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There is the need for dialogue to dispel the darkness of ignorance and hatred
Asato sagamahya, tamaso ma
Jyotir gamayah, Mrityo ma
Amritam gamaya
Om Jai Lakshmi Mata.
Oh Divine Mother
Lead us from falsehood to truth
From darkness to light
From death to immortality.
The opening invocation to the presiding deity, Mother
Lakshmi, beseeches the Divine Mother to dispel the
ignorance that corrupts our hearts. Its theme - the victory
of enlightenment over the plague of ignorance - should be
a goal for every Hindu in his/her supplication during this
Divali.
The occasion of Divali provides the Hindu community
with an excellent opportunity to undergo a period of
spiritual and physical cleansing from those activities,
thoughts and words that cause us to detach ourselves from
the Universal Mother. When, therefore, we consider the
tumultuous
events that have besieged the Hindu
consciousness, there is little doubt that ignorance threatens
to overwhelm us.
What then is required of us? Perhaps, we should aim
to renew our commitment to dharma [duty] as human
beings placed on this earth to serve one another and,
ultimately, to serve God. It has become clear that some of
our actions do not lend themselves to upliftment. The first
step in this direction may be to reassess the value of
dialogue in strengthening the interaction of our varied
cultures.
This year's Divali celebrations must be seen in the
context of the designation of 2001 as "the Year of
Dialogue Among Civilisations" by the United Nations.
The Director General of UNESCO has underscored the
acute need for dialogue at both the national and
international levels in bringing about reconciliation and
peace. He said that dialogue would provide an opportunity
not only to explore the past legacies of different cultures,
but also to reflect on the future. He was convinced that
getting to know the cultures of others dispelled hatred and
helped to build peace.
These themes are closely linked to our Divali
celebrations, and such a comment has special meaning to
us, in fight of the abundance of evidence to indicate that
we are plagued by the perils of ignorance and an absence
of enlightened actions. Internationally,
a calamity of
monstrous proportions has shocked the sensibilities of all
f<ID
Hilton
Hilton
Please join u
as we celebrate the
Hindu Festival of Lights
featuring Traditional
Then help us
VI
Com limen
drink Iasi
sharing of local
Indian sweets.
We look forward to
sharing this most
Enlightening occasion
with you.
COOKBOOK
Fellow Citizens,
Divali has once more arrived with its annual messages of the triumph of good over evil, of light
over darkness and of knowledge and freedom over ignorance and fear.
Throughout the world we are seeing the results of men's greed for power, for status and position.
We are also seeing the dreadful results of such unbridled quest for power in terms of the threat to
human life and to order and world security.
Lord Krishna, in answer to Arjuna who asked him what was the dark force that drives man to
behave in less than human ways, Lord Krishna said, "It is greed."
Greed leads people to practice deception, hypocrisy and arrogance, which the Lord declares are
the three gateways to hell.
Greed is one of the most dangerous facets of human nature.
Unchecked it leads to ego-striving of a kind that destroys societies and nations, organizations,
families, and relationships.
Societies progress where there is co-operation but societies deteriorate and collapse when there is
a grab for power because of greed. The greed of the demon caused their own defeat as "truth"
always wins over untruth. Societies need to get rid of the poisonous elements of hate, greed,
envy, jealousy and pride. For those who make the sincere efforts to free the society of these
elements, their efforts may meet with difficulties, but God supports the truthful, the honest and
those that are dedicated servants ofthe society.
May you be inspired this Divali to free your individual minds, and by extension, the society of its
many evils. May victory be yours.
Happy Divali.
Basdeo Panday
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Dear Citizens,
Divali celebrates the gracious nature of Goddess Lakshmi. Mother Lakshmi embodies health,
intelligence, friends, unity, long life, fame, fortune and wealth of nature. These are essential for
an individual and nation to flourish.
As Hindus world-wide celebrate Divali, light, truth and life triumph. Mother Lakshmi
symbolises Motherhood, peace and prosperity of the family. Every daughter, sister and mother is
given the greatest respect and reverence in Hindu culture. A mother shall bless and care for her
life's consort and children, a timeless tradition and divine inspiration on which communities and
nations prosper.
Divali rekindles gaiety and brotherhood. Let us join and pray for peace and prosperity. With each
light on this darkest night of the year, may we reflect on the purpose of divine illumination.
