RISHIKESH

Rishikesh is a holy area along the Ganges River several miles from Hari Dwar. It became famous in the West after the Beetles went there in (‘67?). They met with a guru and stayed in one of the Ashrams here by the river.

A couple make an offering to the River goddess Gunga. They put flowers purchased at a shop owned by one of the Ashrams place them in the jar of water scooped out of the river, then pour both back to the river.

An Ashram is a Hindu Monastery. The place the Beetles visited is no longer in existence, well… it is there but it is a hotel now. When that Guru died people stopped coming to that Ashram and it fell into disrepair until it was purchased by the hotel.

This is a Temple inside an Ashram near the river bank.

If you want to visit an Ashram there is certainly no shortages of them in Rishikesh. Rishikesh has one of the highest concentrations of Ashrams in India. Almost every building here is in some way part of an Ashram or is owned by an Ashram. Some have sprawling complexes where entire families will live, they are not just for meditative monks.

Men and idols under a Bodhi tree, the same tree under which Siddhartha was sitting when he attained enlightenment and became Buddha.

There are also many places in Rishikesh that teach how to read Sanskrit, the holy language for Hindus. All of Hinduism's holy scriptures are written in Sanskrit. It is a dead language but the holy men of Hinduism only read the scriptures in Sanskrit.

A guru reading the Sanskrit scriptures who whoever will sit for a while and listen.

There are many places where I saw very old men sitting by the Ganges and reading the Vedas or the Gitas in what looked like very old books. These men are thought of as very holy men. The two holy locations in the area are Hari Dwar, which I have already written on, and Rishikesh. These two places each have their specialty. Hari Dwar is holy because of the mythological stories about its origin. It is the place where you go to perform holy rituals.

Rishikesh may be the place where people go for Hindu learning, but since it is on the River, thousands of people will come here to wash their sins away in the river.

The area in and around Rishikesh is where the ancient Brahmin priests would go to get away from the world to meditate for long periods of time. It was during the middle of the first millennium b.c. roughly when the Upanishads were written. Today Rishikesh is a center of learning and study and gaining holy knowledge. Hari Dwar is the place do holy rituals, Rishikesh is the place you go to gain holy knowledge. Hence all the Ashrams where you sit under guru and learn the holy scriptures, and all the places where you can learn Sanskrit.

One of the most prominent features of Rishikesh is the huge suspension bridge that spans the entire breadth of the Ganges river. Whenever you see pictures of Rishikesh you will see pictures of the bridge. This bridge is about the width of your average sidewalk. Yet you will have four of five or ten people trying to walk in the same space, and believe it or not while walking across the bridge myself, a motorcycle went right past me.

The entire month of July is the pilgrimage month and the holy pilgrimage color is orange. It has something to do with the color of the sunset and how the color symbolizes the going down into the river and then coming up as a newly washed person. Just as the color of the sky when the sun is setting and rising. So many people were bathing it was extremely crowded. A lot of people have a lot that they need to cleanse in the their soul. I am not sure they find what they are looking for though. The Hindu scriptures say nothing of absolution. Each of these people will come back and do the same thing next year with no sense of certainty that they are getting what they came here for.

CHAPEL

Monday morning, July 4th was my first shot at speaking to the whole college. I was given the opportunity to speak during the morning chapel service. Chapel services here are one hour but that is not a true sixty minutes. You see, everything is spoken in both English and Hindi. If it is spoken in Hindi, it is translated to English and vice versa. So my thirty minute time slot was really fifteen minutes. It has been a while since I spoke through an interpreter but it went pretty smoothly. It is all about knowing when to stop and when to continue your thought. These guys do it everyday. Sentence structure in Hindi is largely the reverse of English. So you have to finish a sentence for them to be able to adequately translate.

If you are a part of Common Church in Boston you will know what I spoke about. If not, here is an overview. I spoke from the Book of James in the New Testament, the first chapter, and the twelfth verse. Here is a little background for those who are unfamiliar. The writer of the book of James is, you guessed it, James. Most scholars believe this James was the brother of Jesus. (Can you imagine growing up with Jesus as your older brother? Hide and seek would definitely not have been fair.) Anyways, when Jesus began his time of ministry his family felt ashamed that he was going around claiming to be a Messiah; the third chapter of the book of Mark actually records a time when his mother and his brothers came to take him back home. They were actually telling people not to pay any attention to him because he was crazy! My family has said that about me, but I am not the Messiah and they were probably right anyways. All that to say, that at one point James was ashamed to be associated with Jesus; but something in his life changed.

