‘MANVANTARA’—THE METHOD OF TIME CALCULATION

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By Kamlesh Tripathi

    Hindu calculation of time is based on ‘manvantara.’ Antara means “space” or “duration between.” Manvantara is therefore a period of time or duration, during which a Manu (the archetypal human being) rules the entire creation. Hindus developed the skill of calculating time based on manvantaras. Western scientists and archaeologists later discovered that these manvantaras are based on accurate astronomical calculations.

One manvantara is calculated as follows;

-         360 human years make one divya varsha (celestial year)

-         4,800 divya varshas make one Satya Yuga, or Krita Yuga.

-         3,600 divya varshas make one Treta Yuga.

-         2,400 divya varshas make one Dvapara Yuga.

-         1,200 divya varsha make one Kali Yuga.

    All the yugas together total to 12,000 divya varshas, and this one cycle of all the yugas makes one Maha-Yuga or Chatur-Yuga. One Manvantara=71 Maha-yugas, or 306,720,000 human years. One Kalpa, or cycle of creation, preservation, and destruction=14 manvantaras. And thus the cycle of time continues.

    At the beginning of each manvantara, a Manu appears and codifies all ethical and social regulations to be followed during the manvantara. The Manu whose code is currently being followed is Vaivasvata Manu, who is the seventh in the line of the cycle of 14 Manus. The six Manus who preceded Vaivasvata Manu were: Svayambhuva, Svarochisha, Uttama, Tamasa, Raivata and Chakshusha. The seven who will follow Vaivasvata Manu are: Savarni, Daksha-savarni, Brahma-savarni, Dharma-savarni, Rudra-savarni, Deva-savarni and Indra-savarni.

Extracted from Hindu holy granth.

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#WOMEN #MPS NEED TO BE REMINDED ABOUT ABORTION LAWS IN INDIA

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By Kamlesh Tripathi

    There are 544 members in the 16^th Lok Sabha and 244 members in the Rajya Sabha, which totals up to 787 MPs. Out of this there are 93 women MPs including the powerful speaker of Lok-Sabha who happens to be a lady. And yet they don’t have the time and will; and needed to be reminded about the draft Medical Termination of Pregnancy (Amendment) Bill, 2014 pending for a long time now. I am more than sure they all understand the seriousness about abortion laws especially when the foetus has abnormalities or is an ugly consequence of a rape. The editorial in Times of India is an apt reminder not only to our women MPs who should use women power to get the bill through but even to all our legislators. Currently the apex courts are doing the job of legislators.

IT’S HER BODY

Today’s society and science demand an upgrade of the abortion law 1971

    Parliament’s lackluster pace of legislating leaves citizens suffering various outdated laws. Two cases in the courts this week draw attention to the human costs of a delay in amending the Medical Termination of Pregnancy Act, 1971—even though an updated draft has been on the table for years. Both cases concern the medical terminations of pregnancy being permitted only up to 20 weeks, a limit that made sense in terms of society and science four decades ago but is seriously out of step with the many developments since. When law’s failure to keep pace with science and global best practices becomes the cause of citizen’s suffering, its very purpose is subverted.

    In one case on Monday the Supreme Court allowed a rape survivor to terminate her 24-week old pregnancy. This is the first judicially sanctioned abortion beyond 20 weeks. It followed upon a medical board reporting severe abnormalities in the foetus and its threatening implications for the petitioner. The point of note is that medical technology today can disclose much more information about the foetus after 20 weeks than earlier. Plus, it can make termination of the pregnancy safe for the carrying woman even at 24 weeks.

    In another case also on Monday the Delhi high court granted similar relief to a teenaged rape survivor, provided an AIIMS medical panel certifies that the abortion of her 25-week foetus would be safe for this minor. Attorney General Mukul Rohatgi told the apex court that the existing law, with its 2002 amendment, is adequate to handling pregnancy complications warranting abortion after 20 weeks. But the above two cases show that women stuck in such a situation have to seek an exception through the courts, which imposes additional trauma upon women who are already traumatized. Given the logjam at our courts, this also leaves their life in a race against time.

    The draft Medical Termination of Pregnancy (Amendment) Bill, 2014 provides for abortion beyond 20 weeks under well defined conditions such as if mother’s life is endangered or the pregnancy is caused by rape. Centre should push for this updated legislation instead of upholding a status quo scripted four decades ago. Medical opinion and women’s groups are agreed and it is not even politically contentious. Every delay in passing an upgrade endangers many women’s lives.

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THE TWO MAJOR HISTORICAL EPICS IN HINDUISM- WRITTEN BY VALMIKI, TULSIDAS AND VED VYAS

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By Kamlesh Tripathi

    Had it not been for the ultimate epic writers and sages such as Valmiki and Tulsidas who wrote Ramayan, and Ved Vyas who wrote Mahabharat Hinduism would have remained incomplete and perhaps in the confines of God alone. And it is only because of these great all time writers that the history of Hinduism has spread so comprehensively across the world since inception.