Together we join to celebrate Divali, then Eid and Christmas, we herald a New Year. As we
commemorate Lord Rama's return to Ayodha, Lord Vishnu rescuer of Goddess Lakshmi and
Lord Krishna, defeater of the dreaded demon Naraksura our nation will see family members
showing love for each other with eternal bliss. May our lives have a special flame and meaning
atthis time and forever.
I wish everyone the blessings embodied by Mother Lakshmi that we co-exist in a nation free of
hate, war, social ills and suffering
May our lives be blessed!
~7L---(
Manohar Ramsaran
Distributed by
Alstons Marketing Company Ltd.
5 September 2000
Press Release GA/9747
UNITED NATIONS
YEAR OF DIALOGUE
HEADQUARTERS ROUND TABLE DISCUSSION
AMONG
CIVILIZATIONS,
2001
LAUNCHED
WITH
Only dialogue could bring about reconciliation and peace, the Director- General of the United Nations Educational,
Scientific and Cultural Organization (UNESCO) told the gathering of world leaders this morning, at a round table
discussion to mark the launch of the United Nations Year of Dialogue Among Civilizations, 2001.
Cultural dialogue helped to sow the seeds of peace and must be predicated on universal acceptance and observance of
basic human rights, Koichiro Matsuura said. Within a broad moral framework, dialogue allowed each culture to know that
its voice would be heard and accepted. Dialogue meant exposing -- not blanketing over -- different ways of thinking.
Secretary-General Kofi Annan said that without dialogue, no peace could be lasting and no prosperity secure. That was
the lesson of the United Nations in the past half century. Alongside an infinite diversity of cultures, there did exist one
humanity. Diversity had to be used as an asset. The use of diversity as a threat was the seed of war.
The President of Iran, Mohammed Khatumi, whose country proposed the 1998 General Assembly resolution proclaiming
the Year, told participants the emergence of a global culture, which did not overlook the requirements and nature of local
culture, ought to be considered. With the absence of dialogue among thinkers, scholars and artists from various cultures
and civilizations, the danger of cultural homelessness seemed imminent. Such homelessness would deprive people of
solace both in their own culture and the vast horizon of global cultures. It was incumbent upon all to call governments and
the people of the world to follow a new paradigm and to learn from past experience.
The master paradigm of international relations, based on the discourse of power, must be critically examined, he said.
From an ethical perspective, a new paradigm required that the will to power be replaced instead by empathy and
compassion. Without the will to empathy, there would be no hope for the prevalence of order in the world.
The President of Nigeria, Olusegun Obasanjo, said that dialogue was not an abstract notion, but a fresh and badly needed
approach to better understand each other, and to help build a more effective framework for cooperation. Prejudice
Dialogue Among Civilizations - la - Press Release GA/9747 AM Meeting 5 September 2000
The question of the dialogue among civilizations could not be reduced to empty intellectual speculation, Alpha Omar
Konare, the President of Mali said. Even as the round table was being held, individuals were being prosecuted and even
exterminated due to a lack of tolerance. Leaders must reread their own histories, and revisit their collective histories.
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CHOOSE THE
Ishort story
Anil's Wish
By Carolyn Ali
How poor Anil wished he could do something to brighten up his humble home!
"Good luck Anil," said Uncle Dave with a huge grin.
Anil could hear the bamboo bursting all around him. It was
the month of November and all the Hindu villagers were
preparing for Divali. Those who were not Hindus were
offered.
Anil had an
more he thought
pieces of wood,
drum. When the
pieces.
Anil was distraught. Ma ran to him. "Never mind Anil,
his heart would burst as he listened for his name. When the
second place winner's name was announced, Anil resigned
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v. S. Naipaul-
Naipaul said, "To be converted, you have to destroy your past, destroy your history. You have
to stamp on it, you have to say, 'My ancestral culture does not exist, it doesn't matter.'"
The other day, I went to the 92nd Street in Manhattan to
listen to a reading by V.S. Naipaul. The AngloTrinidadian-Indian writer is, in my opinion - and in the
estimation of others - the most polished and clear-headed
contemporary writer in the English language.
He chose to read from Beyond Belief
Islamic
Excursions Among the Converted Peoples, his last book on
the subject of Islam - a religion he had addressed
previously in Among the Believers.