To make a long story short, he is eventually asked to be the leader of the Church in Jerusalem. He accepts. The challenge he must face is the persecution of Christians and the fear that many were living with. Many were leaving Jerusalem to find safer cities to live in. It is to the church in Jerusalem and to the many that had fled he wrote his letter. Verse twelve, which was my main text, has three simple components which were the points of my talk. First James encourages the Christians to endure and persevere. When everyone else was fleeing for their lives James had committed to stay behind and care for and tend to the ones who decided to stay; so he was familiar with the idea of enduring. Second, James challenged the believers to stand when facing trials, like persecution. James was familiar with their hurt and difficulties, but he also knew the value of standing when it would be easier to cave under the pressure. In the last part of the twelfth verse James infuses his message with some hope. He wrote to some, perhaps fearful and nervous Christians, that when we endure and stand when facing difficult times, God acknowledges the effort and sacrifice, and gives us a crown.

It is interesting to think of Jesus as growing up with brothers. To have a letter written by one of them makes for interesting reading. I received several compliments from students which was nice, the ones that I appreciated most were from the staff though, and I did get a few of those too.

The rest of the day was relatively quiet, I attended a couple of classes, I taught English in the afternoon. I did hear that one of the classes discussed my talk for a portion of their class time. I thought that was kind of cool.

Not sure when I will speak again in chapel, a few people have asked me. When I do I will likely continue my walk through James...

SACRED part 2 of 2

As the first millennium b.c. progressed the Vedic culture settled into the Ganges River basin and developed a more stationary, agriculturally based society. The more mobile nomadic society of their ancestors had faded and the Vedic people were living in one place for longer periods of time. Clans fought with one another and annexed land from neighboring clans creating larger and larger kingdoms.

The Vedic religion continued to go through changes as well. Since the society was more stationary Brahmans, holy men of the priestly caste, were making their homes in the forests where they would meditate and contemplate reality and the meaning of life. The fourth and final of the Hindu Shruti texts was written by these hermit holy men as they practiced their religious meditations.

If you have not read “SACRED part 1” what you essentially need to know is that there are two kinds of Hindu texts: “Shruti” which means “revealed” i.e. from a divine source, and “Smrti” which means “remembered”. There are four Shruti collections of texts; I talked about the first three in "SACRED part 1." The fourth of the Shruti texts is called the Upanishads.

The Upanishads reflect the wider cultural shift taking place in the region being written roughly between 800 and 300 b.c. In the Upanishads there is a distinct turn away from many of the Vedic ideas and practices which mirror the shift in the wider culture. The hermit-sages who composed the Upanishads sought something more-ultimate, eternal salvation. Thus they spoke about and believed in a single, eternal, impersonal, divine force that animates and permeates the entire cosmos - Brahman.

The word "Upanishad" comes from a Sanskrit term that means "to sit near." It refers to a student sitting near a teacher and learning directly through questions and answers. The Upanishads hold that since everything is Brahman, the individual is also Brahman. Individuals think that the things that make them who they are, such as one's relationships, or appearance, or even thoughts, are real. The Upanishads hold that these are merely elaborate illusions (sounds a little like Platonic dualism).

If one wishes to realize the ultimate, then one must detach oneself from all of these unreal things through ascetic meditation. One must go off and meditate on the reality of Brahman, which begins with meditation on the self, which is in essence the same as Brahman. In doing this you can be free from desire. If you think that sounds like Buddhism you are about to find out why.

And so it was that with the societal changes came the emergence of clan leaders and even kings who ruled over large areas of land and many people. One particular king, King Suddhodana, ruler of the Sakya tribe, which straddled present day India and Nepal, had a son whom he loved very much. His son was born around 560b.c. When his son had grown up he decided to venture outside of the protective walls of the palace where he lived to see what life was really like. He saw four things that changed his life, the fourth thing he saw is what was crucial. The fourth thing he saw was a person, a hermit actually. One of these priestly seers of the Brahman caste who lived out in the wilds where he would meditate. This hermit-sage had found the Hindu prince and talked with him about contemplation, meditation and the meaning of life. He returned to his palace home but at the age of 29 he left it all and headed for the wilderness himself. This prince’s name was Siddhartha Gautama; he would later become known as Buddha.

Buddhism did not do so well at first. Then Alexander the Great showed up...

SACRED Part 1 of 2

As the political and social life shifted to the east and south and the economy shifted from semi-nomadic tribes to agricultural and cattle raising kingdoms the religious life of the people went through some changes as well. Many of these changes can be traced through their sacred texts.

The sacred texts of Hinduism are an enormous collection of oral and written scriptures that include myths, rituals, philosophical perspectives, devotional poems and songs, local histories, and more. There are two basic categories within this vast collection: Shruti (revealed) and Smrti (remembered). The word Shruti is from the Sanskrit meaning “heard” suggesting that they are not from the mind of man but “revealed” or “heard” from a divine source. There are four sacred Shruti texts: the Vedas, the Brahmanas, the Aranyakas and the Upanishads.

