Indian Philosophy & The Karma Theory
There are hundreds of Sanskrit works on most of the systems of
Indian thought and scarcely a hundredth part of them has been translated.
Indian modes of expression, entailing difficult technical philosophical
terms are so different from those of European thought, that they can
hardly ever be accurately translated. It is therefore very difficult
for a person unacquainted with Sanskrit to understand Indian philosophical
thought in its true bearing from translations.
The old civilisation of India was a concrete unity of many-sided
developments in art, architecture, literature, religion, morals, and
science so far as it was understood in those days. But the most important
achievement of Indian thought was philosophy. It was regarded as the goal
of all the highest practical and theoretical activities, and it indicated
the point of unity amidst all the apparent diversities which the complex
growth of culture over a vast area inhabited by different peoples produced.
It is not out of place here to mention that the
orthodox Hindu view holds that whatever may be written in the
Veda is to be interpreted as commandments to perform certain
actions (_vidhi_) or prohibitions against committing certain others
(_ni@sedha_). Even the stories or episodes are to be so interpreted
that the real objects of their insertion might appear as only to
praise the performance of the commandments and to blame the
commission of the prohibitions. No person has any right to argue
why any particular Vedic commandment is to be followed, for no
reason can ever discover that, and it is only because reason fails
to find out why a certain Vedic act leads to a certain effect that
the Vedas have been revealed as commandments and prohibitions
to show the true path of happiness. The Vedic teaching belongs
therefore to that of the Karma-marga or the performance of Vedic
duties of sacrifice, etc. The Upani@sads however do not require
the performance of any action, but only reveal the ultimate truth
and reality, a knowledge of which at once emancipates a man.
The Karma Theory._
It is, however, remarkable that with the exception of the
Carvaka materialists all the other systems agree on some fundamental
points of importance. The systems of philosophy in India
were not stirred up merely by the speculative demands of the
human mind which has a natural inclination for indulging in
abstract thought, but by a deep craving after the realization of
the religious purpose of life. It is surprising to note that the
postulates, aims and conditions for such a realization were found
to be identical in all the conflicting systems. Whatever may be
their differences of opinion in other matters, so far as the general
postulates for the realization of the transcendent state, the _summum
bonum_ of life, were concerned, all the systems were practically in
thorough agreement. It may be worth while to note some of them
at this stage.
First, the theory of Karma and rebirth. All the Indian systems
agree in believing that whatever action is done by an individual
leaves behind it some sort of potency which has the power to
ordain for him joy or sorrow in the future according as it is good
or bad. When the fruits of the actions are such that they cannot
be enjoyed in the present life or in a human life, the individual
has to take another birth as a man or any other being in order to
suffer them.
The Vedic belief that the mantras uttered in the correct accent
at the sacrifices with the proper observance of all ritualistic details, exactly according to the directions without the slightest error even in the smallest trifle, had something like a magical virtue automatically to produce the desired object immediately or after a lapse of time, was probably the earliest form of the Karma doctrine. It postulates a semi-conscious belief that certain
mystical actions can produce at a distant time certain effects
without the ordinary process of the instrumentality of visible
agents of ordinary cause and effect. When the sacrifice is performed,
the action leaves such an unseen magical virtue, called
the _ad@r@s@ta_ (the unseen) or the _apurva_ (new), that by it the desired
object will be achieved in a mysterious manner, for the _modus
operandi_ of the _apurva_ is unknown. There is also the notion
prevalent in the Sa@mhitas, as we have already noticed, that he
who commits wicked deeds suffers in another world, whereas he
who performs good deeds enjoys the highest material pleasures.
These were probably associated with the conception of _@rta_, the
inviolable order of things. Thus these are probably the elements
which built up the Karma theory which we find pretty well
established but not emphasized in the Upani@sads, where it is said
that according to good or bad actions men will have good or bad
births.
To notice other relevant points in connection with the Karma
doctrine as established in the astika systems we find that it was
believed that the unseen (_ad@r@s@ta_) potency of the action generally
required some time before it could be fit for giving the doer the
merited punishment or enjoyment. These would often accumulate
and prepare the items of suffering and enjoyment for the doer in
his next life. Only the fruits of those actions which are extremely
wicked or particularly good could be reaped in this life. The
nature of the next birth of a man is determined by the nature of
pleasurable or painful experiences that have been made ready for
him by his maturing actions of this life. If the experiences determined
for him by his action are such that they are possible to be
realized in the life of a goat, the man will die and be born as a
goat. As there is no ultimate beginning in time of this world
process, so there is no time at which any person first began his
actions or experiences. Man has had an infinite number of past
lives of the most varied nature, and the instincts of each kind of
life exist dormant in the life of every individual, and thus whenever
he has any particular birth as this or that animal or man, the special instincts of that life (technically called _vasana_) come forth. In accordance with these vasanas the person passes through the painful or pleasurable experiences as determined for him by his action. The length of life is also determined by the number and duration of experiences as preordained by the fructifying
actions of his past life. When once certain actions become fit for
giving certain experiences, these cannot be avoided, but those
actions which have not matured are uprooted once for all if the
person attains true knowledge as advocated by philosophy. But
even such an emancipated (_mukta_) person has to pass through
the pleasurable or painful experiences ordained for him by the
actions just ripened for giving their fruits. There are four kinds
of actions, white or virtuous (_s'ukla_), black or wicked (_k@r@s@na_),
white-black or partly virtuous and partly vicious (_s'ukla-k@r@s@na_) as
most of our actions are, neither black nor white (_as'uklak@r@s@na_),
i.e. those acts of self-renunciation or meditation which are not
associated with any desires for the fruit. It is only when a person
can so restrain himself as to perform only the last kind of action
that he ceases to accumulate any new karma for giving fresh fruits.
