e-khabbar

Modern Indian Cooking
By Hari Nayak & Vikas Khanna

Social Reforms…….A Way Forward
Contributed by:

Starting A Revolution in the Slums of Mysore by Pratham
As appeared in Deccan Herald Thursday, August 24, 2006 edition

A PILGRIMAGE TO MOUNT KAILAS AND MANASAROVAR
By: Jaidev Chandavarkar, Thousand Oaks, CA

In July this year, we undertook a pilgrimage to Mt. Kailas that was in the planning stage for several years, and postponed for various reasons. So when we met our travel agent in Kathmandu after years of email contact, it was almost as though we were meeting an old friend, even though this was the first time we had met.

We started as a group of ten people - Chitra and myself, Surekha and Prithvi Sharma, Rajni and Kailash Narayan, Sadhna and her twelve year old daughter, Radhika, Dawn Marie from Hartford, Connecticut and Lee Paddy, from Boston. All of us had different departure times, and met for the first time as a group in New Delhi International Airport. So while we were waiting to board the flight to Kathmandu, we were getting to know our friends from the East Coast. Those from California knew each other, of course, but there is a special mood at the start of a vacation, a mood of release from the cares and deadlines of the work mode, which energized all of us, and we were busy chatting.

We landed in Kathmandu. The airport appeared to be small, after the huge mega-airports in Taipei and Kuala Lumpur and New Delhi, like the airport of a small provincial hill town. After some inevitable paperwork, when we recorded details of how long we were going to be in Kathmandu and all that, we gathered up our luggage, and headed out of the airport, to be greeted with garlands by a Dechen Sherpa, our travel agent’s daughter and group of people from her office.. We loaded a van with all our luggage, and drove through Kathmandu to our hotel, which was in Thamel, the heart of the shopping district. Thamel was a lot like San Francisco’s Chinatown, with small, crowded streets, and bursting with stores, roadside temporary stalls, and lots of people.

We ran into some sad news on the first morning in Kathmandu. Shortly after breakfast, Prithvi Sharma got a call about his mother passing away. The Sharmas, shocked by the news, took some hours to reformulate their plans. They cancelled their Mt. Kailas trip and took a noon flight back to New Delhi, from where they would drive to Ambala.

Later that morning, we went for a hike in the hills surrounding Kathmandu town, which sits in the heart of the Kathmandu valley. The path offered some beautiful views of the Kathmandu valley, green and pleasant, with sections of the valley broken into red-roofed buildings. Somewhere along the really steep stairs that went up to a Devi temple high up on a hill, a leech bit me. Leech-bites are painless, because the leech injects a local anesthetic into its victim, so that they don’t even realize that a bloodsucker has attacked them. I realized it only because I felt the wetness of the blood oozing from my leg, and the red stain had spread over a wide area of my Old Navy run-pants. The event caused much excitement in the rest of the group, who came to calm down the stricken victim (me) and to offer aid and sympathy. It was the first adventure of the trip (at my cost) and who knows what the rest of the trip had to offer? I basked in the glow of the attention, a wounded soldier in the cause of an adventure trip.

We visited Pashupatinath Temple, a famous Shiva temple. The temple experience was an authentic Hindu experience, crowded, full of the smell of flowers and incense and chanting. I noted the South Indian features of the Brahmin priests who worked inside the shrine, accepting the offerings of the devotees and marveled at how Hindu tradition had connected points that were so far apart.

The temple is right on the banks of the Baagmati River, which joins the Ganga later on its way to the sea. On the steps leading down to the light-brown waters of the Baagmati, you see the phases of life exposed to public gaze. A young boy, having recently gone through the yagnopavitam, has come to the Baagmati to make his devotional offerings. A newly married couple is on the banks, and less than ten feet away, a prone body, covered with a ochre cloth that had the name of Rama written all over in bright red Devanagari letters, was going through the last rites prior to cremation.

In the afternoon, we visited the Boudhanath stupa, in the heart of the business district of Kathmandu. The stupa had large eyes painted on one side, a representation of the compassionate eyes of the Buddha, which looked at the world with a completely different perspective, that of wisdom and compassion, instead of selfishness and passion. The stupa was surrounded by a circular shopping area. We found a good Nepali restaurant and stopped for lunch.

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CATALYST, a new magazine for promoting NGO movement.

Association for Human Development, a non-profit organization based in New York has launched a new magazine CATALYST For Human Development to create a platform for NGO movement. The first issue was launched during the Pravasi Bharathiya Divas in Hyderabad in January, 2006. Since then two more issues have been published. Electronic version can be seen at www.afhd.org .

The first issue dealt with subjects such as Water security (Ram Krishnan and Raj Rajaram), Energy security (Bhamy Shenoy), protein security (Dr. Prakash of CFTRI), education(Rkumini Banerjee of Pratham, Dr. Tariyal of Ekal Vidyalaya, Dr. Prakash of Asha), Health (, Dr. Ajai Kumar, Dr. Nirupama Bajapai and Dr. Jeffrey Sachs of Columbia University , Rural development (Dr. Abraham George), Governance (Dr. Jayaprakash Narayana of Lok Satta) etc.

The main theme for the second issue was setting national agenda. The lead article was by Dr. Pushpa Bhargava, member of Knowledge Commission and Chandana Chakravarthy. It also had other articles on subjects such as Unfinished Task (Interview of PM by Rajat Gupta), Unfinished Agenda (Nirupama Bajpai and Jeffrey Sachs of Columbia University), NRI contribution (Thomas Abraham of GOPIO), Child Labour (Shantha Sinha), Agenda For NRIs (Dr. Thomas Abraham), Child Citizen (Ingrid Srinath), Agenda For Consumer Movement (Bhamy Shenoy) etc.

Ashoka Innovators For The Public is the theme of the third issue, which is published in October. It has articles by several Ashoka Fellows discussing their projects in India. The founder of Ashoka, Bill Drayton has an article on how every one can be a change maker. Articles by Ashoka Fellows show how a true social entrepreneur is a visionary who does not just build a new school or clinic but instead innovates an approach that transforms an entire education system or medical system. He or she does not leave societal needs to government or business sectors but solves the problem through systemic change, spreading the solution and persuading entire society to take the plunge.

One of the objectives of Catalyst is to share the best practices and lessons of different NGOs, which will promote a strong NGO movement in India. Catalyst wants to encourage articles, which will deal with development of analytical tools to hold NGO accountable. There are matrices available for the measurement of performance of for profit organization. But NGO movement or non-profit organization does not have any such matrices. Catalyst will actively promote research dealing with these subjects and publish articles.

There is really no other magazine like the Catalyst in the market today. This might surprise many, but it is true! There are theoretical journals published by academic institutions and international agencies, such as the World Bank and the United Nations. However, practical experiences at the grass-root level are not covered by any of them. Catalyst offers a neutral viewpoint, often the views of NGOs and others in the developmental arena who are carrying out their work in the field. Many of our readers call the Catalyst “the practical guide to development.”

The fourth issue will have the theme of NRI contribution. It will be released during the next PBD in Delhi. Please let us know of contributions of NRIs through their involvement in NGO movement. We specially want to publish articles on those NRIs whose contributions have still not been recognized. There must be hundreds of such unsung heroes from we can learn. The fifth issue will deal with India’s water crisis.

Those who are interested to submit article or get involved in promoting Catalyst as an NGO platform are invited to contact Dr. Bhamy V. Shenoy, (Chiefeditor@Afhd.org) or Dr. Srinivasa Rao, (editor@afhd.org)

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Hindu Dharma, the Samskara of Marriage
Presentation of a paper by Smt. Kanaka Prabhu of Pittsburgh, PA at the “Hindu Mandir’s Executive Conference (HMEC) held on June 25th 2006.

