The difference between Hinduism and
Buddhism is what they are higlighting.
Hindusim is highlighting the
inequality loud and clear, inequality in potential, quality, gunas,
inequaliity of the caste system, different duties of different castes, one's
duty to do his duty according to his caste and not to try to do duties of othe
castes etc etc. Thus Hinduism is basically 'status quo' go on doing whatever
your caste dictates and it will be all right. Gita has rather perpetated this
Hindu ideal by speaking through the mouth of God.
Buddhism does not highlight these
inequalities in men. Buddhism rather ignored these and professed that every man
has equal potential to be the perfect man (Buddhahood) and that all men are
equal and that the main purpose of life is to be happy by attaining
enlightenment and become a Buddha yourself etc etc. According to
Buddhism all men are created equal, it is men rather who is making it not
so.
That is the
difference.
RB
----- Original Message -----
Sent: Tuesday, March 28, 2006 8:40
AM
Subject: Re: [Assam] HPI, March 20,
2006
Rajen-da,
I guess you are right when you compare with the Buddha ideal - that all
humans have equal potential - and that message does get lost when you say that
some people have more potential and aptitude in priestly matters and
others have more in warrior like or governance matters and others in service
industry (incl perhaps public school education and computers) or business.
I wonder where the Theory of Multiple Intelligences fits in which says
that different individuals learn differently . It is a very famous theory in
education propounded by Howard Gardner - a professor at Harvard - andused by
schools across the world.
Umesh
Barua25 <[EMAIL PROTECTED]>
wrote:
Umesh:
On this one will have to go
deeper.
First we need to determine when Gita was
composed.
Second, what was behind the theory of the four
caste system.
Third, how and when the caste system in India
actually started.
All these are linked up.
My position is that Gita has perpetuated the
caste system in India. It is like what the British did in India thousands
years later.
Gita has highlihted the point to
the Indians ages and ages to come that all men are not created
equal, a point completely opposite to the present day ideal. Because of
the Gita every Indian mind is programmed that way inspite of the American
ideal.
It is also 180 degree opposite to the Buddhist
principle which states that all men are created equal and have equal
potential for Buddhahood.
Think on these lines and
comment.
Rajenda
----- Original Message -----
Sent: Thursday, March 23, 2006 10:06
AM
Subject: Re: [Assam] HPI, March 20,
2006
Rajen-da,
Even this verse by itself doesnot say that Brahmin is by birth - it
merely states that Brahmins are intellectuals (from head or brain) - thus
does show that intellect is superior to other things - if you believe that
one part of human body is more important than others. Kshatriya is said to
come from arms - denoting strength -used for fighting -does not say about
hereditary caste system.
On the other hand it speaks of cohesion - in the sense that all
people in any soicety are doing equally important work - just as parts of
a human body - regardless of their social status. I repeat - no mention of
hereditary caste system.
Umesh
Rajen Barua <[EMAIL PROTECTED]>
wrote:
I think it is the Gita.
I will check
Rajenda
----- Original Message -----
Sent: Thursday, March 23, 2006
9:37 AM
Subject: Re: [Assam] HPI, March
20, 2006
I do recall that there is such a verse but I do not recall seeing
it in Geeta or that Krishna said it.
I will have to read the
verse in detail. I think Krishna states bothways:
Those who are born out
of my head are the Brahmins
Those who are born out
of my shoulder, are the Kshatriyas.
Those who are born out
of my stomach are the Vaishya.
Those who are born out
of my feet are the Sudras.
Can you check if above
is true.
Rajenda
----- Original Message -----
Sent: Thursday, March 23,
2006 8:17 AM
Subject: Re: [Assam] HPI,
March 20, 2006
Rajen-da rote whether Gita would have to be revised to remove
casteist remarks - I do not recall any!! The only ones defining
caste are in chapter 18 shlokas 41-44 -which are not basd on birth
- but on gunas or a person's nature and work or deeds. Manusmriti
does perhaps needs to be overhauled - by ading new commentaries
etc.
A cursory reading of the VHP message is interesting. The
fact they are urging the rejection of castes is a good thing.
But their reasons " in the interest of consolidating Hindu
unity to fight conversions and "Jehadi" terror." is passe.
The shadow of casteism must be
erdicated from Hinduism. A good reason would be that all
are treated equal within the religion. Of course, there are
numerous social advantages.
>Does it mean
they will revise the Gita, the Manusmriti and all those Hindu
scirptures now?
I don't think they
can (and nor are they claiming to). Whats written is written.
Thats history. Hindus and Hinduism must be able to transcend the
negatives in Manusmriti. The Old Testament (which has probably
as many negatives in it) is not given much relevance by
mainstream Christians for this very reason.
>Manusmroti was
written around 1st or 2nd AD or before . It has nothing to do
with Jehadi
While this is true,
the VHP is probably thinking it needs to unite all Hindus
against a possible "Jehadi" onsluaght on Hinduism. The VHP is
probably trying to make political hay here. Nothing in the world
of politics succeeds like dividing up people on caste, religion,
language. And sadly, it may work.
--Ram
On 3/20/06, Rajen Barua <[EMAIL PROTECTED]>
wrote:
>Vishwa Hindu Parishad (VHP) and the Grama Koil
Poojarigal Peravai has rejected varnashrama (system of four
castes)
Does it mean they
will revise the Gita, the Manusmriti and all those Hindu
scirptures now?
>varnashrama dharma, supposedly written in
Manusmrithi, in the interest of consolidating Hindu unity to
fight conversions and "Jehadi" terror.
Why VHP is
completely out of touch with History and wants to expose its
ignorance?
Manusmroti was
written around 1st or 2nd AD or before . It has nothing to do
with Jehadi.