Naipaul has not written books specifically about
Christianity or Hinduism; Islam remains the only religion
he has addressed directly and sought to analyze at length.
Yet I, and others, have always regarded Naipaul as a
Hindu.
To my mind, his most moving novel is A House for Mr
Biswas whose themes, characters, and flavors were drawn
from his own early life in Trinidad. It's a peerless and
compelling portrait of Caribbean Hindu society, drawn by
a man who fully grasped the nuances of Hindu hierarchy.
In fact, as a Brahmin by birth, he has often benefited
from the advantages afforded by that hierarchy. (To be
fair, most commentary on his "Brahminic" side - whether
disparaging or admiring - has come from others. The
author has never accentuated his Brahmin-ness, even
though his persnickety mien has often, and with reason,
been taken for the high-handedness of the high-born.)
Recently, Naipaul gave his imprimatur to a book of
letters, Between
Father
and Son, the collected
correspondence
between his father, Seepersad, and
himself. On National Public Radio, he described the letters
as "a cultural record of our community, the Hindu
community of Trinidad."
Imagine my surprise, then, when Naipaul shot down a
question put to him at the 92nd Street, at the end of his
reading session.
Was he the follower of any religion? "I have no faith,"
was the writer's naked response. He didn't mention
Hinduism, and didn't say that he was a Hindu. (He added
no footnotes to his one-line riposte, so we didn't find out,
even, whether he is an atheist or an agnostic).
This takes me back to the question with which I started
this column - do you have to believe in God, or have faith,
to be a Hindu?
Tunku Varadarajan is the deputy editorial features editor
of The Wall Street Journal.
Divali
poems
Is an open hand
releasing pain, joy and questions
into the sky,
five men it takes
to bury the cut bamboo
that floats a triangle
sewn by a woman's hand.
Rosanne Kanhai
RoysieGanpat
TJwati ~
7~&7~,
to t4e fte#de
01-
My
Medical
Lifejacket
>-,
v.s. Naipaul:
A Hindu Hero
By Parsuram Maharaj
Naipaul sees mixed-race, "half-and-half," "second-rank" people ... as lost .... Naipaul's work
betrays a dread of miscegenation, a hankering for racial, even cultural, separation.
The early novels the Mystic Masseur, The Suffrage of
Elvira, The Middle Passage and The Loss of EI Dorado
gave no clue as to the intellectual evolution of Sir V.S.
Naipaul, especially as an Indian and Hindu voice in the
international arena. Decades later Among the Believers and
Beyond Belief firmly planted Naipaul in the Indian and
Hindu intelligentsia.
In awarding Naipaul the esteemed Nobel Prize for
Literature the Swedish Academy praised him 'for having
united perceptive and incorruptible scrutiny in works that
compel us to see the presence of suppressed histories.' The
'suppressed histories' were often suppressed by the
imperialistic tendencies of Colonialism, Christianity, and/
or Islam.
In fact, last week Naipaul at a reading condemned the
'calamitous effects' of Islam and compared it to the
destruction of colonialism. Naipaul presents a consistent
image of social reality in the non-Western world, where
dispossessed people search for order in their lives.
No Indian is far from his origins, Naipaul asserts In An
Area of Darkness (1981), a study of his visit to his ancestral homeland. Indians have a powerful sense of fate, of
being determined by a relentless culture. Outsiders can be
aped without being absorbed. The land can be remade
often without losing itself, for its inner world remains
coherent.
In his latest work, "In Half a Life" Naipaul sees
mixed-race,
"half-and-half,"
"second-rank,"
people,
including the half-Brahmin, half-low-caste Willie, as lost.
It is the "pure" Africans, who are happy. Though a product
of several cultures, Naipaul's work betrays a dread of
miscegenation, a hankering for racial, even cultural,
separation.
Naipaul in a recent interview stated "fractured past" is
too polite a way to describe India's calamitous millennium. The millennium began with the Muslim invasions
and the grinding down of the Hindu-Buddhist culture of
the north. This is such a big and bad event that people still
have to find polite, destiny-defying ways of speaking
about it.
In art books and history books, people write of the
Muslims "arriving" in India, as though the Muslims came
on a tourist bus and went away again. The Muslim view of
their conquest of India is a truer one. They speak of the
triumph of the faith, the destruction of idols and temples,
the looting and carting away of the local people as slaves,
so cheap and numerous that they were being sold for a few
rupees.