Namaste. My name is Kanaka Prabhu and I am one of the Board officers at Sri Venkateswara Temple, Pittsburgh, PA.

Ladies and gentlemen, brothers and sisters I would like to start with a prayer:

Suklambaradharam vishnum sasi-varnam chatur-bhujam

Prasanna-vadanam dhyayet sarva-vighn(a) o (u)pasantaye

Today, I will talk to you about one aspect of Hindu Dharma namely the Samskara of marriage. Before doing that, let me say a few words about Hinduism.

Hinduism is a vast and profound religion. It believes in one supreme reality Paramatman (called by many names) and teaches that this cycle of births and deaths is for one purpose only - to realize this supreme reality and become one with it. It believes in no hell or guilt. Each soul (Jeevatman) is on its own path of evolution and is free to find it own way by devotion, austerity, meditation or self-less service. Love for all nature, resulting in non-violence and good conduct and a staunch belief in Dharma and Karma define the Hindu path.

Hinduism believes each soul (Jeevatman) has to personally experience the reality within, finally reaching one-ness with this reality (Paramatman). All the Upanishads can be summed up by saying ‘TAT TVAMASI’.

Hinduism is also known as "Sanatana Dharma" or the Eternal Religion. It is also called Manava Dharma, as it is applicable to all mankind. It views all humanity as belonging to one family - (Vasudeva Kutumbakam) and encompasses all forms of life, not just mankind. The Sanatana Dharma is essentially a religion of principles and has been compared to a tree, the roots symbolizing the Vedas and Upanishads, the trunk being the spiritual experiences of countless sages and saints, the branches are the various theological and religious traditions and the fruits are the various sects and sub-sects of Hinduism. The word Dharma comes from the root "Dhr", which means to hold. That which upholds all the beings in the world is called Dharma. It creates harmony between man and nature. In the broadest sense we have "Universal Dharma"/or Rita being the cosmic order holding the cosmos in balance. Then this concept of Dharma is applied in a narrower sense to all the duties of a human being. These duties should uphold the universal laws, as Adharma can lead to the fall of the universe into chaos and eventually dissolution. Therefore, to enhance cosmic harmony, proper observance of Dharma is essential.

0ur ancestors have defined four (4) stages of life for every human being. They are:

Brahmacharya (student life.)
Grahasta (house holders life)
Vanaprastha (retired life) and
Sanyasa (Life of Renunciation).

These are the four stages in a series of spiritual progression, culminating in the attainment of MOKSHA. One of the important samskaras in that life is marriage. Each stage has different ideals and standards. As a Brahmachari (or Brahamacharini) strict discipline, complete celibacy, study of the Vedas, etc. is the prescribed conduct or Dharma. As a Grahastha the Dharma is different. There, the duties owed to society are paramount. Rigid austerity gives way to the acquiring and enjoying of Artha and Kama within the parameters of Dharma.

In the 3rd or 4th stages, (retirement and renunciation) the emphasis is on the attainment of Moksha and living a life conducive to the same.

Today I will talk about one aspect of the Grahastha life. One of the most important samskaras in that life is marriage. The Hindu marriage is not only the uniting of a man and a woman it also recognizes the strength of a marriage in contributing to the welfare of the two (2) families involved and then the ripple effect going on to encompass the whole society (the larger family group of uncles, aunts, cousins, etc.) to bring up the next generation. Today, most countries recognize the fact that it takes a whole village to bring up a child. In a Hindu marriage the wife is called the "Dharma Patni" sharing the husband’s duty of propagating Dharma. There is no force equal to the strength of a loving marriage based in harmony established in Dharma. This strength not only nourishes the children but also spills out to the larger family (society). I am therefore speaking to both the parents and their youngsters to think long and hard about this marriage samskara.

The parents have to live in harmony and peace between themselves, the elders in the family and the society they are a part of. If you as parents do not believe in the Hindu values, you will not be able to pass on these values to your children. Parents, it is not enough to believe in these values, you have to actively live them. Respect, love, compassion, worship, meditation, self-control these should not be just words. They should be the cornerstones of your life. You cannot tell a child, ‘do as I say, don’t do as I do’. Unless you live the principles you preach, you cannot propagate them. The best teacher is one who teaches by example. Your actions towards your spouse are the best lessons you can give on the sanctity of marriage, treating your elders with respect and teaching your children to do the same. An ounce of practice is worth a ton of theory.

Children are very good psychologists. They will watch parent’s actions and follow them. No amount of words is adequate examples to imitate. After all, no kid will be impressed if the parents are indirectly saying ‘Don’t do as I say, don’t do as I do’. Also, make sure the children participate in your daily worship; talk to them about the Hindu values; take them to the Temple at least once a week; encourage them to read Hindu literature. If they question you about some values or customs, which they do not like, do not get angry. Be honest with them and tell them you have to research it and then do. Make sure you get back with an honest reply.

It may be there was a reason long time ago. No matter what, base all you say on honesty and truth. Be happy your children trust you enough to bring their doubts to you. And if there are meaningless customs or traditions, then we should not be following them blindly.

The youngsters who are now in the last part of student life need to think long and hard what it is they are seeking in a spouse? Make sure the spouse you seek has the same values you have, both spiritual and worldly. The one person having the greatest influence on you will be your spouse. Remember that "no man is free in whom a thousand ancestors’ ride". (H.G. Wells). You are what you are today because of all your forefathers. Children are our claims to immortality. When I read about gene mapping, etc. I am impressed that our ancestors knew nothing we did or said was lost - it is retained in the genes! Children, just being born and raised in a family obligates you to carry out certain duties. Cherish that heritage, nurture it and pass it on to the next generation. The word "Putra" (and ’Putri’) means "puth narkat tray a te eti putraha’. It is not easy in today’s world of stress and selfishness and insecurity to hang on to some austere principles, but it can be done. Your forefathers did it; your parents have done it, now it is up to you to carry on the tradition for the generations to come. When you do right action, nature will support you. In each of you there is the power of God. Look at all the great men who have lived by their principles. Gandhiji is the most recent example. Today I read his autobiography and wonder that a man like him walked the earth. We can all strive to attain that kind of moral and spiritual stature. "Lives of great men all remind us we can make our lives sublime". (H.W. Longfellow)

I end this speech thanking Lord Venkateswara for his grace in giving me this opportunity to address you all, my guru for giving me the words to convey that grace and my husband for working even harder than myself in producing this speech. Actually he had a greater part in this than me.

May Lord Venkateswara’s grace be on all of us.

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PANDIT H. HARIHAR RAO
By Vivek Ullal, Simi Valley, CA

We are proud to know that Pandit Hattangady Harihar Rao, was awarded the prestigious Distinguished Award of Excellence in Arts, at the Sixth North American Konkani Convention (KonCANi Sammelan 2006) in Toronto, Canada. I had heard about Hariharji from liner notes and photographs on Pandit Ravi Shankar’s and some fusion jazz music LP’s. I first met him, when a friend took us to his beautiful home in Pasadena on New Year’s Day 1981, where he and Paula warmly welcomed us. After parking our car in his driveway, we walked to the nearby Colorado Boulevard to watch the fabulous Rose Parade. After the parade, we were treated to a delicious breakfast, while chit-chatting about our common interest - Indian Classical Music. Since that day, we met him several times each year at Music Circle Concerts of Indian classical music and dance. Occasionally, we would see him on New Year’s Days, when we re-visited him to watch the Rose Parade. Naturally, I was tempted to call him Hariharmam. However, he discouraged me. So I refer him as Hariharji.