He has thus only to enjoy the fruits of his previous karmas which
have ripened for giving fruits. If in the meantime he attains true
knowledge, all his past accumulated actions become destroyed,
and as his acts are only of the as'uklak@r@s@na type no fresh karma
for ripening is accumulated, and thus he becomes divested of all
karma after enjoying the fruits of the ripened karmas alone.
The Jains think that through the actions of body, speech
and mind a kind of subtle matter technically called karma is produced.
The passions of a man act like a viscous substance that
attracts this karma matter, which thus pours into the soul and
sticks to it. The karma matter thus accumulated round the soul
during the infinite number of past lives is technically called
_karmas'arira_, which encircles the soul as it passes on from birth
to birth. This karma matter sticking to the soul gradually ripens
and exhausts itself in ordaining the sufferance of pains or the enjoyment
of pleasures for the individual. While some karma matter is being
expended in this way, other karma matters are accumulating by
his activities, and thus keep him in a continuous process of
suffering and enjoyment. The karma matter thus accumulated
in the soul produces a kind of coloration called _les'ya_, such as
white, black, etc., which marks the character of the soul. The idea of the s'ukla and k@r@s@na karmas of the Yoga system was probably
suggested by the Jaina view. But when a man is free from
passions, and acts in strict compliance with the rules of conduct,
his actions produce karma which lasts but for a moment and is
then annihilated. Every karma that the sage has previously
earned has its predestined limits within which it must take effect
and be purged away. But when by contemplation and the strict
adherence to the five great vows, no new karma is generated, and
when all the karmas are exhausted the worldly existence of the
person rapidly draws towards its end. Thus in the last stage of
contemplation, all karma being annihilated, and all activities
having ceased, the soul leaves the body and goes up to the top
of the universe, where the liberated souls stay for ever.
Buddhism also contributes some new traits to the karma
theory which however being intimately connected with their
metaphysics will be treated later on.
NOTE ON THE PRONUNCIATION OF TRANSLITERATED SANSKRIT AND PALI WORDS
The vowels are pronounced almost in the same way
as in Italian, except that the sound of _a_ approaches
that of _o_ in _bond_ or _u_ in _but_, and _a_ that of _a_ as in _army_.
The consonants are as in English, except _c_, _ch_ in church;
_@t_, _@d_, _@n_ are cerebrals, to which English _t_, _d_, _n_ almost
correspond; _t_, _d_, _n_ are pure dentals; _kh_, _gh_, _ch_, _jh_,
_@th_, _@dh_, _th_, _dh_, _ph_, _bh_ are the simple sounds plus an
aspiration; _n_ is the French _gn_; _@r_ is usually pronounced
as _ri_, and _s'_, _@s_ as _sh_.
Thursday, February 11, 2010
Darsanas in Indian Philosophy
Darsanas in Indian Philosophy
It is a brief summary on the darsana's of Indian Philosophy.
The Shad-Darsanas or the Six Orthodox Schools
The Shad-Darsanas or the six orthodox systems grew directly out of the Vedas. Darsana means literally sight or vision. Darsana means a system of philosophy. The Darsana literature is philosophical. Each Darsana is a way of looking into the Truth; is a standpoint in respect of the Truth.
The Shad-Darsana (the six schools of philosophy) or the Shat-Sastras are:
1. The Nyaya founded by Gautama Rishi
2. The Vaiseshika by Kanada Rishi
3. The Sankhya by Kapila Muni
4. The Yoga by Patanjali Maharshi
5. The Purva Mimamsa by Jaimini
6. The Uttara Mimamsa or Vedanta by Badarayana or Vyasa
The Darsanas are grouped into three pairs of aphoristic compositions which explain the philosophy of the Vedas in a rationalistic method of approach. They are:
1. The Nyaya and the Vaiseshika
2. The Sankhya and the Yoga
3. The Mimamsa and the Vedanta
The Vaiseshika is a supplement of the Nyaya. The Yoga is a supplement of the Sankhya. The Vedanta is an amplification and fulfillment of the Sankhya. The study of Vyakarana (grammar), Mimamsa, Nyaya and Sankhya is necessary to understand the Vedanta. The Nyaya sharpens the intellect and enables the aspirants to grasp the Vedanta. The Nyaya is considered as a prerequisite for all philosophical enquiry.
