trees.

To properly understand the philosophy behind the worship of trees, one must first understand the philosophy of Hinduism.

Worship of Trees as Brahman

 

Hinduism considers that it is Brahman or God who manifests, sustains and absorbs back the entire Universe and all its objects. Hence, each entity, whether living or non-living, is sustained by Brahman itself.

In Bhagavad Gita (10.20), Lord Krishna declares- “I am the Self, O Gudakesa (Arjuna), seated in the hearts of all creatures. I am the beginning, the middle and the end of all beings.”

Similarly, Isha-Upanishad (Verse 1) declares that- “God inhabits all the objects in the Universe”. Hence, God or Brahman manifests all the objects and then becomes seated in their hearts as their very own innermost Self/Atman.

Therefore, plants and trees are not lifeless entities, but instead, they are living beings that are inhabited by Brahman itself.  The same Brahman who inhabits the humans also inhabits the trees. Therefore, at the highest level, the worship of trees is nothing but the worship of Brahman who exists as the Innermost Self of both the trees and the humans. 

 

The Trees are then realized as being non-different from Brahman. But, such worship in a real sense can be practiced only by liberated sages (the Jivanmuktas) who alone can perceive their Innermost Atman in all objects and all objects as in their own Atman. However, others can worship Trees as a manifestation of Divine.

Worship of Trees as a manifestation of the Divine

 

Various trees have been associated with various deities. Ashwatta or Peepal tree has been specially associated with Lord Krishna. In Gita (10.26), he declares that among the trees, he is the “Ashwatta”. Similarly, Rudraksha (meaning Rudra’s eyes) seeds are associated with Shiva, Banyan tree is associated with Brahma, Ashoka tree is associated with Kaama (God of Love) and Palasha tree is associated with Soma or Moon.

Almost all Hindu deities are associated with one plant or the other. This association must be understood properly. Trees like Peepal and Banyan are living representation of the Gods. Hence, those Gods can be worshiped directly through the trees without having to invoke Gods into an idol or fire.

It is for this reason that Lord Krishna says he is the Peepal among the Trees, denoting that Peepal tree is home to Vishnu-tattva. Hence, a worship of Peepal is same as worshiping Vishnu in an idol. 

 

Trees and plants can be worshiped as a direct manifestation of various deities, or as objects conducive to the worship of those deities. Another way of worshiping the trees is by showing reverence to their life-force.

Worship of Trees as Living Spirits

 

The trees are to be respected and revered as living entities. They are not to be ignored as non-living objects that must be used and exploited for self-interest, but instead they are to be recognized as living forces that sustain the entire Earth.

Rig-Veda (5.41.11) says “May Plants, the Waters, and the Sky preserve us, and Woods and Mountains with their trees for tresses”.

This prayer recognizes plants and trees as living forces of nature that nourish humans and the entire planet. The flowers, fruits and shade that a tree gives are seen as items of nourishment that a tree provides us out of love.

This sentiment that recognizes trees as living beings can also be seen in the ritual that is prescribed for felling of trees for the purpose of making wooden idols for worship.

The tree that was selected for felling was worshiped by offering various substances to it. Then at night the Devatas, Pitrs, Rakshasas, Nagas, Asuras, Ganas and Vinayakas were all worshiped.
The idea behind the ritual is three fold. First, to ask permission from the tree to cut it; second to ask forgiveness from the tree for the violence caused to it; third to request the Devatas to impart better life to the spirit of the tree for the sacrifice it is doing.

These three modes of worshiping of the trees denote three stages of spiritual evolution of an Individual. A person first learns to communicate with the trees with an understanding that they are living forces of nature. Then, his understanding evolves and he perceives various manifestations of divine as inhabiting the trees. He will begin to worship different deities through the worship of different trees. Finally, he attains the self-knowledge that his innermost-self/Atman alone exists and he, the tree and all other objects are all in reality non-different from Atman. Hence, through the medium of tree worship, a person ultimately attains Moksha.

Bhoomi Suktam: Understanding the tender maternal nature of planet Earth

___________________

Nithin Sridhar

______________

(The article was published in NewsGram on 5 June 2015)

The purpose of celebrating World Environment Day is to highlight the importance of preserving Earth. On this occasion, let us look into what one of the oldest Hindu scriptures, the Atharva-Veda has to say about environment and planet earth.

BhoomiSuktam or Hymn to Mother Earth is one of the most beautiful hymns that describes the beauty of Mother Earth and imparts lessons regarding the attitude a person must cultivate towards the environment.

It has 63 verses and occurs in Atharva Veda (12.1). The very first verse opens with a bold statement that defines the proper manner in which the Earth and the environment must be understood.

It (Verse 12.1.1) says that the Earth is upheld, is sustained by Truth (Satya), Eternal law/Order/Righteousness (Ritam), Consecration/Initiation (Deeksha), Devotion (Brahma) and Sacrifice (Yajna). That is, the earth that includes both the living beings as well as the surrounding environment are not just held together by gravitational and other physical laws of the Universe.

