WHAT IS UNIQUE ABOUT THE INDIAN CALENDER?

The modern western calendar that we are accustomed to is based on the sun in which a year (365 days, 5 hours, 48 minutes, and 46 seconds) is the time required for the earth to complete one orbit around the sun. This solar year is composed of 12 arbitrarily assigned months which have either 30 or 31 days, with the exception of February.

The Indian calendar is based on both the sun and the moon. The Indian calendar uses the solar year but divides it into 12 lunar months. They are listed in order from beginning to end: Kãrtik, Mãghshar, Posh, Mãgh (Mahã), Fãlgun, Chaitra, Vaishãk, Jeth, Ashãdh, Shrãvan, Bhãdarvo, and Ãso.

A lunar month is the time required for the moon to orbit once around the earth and pass through its complete cycle of phases. These months are formulated not arbitrarily, but in accordance with the successive entrances of the sun into the 12 rãshis, the 12 constellations of the zodiac marking the path of the sun.

A lunar month is precisely 29 days, 12 hours, 44 minutes, and 3 seconds long. Twelve such months make up a lunar year of 354 days, 8 hours, 48 minutes, and 36 seconds. To ensure that the corresponding seasons according to the lunar months coincide with those of the solar year, an extra month is inserted every 30 months (approximately every 2½ years) because 62 lunar months are equal to 60 solar months.

As a result of the adjustment, the seasons and festivals retain their general position relative to the solar year.Each lunar month is divided into two pakshas (two parts) – the sud or shukla paksh (the bright half of the month when the moon waxes from a new moon to a full moon) and the vad or krishna paksh (the dark half of the month when the moon wanes from a full moon to a new moon).

Each paksha is divided into 15 tithis (lunar days) which follow the names of Sanskrit numerical system. The era that is currently used in the Indian calendar is the Vikram Samvat Era, which began in 57 BCE when King Vikram drove off a Greek invasion of the Malwa region and came to the throne. Thus, we have the following conversion to the Indian year.

If the western calendar date falls between Kartik sud 1 (the beginning of the Indian Year) and December 31st (the end of the western calendar year), then 57 years should be subtracted from the Indian year to make the conversion. If the western calendar date falls between January 1st (the beginning of the western year) and Aso vad 30 (the end of the Indian year), then only 56 years should be subtracted to make the conversion.

WHAT IS AHINSA?

Ahinsã is not just non-violence. It also encompasses respect and consideration for life and peaceful, harmonious living.

Explanation:
The Concept of AhinsãAhinsã is the feeling that attempts to reduce harm to all living creatures. The concept of Ahinsã is meant to be practiced by:

thought - not having thoughts of ill-will towards others
word - not using speech to slander or malign others
deed - not performing violent physical actions

In renowned Hindu scriptures such as the Mahãbhãrat (3-207-7), the Vãsudev Mãhãtmya (20/21), and the Padma Purãn (1.31.27), Ahinsã is referred to as the highest virtue of life: Ahinsã paramo dharma. Bhagwãn Swãminãrayan has referred to the practice of Ahinsã throughout His Shikshãpatri - the code of conduct for devotees:

“All scriptures advocate Ahinsã as the highest dharma.”(Verse 12)
“My devotees should not harm any living being. They should not intentionally harm even small insects.” (Verse 11)
“Even for performing yagnas (ceremonial and divine sacrifices) to please deities or ancestors, no harm should be inflicted on any living being.” (Verse 12)
“Even for acquiring women, wealth or a kingdom, one should never, in any way, harm or kill any person.” (Verse 155)

Vegetarianism:

An Application of AhinsãA practical application of Ahinsã seen in Hinduism is vegetarianism - as it fosters the sentiment of respect for other living creatures. The most ancient Hindu scriptures curbed the practice of killing animals by imposing strict ritualistic regulations which are very difficult to ordinarily meet.

Those who were following the spiritual path and wanted to attain God were prohibited altogether from killing animals and consuming animal flesh because such consumption hinders spiritual progress. Hindu scriptures say that killing animals and consuming their flesh leads to violence in our thoughts and behavior.

It spoils one’s character and obstructs one’s acquisition of noble virtues. Today, some people feel that because they are not actually killing the animal themselves, eating the flesh and other body parts of a dead animal does not violate the code of Ahinsã. However, Hindus consider the consumption of dead animal flesh to be a barbaric practice.

HOW DOES THE PRACTICE OF SELF-DEFENCE FIT INTO THE CONCEPT OF AHINSA?

Ahinsã is not just non-violence or not resorting to arms, but it is also the feeling that tries to reduce harm to all living creatures. Sometimes, force or violence may in fact be necessary to prevent harm.

Suppose a train is heading towards a child who is standing in the middle of railroad tracks. We would be inclined to push the child out of the way to save his or her life. Suppose that a wild animal is running ferociously to attack a group of tourists.

The animal may need to be wounded to prevent harm to numerous people. Ahinsã recognizes the right to defend one’s self, family, community, and country through the most feasible and appropriate, yet least violent, means necessary. However, defending oneself should never be used to justify violence that is not provoked or warranted. One should be careful that defending one’s self does not become a hidden form of aggression.

ASHTANG YOG

Ashtang yog is a highly spiritual discipline that holistically encompasses the body ,mind, atma, and paramatama.


Patangali rishi (200 BCE) composed a sanskrit text known as a yog darshanam, whose shlokas are known as yog sutras. The word yog is derived from the sanskrit root yuj-to unite, to merge with parmatma . Maharshi Patangali 's Ashtang yog comprises of eight factors namely.


1) YUM(self -restraint)


2) NIYAM(external and internal purity)


3) ASANA(postures)


4) PRANAYAM(control of prana with breath)


5) PRATYAHAR(withdrawal of senses from their objects)


6) DHARANA(concentration)


7) DHYANA(meditation)


8) SAMADHI(transcendental realisation)