Gautama Rishi systematised the principles of Nyasa or the Indian logical system. Kanada composed the Vaiseshika Sutras. Kapila Muni founded the Sankhya system. Patanjali Maharshi is the first systematiser of the Yoga school. He composed his Yoga Sutras. The Yoga-Darsana of Patanjali is a celebrated text-book on Raja-Yoga. Jaimini, a disciple of Vyasa, composed the Sutras of the Mimamsa school, which is based on the ritual sections of the Vedas. Badarayana composed his famous Vedanta Sutras or Brahma Sutras which expound the teachings of the Upanishads. The different schools of the Vedanta have built their philosophy on the foundation of these Sutras.
The Vaiseshika is not very much in honour now. The Nyaya is popular. The Sankhya is not a living faith. The Yoga is practised by a few in its practical form. The Vedanta is the most popular of all the schools today.
The Nyaya and the Vaiseshika will give you an analysis of the world of experience. They arrange all the things of the world into certain kinds or categories (Padarthas). They explain how God has made all this material world out of atoms and molecules. They show the way to attain knowledge of God. The Sankhya will provide you with deep knowledge of Hindu psychology. Kapila Muni was the father of psychology. The Yoga deals with the control of Vrittis or thought-waves, and with meditation. The Yoga system shows the ways to discipline the mind and the senses. The Yoga will help you to cultivate concentration and one-pointedness of mind and enter into Nirvikalpa Samadhi or the Superconscious State.
The Purva-Mimamsa deals with the Karma-Kanda (rituals- ceremonies) of the Vedas, and the Uttara-Mimamsa is also known as the Vedanta-Darsana. This is the corner stone of Hinduism. The Vedanta philosophy explains in detail the nature of Brahman or the Eternal Being, and shows that the individual soul is, in essence, identical with the Supreme Self. It gives methods to remove Avidya or the veil of ignorance and to merge oneself in the ocean of bliss or Brahman.
The Nyaya calls ignorance Mithya Jnana, false knowledge. The Sankhya styles it Aviveka, non-discrimination between the real and the unreal. The Vedanta names it Avidya, nescience. Each philosophy aims at its eradication by knowledge or Jnana. Then one attains eternal bliss or immortality.
By study of Nyaya and Vaiseshika, one learns to utilise his intellect to find out fallacies and to know the material constitution of the world. By study of Sankhya, one understands the course of evolution. By study and practice of Yoga, one gains self-restraint and obtains mastery over mind and senses. By practice of Vedanta, one reaches the highest rung of the ladder of spirituality or the pinnacle of divine glory, oneness with the Supreme Being, by the destruction of ignorance (Avidya).
Vedanta – The Most Satisfactory System of Philosophy
Some of the doctrines of the Nyaya, the Vaiseshika, the Sankhya and the Yoga are opposed to the teaching of the Vedas. These systems are only superficially based on the Vedas. The Nyaya and the Vaiseshika schools rely too much on human reason, though they accept the Vedas as the supreme authority. Human intellect is frail and finite. It has got its limitations. It functions within time, space and causation. Its findings cannot be infallible. It cannot solve transcendental matters. Vedas only are infallible and authoritative. They contain the revelations or direct intuitional experiences of seers and Rishis. These experiences will tally with the experiences of those who have attained Knowledge of the Self (Brahma-Jnana).
The Vedanta is the most satisfactory system of philosophy. It has been evolved out of the Upanishads. It has superseded all other schools. The Mimamsa school has laid great stress on rituals, or Karma-Kanda.
According to Mimamsa school, Karma or ritual is all-in-all in the Veda. Upasana (worship) and Jnana (knowledge) are only accessories to Karma. This view is refuted by the Vedanta school. According to the Vedanta, Self-realisation (Jnana) is the foremost thing, and ritual and worship are accessories. Karma will take one to heaven which is only an impermanent place of refined sensual enjoyment. Karma cannot destroy the cycle of births and deaths, and cannot give eternal bliss and immortality.
During the time of Sankaracharya, all the six schools of philosophy flourished. Therefore, he had to refute the other systems in order to establish his absolute monism (Kevala Advaita). But, nowadays, Sankhya, Vaiseshika, etc., are in name only. Even now, some Hindu preachers, Sannyasins and Mandalesvars try to establish Advaita Vedanta by refuting these old systems. This is a mistake. They will have to refute at the present moment materialism, agnosticism, atheism and science, and then establish Advaita Vedanta.