Wake up
VHP.
Wake up
Hindutva,
RB
----- Original Message -----
Sent: Monday, March 20,
2006 2:51 PM
Subject: HPI, March 20,
2006
March 20, 2006
1. VHP Meeting Rejects Caste System
ERODE, INDIA, March 20, 2006: The fifth State Hindu
Resurgence Conference organized by the Vishwa Hindu Parishad
(VHP) and the Grama Koil Poojarigal Peravai has rejected
varnashrama (system of four castes) and sought an end to the
practice of untouchability. Addressing the conference at the
CNC College grounds on Sunday, VHP international president
Ashok Singhal said untouchability had no sanction in the
Vedas and dharma sasthras. Ancient history and mythology had
no record on it. Alien aggressions could have led to the
practice. He also called upon the heads of mutts (ashrams
and theological centers) to give manthra deeksha (mantra
initiation) to all without discrimination. Mr. Singhal said
the VHP was outrightly rejecting varnashrama dharma,
supposedly written in Manusmrithi, in the interest of
consolidating Hindu unity to fight conversions and "Jehadi"
terror.
Expressing concern over the living
conditions of grama temple pujaris, a resolution passed
urged the State to give them US$22.72 a month. The families
should continue to receive it after the pujaris' death. It
sought free power supply to rural temples. The State
government should ensure financial assistance for temple
festivals and at least one puja, worship service, daily.
The resolution included a "Hindu Agenda" in the form
of an appeal to political parties. It sought exemption for
temple land from all land reforms legislation, a statutory
autonomous board and a State dharmic council for "better"
administration of temples. It sought a ban on conversions
and cow slaughter and decried demands for reservation to
minorities (that is, extending affirmative action programs
for Hindu untouchables and tribals to Christians and
Muslims). It sought an end to discrimination on legal and
constitutional lines in favor of minority institutions. It
urged the Centre (India's federal government) to facilitate
reconstruction of the Ram temple at Ayodhya and the State
(of Tamil Nadu) to withdraw all cases against the Kanchi
Sankaracharya.
Expressing concern at the "declining
Hindu population, which was growing at 22 p er cent as
against the growth of minority population at 35 per cent,"
it urged the Centre to bring in a uniform civil code by
implementing the directive principle under Article 44 of
India's Constitution.
2. Ancient Thailand Siva Temple To Experience Rare
Alignment with Sun
CHALERMPHRAKIAT DISTRICT, BURI RAM PROVINCE, THAILAND,
March 20, 2006: In Hindu and Buddhist cosmology, mountains
are believed to be homes to the Gods. Prasat Hin Khao Phanom
Rung, a magnificent temple sanctuary set on the summit of
Phanom Rung Hill, was built between the 10th and 13th
centuries. According to the stone inscriptions in Sanskrit
and Khmer found at the site, the original name of the temple
complex is Phanom Rung, Khmer words meaning "big mountain."
A religious sanctuary dedicated to the Hindu God, Siva,
Prasat Hin Khao Phanom Rung symbolizes Mount Kailasa, the
heavenly abode of Siva. Phanom Rung Hill rises 350 metres
above the surrounding plain. Astrologers have predicted that
an extraordinary astro-archaeological phenomenon will occur
at sunrise during the April 3-5 period this year. The doors
of the temple sanctuary are so perfectly aligned that during
this period, at sunrise on a cloudless day with clear blue
skies, the sun's rays will shin e through all fifteen
doorways of the sanctuary in a single shaft of light.
These magnificent man-made sandstone sanctuaries,
often referred to as palaces of the Gods, sit atop hills
rising above the high plains of I-san and still bear witness
to the half millennium from the 9th to 14th centuries during
which a powerful Khmer state flourished in the region,
including what is today northwestern Cambodia. These
extraordinary towers comprise elements of temple
architecture meant to symbolise Mount Meru, the mythical
peak at the center of the Hindu-Buddhist universe. Sometimes
referred to as "high Cambodia," the provinces of Buri Ram,
Surin, Nakhon Ratchasima and Sisaket were a perfect setting
for the development of these Meru microcosms. Although Thai
folk belief once held that the larger, cruciform-plan
monuments served as palaces for Angkor's all-powerful kings,
in fact these buildings were designed as temporary abodes
for Siva, Vishnu, Maitreya and other Deities called to earth
via religious ritual. To the east of I-san's temple-dotted
pl ateaus lay the river valleys of "low Cambodia," the
heartland of Angkorean civilization where its kings resided.
A sacred "superhighway" linked Prasat Phimai with
12th-century Angkor Wat, the largest and most complex of the
Khmer temples. Angkor rulers were at the time considered to
be devaraja or "god-kings," and to maintain that vaunted
status they and their priests periodically travelled between
key monuments to perform complex ceremonies involving fire,
water, and Sivalingam. Monuments en route offered spiritual
and temporal support along these potentially arduous
journeys, including 102 "houses with fire" and 121
"hospitals" or "healing stations" (arokayasala). These
structures became so important to the sanctity of the Angkor
empire that some 300 Khmer shrines were erected between the
7th and 13th centuries. Temple construction reached its
zenith in the 12th and 13th centuries. For
information on visiting these temples, go to the web site of
the Tourism Authority of Thailand, here.
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are only valid on the date the article was issued. Most are
invalid a week to a few months later. When a URL fails to
work, go to the top level of the source's website and search
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20740
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Ed.M. - International
Education Policy Harvard Graduate School of Education, Harvard
University, Class of 2005
Umesh Sharma 5121 Lackawanna
ST College Park, MD 20740
1-202-215-4328 [Cell Phone]
Ed.M. -
International Education Policy Harvard Graduate School of
Education, Harvard University, Class of 2005
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