The architectural evidence - the absence of Hindu
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I poem
Naipaul on Naipaul: The 2001 Noble Prize for Literature
By Sasenarine Persaud
This day I bring you a language
we would come to love
and vow to best the English at from Oxford. Should you have
made America your home. Or laugh:
I have been here since the British
brought tea from Asia, coffee from
Africa. And desperately needing
that sweetener from India; King cane
sugar. Or Maharaj chini? The way
a girlfriend visiting from Trinidad
uttered it, her name, her father's name,
with a laughter I hear today. Could you
accept this, and the rain just over
playing teen-taal on the zinc roof
or the katak dance we celebrated
that August, sitting on the beach
nudging sand on the Atlantic:
this might be our Ganga our Goa
beach littered with hip tourists
looking out somewhere to Barbados
or England. Or straight to the plains
of Uttar Pradesh chanting the Hanuman
Chalisa: Shri Guru Charan Saroj Raj
Nij Man Mukur Sudhari ...
With the dust of guru's lotus feet
I first clean the mirror of my heart ...
Not fragments - but the entire
Chalisa, as we did only last Sunday
here in a Mandir in Florida. No
wire story from Stockholm or
England, or America mentioning
how Hanuman's House was builtor caring where he located that leaf
of life mountain - north of Piarco
airport, the Catskill, VancouverHanuman the improviser:
if he couldn't recognize The Leaf in
the mountain, then bring the entire
mountain to the battlefield to cure
Lakshman's wounds. Hanuman' s
descendants learning well, that August
Celebrating Janam Ashtmee:
birth night of Krishna: lover, god
warrior, philosopher - a memory
of a history beyond grand-ajaas
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short story
The Doubles
By Anthony Petit
[She had] a slender figure with the kind of curves that a sari [dress] does not hide, only
enhances .... Her soft steps and her furtive glance and smile stole his heart on the spot, and
trapped him as effectively as any fly in a web.
Sunjit knew that he was in big trouble the moment he
bit into the doubles, [chick-pea sandwich].
The worst part of it was that he could have avoided all
of this so easily if he'd just followed his normal instincts.
But then again, love does strange things to people.
It had all started so innocently. He'd gone to the
second night of the wedding of Mohit and Sintra. All he'd
had in his mind was to go there, hang out with Vijay and
Sunil, and maybe, afterwards, go and shoot some pool by
Jimmy's.
Everything had been going fine until he looked up at
the commotion. That was the epiphany of his life.
He'd seen the rest of his life look him in his eyes. She
was five feet four inches tall. A slender figure with the
kind of curves that a sari [dress] does not hide, only
enhances. And almond eyes that drowned you the moment
you looked in. Her soft steps and her furtive glance and
smile stole his heart on the spot, and trapped him as
effectively as any fly in a web.
At first, he had tried to deny the effect she was having
on him, but by the end of the evening, he realised that he'd
spent half the night making up excuses to be close to
whatever space she was occupying. Be it in the kitchen
when he was obviously the only man there as she kneaded
the dough for the sada [Indian bread], or when she was
busy carrying a tray around the room.
He found out her name was Geeta and that not only
was she unmarried, she was single. By the next morning,
after a sleepless night of tossing and images of her face
flashing behind closed eyelids, he realised that he'd had it.
He had no choice.
He had to see her again.
A quick trip in a taxi back to the wedding house ended
up making him realise that he should have phoned first.
That would have saved him arriving and finding no one
home. The next three hours were spentin a frenzy of self disgust at his inability to leave the area lest he miss their
return and not get the information he needed.
He tried. He really tried.
But he had gotten to the corner, saw a car turning into
the street from the other end, and promptly ran back in that
half walk, half run, that says "I'm not in a hurry. No sir.
I'm just moving fast in case you need me there ... "
Finally, the expected vehicle turned into the street and
immediately, he realised he had forgotten the most
important thing. The lie.
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Then came the shock. Her father turned out to be none other than Kenny, the famous doubles
vendor of Curepe .... Kenny who had loudly proclaimed ... that if he ever caught any boy close
to his daughters, he would promptly let them get a taste of his bull pistle.