He was born in a musical and arts-oriented family, in the town of Mangalore in the South Kanara District of Karnataka. His father, Hattangady Rama Rao was a Yakshagana performer and mridangam player. His elder brother, Hattangady Taranath Rao was an eminent tabla and pakhawaj player, teacher and composer. His uncle, A. K. Rao was a Carnatic violinist. His twin nephews (almost as old as him) Ravi and Shashi Bellare are reknowned tabla players, teachers and composers (Ravi Bellare passed away on April 16, 2005). Hariharji came to Bombay in early 1940’s to live with brother Pandit Taranath Rao, and learnt tabla from him. At Taramaam’s place, he met many famous musicians who used to visit their home, and made it their Bombay headquarters. One of those many musicians was Pandit Ravi Shankar. Hariharji became a sitar student of Pandit Ravi Shankar in 1946, and studied with the sitar Maestro first in Bombay, and then in New Delhi, where Panditji was appointed the Conductor of the first All India Radio Indian Orchestra, “Aakaashvaani Vaadyavrind”. He became the organizer of Panditji’s concerts in Bombay, and New Delhi. Hariharji was appointed the Director of Triveni Kala Sangam, in New Delhi, in 1950’s. He still considers himself, Panditji’s student today. Hariharji has been prominently featured in the Konkani SammeLAn 2006 souvenir. In a very informative article, Ashok Chandavarkar, has given some interesting personal insights about him.

Hariharji came to University of California, Los Angeles (UCLA) in 1961, as a Fulbright scholar, and taught in the Department of Ethno-Musicology, specializing in comparative rhythms, and developed a unique system to teach complex Indian rhythmic cycles (talas) to many Jazz musicians, including Don Ellis and Emil Richards. These two eminent musicians have used Harihar’s system in their books on rhythm and percussion. Hariharji also published a book on the technique of sitar playing, in 1966. It was in UCLA, that Hariharji first met Paula. After marrying, the couple settled in a very picturesque and historic section of Pasadena in a gorgeous old home, which they have tastefully decorated with many traditional Indian and international artifacts. It is here that he has archived his precious collection of books and music. He also teaches sitar and tabla to many students at his home, and hosts many famous musicians. And there is a silent worker behind Hariharji: his wife, Paula. Paula is a special education school teacher, and also volunteers full-time with Music Circle activities. She has been instrumental for the Music Circle to obtain many prestigious and generous grants from National Endowment for Arts and other organizations, and has published and illustrated many Music Circle books, pamplets, CD and cassette covers, etc. She is also an amateur musician.

Hariharji has participated in many traditional Indian classical, jazz and fusion recording on long playing records (LP’s) and CD’s, along with stalwarts such as Pandit Ravi Shankar, Don Ellis, George Harrison and Yehudi Menuhin. Hariharji teaches music at many of the renowned Southern California academic institutions, including UCLA, California Institute of Arts (Cal Arts), California State Universities (Los Angeles and Long Beach), California Institute of Technology (Caltech), California Polytechnic, Pomona and Immaculate Heart College. He regularly broadcasted a program on Hindustani classical music on a Los Angeles public radio, KPFK (90.7FM) for many years.

Hariharji co-founded with Ravi Shankar, the Music Circle, in 1973. This is a premier and the first music club that arranges several concerts of eminent and new and upcoming Indian classical musicians and dancers in the greater Los Angeles area. Music Circle has an active outreach program for inner-city kids in greater Los Angeles area.

Hariharji is in great demand as a master of ceremonies at Indian classical music concerts, arranged by Music Circle and other organizations. He has the knack of explaining the intricacies of classical Indian melody and rhythmic structure in very simple terms to novices, especially the American audience. In 1998, it was Harihar’s idea to have Music Circle sponsor a concert based on the epic “Ramayana” in form of a dance ballet, performed by traditional dance groups from North India (Kathak), South India (Bharatnatyam), Thailand, Kampuchea (Cambodia), Indonesia, and Bali. The series got excellent accolades and reviews by eminent arts and dance critics, in many local Southern California publications.

He is well known for his immense knowledge about Indian Classical music, dance, musical instruments, and history. He is also well known for a very dry sense of humor, and delivering quick witty remarks with a straight face, that sometimes throws listeners off guard! We are lucky to have to him and Paula in Los Angeles as a part of our Konkani community.

Congratulations, Hariharji and we are proud of you for your many achievements.

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Authentic Thai Cuisine
By: Radha Golikeri, Houston, TX

My job with the Marketing Research Department of Hindustan Lever Limited entailed extensive traveling in five states (Maharashtra, Gujurat, Madhya Pradesh, Goa and Karnataka) of India. In the 50s when I joined the company, not many ladies ventured to take up jobs involving touring which made it necessary to be away from home for long stretches of time. Also, the outings were of an adventurous nature. The company took great care and made excellent arrangements for our stays at comfortable and safe places.

It was in the late 50s that my two colleagues and I were in Gwalior (Madhya Pradesh) to conduct a rural survey in surrounding areas. We stayed at Gwalior Hotel. In 1947, due to Sardar Vallabhai Patel’s efforts, all the princely states except two joined the Indian Dominion. Close on the heels of the unification, Gwalior Palace of Scindias was converted into Gwalior Hotel. It was a magnificent building with the best comforts a hotel could afford in all respects.

Every day we covered several miles by car in the scorching heat of summer. The roads were dusty and rough. One day after the hard work, we returned to the hotel in the evening. We were relaxing on the beautiful green lawns when the bearer of the hotel brought ‘masala tea’ for us. We asked him whether he could get onion ‘pakoras’ to go with the tea. Within a short time, he returned on his bicycle with packets of onion and potato ‘pakoras’ that were crisp and tasty. He told us that he got them from a well-known, popular place in the ‘Camp’ area where a variety of sweets and snacks were available. He rattled out all the items on the menu card with descriptive adjectives. Our mouths watered. The next evening we planned to visit the Camp area and sample some of the fresh items. The bearer sent a word in advance to the shop owner that we would be dropping in.

We booked a ‘tonga’, a horse-drawn carriage, to go to the place. Autorikshas were not in existence then. As we approached the place, the first thing that caught our attention was the open gutters with multicolored flies hovering and making buzzing sounds. The shop was situated on one of such places. A variety of sweets like ‘rasgulla’, ‘jalebi’, ‘kala jamun’, ‘gulab jamun’, ‘laddu, ‘pedha’, etc. were displayed in a big glass case. Flies had entered in the case from some side apertures and had comfortably settled down on the goodies, relishing the sugary fare. We were disgusted with the sight and were about to return to the hotel rooms when the owner, Mr. Sharma, came out hurriedly and modestly extended us an invitation to come inside and taste some of their specialties. We did not have the heart to refuse his sincere request and hurt his feelings. Mr. Sharma was particularly proud that ladies from Bombay, that too from a prestigious company, were visiting his shop. We got out of the tonga and climbed the flight of steps over the gutter and entered the shop. It was a small crowded place. A fair-complexioned cook was making ‘puries’. He was wearing a dhoti that was rolled up to his groins, ala Fruit of the Loom briefs. He was sweating and did not have a shirt or vest on. He was sitting on the floor with his legs stretched out and the board for rolling puries held between his legs. He took out small portions of dough rolled out in round disks of two and a half inch diameter and neatly arranged them on his thighs, ready to fry. Nearby on the stove was a big frying pan with pure ghee, which emanated buttery flavor. He carefully dropped each rolled-out puri in the frying pan till they were lightly golden brown. While we were watching, Mr. Sharma was waxing eloquent with his running commentary. He took pride in mentioning that they use pure ghee and not ‘Vanaspati’ -hydrogenated oil - and how they catered to VIPs including Maharajas of the erstwhile state. We were in an extremely awkward position. It was difficult to comply with his request having seen the unhygienic surroundings. We thanked Mr. Sharma for his invitation and excused ourselves by saying that it was our day of fasting and added that we would visit him on another occasion.

