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Meaning and Origin Of The Word "Hindu"

Posted on Nov 1st, 2008 by Eli : Swami Eli
The word Hindu is very much misunderstood and misused. Many people have no idea how the word originated. In India, some politicians  use the the words Hindu and Hindutva with communal overtones either to promote or oppose some ideology or party. To the rest of the world, Hindu and Hinduism refer to a set of people belonging to definite religious system.


The fact is that the BOTH the words "Hindu" and "India" have foreign origin. The word "Hindu" is neither a Sanskrit word nor is this word found in any of the native dialects and languages of India. It should be noted that "Hindu" is NOT a religious word at all. There is no reference of the word "hindu" in the Ancient Vedic Scriptures.


It is said that the Persians used to refer to the Indus river as Sindhu. Indus is a major river which flows partly in India and partly in Pakistan. However,  the Persians could not pronounce the letter "S" correctly in their native tongue and mispronounced it as "H." Thus, for the ancient Persians, the word "Sindhu" became "Hindu." The ancient Persian Cuneiform inscriptions and the Zend Avesta refer to the word "Hindu" as a geographic name rather than a religious name. When the Persian King Darious 1 extended his empire up to the borders of the Indian subcontinent in 517 BC, some people of the Indian subcontinent became part of his empire and army. Thus for a very long time the ancient Persians referred to these people as "Hindus". The ancient Greeks and Armenians followed the same pronunciation, and thus, gradually the name stuck.


The word "India" also has a similar foreign origin. Originally, the native Indians used to address the Indian subcontinent as "Bharat". As a matter of fact in Mahabharat,which is one of the two "Itihasa", we find reference of the word "Bharat". As per legend, the land ruled by the great King "Bharata" was called Bharat.


The ancient Greeks used to mispronounce the river Sindhu as Indos. When Alexander invaded India, the Macedonian army referred to the river as Indus and the land east of the river as India. The Greek writers who wrote about Alexander preferred to use the same name.


For the Arabs the land became Al-Hind. The Muslim rulers and travelers who came to India during the medieval period referred the Indian subcontinent as "Hindustan" and the people who lived there as Hindus.


Thus, if we go by the original definition of the word Hindu, any person living in the land beyond the river Indus is a Hindu and whatever religion he or she practices is Hinduism,  the  word Hindu is a secular word.  Hinduism denotes any religion or religions that are practiced by the people living in the Indian subcontinent.


The proper word to use for those people who follow the Scriptures of The Vedas is "Sanatana Dharma", not "Hinduism" as is commonly used.
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What's the best thing you've lost?

Posted on Nov 3rd, 2008 by Eli : Swami Eli
This is in Response to the Questions and Reflections for November 03, 2008:


http://aura.gaia.com/photos/45/447639/large/So_He_Drove_the_Man_Out.jpg





Innocence.
                                    ............ and I am still searching.... Sigh!!!!



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Tagged with: QaR, loss, positive, letting go

How can you create more joy around you?

Posted on Nov 7th, 2008 by Eli : Swami Eli
This is in Response to the Questions and Reflections for November 07, 2008:

hugs_graphics_02
 
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Tagged with: QaR, joy, happiness, beauty, life

Intentionality in a message -Grice's Model of Communication

Posted on Nov 9th, 2008 by Eli : Swami Eli
 

According to H.P. Grice, a message can be considered intentional if and only if
(a) the speaker intended the message to create an effect (i.e., a belief) in the listener; and
(b) the speaker intended that effect to result from the listeners' recognition of that intention.

The central idea is that words and their intended effects on the listener do not bear a fixed relationship. A phrase like “I love philosophy” used sincerely, will be understood to mean one thing, and the same words, used ironically, will be understood to mean something quite different. The assumption about the relation of words and meanings is reflected in the distinction between sentence-meaning (i.e., the literal meaning of a word or phrase) and speaker-meaning (i.e., the meaning the communicator intends to convey by using that sentence meaning). Although the sentence-meanings of the sincere and ironic utterances in the example were identical, their speaker-meanings are not. Grice's model of communication assumes that speaker meaning is identified by way of sentence meaning. That is, although the two types of meanings are distinct, sentence meaning forms the basis for determining speaker meaning. Sentence meaning is evaluated in light of the context of conversation, and used to draw inferences about the intended meaning.