The Shruti Texts:
The earliest set of Shruti texts are the Vedas. The word veda comes from the Sanskrit word vid, meaning to know. Not unlike the Greek root from which we get gnosis - "knowledge." In early Hinduism seers, known as risis, “heard” the Vedas and developed them into a range of oral traditions. The Vedas were never intended to be texts, they were always intended to be experienced through the dynamic activation of voice giving them life and texture. The Vedas were composed over a period of time from about 1700 b.c. to around 1000 b.c. There are four sets of Vedic texts which lumped together are often called Samhitas.

1. The Rig Veda - mainly composed of songs of praise to various Vedic gods who are personifications of natural forces like the Sun, the storm or rain, harvest, and so on.
2. The Yajur Veda - deals with sacrificial formulas recited as rituals were being performed.
   
3. The Sama Veda - The word sama meaning melody shows us that these Vedas are melodies and hymns sung to the gods to request basic necessities.
4. The Atharva Veda - Contains perhaps hundreds of magic formulas

When the Vedas had been around for a while some members of the higher caste who were seen as priests, began to collect the Vedas. As they did they developed what amounted to commentary to help explain the Vedas. The Brahmana - the second group of sacred texts are commentaries attached to the Vedas that explain the rituals of the Vedas. In fact the word brahmana means the utterance of a Brahman (Brahman is one who is of the priestly caste). Again this reinforces the idea that these were intended to be spoken instead of written. They were considered sacred because it was the Brahmans who were speaking them. From around 900 b.c. to around 700 b.c. the Vedas were gathered together into Samhitas, which means - “collections” that the Brahmans then attempted to explain through the Brahmanas.

The third group of sacred wisdom which was eventually written down is the Aranyakas which is Sanskrit for “Forest Book”. The Aranyakasa developed later than the Brahmanas but held a similar function. Composed in India about 700 to 600b.c. the Aranyakas are different from the Brahmanas in that they develop ideas on secret rites to be carried out only by certain persons, and they are more philosophical in nature. They were intended to be studied only by properly trained individuals. These individuals were either studied hermits who had withdrawn into the forest and no longer took part in Vedic rituals (hence "Forest Book") or pupils who were given instruction by their teachers in the seclusion of their huts in tucked away places.

These first three groups of sacred writings outline the religious life and practice of the culture. These practices were intended to be performed by a priestly caste of people while the common person learned about them by listening to the priests not by reading scripture on their own. There was a strong communal aspect to the religion. As the society - and culture with it - moved east and south and settled along the Ganges River Basin some Brahmans began to settle in the forests and other secluded places. Think of them as the Druids of ancient India. With this move came a gradual shift away from the rituals and the hymns to a more contemplative practice and form to Hinduism. This is reflected in the sacred literature which demonstrates a move towards commenting on and contemplating the the purpose and meaning of life.

In part 2 I will trace the connection between this slow cultural shift, the writing of the fourth group of sacred texts - the Upanisads, and how this impacted the culture and paved the way for Buddhism.

VEDAS

Hinduism is one of the oldest if not thee oldest of the worlds great religions. There is speculation that Hinduism traces back thousands of years before Christ, perhaps as far back as 7000b.c. There is not a whole lot of concrete evidence to support these early development theories. We do get substantial evidence of early Hinduism with the coming of the Indo-Aryan people to the Indian Subcontinent (check out posts "Foundations part 1 & 2").

Around 1500bc the Vedic culture including its religion began to exert some influence in the fading Indus River Civilization. The early Vedic religion was an animistic religion centered around sacrifices and sharing the sacrificial meal with each other and with the many gods. Elaborate sacrifices were offered to different Vedic gods or devas and forms of these rituals continue to this day.

The Vedic deities of the Indo-Aryans bare many similarities to those of the pagan and animistic deities of early Western Europe. One of the Vedic gods, the sky god Indra, comes from the same root word as Zeus. The Vedic religion was based on the strong oral tradition of the Aryans and was was later written down in the Rig Vedas.

The Vedas are the holy books of the Hindus, the earliest of which are the Rig Vedas which were written around 1200b.c. to 1000b.c. They were composed in Vedic Sanskrit and make up the oldest layer of Sanskrit literature and the oldest scriptures of Hinduism. The Rig Vedas are a compilation of the oral traditions of the Vedic people. They are a written record of hymns and songs to the earth and celebrations and sacrifices to their gods who were anthropomorphism's of forces in nature. A more philosophical focus began to develop around 700 BC, with the Upanishads and development of the Vedanta philosophy. More on these later.

The Rig Vedas include their own account of the creation of the world. Prajapati, who is the first god, was sacrificed to himself by younger gods and out of his body the whole universe was made. Each of Prajapati's body parts turned into different groups of people. From this the Indian people thought of themselves as belonging to one of the four castes. So it would seem the whole caste system has its roots with the Aryan people even though it is deeply embedded in the Hindu worldview.