The Sutras are terse and laconic. The Rishis have condensed their thoughts in the aphorisms. It is very difficult to understand them without the help of commentaries by great sages or Rishis. Hence, there arose many commentators or Bhashyakaras. There are glosses, notes and, later, commentaries on the original commentaries.
Each set of Sutras has got its Bhashya, Vritti, Varttika, Vyakhyana or Tika and Tippani.
It is a brief summary on the darsana's of Indian Philosophy.
The Shad-Darsanas or the Six Orthodox Schools
The Shad-Darsanas or the six orthodox systems grew directly out of the Vedas. Darsana means literally sight or vision. Darsana means a system of philosophy. The Darsana literature is philosophical. Each Darsana is a way of looking into the Truth; is a standpoint in respect of the Truth.
The Shad-Darsana (the six schools of philosophy) or the Shat-Sastras are:
1. The Nyaya founded by Gautama Rishi
2. The Vaiseshika by Kanada Rishi
3. The Sankhya by Kapila Muni
4. The Yoga by Patanjali Maharshi
5. The Purva Mimamsa by Jaimini
6. The Uttara Mimamsa or Vedanta by Badarayana or Vyasa
The Darsanas are grouped into three pairs of aphoristic compositions which explain the philosophy of the Vedas in a rationalistic method of approach. They are:
1. The Nyaya and the Vaiseshika
2. The Sankhya and the Yoga
3. The Mimamsa and the Vedanta
The Vaiseshika is a supplement of the Nyaya. The Yoga is a supplement of the Sankhya. The Vedanta is an amplification and fulfillment of the Sankhya. The study of Vyakarana (grammar), Mimamsa, Nyaya and Sankhya is necessary to understand the Vedanta. The Nyaya sharpens the intellect and enables the aspirants to grasp the Vedanta. The Nyaya is considered as a prerequisite for all philosophical enquiry.
Gautama Rishi systematised the principles of Nyasa or the Indian logical system. Kanada composed the Vaiseshika Sutras. Kapila Muni founded the Sankhya system. Patanjali Maharshi is the first systematiser of the Yoga school. He composed his Yoga Sutras. The Yoga-Darsana of Patanjali is a celebrated text-book on Raja-Yoga. Jaimini, a disciple of Vyasa, composed the Sutras of the Mimamsa school, which is based on the ritual sections of the Vedas. Badarayana composed his famous Vedanta Sutras or Brahma Sutras which expound the teachings of the Upanishads. The different schools of the Vedanta have built their philosophy on the foundation of these Sutras.
The Vaiseshika is not very much in honour now. The Nyaya is popular. The Sankhya is not a living faith. The Yoga is practised by a few in its practical form. The Vedanta is the most popular of all the schools today.
The Nyaya and the Vaiseshika will give you an analysis of the world of experience. They arrange all the things of the world into certain kinds or categories (Padarthas). They explain how God has made all this material world out of atoms and molecules. They show the way to attain knowledge of God. The Sankhya will provide you with deep knowledge of Hindu psychology. Kapila Muni was the father of psychology. The Yoga deals with the control of Vrittis or thought-waves, and with meditation. The Yoga system shows the ways to discipline the mind and the senses. The Yoga will help you to cultivate concentration and one-pointedness of mind and enter into Nirvikalpa Samadhi or the Superconscious State.
The Purva-Mimamsa deals with the Karma-Kanda (rituals- ceremonies) of the Vedas, and the Uttara-Mimamsa is also known as the Vedanta-Darsana. This is the corner stone of Hinduism. The Vedanta philosophy explains in detail the nature of Brahman or the Eternal Being, and shows that the individual soul is, in essence, identical with the Supreme Self. It gives methods to remove Avidya or the veil of ignorance and to merge oneself in the ocean of bliss or Brahman.
The Nyaya calls ignorance Mithya Jnana, false knowledge. The Sankhya styles it Aviveka, non-discrimination between the real and the unreal. The Vedanta names it Avidya, nescience. Each philosophy aims at its eradication by knowledge or Jnana. Then one attains eternal bliss or immortality.
By study of Nyaya and Vaiseshika, one learns to utilise his intellect to find out fallacies and to know the material constitution of the world. By study of Sankhya, one understands the course of evolution. By study and practice of Yoga, one gains self-restraint and obtains mastery over mind and senses. By practice of Vedanta, one reaches the highest rung of the ladder of spirituality or the pinnacle of divine glory, oneness with the Supreme Being, by the destruction of ignorance (Avidya).