The rest of that afternoon was spent convincing his
mother that not only did she need to have a puja [Hindu
ceremonial prayer], but that she absoloutely needed to
have Geeta help her out.
The puja was an absolute success. Although, to hear it
from everybody, he was completely useless as he spent
most of the night following Geeta around trying to help her
with everything. By the end of the night, he had not only
secured a promise from her to see him again, but also her
permission to approach her father.
Then came the shock. Her father turned out to be none
other than Kenny, the famous doubles vendor of Curepe.
Kenny from whom he bought doubles on so many
occasions, yet never seen this vision anywhere in his
vicinity, Kenny who had loudly proclaimed, on more than
one occasion, that if he ever caught any boy close to his
daughters, he would promptly let them get a taste of his
bull pistle. Several times, if need be. She then explained
that she'd only recently started helping him out at the stall.
The next day, his heart going like a trip hammer, he
approached Kenny at his stall. Adding fuel to his terror, he
realised that Geeta was there as well. As he got closer and
she noticed him, she leaned over and whispered to Kenny.
The look Kenny directed his way almost made him
turn around and run for the nearest hole. But he realised
that sooner or later he'd have to face him. Better now than
later.
The co_nversation did not start well.
"Hi Kenny," he said.
After a silent glare, Kenny acknowledged his presence
in that time-honoured fashion of fathers everywhere who
smell suitors at their daughter's door.
"Wha yuh want?" he growled.
Panic, and the thought of the bull pistle made Sunjit
say the first thing that came to his mind, "Ah ..uh ... uh ..ah
doubles .... please. "
Both men stared at each other in silence for a few
seconds.
"Yuh want pepper?" Kenny growled again. "Only real
man does eat pepper ... how much yuh want?"
"Ah ... good pepper ... plenty please."
The sound of the bara [sandwich] hitting the paper
caused the newspaper vendors across the street to look up
as they realised that something good was going on here.
Everyone around them stopped what they were doing.
With a force that belied his small frame, Kenny scraped
the channa from the bucket hard enough that by the time
he'd added the second set, the spoon was bent almost in
two.
Jlli])ivali Greetings
to the Hindu Community
01lay the goddess Maha Lakshmi shower
her devine blessings on each and everyone
of you on this auspicious day.
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2448 for Noah's Flood, though he sought to give other equally fanciful - explanations.
Though their knowledge of the Vedas and the Sanskrit
language was limited, European scholars contrived to find
and interpret a few passages in the Vedas as the record of
the invasion of fair skinned Aryans and their victory over
the dark skinned natives. In other words, the Aryan
invaders were colonizers themselves.
As is often the case, such theories tell us more about
the people who created them than history. With the
discovery of the Harappan Civilization in 1921 - greater in
extent than ancient Egypt and Mesopotamia combined archaeological data also became available, which could
now be used in the study of ancient India.
But no systematic effort was made to connect
archaeological data with the ancient Indian literature. On
the other hand, the entrenched Aryan invasion theory led
most scholars to keep Harappan archaeology and ancient
Indian literature permanently separated - a situation that
persists to this day.
This has created a strange situation: the Harappans, the
creators of the greatest material civilization of antiquity,
have no literary or historical context. On the other hand,
the Vedic Aryans, the creators of the greatest literature the
world has ever known have no archaeological or even
geographical existence.
As a result, after more than two centuries, the subject
called Indology has no foundation to speak of; what we
have instead is little more than a collection of views and
ad-hoc theories that often contradict one another.
When people (like the present reviewer) began
applying scientific methods to the abundant data that is
now available, highlighted contradictions and pointed out
the limitations of comparative linguistics for technical
problems like Vedic chronology and the decipherment of
the Harappan script, it aroused hostile reaction.
Even Bernard Sergent, whose work Mr. Elst discusses
with respect, dismissed this reviewer's criticism of
linguistics as being motivated by the fact that it gives
results that he cannot agree with. The reviewer would like
place on record that his case is exactly the opposite: these
methods are so loose that any conclusion can be supported
using comparative linguistics.
This brings up an important point - the needless
controversy over science and humanities in the study of
Vedic history. No responsible scientist can argue that the
humanities have no place, but only their place is not an
arena where technical problems need to be addressed.
I
SVSTE
LI
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introduces
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