    Ramayan and Mahabharat are the two historical sagas referred as Itihas (history) in Hinduism that serve as eternal inspiration for humanity and is considered as the putative and exemplary realization of the four … purusharthas (efforts): Dharma (righteous and dutiful) Artha (wealth) Kama (desire and fulfillment) and Moksha (liberation).

    Ramayan in real sense is the ‘abode of Lord Ram’ and is smaller of the two great works. The tireless epic mirrors the highest ideals of Hindu tradition, culture and civilization. The story relates to Treta Yug (one of the four ages of the world) and centers on Ram, the prince of Ayodhya an incarnation of Lord Vishnu, and his wife Sita, the incarnation of Mother Lakshmi. Ramayan sings the glory of Lord Ram and advises humanity on how to lead a fulfilling life and attain the four purusharthas. The epic is profound and timeless in its popularity and teaches, with the use of symbolism, how an individual can evolve to greatness and perfection.

    Sage Valmiki’s Ramayana has been translated into most Indian languages, as well as several foreign languages, including Russian. It consists of 24,000 stanzas in seven cantos, and depicts Rama as the ideal king, son, brother, friend, and husband. In Bharat, Lakshman, and Shatrughan, we see exemplified ideal brothers. In Sita, we have the purest flower of Indian womanhood, who is devoted to her Lord in thought, word, and deed.

    Ramayana is an ideal textbook of morals and values that inspires nobler dimensions of character and conduct. Other noteworthy and famous versions of Ramayana include Sage Veda Vyasa’s Adhyatma Ramayana, Goswami Tulsidasa’s Shri Ramcharitamanas (Tulsi Ramayana), and Kambar’s Kamba Ramayana.

    Mahabharata is an epic that is more than eight times the size of Homer’s Iliad and Odyssey combined, and in philosophical content is unparalleled to any other literary work in the world. This grand book of knowledge contains more than 100,000 stanzas in 18 chapters and is the work of the renowned Sage Veda Vyasa.

The underlying theme of Mahabharata is yato dharma tato jayah, “where there is dharma, there is victory,” indicating the ultimate triumph of good over evil and the establishment of righteousness.

The story unfolds toward the end of Dvapara Yuga, and describes the genealogy and events leading up to, and after, the familial war between royal cousins.

    The story is used as a vehicle to convey eternal philosophical truths of the highest order. It is said, “That which is in Mahabharata can be seen elsewhere, but that which is not therein cannot be seen anywhere else.” This gives an idea of the comprehensiveness of subjects in the epic, which is full of lofty instructions on all aspects of human life and endeavour—an inspiring saga of India’s past glory, portraying all that is great and noble in humanity.

    The guiding spirit throughout the epic is the divine figure of Lord Krishna, who brings the pure and the righteous to Himself, and who destroys evil and evildoers. Shrimad Bhagwad Gita or the “Lord’s Song,” is part of Mahabharata.

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DHAKA AND NOW NICE DISPLAY A NEW PARADIGM IN TERROR STRIKES

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By Kamlesh Tripathi

Earlier Dhaka and now Nice where 84 French nationals were mowed down by a truck used as a weapon, driven by a lone wolf terrorist as they were celebrating the Bastille-day in Nice, calls for a deep introspection.

    And off late one is really not sure of what one will get to see when you switch on the TV or get to read when you unfold the newspaper. Probably it will be about another terrorist attack. 

    After every terrorist attack we prominently see the head of the state issuing statements, denouncing the killings and cursing the terrorist organization responsible for the bloodshed and a reassurance of protecting the country from further attacks.

    But this is not sufficient, because the paradigm is fast changing. In Dhaka attack most terrorists were from high families and in Nice it was a lone wolf. The trend shows terrorists are well educated and could be self radicalized. The Islamic State has been losing territory but gaining wider popular appeal, with its call for individuals around the world to carry out jihad. The barbaric interpretation of Islam used to justify such heinous acts thus needs to be quashed.

    At times one wonders as to what is driving these terrorists to massacre. They call it a holy war, where they kill hapless and innocent people to please ‘Allah.’ Definitely this cruelty is no jihad. And there is need for the entire world community and especially the Muslim community to run a structured parallel digital campaign against what these Muslim terrorist groups a trying to preach the capable, young and fresh Muslim minds.

    The problem cannot be handled by authorities of any country alone. The civil society needs to pitch in before it’s too late.

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POEM: DHAKA TERROR

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By Kamlesh Tripathi

You adventured to kill, but in the process you too got killed,

And one wonders who asked you to kill?

