Too fast
This movie was released around the time when a national poll voted Clark Gable and Myrna Loy as the king and queen of Hollywood. This is a fast paced movie about a newsman who takes a great deal of risk taking aerial pictures during WWII with an aviatrix played by Myrna Loy. It's an action thriller following the pair's click in 'Test Pilot' produced by MGM during the same year (1938). It has excitement, glittering performances and a romantic mix. The movie was a tremendous success because of terrific cinematography and fast action. Myrna Loy's character is partly inspired by the life of Amelia Earhart. According to the studio records, the film earned $1,627,000 in the United States.
Sunday, December 18, 2016
Movie Reviewed: Men in White starring Clark Gable and Myrna Loy
The man in white
In this 1934 film, Clark Gable gave a forceful performance as a dedicated surgeon in a hospital saving lives and doing basic research. Starring with Myrna Loy in the lead role as his wife, but in love with a coworker played by the beautiful Elizabeth Allan, questions the traditional family values in the pre-code era movies. Jean Hersholt gives a good performance as his mentor and a veteran at the hospital. The film also include Otto Kruger, Wallace Ford and Samuel Hinds. Monta Bell produced this film based on a play by Sidney Kingsley. The success of this movie gave MGM Studios a penchant for hospital doctor stories. Recommended to all the fans of pre-code movies, Clark Gable, and Myrna Loy.
In this 1934 film, Clark Gable gave a forceful performance as a dedicated surgeon in a hospital saving lives and doing basic research. Starring with Myrna Loy in the lead role as his wife, but in love with a coworker played by the beautiful Elizabeth Allan, questions the traditional family values in the pre-code era movies. Jean Hersholt gives a good performance as his mentor and a veteran at the hospital. The film also include Otto Kruger, Wallace Ford and Samuel Hinds. Monta Bell produced this film based on a play by Sidney Kingsley. The success of this movie gave MGM Studios a penchant for hospital doctor stories. Recommended to all the fans of pre-code movies, Clark Gable, and Myrna Loy.
Tuesday, December 13, 2016
Book Reviewed: Parables by Swami Chinmayananda
The Hindu Dharma and Vedanta as illustrated from simple stories
The parables described in this book are simple, succinct, didactic stories narrated in prose style, which illustrates the basic concepts of Vedanta philosophy. The stories are simple but the teachings are profound precepts from Swami Chinmayananda. These parables inspire and remind us of the wisdom of Advaita Vedanta with the emphasis on the teachings Upanishads and Bhagavadgita. The stories teaches us to sow the seeds of self-discovery, and help it grow into a tree of self-knowledge culminating in self-realization and unification with the Brahman.
Parables are powerful means of teaching the message of God, and Jesus himself used them in his message about the kingdom of God. In this book the author describes 25 simple stories from which the principles of Vedanta is made apparent. For example, in the story of Mahanta (Chapter 3), Swami exemplifies the teachings of Bhagavadgita 16.13
Avibhaktam cha bhooteshu vibhaktamiva cha sthitam;
Bhootabhartru cha tajjneyam grasishnu prabhavishnu cha.
Translation: Without and within (all) beings, the unmoving and also the moving; because of His
Subtlety, unknowable; and near and far away is That.
In the story of Rama Sharma (Chapter 13), Swami Chinmayananda illustrates the teachings of Isavasya Upanishad verse 1.
Savasyam idam sarvam yat kim ca jagatyam jagat, tena tyaktena bhunjitha, ma gridhah kasyasvid dhanam in which it states that: "The entire universe is enveloped by the Supreme Being."
The author says that we must renounce the material aspects of nature first before we find peace.
Two most important stories from Upanishads are of course the much-celebrated story of Nachiketas. He was taught Self-knowledge and the separation of the Supreme Self from body by the god of Death Himself, Yama. Nachiketas is noted for his rejection of material desires which are ephemeral and for his single-minded pursuit of the path of realizing Brahman and the emancipation of the soul from the cycle of birth, death and rebirth. Another well-known story is that of Satyakama Jabala which appears in Chapter IV of Chandogya Upanishad. His teacher Sage Haridrumata Gautama sets him with task from which he learns the Nature of Brahman, The Ultimate Reality and Pure Consciousness.
The book is easy to read and the complexities of Vedanta is reduced. The message is illustrated in the form of simple stories. Recommended to readers interested in Vedanta.