Vedanta – The Most Satisfactory System of Philosophy
Some of the doctrines of the Nyaya, the Vaiseshika, the Sankhya and the Yoga are opposed to the teaching of the Vedas. These systems are only superficially based on the Vedas. The Nyaya and the Vaiseshika schools rely too much on human reason, though they accept the Vedas as the supreme authority. Human intellect is frail and finite. It has got its limitations. It functions within time, space and causation. Its findings cannot be infallible. It cannot solve transcendental matters. Vedas only are infallible and authoritative. They contain the revelations or direct intuitional experiences of seers and Rishis. These experiences will tally with the experiences of those who have attained Knowledge of the Self (Brahma-Jnana).
The Vedanta is the most satisfactory system of philosophy. It has been evolved out of the Upanishads. It has superseded all other schools. The Mimamsa school has laid great stress on rituals, or Karma-Kanda.
According to Mimamsa school, Karma or ritual is all-in-all in the Veda. Upasana (worship) and Jnana (knowledge) are only accessories to Karma. This view is refuted by the Vedanta school. According to the Vedanta, Self-realisation (Jnana) is the foremost thing, and ritual and worship are accessories. Karma will take one to heaven which is only an impermanent place of refined sensual enjoyment. Karma cannot destroy the cycle of births and deaths, and cannot give eternal bliss and immortality.
During the time of Sankaracharya, all the six schools of philosophy flourished. Therefore, he had to refute the other systems in order to establish his absolute monism (Kevala Advaita). But, nowadays, Sankhya, Vaiseshika, etc., are in name only. Even now, some Hindu preachers, Sannyasins and Mandalesvars try to establish Advaita Vedanta by refuting these old systems. This is a mistake. They will have to refute at the present moment materialism, agnosticism, atheism and science, and then establish Advaita Vedanta.
The Sutras are terse and laconic. The Rishis have condensed their thoughts in the aphorisms. It is very difficult to understand them without the help of commentaries by great sages or Rishis. Hence, there arose many commentators or Bhashyakaras. There are glosses, notes and, later, commentaries on the original commentaries.
Each set of Sutras has got its Bhashya, Vritti, Varttika, Vyakhyana or Tika and Tippani.
Friday, February 5, 2010
Clock
Clock
Materials:
Paper plate, split pins, card, felt pens.
Instructions:
Draw numbers on the plate. Cut out clock hands from the card. Put a split pin through plate and hands.
Hints:
Use this clock to learn how to tell the time!
Materials:
Paper plate, split pins, card, felt pens.
Instructions:
Draw numbers on the plate. Cut out clock hands from the card. Put a split pin through plate and hands.
Hints:
Use this clock to learn how to tell the time!
Compass
Compass
Materials:
A magnet, a bowl of water, a needle.
Instructions:
Magnetise the needle by stroking it (Say 40 times) in one direction with the same side of a magnet each time. Place the needle on a small leaf (Or piece of tissue paper) and gently put on the surface of the water. If you use tissue paper it should soak up the water and sink leaving the needle on the surface! The needle will slowly turn to point North-South. You can also magnetise the needle by stroking it with silk in the same direction or by aligning it in a pre known north south direction and gently tapping it with a hammer on one end. If you are using it to get home, be careful, the pointy end of the needle may actually point South it depends which way you stroke it and with what end of the magnet is used. The four main points of a compass can easily be remembered by the term: Never Eat Shreaded Wheat (Placed clockwise)
Hints:
Common magnets are made of iron or steel and only attract iron or steel. The South side of a magnet will be attracted to the North side of another, but will repel the South side. The earth itself is an effective magnet where the North pole is located in Canada and the South pole is in the Indian Ocean just off Antarctica. It is these two poles that the opposite ends of the needle are being attracted to and that's why it always aligns itself in the same direction!
Materials:
A magnet, a bowl of water, a needle.
Instructions:
Magnetise the needle by stroking it (Say 40 times) in one direction with the same side of a magnet each time. Place the needle on a small leaf (Or piece of tissue paper) and gently put on the surface of the water. If you use tissue paper it should soak up the water and sink leaving the needle on the surface! The needle will slowly turn to point North-South. You can also magnetise the needle by stroking it with silk in the same direction or by aligning it in a pre known north south direction and gently tapping it with a hammer on one end. If you are using it to get home, be careful, the pointy end of the needle may actually point South it depends which way you stroke it and with what end of the magnet is used. The four main points of a compass can easily be remembered by the term: Never Eat Shreaded Wheat (Placed clockwise)
Hints:
Common magnets are made of iron or steel and only attract iron or steel. The South side of a magnet will be attracted to the North side of another, but will repel the South side. The earth itself is an effective magnet where the North pole is located in Canada and the South pole is in the Indian Ocean just off Antarctica. It is these two poles that the opposite ends of the needle are being attracted to and that's why it always aligns itself in the same direction!