After the incident we were in Gwalior for a few more days. We cautiously avoided the Camp area lest we might fall “victims” to Mr. Sharma’s rain check.

What an anticlimax from State Guest House to Sharmaji’s Sweetmeat Shop!

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Konkani to be introduced in 52 schools
(As appeared in Udayavani 6/29/06)

Mangalore , June 29: Konkani will be introduced as a language in 52 schools in the State from the current academic year, on experimental basis. As a part of this plan, State Konkani Sahitya Academy has organised a workshop in the city on June 28, informed Academy President Eric Ozario.

Addressing a press meet in the city on Monday, he said that academicians and experts in Konkani language and culture would take part in the workshop. Modalities of introducing Konkani as language of studies in schools will be discussed.

“Syllabus for the course has been prepared with the assistance of State Directorate of Text Books. State government has constituted a nine member expert panel and academy has furnished Kannada translation of the syllabus to the panel. After the panel submits its report government will give nod for our proposal,” he stated.

Konkani teachers from 52 schools will take part in the workshop. Issues related to syllabus, teaching techniques and methods of conducting exams and evaluation will be deliberated.

Secretary of Konkani Catholic Education Trust Rev Fr Wilson D’Souza will inaugurate the workshop. Bishop Dr Aloysius Paul D’Souza, Ronald Colaco, Ramesh Pandith will take part in the valedictory, he said. Academy Registrar Dr Duggappa Kajekar and others were present in the press meet.

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A Short Trip To The Big House On A Rainy Day
Savitri K. Kamath PhD, Scottsdale, AZ

Long, long ago, when I went to work at St. Agnes College in Mangalore, my father had just retired from government service, and settled down in our ancestral home, then known as the “Big House” (Ohde Ghar) in Kotecheri, Kanhangad, South Kanara District, now a part of Kerala State. Kerala and the Malabar Coast lying on the lee side of the Western Ghats is blest with heavy rains during the Monsoons. I used to visit my parents whenever I had a chance - 3 to 4 pleasant days - off from work. My father, usually met me at the Kanhangad railway station; and we used to walk home together. When he could not, my father sent the servant, Kutia. The preferred transportation from Mangalore to Kanhangad, in those days, was the railway train starting from Mangalore, and taking about two hours for the run to Kanhangad.

It was on one of those rainy days, that I decided to go home. With a suit case, an umbrella, and my handbag, I got into a taxi from St. Agnes College to catch the morning train at 9 AM. On entering the taxi, I encountered a heavy down pour; and water was everywhere. Most of the streets and roads were partly or fully submerged under an inch or two of water. It was warm and humid. The water on the streets and the tires of the taxi appeared to have conspired to have the red muddy water to splash all over, and up to the railway station. I could not even open the window to get some little fresh air. On arrival at the Mangalore Railway Station, I bought my ticket and repaired to the waiting room for half an hour, as the train was just a tad behind, that day. At 9.30 AM, I got into the train, that started promptly on its run. I got a window seat. It was warm and humid and I opened the window just a bit, for air. Well, the running train and the poring rain seemed to have hatched another conspiracy to drench everything it could reach. It was a matter of getting soaked or staying put, in the wet humid, compartment. I chose the latter as the only desirable alternative and closed the window behind me.

The train came to a short halt at each of the seven stations between Mangalore and Kanhangad (Ullal, Manjeshwar, Mangalpadi, Kumbla, Kasargod, Kudlu and Bekal) and then moved on until its regular stop at my destination, Kanhangad. A peep through the window of my compartment showed that it was still raining heavily, outside. As expected, the redoubtable Kutia was there, looking for me. As usual he came to my compartment, took my suitcase, before I got down with the handbag and opened umbrella. Now, there were two routes we could take to our home: one was the long 3 or 4 (it seemed like that) miles of round about stretch, by taxi. And then, there was a short cut, about a mile and a half. Taxis come to the station usually after half an hour of being ordered; but an hour perhaps, on a rainy day. Again, the taxi cannot go near the house, leaving about half a furlong (1/16th mile) of water-drenched, red, rocky, unfinished roadways, to be negotiated by foot.

We took the short cut. This route goes over and past the railway tracks. I started walking with Kutia close behind me. We crossed the railway track, along side many people walking to town by the same route. A crowd of passengers with open umbrellas were crossing the track and walking the narrow field, leading to town through a paved street. The street is about half a mile, lined with grocery stores, small hotels (restaurants) and some homes in between. We knew most of the people and as I walked in the rain, I could see some faces under the umbrella and said hello. This street goes up to the elementary school - Balla school which consisted of one large room and plenty of front yard for children to play. The children were bunched in five grades in this one hall and there were a couple of teachers. But the students did learn; and today, some of the alumni of this school are doctors, engineers and some of them are in the US, UK, and other foreign countries!

Now there are three to four types of regions(?) We have to cross to reach home. First of all, the 3 - 4 red rocky narrow lanes, 2-3 inches of muddy water, gushing from this end to the other! So, in order to save the slippers, I took the slippers and the handbag in one hand and the saree (a bit above the ankles) and the open umbrella in the other hand and walked through these lanes - felt like a three ring circus! I do not believe the present generation can even imagine this rope trick!. The lanes were just a few yards each, but looked like a mile. Then you have to cross a couple of paddy fields flooded and buried in muddy water, with tips of green grass peeping through - you walk on a plain strip of land between two such large rice fields. Crossing the fields is an adventure by itself.

The third type of travel is through backyards/front yards of houses, mostly belonging to uncles and cousins. These yards were well maintained, but the monsoons cared less. Some of the yards were filled with an inch or half of water! A narrow path was paved across the yard. And as was the custom, each yard had a small gate which one has to climb (jump over) and cross over to the next yard. .No human beings could be seen outside that day for obvious reason. The last but our house belonged to one of our uncles and was called “upper house (Vaile ghar).” It is so, because the ground was above all the other grounds around. Remember, Thank you was unheard of, I guess. We never thanked any one, but took it for granted and went through all these yards and lanes so casually that one would feel that it all belonged to one family. Rightly so. A number of cousins, uncles, and nephews lived with their families around this area. At the end of this path there was another gate which needed to be jumped over and go down a few steps - now you know why the house was called so. And behold, there was our home. Here also was a gate to be jumped over to enter our front yard. My parents were worried and waiting for me because Kutia had reached home much before I arrived. I am a slow walker. A cup of hot coffee and some snacks were awaiting. It was so good seeing my parents although I see them at least once in three or four weeks. I started talking to my mother as she was getting busy with lunch preparation. This was a big house indeed, at least when it was built at the end of the 19th century. Today, when I muse over it, I wonder how my grand father thought of this house - a two storey, brick house with 10 rooms and a large and centrally located, God’s (prayer) room. In addition, there was a long hall and one above that. A large kitchen and a large dining room, and a bath room of sizable area and a well with clear water both away from the house and not far from the kitchen!. There

was a nice masonry wall between the front yard and the bathroom, with an arched entrance. I am amazed at the construction of this custom built house, in consideration of all conveniences and comforts of a joint family. Of course, the latrine was unheard of in those days and was built later!