If speaker meaning is not identical to sentence meaning, how do speakers go about formulating utterances that will be understood correctly, and how do addressees identify an utterance's intended meaning? Grice proposed that we view conversation as a cooperative endeavor. Even when their purpose is to dispute, criticize, or insult, communicators must shape their messages to be meaningful to their addressees. To do so, Grice proposed, they follow a general Cooperative Principle, comprised of four basic rules, which he termed Conversational Maxims.


Grice's Cooperative Principle and its associated Conversational Maxims


The Cooperative Principle:

Make your conversational contributions such as is required, at the stage at which it occurs, by the accepted purpose or direction of the talk exchange in which you are engaged.


Maxims of Conversation:



1. Quantity


i. Make your contribution as informative as is required (for the current purposes of the exchange).
ii. Do not make your contribution more informative than is required.


2. Quality


i. Do not say what you believe to be false.
ii. Do not say that for which you lack adequate evidence.


3. Relation


i. Be relevant.


4. Manner


i. Avoid obscurity of expression.
ii. Avoid ambiguity.
iii. Be brief (avoid unnecessary prolixity).
iv. Be orderly.



References:

Grice, H. P. (1957). Meaning. “Philosophical Review”, 64 , 377-388.
Grice, H. P. (1969). Utterer's meaning and intentions. “Philosophical Review”, 78 , 147-177.
Grice, H. P. (1975). Logic and conversation. In P. Cole & J. L. Morgan (Eds.), Syntax and semantics: Speech acts New York: Academic Press.
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Tagged with: communication

Common barriers to communication

Posted on Nov 16th, 2008 by Eli : Swami Eli


1. Insufficient adjustment period: Sometimes communication heralds change for which the receiver needs time to readjust himself and his environment.

2. Premature evaluation: There exists a tendency for people to prematurely evaluate communications, rather than to keep an open mind during the interchange.

3. Fear: Fear that a complete disclosure of all the facts may lead to a sense of insecurity in the sender's mind often leads to incomplete communication.

4. Failure to communicate: Since one cannot communicate everything, it is often necessary to select. This leaves the door wide open to selecting from nothing to only that much, which the sender feels important. However, the true message may not be the part which he has selected, but the part which he has left out

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Tagged with: communication

O Life !

Posted on Nov 20th, 2008 by Eli : Swami Eli

http://aura1.gaia.com/photos/46/454171/large/baby.jpg

O Life!

Your innocent questions

Surprise me with their simplicity

And make me sad.

Sometimes

the answer is not blowing in the winds

Sometimes

There are no words In reply

To your innocent questions

O Life!!!

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Tagged with: poem, poetry

Akashic Records

Posted on Nov 25th, 2008 by Eli : Swami Eli
There is a great curiousity to know about the past lives in many people. They expend great time, effort and money to explore them.


However, this curious probing into past lives is totally unnecessary. Indeed it is a natural protection from reliving past trauma or becoming infatuated more with our past lives than our present life that the inner recesses of the muladhara memory chakra are not easily accessed.


The fact is that as we exist now is nothing but a sum total of all our past lives. In our present moment, our mind and body state is the cumulative result of the entire spectrum of our past lives. No matter how great the intellectual knowing of the two key principles of Reincarnation and Laws of Karma be, it is how we currently live that positively shapes karma and unfolds us spiritually. In metaphysics, karma is the law that states that every mental, emotional and physical act, no matter how insignificant, is projected out into the psychic mind substance and eventually returns to the individual with equal impact. Knowing the laws, we are responsible to resolve blossoming karmas from past lives and create karma that, projected into the future, will advance, not hinder, us.


The Akashic memory in our higher chakras faithfully records the soul's impressions during its series of earthly lives, and in the worlds in-between earthly physical existences.


Ancient yogis, assigned three categories to karma. The first is sanchita, the sum total of past karma yet to be resolved. The second category is prarabdha, that portion of sanchita karma being experienced in the present life. Kriyamana, the third type, is karma you are presently creating. We find a very inspiring verse in Bhagwad Gita which tells us to understand the very nature of Karma as follows:

Karmano hyapi boddhavyam boddhavyam cha vikarmanah
akarmanashcha boddhavyam gahana karmano gatih   

                                                                                          Bhagwad Gita 4:17

(The truth about action must be known and the truth about forbidden action must also be known; even so the truth about inaction must be known; for mysterious is the nature of action)

It must be understood that our past negative karma can be altered into a smoother, easier state through through dharma and sadhana. That is the key of karmic wisdom. Live religiously well and you will create positive karma for the future and soften negative karma of the past.