Purr-fect Pets
Purr-fect Pets
"Hand-painted rock" is not good enough a term
for these purr-fect pets ... after all they do seem real, or almost! You will love the way they sit around waiting to be petted or smiled at. These pets make no demands on your time or budget which makes them even more lovable. Searching the beaches for just the right shapes and sizes to make your "pet stones" is almost as fun as painting them. Your critters could include cats, dogs, rabbits, turtles, maybe even a raccoon!
Care Instructions for your Purr-fect Pet
Never walk them. Never take them to the vet. Never feed them for fun.
Give them an occasional dusting and smother often with love.
Bring them inside on wet days if you don't want their noses to run!
MATERIAL:
1. Smooth stones of varying sizes.
2. Acrylic Paint or Water Colours - in natural shades. Paint Brushes.
3. Clear Varnish
4. Air-drying Clay for the ears, nose, etc.
5. Pencil, design on paper - trace out the picture of a real critter
INSTRUCTIONS:
1. Before you begin, spread some newspaper on your work surface to catch spills and paints.
2. Prepare your stones thoroughly before painting. Wash them to remove dirt and debris. Dry thoroughly in the sun.
3. Apply a thick base coat on the stone of a light or dark colour, whichever is appropriate.
4. Trace out the features and outline of your critter with a pencil.
5. Paint your design, using at least two coats. Paint lines and scratches for fur and whiskers. Paint the eyes as true-to-life as possible. Make sure that you let each coat dry completely before you go on to paint another coat.
6. Make the ears and nose of clay and press onto the stone, after dabbing on fast-drying glue. Paint the edges of the ears and the nose with a dark colour.
7. When completely dry, use a clear coat of varnish to give your pet a glossy finish. Varnish also protects your pet from un-friendly weather.
8. Depending on their sizes, your pets can feature as paperweights or doorstops or can be placed near potted plants.
"Hand-painted rock" is not good enough a term
for these purr-fect pets ... after all they do seem real, or almost! You will love the way they sit around waiting to be petted or smiled at. These pets make no demands on your time or budget which makes them even more lovable. Searching the beaches for just the right shapes and sizes to make your "pet stones" is almost as fun as painting them. Your critters could include cats, dogs, rabbits, turtles, maybe even a raccoon!
Care Instructions for your Purr-fect Pet
Never walk them. Never take them to the vet. Never feed them for fun.
Give them an occasional dusting and smother often with love.
Bring them inside on wet days if you don't want their noses to run!
MATERIAL:
1. Smooth stones of varying sizes.
2. Acrylic Paint or Water Colours - in natural shades. Paint Brushes.
3. Clear Varnish
4. Air-drying Clay for the ears, nose, etc.
5. Pencil, design on paper - trace out the picture of a real critter
INSTRUCTIONS:
1. Before you begin, spread some newspaper on your work surface to catch spills and paints.
2. Prepare your stones thoroughly before painting. Wash them to remove dirt and debris. Dry thoroughly in the sun.
3. Apply a thick base coat on the stone of a light or dark colour, whichever is appropriate.
4. Trace out the features and outline of your critter with a pencil.
5. Paint your design, using at least two coats. Paint lines and scratches for fur and whiskers. Paint the eyes as true-to-life as possible. Make sure that you let each coat dry completely before you go on to paint another coat.
6. Make the ears and nose of clay and press onto the stone, after dabbing on fast-drying glue. Paint the edges of the ears and the nose with a dark colour.
7. When completely dry, use a clear coat of varnish to give your pet a glossy finish. Varnish also protects your pet from un-friendly weather.
8. Depending on their sizes, your pets can feature as paperweights or doorstops or can be placed near potted plants.
Glass Marker Magic: Glass Painting
Glass Marker Magic: Glass Painting
This is an easy project, using glass paint markers and stencils. You can use your creativity to transform ordinary glassware into something special for the home or as gifts. Purchase ordinary glass jars from superstores, or use empty tomato sauce, jam or honey jars. Glass paint markers are available at most stationery shops or else you can purchase them at your local arts and crafts shop.
This Project requires basic drawing and painting skills. Even
very young children can participate in this activity.
MATERIAL:
1. Glass jars or bowls or pitchers
2. Permanent Colour glass marker pens in various colours
3. Detergent to wash & a soft cloth to wipe the glass
4. Paper stencils or drawings (not very essential)
5. Masking tape to tape the stencil to the glass dish
NOTE: It is easier to "free-hand" paint, rather than use stencils because the surface of glass objects is not always flat. It is not easy to keep the stencils tight to the surface, which causes the paint to smudge around the edges, sometimes. Therefore tape the stencil (or a drawing) to the INSIDE of the glass and use it as a guide.
INSTRUCTIONS:
1. Wash the glass dish using a mild detergent. Rinse thoroughly. Dry using a soft cloth.
2. Tape the stencil or drawing to the INSIDE of the glass dish and use it as a guide.
3. Use Glass Paint Markers to outline your design. If you wish, you can fill in the outlines with colour for a fuller look. For an embossed look, add two or three coats, making sure to let each coat dry thorughly before the next application. For a transparent look, use only one thin layer of paint.