The parables described in this book are simple, succinct, didactic stories narrated in prose style, which illustrates the basic concepts of Vedanta philosophy. The stories are simple but the teachings are profound precepts from Swami Chinmayananda. These parables inspire and remind us of the wisdom of Advaita Vedanta with the emphasis on the teachings Upanishads and Bhagavadgita. The stories teaches us to sow the seeds of self-discovery, and help it grow into a tree of self-knowledge culminating in self-realization and unification with the Brahman.
Parables are powerful means of teaching the message of God, and Jesus himself used them in his message about the kingdom of God. In this book the author describes 25 simple stories from which the principles of Vedanta is made apparent. For example, in the story of Mahanta (Chapter 3), Swami exemplifies the teachings of Bhagavadgita 16.13
Avibhaktam cha bhooteshu vibhaktamiva cha sthitam;
Bhootabhartru cha tajjneyam grasishnu prabhavishnu cha.
Translation: Without and within (all) beings, the unmoving and also the moving; because of His
Subtlety, unknowable; and near and far away is That.
In the story of Rama Sharma (Chapter 13), Swami Chinmayananda illustrates the teachings of Isavasya Upanishad verse 1.
Savasyam idam sarvam yat kim ca jagatyam jagat, tena tyaktena bhunjitha, ma gridhah kasyasvid dhanam in which it states that: "The entire universe is enveloped by the Supreme Being."
The author says that we must renounce the material aspects of nature first before we find peace.
Two most important stories from Upanishads are of course the much-celebrated story of Nachiketas. He was taught Self-knowledge and the separation of the Supreme Self from body by the god of Death Himself, Yama. Nachiketas is noted for his rejection of material desires which are ephemeral and for his single-minded pursuit of the path of realizing Brahman and the emancipation of the soul from the cycle of birth, death and rebirth. Another well-known story is that of Satyakama Jabala which appears in Chapter IV of Chandogya Upanishad. His teacher Sage Haridrumata Gautama sets him with task from which he learns the Nature of Brahman, The Ultimate Reality and Pure Consciousness.
The book is easy to read and the complexities of Vedanta is reduced. The message is illustrated in the form of simple stories. Recommended to readers interested in Vedanta.
Sunday, December 11, 2016
Book Reviewed: Among the Hindus: A Study of Hindu Festivals by Manohar Lall
The Hindu Utsava
A Hindu festival is a religious celebration and worship. It may be about rejoicing God’s victory over rakshasas (demons) or it may be an ustav, an act of removal of grief or washing of sins. Hindu festivals are often associated with the offerings of fruits and other vegetarian food to the Hindu deity. Some celebrations include fasting, pooja, homa (yajna), feasting, social celebration, vigil, and other rituals specific for the festival. The significance of many Hindu festivals are described in Hindu books of Puranas, and other religious texts; the festivals generally coincide with seasonal changes. Hindu festivals have some local variations in terms of its practices but the underlying principles are the same throughout the Hindu World.
In this book, the author has discussed several Hindu festivals. The major festivals like Diwali, Dussehra, Janmashtami, Shivaratri, Holi, Makara Sankranti, Ganesha Chaturthi and few minor festivals.
Makara Sankranti (Pongal) is an Indian Thanksgiving and a celebration of the harvest festival. Every year in mid-January, the festival marks the reaping of crops and a special thanksgiving to God, the sun, earth and cattle. It is also known to the celebration of goddess Sankranti, who destroys the demons to preserve the goodness in the universe. Holi is another popular spring festival that commemorates the slaying of the demoness Holika by Lord Vishnu's devotee Prahlad. Diwali is a major Hindu festival of lights lasting five days. For Hindus, Diwali is also the New Year's Eve. Mahashivaratri (Shiva Ratri) is a festival of Shiva. It is held on the 14th day of the dark half of the lunar month of Phalguna. It is festival of fasting and vigil. The festival of Vijayadashami is the Hindu celebration of good over evil.
Other Hindu sacred days discussed in this book include; Rama Navami that celebrates the birthday of Lord Rama; Krishna Janmashtami that celebrates the birthday of Lord Krishna; Ganesha-Chaturthi worshipping the Lord Ganesha; Dussehra, celebrating the victory of Rama over demon king Ravana, and Navaratri marks the victory of Durga over the demon Mahishasura.