For if it wasn’t your teachers and friends in college,

Your peers in places, and your siblings and folks indoors,

And God in heaven,

Just who was it who asked you to kill?

*

You shot so many in a bloody,

When someone had to shoot you in a scurry,

You stood for someone unknown,

Trusted him more than the known,

But was it for any holy throne?

*

To you sermons through social media mattered more,

And not the grace of Holy Text,

Nor the lineage of societal touch that you chose to ignore,

You hallucinated as if killing was the right path,

And the rest needed to be ignored.

*

And now when you’re gone,

Leaving behind a storm,

God says,

Son I had sent you there,

To conquer the storm, and not to create a storm.

*

Where the world was your oyster,

And so much was still there for you,

As you had hardly arrived,

To create capture and destroy,

*

But isn’t it sad my son,

That you only created the bloody killings,

Destroyed human values,

And, captured the Holy Grail.

*

And remember my son,

If all would start killing who will create,

And for you,

Without seeing the world,

Without feeling the world,

And without admiring the world,

You decided to slaughter the world,

So now remain unwept and unsung,

In your unrealized world,

While my slain sons and daughters shall rest with me in peace.

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This is a tribute to all those killed in Dhaka terrorist attack. Most of the terrorists who struck here were young and from high families so then how did their values change so much in a short period of time that they created this mayhem?

STORY: MAHABHARAT- DRONACHARYA AND EKLAVYA

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By Kamlesh Tripathi

    Once while Dronacharya was imparting astra-shastra (Astra- is a fierce form of mantra that comprises of destructive frequency. Shastra- is essentially a physical weapon) knowledge to Kurukul children—Kauravas and Pandavas in Hastinapur, one day a black and tough appearing Bheel (tribal) child came up to him. He first bowed and said pranam (greetings) and then said—‘Acharya! (teacher) my name is Eklavya. I have come with the hope that you will be kind enough to teach me astra management, as you are teaching these children.’

    Acharya appreciated the humbleness in the child; but he couldn’t have given permission to a Bheel to stay with the Rajkumars (princes). He therefore said—‘Son! For knowledge of weapons to hunt animals you can ask your Guru, but as far as learning of astra is concerned it is not a must for you, as the same is required only when you have to rule a kingdom or fight a war.’

    Upon hearing this Eklavya was disheartened. But his enthusiasm had still not died down. He was determined to learn astra-shiksha. So somewhere there only and not far from Dronacharya’s gurukul (residential school) he built a cottage and along with that he also made a bust of Dronacharya and established it in front of his cottage. And thereafter with his bow and arrow he started vigorous practice.

    One day Dronacharya along with his shishyas was roaming around the jungles, when a dog of Pandavas by mistake dawdled away to where Eklavya was practicing his targets in full flow.     The dog at the frightful sight of a dark and tough Bheel with a bow and arrow started barking. This spoiled Eklavya’s concentration and to stop the dog from barking he filled it’s mouth with arrows but without piercing it.   This frightened the dog so much that he immediately retracted and ran towards Pandavas. 

   

    On seeing the dog both Pandavas and Kauravas laughed at its condition, but Arjun was immensely surprised. He realized someone had immaculately aimed the arrows in such a manner that none of the arrows had pierced its mouth, even when his mouth was completely packed with those arrows. And it was evident that the arrows were shot by some very proficient archer. Acharya Dronacharya was also stunned and immediately decided to discover this wondrous archer.

    Meanwhile, when Eklavya saw Dronacharya, he rushed towards him to pay his respects. On seeing his bust in front of the cottage Dronacharya was stunned. But just then Arjun who was right behind him slowly whispered in his ears—‘Gurudev! You had given a word that amongst all your shishyas I will be the topmost archer; but in front of him I look petty. Now how will you protect your own word?’ Upon hearing Arjun’s comment Achraya tried to reassure him. He then decided to demanded guru-dakshina (tradition of repaying one's teacher or guru after the period of study) from Eklavya; and when Eklavya asked—‘Acharya what can I do for you that will make me blessed?’ Acharya hesitatingly replied—‘You need to give me the thumb of your right hand as guru-dakshina.’

    Eklavya who was otherwise matchless in strength and a stalwart suddenly turned patient. He heard his guru and then took out his sword and cut his right thumb and placed it near his feet. After losing his thumb he had ceased to be an ace archer and by performing the skill with his left hand he wouldn’t have been in the list of top archers of his times. But because of his sacrifice and unquestioned loyalty towards his guru Dronacharya he became immortal in the annals of mythology.

    There is no mention about how Dronacharya must have felt receiving Eklavya’s thumb as guru-dakshina. And at that moment did he feel small? But yes, ultimately he blessed Eklavya to immortality.

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