Earth is not a “jada/non-living” entity. Instead she is the “Queen of what was and what will be”. She is a living mother, a force that is sustained by Truth, Order, Austerity, Devotion and Sacrifice. Hence, it is these attitudes that a human is expected to implement in his life.

This does not mean that the Suktam is denying the physical aspect of the Earth. In fact, the verse (12.1.26), clearly says that rocks, stones and dust constitute the Earth. Hence, the aim of the Suktam is to highlight the fact that physical aspect is only the outermost layer of the ‘Reality’. And in order to understand Earth in a deeper, spiritual and in a meaningful way one must practice the qualities of Truth etc.

The Suktam (in verse 12.1.12) calls “Earth as the mother and humans as her sons”. Hence, as offsprings of Mother Earth, it becomes a duty of humans to not only help her sustain herself, but also to protect and enrich her. Therefore, it becomes an obligation on part of humans to practice truth, righteousness, and austerity in their day to day life.

They should develop the attitude of devotion and sacrifice regarding every object, every entity present in the surrounding environment. It is only such a practice which can sustain and enrich mother Earth. A practice of truth results in a strict adherence to righteousness. A righteous person will always be upright without caving into the selfish desires. Such a person will never commit those actions that can harm other entities that are present in the environment because he realizes that Himsa or injury is adharma or against the cosmic law.

The lifestyle of Ahimsa(non-violence) itself becomes an austerity that is driven by devotion and a sense of sacrifice. If, every person cultivates these attitudes towards the surroundings, it would automatically result in the protection, preservation and enrichment of environment.

 

The Suktam (Verse 12.1.4-6) further describes Mother Earth as the “Mistress of four quarters in whom food and cornfields have come to be, who bears in many forms the breathing and moving life; in which men of old have performed many tasks, where the gods have defeated demons, which is the home of cattle, horses and birds; which is all sustaining, treasure bearing, firm staying place, gold breasted home of all creatures, who supports the Universal Fire (Virat/Vaishwanara)”.

These verses further bring out the understanding of Earth as a nourishing, all sustaining Mother. All objects both living and non-living, the humans, animals, and the plants, depend upon the earth for their life. They derive their very existence from Earth and at death they merge back into it. It is Earth again which makes it possible for various plants and animals to be exposed to Sun-rays and hence be able to sustain and grow.

This is clearly spoken in the verse (12.1.15), wherein Mother Earth is described as one who supports both bipeds and quadrupeds, because of whom, the rising Sun spreads its undying rays on mortals. The nourishing aspect of the Earth is further highlighted in verses (12.1.29-30), wherein the Earth is referred to as “Purifier” using whose pure water a person purifies himself.

Mother Earth is further described as a place where all human actions are carried out. She is the basis, the foundation that holds together all actions. It is on her foot, that the altars are built and sacrifices are carried out (Verse 12.1.13). It is on her the riks and samans are chanted (Verse 12.1.38). The men sing and dance and the people beat their drums, rise the war cries and battle with each other (Verse 12.1.41). It is on her, the people grow various food grains (Verse 12.1.42), where people speaking different languages, practising different customs, all exist together (Verse 12.1.45).

But, the Bhoomi Suktam is concerned about those human actions that may turn to be harmful to nature. Verse 12.1.35 says, “What, O earth, I dig out of thee, quickly shall that grow again: may I not, O pure one, injure thy vitals or thy heart”.  The verse is clearly speaking about the misuse of natural resources and its harmful effect on the environment. It is advising humans to renounce greed and utilize the resources given by the Mother Earth in a useful way without hurting the nature in the process. The current activities such as unregulated and harmful mining and other such activities are clearly against these tenets expressed in the Suktam.

Towards the end, in Verse 12.1.48, Mother Earth is described as supporting both the fools and the wise, the good and the bad. The verse goes to highlight the motherly love and compassion of Mother Earth. She, in her magnanimity and compassion has given abode to all people, all objects. She does not discriminate between the fool and the wise or between the good or the bad. She supports everyone, including those who harm her and the environment in a dangerous way.

Such, is the compassion and love of Mother Earth for her children. Hence, people should realize her supreme love and sacrifice, and begin to live their lives in such a way that the environment is not harmed in any manner.

The BhoomiSuktam (Verse 12.1.63) ends with a prayer asking the Mother Earth to stabilize life and fill it with grace and splendor.

Game Theory and Jyotishya

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Nithin Sridhar
_____________________

(This article has been published in NewsGram.com under the title "Missing link: John Nash’s Game Theory can make Vedic Astrology more accurate")

John Nash, the famous American mathematician and his wife died last Saturday in a fatal taxi crash in New Jersey Turnpike. His most remarkable contributions were in the field of Game Theory. His discoveries like Nash Equilibrium, have resulted in the use of Game Theory in various branches like economics, politics, warfare, psychology, evolutionary biology, logic, ethics, social and human behavior etc. This article seeks to explore, whether there are some common points between Game Theory and Vedic Astrology (Jyotishya), which can be utilized to integrate them, so as to improve the efficacy of Jyotishya. Before, proceeding further, let us briefly understand, what Game Theory is all about. 