A Hindu festival is a religious celebration and worship. It may be about rejoicing God’s victory over rakshasas (demons) or it may be an ustav, an act of removal of grief or washing of sins. Hindu festivals are often associated with the offerings of fruits and other vegetarian food to the Hindu deity. Some celebrations include fasting, pooja, homa (yajna), feasting, social celebration, vigil, and other rituals specific for the festival. The significance of many Hindu festivals are described in Hindu books of Puranas, and other religious texts; the festivals generally coincide with seasonal changes. Hindu festivals have some local variations in terms of its practices but the underlying principles are the same throughout the Hindu World.
In this book, the author has discussed several Hindu festivals. The major festivals like Diwali, Dussehra, Janmashtami, Shivaratri, Holi, Makara Sankranti, Ganesha Chaturthi and few minor festivals.
Makara Sankranti (Pongal) is an Indian Thanksgiving and a celebration of the harvest festival. Every year in mid-January, the festival marks the reaping of crops and a special thanksgiving to God, the sun, earth and cattle. It is also known to the celebration of goddess Sankranti, who destroys the demons to preserve the goodness in the universe. Holi is another popular spring festival that commemorates the slaying of the demoness Holika by Lord Vishnu's devotee Prahlad. Diwali is a major Hindu festival of lights lasting five days. For Hindus, Diwali is also the New Year's Eve. Mahashivaratri (Shiva Ratri) is a festival of Shiva. It is held on the 14th day of the dark half of the lunar month of Phalguna. It is festival of fasting and vigil. The festival of Vijayadashami is the Hindu celebration of good over evil.
Other Hindu sacred days discussed in this book include; Rama Navami that celebrates the birthday of Lord Rama; Krishna Janmashtami that celebrates the birthday of Lord Krishna; Ganesha-Chaturthi worshipping the Lord Ganesha; Dussehra, celebrating the victory of Rama over demon king Ravana, and Navaratri marks the victory of Durga over the demon Mahishasura.
Monday, December 5, 2016
Movie Reviewed: Consolation Marriage (1931), starring Irene Dunne and Pat O'Brien
Wait for me
This is a very controversial pre-code film that put some nerves on test. But it also has plenty of sentimental values. This is also the first solo opportunity for Irene Dunne in the leading role after she was borrowed from Howard Hughes Caddo Company by the RKO Studios.
Irene Dunne and Pat O’Brien play two jilted lovers, and get married for convenience. It is a great union filled with love, charm, attraction and a baby. Their deep feelings for each other becomes evident after they go back to their former sweet-hearts, and find the life is meaningless without their spouses. Jarring reunions with respective dream lovers bring the couple back together to eternal bliss! Irene Dunne offers splendid performance early in her career, reflective of her idyllic roles in other famous movies like “Penny Serenade.” Paul Sloan directed this fanciful soufflé and Humphrey Pearson fashioned the screenplay. Myrna Loy and Lester Vail are also in the cast in the supporting roles.
There are many scenes from streets of New York including Times Square. The glitz of this magical place in New York (1931) is well captured in this movie. Recommended to all fans of Irene Dunne and pre-code films.
This is a very controversial pre-code film that put some nerves on test. But it also has plenty of sentimental values. This is also the first solo opportunity for Irene Dunne in the leading role after she was borrowed from Howard Hughes Caddo Company by the RKO Studios.
Irene Dunne and Pat O’Brien play two jilted lovers, and get married for convenience. It is a great union filled with love, charm, attraction and a baby. Their deep feelings for each other becomes evident after they go back to their former sweet-hearts, and find the life is meaningless without their spouses. Jarring reunions with respective dream lovers bring the couple back together to eternal bliss! Irene Dunne offers splendid performance early in her career, reflective of her idyllic roles in other famous movies like “Penny Serenade.” Paul Sloan directed this fanciful soufflé and Humphrey Pearson fashioned the screenplay. Myrna Loy and Lester Vail are also in the cast in the supporting roles.
There are many scenes from streets of New York including Times Square. The glitz of this magical place in New York (1931) is well captured in this movie. Recommended to all fans of Irene Dunne and pre-code films.