Now this big house belongs to my grand father’s and his brothers’ numerous grand-, great, grand -, great, great, grand - and great, great, great grand - children who are located in various parts of India and abroad. But those who are there visit and take care of the house, particularly the prayer room on a regular basis. God bless us all. Good Old days indeed(?).
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Tradition
By Sachin Shenoy, of Sugar Land, TX

Excerpts of a speech given by Sachin during 2005 Diwali function at University of Houston

Tradition is the most important aspect of our culture. Not only does it define us as a people but it also allows us to keep our identity in an ever-changing world. Being a young Indian in today’s society, I have realized that more than ever, we need to instil a strong foundation for our traditions. The celebrations and festivals of love, life and even light, have become increasingly significant in our lives

Rajasthan is the land of festivals and fairs. People in this sparsely populated state look for any excuse to assemble together in celebration and take a break from their otherwise rugged, tough lives. The elaborate rituals, fairs and festivals and also the gaiety with which they surrender themselves only prove to show the Rajasthani people’s sheer zest for life. Celebrated every year in October-November, Diwali is perhaps the most popular of all Rajasthan festivals. It is a celebration of light, both literally and metaphorically.

The origin of this festival can be traced back to the ancient Hindu epic Ramayana, when Lord Ram returned to his kingdom Ayodhya after 14 years of exile. The whole kingdom was light up with diyas (earthen lamps) to celebrate his return. To date, on Diwali day, houses all over Rajasthan glow and twinkle with innumerable diyas, candles and electric lights. The night is illuminated with the flaming lights of fireworks, creating a kaleidoscopic of designs against the black canvas sky.

As the festival of light and beauty it encourages artistic expressions through home-decorations, stage-plays, singing and dancing programs, exchanging gift items and, my personal favorite, the making of delicious sweets. As a result many communities with varying cultures and customs mingle together to make the Diwali celebration a very happy occasion for all.

In today's world when pressing everyday problems continuously demand our attention, the celebration of Diwali continues to be an important festival in maintaining the love between people, for it is the day of food-sharing, gift-giving and reaching out into the inner most depths of the hearts.

Diwali on the whole has always been the festival with more social than religious connotations. It is a personal, people-oriented festival where conflicts are forgotten, families and friends meet, and many enjoy in a world full of closeness. We must continue to cherish these traditions so that generations in times to come can take part in these magnificent celebrations.

Happy Diwali and happy New Year

This appeared on the daily buzz section by Michael Rand of The Star Tribune of Minneapolis-St. Paul of Minnesota.

Last update: June 13, 2006 - 5:45 AM
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WEB REVIEW
www.sportsvite.com    

Like many big ideas, Vin Bhat's concept for sportsvite.com started as a solution to a small-scale problem.

Playing on a flag football team in New York, Bhat and a group of friends were tired of the flurry of e-mails that went back and forth trying to set up every weekend game. They were also tired of players bailing out shortly before games, forcing them to forfeit. They found other websites didn't meet their organizational needs, so they had a site built.

"As we were doing it, we heard stories from other people on other teams who were having the same problems," said Bhat, the site's co-founder. "That's when we decided to go commercial and to go national."

The result was the launch of the NYC-based sportsvite.com in late 2005. It aims to create yet another "web community," but this one has a specific focus. The site, which has more than 10,000 registered users -- and hopes to grow to 100,000 by the end of the year -- helps teams keep track of existing leagues. It also allows teams and individuals to search other users within a specified radius of a zip code for potential replacement players and organize new teams or pickup games with likeminded people.

The site has been most popular so far in New York, where nearly 2,000 of the registered users live -- in contrast to a scant 21 users within 25 miles of a downtown Minneapolis zip code. But the site has grown almost exclusively by word-of-mouth so far, and marketing is planned in the near future in an attempt to grow interest in the Twin Cities and other similarly sized areas.

Registration is free, and users list their location as well as sports they are interested in playing. Bhat said some users are also using the site to organize World Cup viewing parties and other similar outings.

"We want to build something that caters to people's needs," Bhat said.
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Time Reckoning
By: Kaup Muralidhar Shenoy, Durham, NC

Modern and Vedic astronomy was born through man’s first attempts to measure the passage of time by observing motions of Sun and the Moon. Thus, time reckoning is synonymous with astronomy even today. While modern method of time reckoning has changed over the years, Vedic methods remain unchanged as people continue to celebrate Ram Navami, Krishna Janmashtami etc as per Hindu calendar since Vedic days. This article presents different process of time reckoning and their significance in our daily life.

Modern

The moment we think of measurement of time, most of us recollect either grandfather’s clock or our first Physics pendulum experiment using string and mass during school days. We also know how to adjust the period of this pendulum by increasing or decreasing its length. Yet another factor control this period is the earth’s gravity while mass of the pendulum has no effect. This mechanical clock when synchronized with the mean solar time, it gives us the time on 24-hour basis. The mean solar time can be defined as a mean Sun which moves eastward along the celestial equator at average rate of true Sun. Greenwich Mean time(GMT) or Universal Time(UT) is simply a mean solar time measured from Greenwich, England and used in navigation and surveying for hundreds of years. Each country adopts its standard time based on standard meridian with respect to Greenwich. Though look simple, what if earth does not spin in its axis at uniform and constant rate? Well, there is a problem, Earth loses about 45 to 50 seconds in one century and in one millennium, the planet is 1.25 hours behind expected time schedule. Therefore, a better standard for the absolute measurement of time is the use of solar system dynamics. The orbital motions of the planets and of the moon are predictable to very high accuracy and are directly verifiable through observations. The resulting time is referred to as Ephemeris Time (ET).

In 1957, the International Astronomical Union Adopted Ephemeris Time as the standard and defined ephemeris second as 1/31,356,925.9747 of the tropical year 1900 at January 0 at 12 hours Universal Time. The difference between ephemeris time and universal time (DT) is obtained through observations of the Moon. The Moon’s position is predicted with respect to ET but observed with respect to UT. Between 1900 and 1980, the slowing of the Earth’s rotation on its axis had caused Universal Time to lag 50.54 seconds behind Ephemeris Time.

The Ephemeris time remained the basis of all time measurements until 1984. Then with the technological development, the complexity of celestial mechanics is now over with the advent of atomic clock. The atomic or SI second is defined as 9,192,631,770 periods of radiation corresponding to the transition between two hyperfine levels (F=4 to F=3) of the ground state of the Cesium 133 atom. The SI second was carefully chosen to agree as closely as possible to be ephemeris second. Thus in 1984, SI second was adopted as the newest time standard and Terrestrial Dynamic Time (TDT) replaced Ephemeris Time. The accuracy of this atomic time is about 10-12. Currently, all electronic and computer clocks are calibrated with respect to this atomic clock and become independent of celestial system of time reckoning.

Today’s calendar in its earliest form was based on the lunar cycle originated from the Romans. Each month had one lunar cycle and 12 such months in a year accounting for 354 days. To keep the year synchronized with the seasons, a leap month had to be added every other year. This is very much similar to the one adopted by Hindu calendar even today. This was later reformed by Julius Caesar in 46 BC and accordingly the year had 365 days and a leap day was added every fourth year. Thus, average length of a Julian year was 365 days and 6 hour but the tropical year (Sun returns to vernal equinox) is 11m 14s shorter. Consequently, after 128 year the Julian year start almost 1 day too late. In 1582, the difference was about 10 days and Pope Gregarious XIII reformed the calendar again and known as Gregorian calendar that we continue to follow even today. He made few exceptions for the leap year such as; the years divisible by 100 are not leap years except when it is divisible by 400. That is why year 2000 was a leap year.