These karmic records are generally referred to by the term Akashic Records. The Akashic Records constitute the only reliable history of the world. They are also referred to as the memory of nature, the true Karmic Records, or the Book of the Lipika.

However, Akashic Records are much more more than mere Karmic Records. These records exist at several levels, the lowest being the Karmic Records which can be partially accessed through training.


To access higher level records, one has to "purify" one's soul by cleansing in "Akaash Ganga" (a cosmic river). Once purified, a cosmic guide would appear, who would then help to access the higher level records. These are in highly encrypted form, and usually they turn into "light energies" which are absorbed by the soul. Subsequent assimilation of this immense information might take several earth-years, and is a slow process.


Akashic Records in Hindu Mythology


According to Hindu Mythology "Chitra Gupta" keeps the Akashic Records.


Chitra guptam mahaa praajnam lekhaneepatra dhaarinam;
Chitra-ratnaambara-dhaararn madhyastham sarvadehinaam.

(The Chitra Guptas, who are endowed with great intelligence and copious memory, keep records and preserves on leaves with pencil, the memory of every act of the souls. Wearing jewels of precious stones, they mediate as umpire between all souls that are embodied.)

The terms chitra and gupta are highly evocative. "Chitra" means pictures, and "gupta" means hidden (coded/encrypte). Together they refer to the picturized and esoteric records of memory. Even though the recording angels (The Chitra Guptas) are symbolized with pencil and leaves for keeping the records of souls, their very name implies that the records are kept in the form of pictures. Not just still photographs, but a living, cinematograpic record.


Accesing and interpreting Akashic Records accurately


Much has been discussed about accessing and interpreting these records. We find references of the seven Astral plane model. Some indicate the akashic records are similar to a Cosmic or collective consciousness. The records have been referred to by different names including the Cosmic Mind, the Universal Mind, the collective unconscious, or the collective subconscious. Others think the Akashic records make clairvoyance and psychic perception possible. Different people, in different times, in different ways, to different degrees have been able to access the Akashic Records located in "Subconscious Mind."

While it IS possible to get "glimpses" using various techniques, a complete understanding and interpretation of the records requires a very high degree of spiritual evolution. Here is what Ancient Hindu Scripture has to say about knowing and understanding  Akashic Records:

I quote from Prasña Upanishad - Fourth Question, Verses 6 - 11


When the jiva is overcome by light he sees no dreams; at that time, in this body, arises this happiness. As a bird goes to a tree to roost, even so, O friend, all the following rests in the Supreme Atman:

1. Earth and its subtle counterpart
2. Water and its subtle counterpart
3. Fire and its subtle counterpart
4. Air and its subtle counterpart
5. Akasa and its subtle counterpart
6. The eye and what can be seen
7. The ear and what can be heard
8. The nose and what can be smelt
9. The taste and what can be tasted
10. The skin and what can be touched
11. The organ of speech and what can be spoken
12. The hands and what can be grasped
13. The organ of generation and what can be enjoyed
14. The organ of excretion and what can be excreted
15. The feet and what is their destination
16. The mind (manas) and what can be thought
17. The intellect (buddhi) and what can be comprehended
18. The ego (ahamkara) and the object of egoism
19. The memory (chitta) and its object
20. Knowledge (tejah) and its object
21. Prana and what is to be supported.

He, verily, it is who sees, feels, hears, smells, tastes, thinks and knows. He is the doer, the intelligent self, the purusha. He is established in the Highest, the imperishable Atman.

He who knows that imperishable Being, bright, without shadow, without body, without colour, verily attains the Supreme, the undecaying Purusha, O my good friend, he who knows Atman becomes all-knowing, becomes all. About it there is the following verse:

"He, O friend, who knows that imperishable Being wherein rests the intelligent self, together with the gods, the pranas and the elements, he becomes all-knowing and enters into all."
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