Thursday, December 1, 2016
Book Reviewed: God as Mother: Feminine Theology in India - a Historical and Theological Study of the Brahmavaivarta Purana, by C. Mackenzie Brown
Radha as the Divine-Feminine in the books of Brahmavaivarta Purana
In ancient Greece and Israel, Diana, Berecynthia, Isis and Cybele were exiled with coming of Christianity, but in Hindu India, a greater level tolerance and religious diversity were observed. There were no Hindu and Buddhist religious wars in contrast to the religious wars of Islam in Europe and Asia, or the Protestant-Catholic wars of 16th century. In ancient India, questions related to spirituality and metaphysical elements of existence were discussed in academic style with tolerance to opposing views. These philosophical ideas were expanded significantly on both the sides of aisle; Hinduism and Buddhism, leading to various schools of philosophies.
In joining Radha to Krishna, Parvati to Siva, Lakshmi to Vishnu, and Sita to Rama, Hinduism offers gender equality. This book reconstructs the feminine theology in ancient India with emphasis on the elevation of Radha from a human figure to a goddess in Brahmavaivarta Purana (BVP). This is a medieval work of Krishnite-Vaishnavism, which shows the transition from a male-oriented theology to a feminine version centered upon Radha. BVP is described in four parts (khandas) consisting of more than 20,000 slokas, and the fourth khanda (Krishnajanmakhanda) is the largest book which discusses the birth and work of Krishna and Radha. Krishna-ism forms the basic theological framework, within which other viewpoints are accommodated. In the process of adaptation and synthesis, a new structure was created; the emerging feminine theology associated with Radha as Prakriti. The book focuses on the soteriological aspects of Vaishnavism, with emphasis on pure devotion (bhakti), dasya, and seva to Radha and Krishna is discussed.
It is evident that there is a theology of Prakriti or Radha arise from Krishna since the beginning; and later dissolves into him at the end of cosmic eon. In BVP (Prakriti Khanda) II.57.14, it said that “As the Bhagavat is eternal, so is Bhagavati (Prakriti); through her Maya in natural dissolution, she disappears then into the Lord.” Elsewhere in BVP (Prakriti Khanda) II.55.86-87, it is said that “As a potter with clay is always able to make a pot, so am In with you, who is Prakriti in enabling the creation of the world; Without you, I cannot move and am ever powerless, you in essence is the energy for all, come into Me.” The role of Radha has a dual function but also her preeminence in redemptive capacity. The worship of Krishna is a difficult path leading to the ultimate goal (Goloka), but achievable only after several life times. Devotion to Radha on the other hand has immediate results, according to BVP (Prakriti Khanda) II.54-55.
Radha’s amorous aspect has been wholly transcendental. She is no longer a symbol of human soul longing for the Supreme. Rather she is the Divine Mother and thus her love relation to Krishna does not serve as a model for a human’s attitude toward God, but testifies her qualification as redemption force. As Krishna’s beloved, she is favored with his grace and thus is able to bestow that grace upon her devotees who are like her children. It was by seva (devotional service) that she attained her status as his beloved, but is her maternal aspect help lost souls to find Krishna according to BVP (Krishnajanma Khanda) IV.124.97. In BVP (Prakriti Khanda) II.1.54, Radha is referred to as the bestower of dasya to the devotees of Krishna.
I found Chapters 7-9 are interesting as they review the literature fairly exhaustively on the subject of feminine theology in Brahmavaivarta Purana, especially chapter 9 entitled “Prakriti: Her cosmogenic role.”
On the subject of women in Hinduism, other goddesses of note include; Ushas is an exalted goddess in the Rig-Veda and she is often spoken of in the plural, "the Dawns." She is portrayed as warding off evil spirits of the night, and as a beautifully adorned young woman riding in a golden chariot on her path across the sky. In fact, twenty hymns of the Rig Veda are dedicated to her. Durga, Lakshmi, Sarasvati, and Savitri are other ancient deities going back to Vedic times. Sarasvati is closely related to Savitri of Rigveda as a goddess of speech, learning and the Mother of the Vedas. But Radha is late comer in Hindu pantheon. She probably makes her appearance no earlier than third or fourth century A.D. initially as a human figure but later she attains the status of goddess. In the Mahabharata and Puranas, goddess Lakshmi is elevated to a much higher form of metaphysical grandeur.
The Kriyayogasara states that in the creation, Mahavishnu appears as Brahma, Vishnu, and Shiva. And His adya Prakriti (primal nature) manifests as Brahmi, Lakshmi and Ambika to help three gods to accomplish the work of creation. In Varaha Purana, the trishakti idea is further developed and systematized.