Vedic

The word “Jyotishya” in the Vedic literature connotes “Astronomy” which was recognized as the foremost of the six auxiliaries of Veda. The Vedic life (1000 B.C. to 400 B.C.) was noted for the performance of several rituals and sacrifices at prescribed times to satisfy heaven and God. Vedanga Jyotishya was the earliest of all Vedic text on astronomy and was an integrated part of the life of the Vedic people of whom Vedic priests were well versed. Accordingly, a civil day was divided in to 30 muhurthas, 1 muhurtha in to 2 nadikas i.e., 60 nadikas (Ghati) for a day. The text also mention 27 nakshatras* and tithis (longitudinal difference between Sun and Moon in steps of 12°). The Moon covers 360° from new moon to new moon accounted for 30 tithis in a lunar month. A month was divided in two parts or pakshas, the bright half (Shukla paksha) and the dark half (Krishna paksha). A tithi that is current upon Sunrise is tithi of the day. Thus a day is reckoned from Sunrise to Sunrise and time is reckoned in nadi’s or ghati’s and in their fractions (1ghati = 24 minutes) from Sunrise. Names of the lunar months** were given based on the nakshatra in which the full moon occurred. For example, during Chaitra month, Moon will be in or closer to Chitta nakshatra during full moon. Similarly, 12 solar months were also identified and when two new moons occur in a given solar month, the lunar month is reckoned as additional month thus correcting the difference between solar year and lunar year.

The first point of the nakshatra Aswini (near the star zeta) is the first point from which the longitude is measured. All the planets are supposed to have zero longitude (first point Ashwini) at the beginning of the mahayuga. The beginning of current Kaliyuga is an epoch, which is presumed to have commenced on the midnight between February 17 and 18, 3102 B.C. The number of civil days elapsed from a given epoch is known as ahargana. This is the basis for computation of all planetary positions in traditional almanac. A solar year is reckoned from Saka era (78 AD) in the south and Vikrama era (57 B.C.) in the north whenever Sun transit over Aswini. Similarly, a lunar year (samvatsara) is reckoned whenever a new moon occurs in or close to Aswini after the end of month Phalguni. This is how and when we celebrate Sauraman and Chandraman yugadi respectively as a Hindu new-year day. A cycle of 60 lunar years has been given names (Prabhava, Vibhava .etc) and this cycle repeats. Accordingly, the current lunar year is Tarana (2004-05), which will repeat again after 60 years.

Vendanga-jyotishya is in the form of various sutra - a style noted for its depth of contents continue to be in use for a long time until the invasion of India by Alexander the Great in fourth century B.C. After Greco-Roman contacts with India, a new class of astronomical literatures called sidhantas started emerging. An important development in this literature was the gradual replacement of nakshatra system by 12 signs of the zodiac, Mesha, Vrishabha, Mithuna..Meena, similar to the animistic notations of the Babylonians and Greeks. Accordingly, 27 nakshatras consisting of 108 parts (27x4) divided by 12 gives 9 parts for each sign. Thus, Mesha made up of Ashwini, Bharani and 1 part of Kritika (4+4+1=9) and so on. In addition, name of the solar months was identified with the respective sign. A few centuries after Christian era Indian astronomers developed new mathematical tools and methods for promoting astronomical calculations. Spherical trigonometry is one such area developed side by side with algebra and geometry added veneer of accuracy to the study of several astronomical phenomena. Thus newly emerging siddhantas were set of rules (including thumb rules) arriving at solutions to the complex astronomical problems. Among the 18 siddhantas Varahamihira, the great grand master of astronomy as well as astrology, ably codified Saura (Surya), Paitamaha, Vasistha, Romaka and Paulisa during 505 A.D. He reiterated that Surya siddhanta was the most accurate of all and became the basis of many traditional almanacs published even today from various parts of India. Surya siddhanta in the current form has no human authorship associated with it but, represents contribution from several noted astronomers over the years.

Significance

We all well versed with modern time keeping to the extent that most of us maintain hourly/daily/weekly/monthly log or schedule of activities with the help of computers since it has direct economic significance in our daily life. In the absence of modern time keeping systems, the almanacs (Vedic) were the only reliable and consistent timekeepers of all past events that enable people to celebrate and enjoy all traditional feast and festivals even to this date. Most important of all, living in harmony with the nature was the key to the successful, peaceful and happy life during Vedic days. Every species in this earth follows certain hidden rule of the nature in creation, development and destruction with respect to time. Biological make up all species should be in harmony with the nature during its entire development process. However, when ever this process goes out of balance or become arrhythmic the misery strikes. By nature, humans tend to go arrhythmic more often than other species, with the result encounter more challenges in every walk of life. Vedic people had solutions to such problems and came up with muhurthas (Auspicious time) for all major activities that can be found in any almanac for guidance - a tradition continuing even to this day. A logical extension of this gave rise to the evolution of Astrology (300 B.C to 500 AD) that formulated effect of different celestial objects and their movements upon an individual right from cradle to grave.

____________________________________________________

* 27 Nakshatras:-
1.Ashwini; 2.Bharani; 3.Kritika; 4.Rohini; 5.Mrigasira; 6.Ardra; 7.Punervasu; 8.Pushya; 9.Ashlesha; 10.Magha; 11.Hubba; 12.Uttara; 13.Hasta; 14.Chitta; 15.Swathi;16.Vishakha; 17.Anuradha; 18.Jeshta; 19.Moola; 20.Poorva Ashada; 21.Uttara Ashada; 22.Shravana; 23.Dhanishta; 24.Shatabhisha; 25.Poorva Bhadra; 26.Uttara Bhadra; 27.Revathi. ]

**Lunar months:-
1. Chaitra (Mar-Apr); 2. Vaishakha (Apr-May); 3. Jyeshta (May-Jun); 4.Ashada (Jun-July); 5.Shravana (Jul-Aug); 6.Bhadrapada (Aug-Sep); 7.Ashwija (Sep-Oct); 8.Kartika (Oct-Nov); 9.Margasira(Nov-Dec); 10.Pushya (Dec-Jan); 11.Magh (Jan-Feb); 12.Phalguni (Feb-Mar).
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Saga Of Surnoli
By: Shiv Shankar Surkund, Mumbai
Excerpts from his book “Ad-ventures Of A PR Man”

THE toughest challenge I can ever think of is this: how to chum out the cream of the many mouth-watering delicacies of South Kanara, particularly among the Gauda Saraswat and Saraswat Brahmins? 'Rasachandrika', the most popular cookery book among the GSBs, could not cope with that challenge and, thanks to the culinary skills of our forefathers (or 'foremothers'), nobody could accomplish that even in future.

Taste buds differ from person to person. My favourites include mondo, undalkaal, pattoli, sandna khotto, biskut roti, biskut ambode, kodbale, phenori and surnoli, the last two coming in two varieties- namkeen and sweet. Of the last couple, surnoli really takes the cake. It is at its best when served hot, topped with fresh butter or ghee. Some relish it with honey.

In the early' 40s, when I was in Standard VIII, milk flowed in our house in Udupi. There were only two cows in our shed; but whenever a calf was born, such was the milk yield that it was double our requirements at home. That provided a good opportunity to supplement our income by selling the excess milk. So every morning I had this special duty during the milky season-delivering milk to customers who preferred it absolutely fresh!

My first customers were an elderly couple residing in the compound of our temple near Kalsanka, a well-known landmark in Udupi. No one could pass through the town without touching this artery. (Now, with the National Highway skipping Udupi town, its importance is reduced.) Between 7.00 and 7.30 every morning I would arrive at the couple's home carrying fresh, right-from-the-udders, milk in a millet (a closed container). I would step into the kitchen and transfer its contents to a dudgali (a special vessel used for boiling only milk), unfailingly kept in a comer. The old lady would immediately mount it on a choolah.

Gas or wick stoves were unheard of then. Firewood was the only source of energy and, more often than not, I had to inhale a lungful of smoke. The ventilation was quite bad since the compound wall outside almost touched the backyard of the kitchen, blocking out wind as well as shine. The tiled roof with wooden beams had one tile replaced with a glass pane to let in reasonable amount of daylight. If I was lucky, along with the smoke, sometimes I would also smell the aroma of upma, dosa, appam, doddak and seasoned poha- to name a few.