4. Let your painted glass dish dry overnight or sit at least for six hours before use.
NOTE: Follow the directions carefully for the paint you are using with regard to drying and caring for your painted glass dish. Most glass markers are NOT FOOD SAFE! and hence should be used only on the outside surfaces of glassware that do not come in contact with food or liquid.
This is an easy project, using glass paint markers and stencils. You can use your creativity to transform ordinary glassware into something special for the home or as gifts. Purchase ordinary glass jars from superstores, or use empty tomato sauce, jam or honey jars. Glass paint markers are available at most stationery shops or else you can purchase them at your local arts and crafts shop.
This Project requires basic drawing and painting skills. Even
very young children can participate in this activity.
MATERIAL:
1. Glass jars or bowls or pitchers
2. Permanent Colour glass marker pens in various colours
3. Detergent to wash & a soft cloth to wipe the glass
4. Paper stencils or drawings (not very essential)
5. Masking tape to tape the stencil to the glass dish
NOTE: It is easier to "free-hand" paint, rather than use stencils because the surface of glass objects is not always flat. It is not easy to keep the stencils tight to the surface, which causes the paint to smudge around the edges, sometimes. Therefore tape the stencil (or a drawing) to the INSIDE of the glass and use it as a guide.
INSTRUCTIONS:
1. Wash the glass dish using a mild detergent. Rinse thoroughly. Dry using a soft cloth.
2. Tape the stencil or drawing to the INSIDE of the glass dish and use it as a guide.
3. Use Glass Paint Markers to outline your design. If you wish, you can fill in the outlines with colour for a fuller look. For an embossed look, add two or three coats, making sure to let each coat dry thorughly before the next application. For a transparent look, use only one thin layer of paint.
4. Let your painted glass dish dry overnight or sit at least for six hours before use.
NOTE: Follow the directions carefully for the paint you are using with regard to drying and caring for your painted glass dish. Most glass markers are NOT FOOD SAFE! and hence should be used only on the outside surfaces of glassware that do not come in contact with food or liquid.
The Town Mouse and the Country Mouse
The Town Mouse and the Country Mouse
A Country Mouse once invited his friend the Town Mouse to visit him on the farm. He took him around the countryside to see new sights, generously sharing his store of wheat-stocks and roots newly pulled up from the bushes.
The Town Mouse, however, was not impressed. He said, “I wish you would come and visit me in the city. It is so much better there, with a fare of food you wouldn’t even imagine! I am sorry to say this, but your life here is no better than an ant’s.”
“Oh yes, I’d love to try it out someday,” said the Country Mouse sportingly and the two set about making plans for a visit to the city.
When the Country Mouse reached the plush city home of the Town Mouse, a mouth-watering spread of dried figs, honey, raisins, beans and bread was put before the mouse from the countryside. And as a special treat at the end, out came a dainty piece of cheese from a basket.
“This is simply delightful!” said the Country Mouse, “I wish I could have all this on the farm!”
Just as they began to eat, someone opened the kitchen door! The two mice jumped up and ran off as fast as they could, squeaking in fear, into a tiny little dark hole in the wall.
Once they knew that all was clear they then squeezed out of the hole again and set about eating their feast before them.
Scarcely had they begun, when someone else entered the kitchen to take something out of a cupboard. The mice scampered off again more frightened than before!
The Country Mouse was famished by now and said to his friend, “The feast you have set before me is very tempting, but I really must leave you to enjoy it by yourself.
“There are too many dangers here. I prefer the bush roots, however dry, as long as I can eat them without fear. And yes, I prefer my bare farmlands offering safety and peace of mind, than the dangerous luxury of this city. Goodbye, my friend.”
Moral
There is no place like home.
A Country Mouse once invited his friend the Town Mouse to visit him on the farm. He took him around the countryside to see new sights, generously sharing his store of wheat-stocks and roots newly pulled up from the bushes.
The Town Mouse, however, was not impressed. He said, “I wish you would come and visit me in the city. It is so much better there, with a fare of food you wouldn’t even imagine! I am sorry to say this, but your life here is no better than an ant’s.”
“Oh yes, I’d love to try it out someday,” said the Country Mouse sportingly and the two set about making plans for a visit to the city.
When the Country Mouse reached the plush city home of the Town Mouse, a mouth-watering spread of dried figs, honey, raisins, beans and bread was put before the mouse from the countryside. And as a special treat at the end, out came a dainty piece of cheese from a basket.
“This is simply delightful!” said the Country Mouse, “I wish I could have all this on the farm!”
Just as they began to eat, someone opened the kitchen door! The two mice jumped up and ran off as fast as they could, squeaking in fear, into a tiny little dark hole in the wall.