In ancient Greece and Israel, Diana, Berecynthia, Isis and Cybele were exiled with coming of Christianity, but in Hindu India, a greater level tolerance and religious diversity were observed. There were no Hindu and Buddhist religious wars in contrast to the religious wars of Islam in Europe and Asia, or the Protestant-Catholic wars of 16th century. In ancient India, questions related to spirituality and metaphysical elements of existence were discussed in academic style with tolerance to opposing views. These philosophical ideas were expanded significantly on both the sides of aisle; Hinduism and Buddhism, leading to various schools of philosophies.
In joining Radha to Krishna, Parvati to Siva, Lakshmi to Vishnu, and Sita to Rama, Hinduism offers gender equality. This book reconstructs the feminine theology in ancient India with emphasis on the elevation of Radha from a human figure to a goddess in Brahmavaivarta Purana (BVP). This is a medieval work of Krishnite-Vaishnavism, which shows the transition from a male-oriented theology to a feminine version centered upon Radha. BVP is described in four parts (khandas) consisting of more than 20,000 slokas, and the fourth khanda (Krishnajanmakhanda) is the largest book which discusses the birth and work of Krishna and Radha. Krishna-ism forms the basic theological framework, within which other viewpoints are accommodated. In the process of adaptation and synthesis, a new structure was created; the emerging feminine theology associated with Radha as Prakriti. The book focuses on the soteriological aspects of Vaishnavism, with emphasis on pure devotion (bhakti), dasya, and seva to Radha and Krishna is discussed.
It is evident that there is a theology of Prakriti or Radha arise from Krishna since the beginning; and later dissolves into him at the end of cosmic eon. In BVP (Prakriti Khanda) II.57.14, it said that “As the Bhagavat is eternal, so is Bhagavati (Prakriti); through her Maya in natural dissolution, she disappears then into the Lord.” Elsewhere in BVP (Prakriti Khanda) II.55.86-87, it is said that “As a potter with clay is always able to make a pot, so am In with you, who is Prakriti in enabling the creation of the world; Without you, I cannot move and am ever powerless, you in essence is the energy for all, come into Me.” The role of Radha has a dual function but also her preeminence in redemptive capacity. The worship of Krishna is a difficult path leading to the ultimate goal (Goloka), but achievable only after several life times. Devotion to Radha on the other hand has immediate results, according to BVP (Prakriti Khanda) II.54-55.
Radha’s amorous aspect has been wholly transcendental. She is no longer a symbol of human soul longing for the Supreme. Rather she is the Divine Mother and thus her love relation to Krishna does not serve as a model for a human’s attitude toward God, but testifies her qualification as redemption force. As Krishna’s beloved, she is favored with his grace and thus is able to bestow that grace upon her devotees who are like her children. It was by seva (devotional service) that she attained her status as his beloved, but is her maternal aspect help lost souls to find Krishna according to BVP (Krishnajanma Khanda) IV.124.97. In BVP (Prakriti Khanda) II.1.54, Radha is referred to as the bestower of dasya to the devotees of Krishna.
I found Chapters 7-9 are interesting as they review the literature fairly exhaustively on the subject of feminine theology in Brahmavaivarta Purana, especially chapter 9 entitled “Prakriti: Her cosmogenic role.”
On the subject of women in Hinduism, other goddesses of note include; Ushas is an exalted goddess in the Rig-Veda and she is often spoken of in the plural, "the Dawns." She is portrayed as warding off evil spirits of the night, and as a beautifully adorned young woman riding in a golden chariot on her path across the sky. In fact, twenty hymns of the Rig Veda are dedicated to her. Durga, Lakshmi, Sarasvati, and Savitri are other ancient deities going back to Vedic times. Sarasvati is closely related to Savitri of Rigveda as a goddess of speech, learning and the Mother of the Vedas. But Radha is late comer in Hindu pantheon. She probably makes her appearance no earlier than third or fourth century A.D. initially as a human figure but later she attains the status of goddess. In the Mahabharata and Puranas, goddess Lakshmi is elevated to a much higher form of metaphysical grandeur.
The Kriyayogasara states that in the creation, Mahavishnu appears as Brahma, Vishnu, and Shiva. And His adya Prakriti (primal nature) manifests as Brahmi, Lakshmi and Ambika to help three gods to accomplish the work of creation. In Varaha Purana, the trishakti idea is further developed and systematized.
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