Every day, while I was pouring the milk in to their vessel, the old lady would invite me to share snacks/coffee with them. "Today I have made such and such an item", she would announce, though I had smelt the day's special almost as soon as I entered the kitchen. I would have loved to join in, but modesty and pride would not let me succumb to the temptation- at least not without even a semblance of resistance.

Acceptance of the irresistible offer also meant getting late to school.

Moreover I had other important errands to do, such as collecting flowers from the neighbouring compounds for pooja, keeping a watch on the bathroom blaze to ensure hot water for bath in time, not to mention sundry other jobs in the kitchen that don't deserve detailed mention. Hence I would politely thank her, promising to make it on a Sunday, when there will no tension of having to rush off to school.
 

At last, I gave in one Sunday when, as soon as I entered their kitchen, I the mouth-watering aroma of sumoli (alias rontaas or cousin brother of utappa) greeted me. "Today, I will not let you to go without having tanneek (refreshments)", asserted the lady lovingly, adjusting the firewood of the choolah, on which a surnoli of slightly yellowish colour was being fried. "It will be my pleasure, thank you", I said politely, even while in the act of pouring milk into her dudgali.

I had made her day. I discerned the extent of her happiness from the delightful smile that flashed on her face. She bustled around, located a manai (roughly hewn seat made out of a wooden plank), placed it on the floor and ordered me to park myself on it. A plate and a tumbler of water were also placed in front of me. Soon two piping hot surnolis were adorning the plate, the stearn embellished by the sun's rays filtering through the glass pane overhead.

I was about to pounce on it when the old lady said, "Just a second. I will pour some ghee on it. It is good for your brain." And she poured two teaspoonfuls of thick ghee on the golden moon on my plate.

That did it. The vision haunting me vanished, to be replaced by a nightmare with just a flick of her wrist. Though she had poured the to be nectar had turned old, stale and tasteless. In fact the ghee had not only lost its natural aroma, but also acquired a nauseating stink. In front of my horrified eyes, the unexpected invader began to melt atop the steaming hot sumoli, tending to spread all over. It was an extremely tragic sight.

My heart had not only skipped a beat, but it had almost stopped. In fact it had started sinking, the sensation being similar to the one you get when riding a giant wheel. I had to think quick and act fast if anything was to be salvaged from the menacing bacteria. Otherwise all will be lost in no time at all.

Immediately (and slyly too!), I dug my fingers in and separated 2/3 of the smviving surnoli-tearing from the comers, leaving the centre-spread intact-from the rest of it. After downing the salvaged choice portion, I started devising wily methods to dispose of the polluted parts inconspicuously. For a while I even considered gulping it down at one go and washing it down with the coffee. But I had no stomach for such a daunting task.

While I was ruminating, the situation went from bad to worse. Observing that the 'heart' of the surnoli, topped with the blob of ghee (or whatever remained of it), was still intact, the old woman smiled. Apparently she had jumped to the conclusion that I was safeguarding the ghee to prolong the pleasure of eating, as most children do while awaiting a second helping. (You may not grasp what I mean unless you have let the taste of badami halwa linger on your tongue much after you have finished the eating.) The outcome: she dumped a third surnoli on the first two- this one still more steaming hot. And, to add to my agony, she topped it off with yet another and bigger blob of stale ghee!

It is said any man worth his salt rises to the occasion when he is back to the wall. I was too immobilised to stir around freely; but that did not prevent me from pushing through my plan of action. The moment the old lady turned her back, I repeated the earlier part of the 'Operation Surnoli' -carving out the choice outer circle and plopping it into my mouth. Then came the second and toughest part. I grabbed the three centre-spreads, one perched above the other, in the hidden palm of the right hand and, as the left hand opened the lid of my milk container, with lighting speed, dumped it soundlessly at its bottom. The lid came down silently too.

By the time the good-old lady turned around, the surnolis had vanished lock, stock and barrel! Most impressive of all, I was wiping the plate clean and licking my fingers appreciatively!! When she enquired whether I would like a third serving, I politely told her I was too full. Then I thanked her for her great hospitality and bid her goodbye.

Once I reached home, it took me almost an hour to remove the stench of ghee from the milk container. I had to scrub, rinse and wash it with hot water, rub with tamarind, cow-dung and ash. Still I could not get rid of the smell cent percent. The next day, as she was about to pour milk into the container, I overheard my aunt murmuring, "How come the vessel smells of rotten ghee?!"
 

Though I knew the answer, I pretended that I had not heard her.
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Some Misconceptions about Bhagavad-Gita
Raj Acharya, Ocean, NJ - rajacharya@optonline.net   

We live in times which have seen unprecedented scientific progress. Many new discoveries have come to surface which has made human life easier. At least that is what we think so. With all these modern comforts, human life has not been better in terms of happiness, peace within and joy. I am not against progress. However, I think while scientific progress has its place in human life so does the spirituality. Our scriptures say that it is very difficult to get human life and so one should not trivialize it or waste it. Many will argue on this point alone saying that wasting is a point of view. However, we often find that certain events take place which wake us up. We realize the time-bound nature of things around us. When this awareness arises, this also starts a journey to discover the truth of life. Bhagavad-Gita holds a very prominent place in Sanatana Dharma (Eternal way of living). In it, Bhagvan has given a way of life and unfolded the message of our scriptures in a “capsule form”. Unfortunately, many Hindus either never study Gita at all or have some misconceptions about what it has to offer. The following are some of the misconceptions:
 

Gita is to be read only in later stage in life.
Many people believe that Gita is to be studied only after one gets old. This is based on what they have heard growing up or sometimes just the notions they pick up without really looking into them. Gita unfolds a beautiful map to live one’s life. It unfolds the wonderful truth about us. At what age do we study Gita? There is no particular age, just the maturity to see that world around us is constantly changing. Some times an event takes place in our life that wakes us up to the realization of this fact. Thus begins the journey on the path of spirituality. Gita teaches us to lead our lives intelligently, not falling prey to our likes and dislikes. At times we find that our lives are driven by our likes and dislikes. It is as though our likes and dislikes are managing our lives. This is not an intelligent living but living under the grip of likes and dislikes which move us around like a yo-yo. Gita helps us to manage our likes and dislikes thereby living an intelligent life. The earlier we discover and understand the message, the better off we are in leading an intelligent living.

It is not sufficient to read Gita but one has to “practice” Gita also.
People say that it is not just enough to study, one needs to “practice” it. Gita is a matter of understanding. The message is to be understood and assimilated. If I am ignorant of what my essential nature is, what I need is the knowledge to shed the ignorance. Bhagavan unfolds the truth and removes the ignorance by knowledge. It is the self-knowledge that is to be gained. The truth, however, is very subtle and requires a subtle mind to assimilate it. The meditation is a means to make the mind quiet so that one can inquire into the reality. All our efforts and the means that we deploy are to make our mind pure so that we can assimilate the message. All the “practice” that is talked about is to gain the purity of the mind and heart so the vision of Gita can be understood.

Gita is a preaching by Bhagavan to Arjuna
Arjuna was confused on the battlefield. He could not bear the thought of fighting Bhismapitamah and Dronacharya on the battlefield. These two people shaped his life. We “fight” a battle too in our daily life. It is a battle of a different kind. It is a battle to manage our likes and dislikes and not have them drive our actions. There is “Arjuna” in each of us in that sense. The teaching of Gita is very relevant to our situations. The whole teaching is applicable to all human beings at large.