Game Theory is a systematic study of exertion of Free-Will. It is used to study, analyze and predict various human decisions, where the decision of each Individual is influenced by the decision of the others in the game, and all their decisions collectively determines the final result. Roger B. Myerson (in Game Theory: Analysis of Conflict, Harvard University Press) defines Game Theory as “the study of mathematical models of conflict and cooperation between intelligent rational decision-makers”. He further states that, Game Theory provides general mathematical techniques for analyzing situations in which two or more individuals make decisions that will influence one another’s welfare. Hence, Game Theory aims to understand the mutual relationship and influence of free-wills of different people in the game. 

To be fully defined, a Game must have these four elements- players (those who exert free will and take decisions), the actions (choices) that are available for the players to choose from, the strategies that each player applies in taking action, and the payoff’s or the results that each player obtains as a result of his actions. Some of the assumptions underlying the Game Theory include, the players being rational individuals. That is, the exertion of free-will by each player will be aimed at maximizing his payoffs. Secondly, every player understands that other players are playing for maximizing their own payoff’s as well. Hence, the determining factor behind decision making is “self-interest”.

Now, if we link this concept of Game Theory to the concept of Karma in Hinduism, we will notice that there are certain elements that are common to both. The concept of Free-Will plays a very important role in Hindu view of the universe. The whole universe and all the interactions within the universe follows the law of Karma- the law of cause and effect. Each action results in a specific result. Hence, the present situations and life choices that an Individual faces, is a result of his own previous actions. Similarly, his present actions will place him in various situations in future. Therefore, destiny and free-will are one and the same thing- Karmas. The former refers to the actions performed by the exertion of free will in the past and the latter to the exertion of free will in the present. 

To the question, what drives a person to perform actions? “Desire for happiness” is the answer given by Hindu scriptures. In other-words, self-regard and self-welfare is the primary motive behind all actions. The Dharma, Artha, Kama, and Moksha that constitutes the four purusharthas or goals of life that is central to the Hindu way of life, is designed to lead a person slowly on a path that ultimately imparts Supreme-Bliss. Hence, all actions be it for Dharma, Artha, Kama or Moksha, they are all guided by motivations of attaining the results/payoffs offered by them. If it be said that, taking decisions in self-interest is contradictory to practice of dharma (ethics and duty), the answer is given by Lord Krishna himself in Gita (2.30-38). Lord Krishna urges Arjuna to fight the Righteous Mahabharata battle by saying that, if he fights, then there are only two possible outcomes. Either Arjuna dies in the battle and attains heaven and enjoy the heavenly world or he will conquer and enjoy his kingdom. In either case, following his Kshatriya Dharma and fighting in the war is beneficial to Arjuna. Hence, even in the case of Dharma (ethics, righteousness, morality, duty), being economically rational i.e. taking decision in self-interest is the most natural reaction for a person. Another element of commonality is the factor of influence of decision making process of one player on the other. Though in Game Theory it is explored in a purely rational basis of how a player understands the strategy of the other, the Hindu Philosophy explores the interactions between two Individuals based on the Karmic debts or Rina that binds them. Any interaction between two people is not a coincidence, but it is outcome of complex bond of Rina or Karmic debt that those Individual share with each other. And their present interactions and their mutual exertion of free-wills will be influenced by this Karmic debt that exist between them. The Rina or Karmic debt is a bond of give and take that is formed due to actions in the past. 

Hence, the past Karmas that are bearing their results in the present for an Individual, the Karmic Rinas between the interacting Individuals, the mental make-up of an Individual and the factor of rationality/self-interest of the Individual will determine the manner in which he will exert his Free-Will. Game Theory only uses the last factor, the factor of economic rationality or self-interest in its analysis of free-will. The Behavioral Game Theory also takes into account the mental make-up of an Individual. But, both of them have no information regarding the past actions. Hence, the Game Theory is only limited to present exertion of free will determined by only a limited number of factors.

On the other hand, Vedic Jyotishya deals with predicting the future events based on the past Karmas that have begun to fructify. Every person takes birth as a certain animal, or in a certain house and faces certain situations in his life based on his previous Karmas committed over millions of past lives. The sum total of all the previous karmas are called as “Sanchita Karma”. And a small portion of Sanchita Karma that is ready to give results is called as “Prarabda Karma”. It is this Prarabda Karma that decides the time, place, and manner of birth. It decides the various life events, various life situations that a person is placed into in his life. Jyotishya uses various methods that includes using birth time and location and making the natal chart, to determine the Prarabda Karmas that are in store for a person in that particular life. It then, uses this information to predict the future events. But, what it does not take into account is the performance of Agami Karmas. Agami Karmas are the actions performed by the exertion of free will in the Present. And these exertions of free will can significantly change the events and directions in which the life of a person is moving. But, Jyotishya does not take into account these Agami Karmas. Hence, many of the predictions turn out to be untrue. If the concepts of Game Theory can be harmoniously integrated with the concepts of Jyotishya then the predictions can be made more accurate. Further, Jyotishya will be able to analyze and predict even the exertions of the Free Will in the present.