Once they knew that all was clear they then squeezed out of the hole again and set about eating their feast before them.
Scarcely had they begun, when someone else entered the kitchen to take something out of a cupboard. The mice scampered off again more frightened than before!
The Country Mouse was famished by now and said to his friend, “The feast you have set before me is very tempting, but I really must leave you to enjoy it by yourself.
“There are too many dangers here. I prefer the bush roots, however dry, as long as I can eat them without fear. And yes, I prefer my bare farmlands offering safety and peace of mind, than the dangerous luxury of this city. Goodbye, my friend.”
Moral
There is no place like home.
The Two Pots
The Two Pots
There were once two pots floating down the river. One glistened happily in the sun while the other looked dull and soggy from being wet in the water.
That is because one pot was made of brass and the other was made of clay. “Please do not come near me!” said the earthen pot to the brass.
“Why not? We could be friends,” said the brass pot.
“No,” replied the clay pot. “I am too fragile. If you touch me even once I will shatter into pieces. I must stay far from you and cannot think of being your friend. Please go way, you will find someone further downstream just like you to play with!”
The brass pot, disappointed and sad, then floated away as the river took him across to another corner of the riverbank, while the earthen pot wet and cold in the wind, seemed to suddenly grow a shade gloomier.
Moral
Equals make the best friends.
There were once two pots floating down the river. One glistened happily in the sun while the other looked dull and soggy from being wet in the water.
That is because one pot was made of brass and the other was made of clay. “Please do not come near me!” said the earthen pot to the brass.
“Why not? We could be friends,” said the brass pot.
“No,” replied the clay pot. “I am too fragile. If you touch me even once I will shatter into pieces. I must stay far from you and cannot think of being your friend. Please go way, you will find someone further downstream just like you to play with!”
The brass pot, disappointed and sad, then floated away as the river took him across to another corner of the riverbank, while the earthen pot wet and cold in the wind, seemed to suddenly grow a shade gloomier.
Moral
Equals make the best friends.
The Vain Jackdaw
The Vain Jackdaw
One day, the birds of a certain forest got together to select a king from among themselves. "Who shall we name King?" they cried.
Some of the birds suggested that they go to the Sun for help. "O mighty Sun, all living creatures in the air and on the ground pass under your fierce gaze. Surely you will be able to choose from among all the birds you see, one that is most beautiful, to be our King," said one of the birds.
"I can help you, little creatures. Return to me tomorrow with every single bird of the forest and I will select the most striking of all to be your king," said the Sun.
In the midst of the birds was a young Jackdaw. He was terribly eager to be chosen king. But he also knew that he was dull and unattractive, with nothing but black and grey feathers all over his body.
The Jackdaw looked around in despair after the birds had gone, searching for some means of changing the way he looked.
To his good fortune, he found a number of feathers strewn all over the place where all the birds had collected. "I can dress my drab feathers in these pretty colours!" he cawed, and set about sticking the many-hued plumes in between his own.
The next day all the birds got together once more before the Sun, as decided. And who should be chosen King, but the Jackdaw!
But that wasn't for long, for the other birds flared up in protest. They weren't fooled by the Jackdaw's disguise and called loudly to the Sun to see the hoax before him. They then went about plucking off all the false feathers of the Jackdaw.
They even picked out many of his real ones! The vain bird was finally left standing alone, sorry and ashamed, and uglier than he ever was!
Moral
It is not only fine feathers that make fine birds
One day, the birds of a certain forest got together to select a king from among themselves. "Who shall we name King?" they cried.
Some of the birds suggested that they go to the Sun for help. "O mighty Sun, all living creatures in the air and on the ground pass under your fierce gaze. Surely you will be able to choose from among all the birds you see, one that is most beautiful, to be our King," said one of the birds.
"I can help you, little creatures. Return to me tomorrow with every single bird of the forest and I will select the most striking of all to be your king," said the Sun.
In the midst of the birds was a young Jackdaw. He was terribly eager to be chosen king. But he also knew that he was dull and unattractive, with nothing but black and grey feathers all over his body.
The Jackdaw looked around in despair after the birds had gone, searching for some means of changing the way he looked.
To his good fortune, he found a number of feathers strewn all over the place where all the birds had collected. "I can dress my drab feathers in these pretty colours!" he cawed, and set about sticking the many-hued plumes in between his own.
The next day all the birds got together once more before the Sun, as decided. And who should be chosen King, but the Jackdaw!
But that wasn't for long, for the other birds flared up in protest. They weren't fooled by the Jackdaw's disguise and called loudly to the Sun to see the hoax before him. They then went about plucking off all the false feathers of the Jackdaw.
They even picked out many of his real ones! The vain bird was finally left standing alone, sorry and ashamed, and uglier than he ever was!
Moral
It is not only fine feathers that make fine birds
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