Central Message of Gita is somewhat unclear.
This view is held by people who have either not completely studied Gita or have not given their mind and heart to it. The words of Gita are to be looked into and reflected upon. The central message of Gita is Tat Tvam Asi (That you are). Roughly first six chapters (except the first one) are dedicated to unfolding the nature of Tvam, i.e. you. Next six chapters are dedicated to unfolding the nature of tat, i.e. Isvara (Godhead) and the last six chapters equate the two sides, a seemingly impossible equation. If asked to introduce ourselves, we say things like “I am so and so, I am a physician, I am a son of so and so” etc. All these are incidental attributes. For example, being a physician is an attribute of your intellect; a son is a relation with respect to the father. Gita says that you are not any one of these incidental attributes. All of these belong to either your body or the mind-senses complex while you are ever free from all of them. Gita says “You are the atmacaitanyam (consciousness) that is pure, eternal and all pervading”. This is a paradigm shift in our vision of us. Therefore, naturally, it requires a lot of listening, reflection and contemplation. Similarly, we have a vague idea of what Isvara is. Gita helps us understand the essential nature of Isvara. Understanding the essential nature of I and Isvara, we assimilate the final message.

Gita’s message is applicable in olden days: it has very little applicability to modern times.
Many, who do not bother to study Gita, hold this view. Do we say the same about the ancient Sun? Something does not become inapplicable just because it is ancient. What is applicable thousands of years ago is also applicable today. This is because the human mind works the same way, functionally speaking, as it did several thousand years ago. We are mesmerized by the objects of the world, driven by the likes and dislikes. Gita changes our vision of ourselves and the world. This is an important human growth. We are born on the earth with this purpose only and all our means and desires, really speaking, sub-serve the goal of self-knowledge. Times have changed while the eternal truth remains the same. The message of Gita unfolds the eternal truth about us.

Gita’s message is a matter of belief.
Some say that Gita’s message is a matter of belief. It is not. The message of Gita is a matter for understanding. The message is to be carefully listened to, reflected upon and understood properly. The student is the one who has to validate the words of Gita by reflection and contemplation. Gita removes the ignorance that we have about ourselves. The ignorance can only be removed by knowledge. Knowledge is not a matter of belief but something that has to be assimilated and understood. Initially, one starts the studies with sraddha in the words of Gita. The word sraddha means a commitment to the words of Sastram (scriptures) pending discovery. Who is the discoverer? the student. One begins the study with this bit of understanding so that the aim is of the studies is clear.

Gita is for intellectuals, not for me.
We are born as human beings. Human beings have the intellect which is required to “see” the message of Gita. Animals do not have discriminative faculty needed to gain the knowledge. It is only the human beings who can do this. To understand the message, one needs to gain the purity of the mind and heart and not necessarily a high IQ. Sometimes with the high IQ comes the ego which comes in the way of understanding. A sincere desire to look into the words of Gita is essential.

It is important that one studies Gita from a teacher who is well versed in Sastram and has the ability to explain the wonderful words of Bhagavan in a language that can be easily understood. With this understanding, a human life can be a privilege that can be lived in the Grace of Isvara. Every moment can be precious moment to be lived to the fullest extent.
 

Om Namah Shivay!
I welcome comments.
Raj Acharya - rajacharya@optonline.net   
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KAOCA Update

Konkani Association Of California (KAOCA) is planning a new project to connect all Konkanis in Northern America. The Konkani Directory is a service that aims to create a comprehensive listing of all Konkanis in USA and Canada. The new KAOCA committee members have been busy preparing for the Ugadi celebrations that is planned for April 1st, 2006 at the Sunnyvale Hindu Temple Auditorium. The theme this year is YUGANTAR ( Diversity over time… ).
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THE BOOK REVIEWS
Smt. Ramabai Shenoy’s new book Sri Guru Charithamrutha has received good critiques in both India and in the US (where the book has been selling briskly among both Konkanis and non-Konkanis).
 

Smt. Rama Bai Shenoy of Charlotte, NC has recently, at the express desire of H. H. Sudhindra Thirtha Swamiji of Kashi Math, published an English translation of a learned book SRI GURU CHARITHAMRUTHA (originally written in Konkani, using Kannada script, by Harikatha exponent Sri Bhadragiri Achuthdas). The book, one of very few books where the lives and history of all the venerable Swamijis of Kashi Math can be accessed, is very well produced and contains many historical pictures of interest.
 

Smt. Shenoy's credentials are high as she has already published two other books (Sri Guru Charitra on Lord Dattatreya and Shiva Leelamrutha). The current book is not a mere word-to-word translation of the original Konkani book. She has retained the invocatory sentiments typical of Harikathas at the beginning of each chapter in order to create a mood that facilitates absorption of its contents. She has also enriched her work by many informatory footnotes such as the background of events, explanation of Sanskrit words etc. (apart from a glossary at the end) and these would be of particular interest to our younger generation around the world who want to know more of the history and cultural background of our community.

Those who purchase the book will, as the Konkani saying goes, "land two mangoes with a single stone". Readers have a wonderful opportunity to know about our Vedic culture, the mythological and historical background of our Konkani community, our Kashi Math and its Guru Parampara.

Smt. Rama Bai Shenoy's book was offered by her to Parama Poojya Srimad Sudhindra Thirtha Swamiji as Guru Kanika during His 80th Birthday Celebrations held in Haridwar, India, in May 2005.

The price of the book is US$ 21.00 or CAN$ 25+ S/H. Entire (not net) proceeds of the book sales are being donated to H.H. Srimad Sudhindra Thirtha Swamiji’s Veda Patashalas in India. For those Khabbar readers, who may be interested in purchasing the book, please contact us by e-mail at vshenoy23@hotmail.com The book will also be available at the biennial North American KonCANi Sammelan in the summer of 2006 in Hamilton, Canada.
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Have your enjoyed reading 'Malgudi Days' ? Then you will certainly relish reading

'' A D V E N T U R E S O F A P. R. M A N ''
by S. N. SURKUND
Forward by M.V.Kamath Illustrations - Suresh Sawant

This unique book (Pages.240) narrates, lucid, real life and down to earth human-interest incidents, eight from author's school days in Udupi during late 40s, till he retired in 1994 as P.R.Man of a Public Sector Bank , Mumbai in 1994.

Over 70 chapters on whims and fancies of bosses, tantrums of media professionals, tricky and complicated travel situations make enjoyable reading.

In his foreward M.V.Kamath says-''Dale Carneigie would have applauded... Only R.K.Narayan could have done better. Do not start reading while cooking. The food may get burnt while your own mind is sizzling.''

Few extracts from feedback:-
'Unputdownable' Sulekha.com and Taggarsi,CA
'Once taken up, can not be putdown' Deccan Herald
'Light touch to otherwise serious issues' Business Line
 

Very few copies available of 2nd revised/enlarged edition
For FREE sample chapter - log in www.Sulekha.com under humour

Price. Rs.450/- or $10.00 for Khabbar subscribers; Rs.540/- or $12-00 for others
(Price include mailing charges from India)

Payment only by cash/or cheque/DD payable in Mumbai

Author- S.N.Surkund,
2/10 Talmaki wadi, Tardeo Road,
Mumbai-400 007;
Phone-022-23802888;
e-mail: snsurkund@yahoo.com 

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Konkani Literature and Literary Activities
Visit: www.daaiz.com    

This website promotes Konkani literature on the web. Though DAAIZ is mainly focusing on Konkani in Kannada script, it also wishes to promote Konkani in other scripts as well. Kavithadaaiz (www.daaiz.com/kavithadaaiz/kavithadaaiz11.html is a new column, which has been started to give chance to those Konkanis, who wish to promote in other script, boli or region.
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