Message from Swamiji

Message from His Holiness Sri Sri Sugunendra Theertha Swamiji

We are very pleased to note that World Brahman Federation is
orgnizing World Brahmana Convention in July 2007. The theme
is "Brahmans in secular society: Myth and Reality".

This is an interesting theme for the convention. In our opinion,

'secular Brahman' is closer to reality in the contemporary World
than the secular society. However, Brahmans have to shoulder
greater responsibility to turn our society into a secular society.
Brahmans always utter the words - 'Lokaa Samsthaa Sukhino Bhavanthu'. and are
therefore 'Bahujana Priya', the lover of all people .This trend should continue for the
realization of secular society. It is not enough to be Brahmans by birth alone. We all
should strive to remain Brahmans in the real sense of the term, by our noble deeds and
actions in our daily lives. Personally appeal to al Brahmans to be role models in their
societies. (Bhavathu Brahmanah Samudaacharena).

Shanno Asthu Dwipade Sham Chathushpade. We would like extend our blessings for
the success of this convention and good wishes to the organizers and all the participants
who are trying to make this world a better place to live.

His Holiness Shree Shree 1008 Sugunendra Theertha Swamiji

International President of WCRP (World Conference of Religions for Peace)
Jagadguru Shree Madhvacharya Moola Mahaa Samsthaana
Shree Puthige Matha, Udupi, Karnataka, India 576101
Ph: 91-820-2522222 / 2521272

2
World Brahmana Convention (WBC) 2K7

World Brahman Federation

Welcomes
Dr. Girija Vyas
Chairperson, National Commission of Women
Govt. of India
(The Keynote Speaker)

Prof. Ramanath Sharma

University of Hawaii
Author of six volumes on Panini, Fulbright Scholar
(Inaugural Keynote Speaker)

‘Brahmashri’ Dr. Mahesh Prasad Kasinadhuni

of Hindu University of America
(Inspirational Keynote Speaker)

Mr. Ashok Trivedi

Chairman and Co-Founder, iGate Capital
(Distinguished Guest Speaker)

Honorable Upendra J. Chivukula

Assemblyman, 17th District, NJ State Assembly
(Distinguished Guest Speaker)

Ms. Purnima Jha

(World Famous Dancer & Kathak Exponent)

3
Message and Blessings

4
Message from Jagadguru Shankaracharya

5
 Table of Contents

WBC 2007 - Welcome 3

Message from Sri Jagadguru Shankaracharya 5
Message from the Convention Director 13
From Brahmodaya - Editorial Team 14
Message from Dr. Girija Vyas 15
Message from Hon. Upendra Chivukula 16
Message from Ms. Sheila Dixit 17
Message from Mr. Suresh Pachouri 18
Message from President, WBF India 19

On Identity of Brāhmaṇa - Prof. RamaNath Sharma 20

The Action-centric Principal Core Values for Brahmans: Gita - Dr. M.P Kasinadhuni 24
What is Yoga ? Dr. M.G Prasad 27
Brahman Dharma in a Secular Society - Dr. Ravi Chandrasekhara 32
I know who I am - Dr. S. Sharma 33
The Brahman (B-Factor) in a Secular Society - Mr. Sailesh Mishra 34
Taking a Chance - Leena’s Story - Ms. Isha Misra 37
Vedic Wisdoms - We can.. -Dr. Bheem Bhat 40
Planning The Future Requires A Multi-Generational Strategy - Mr. Jaldhar H. Vyas 41
The Assault on Traditions - Dr. Subhash Kak 45
Women Issues : A myth or a reality ? Ms. Ranjana Pathak 48
I want to be a Brāhmaṇa. How and Why? - Dr. B V K Sastry 50
ShrAddha Karma - Dr. Krishnamurthy Ramakrishna 55
Shree Ganesh - The God - Sri. Vidyarthi 59
The Story of Lord Dathatreya - Dr. Y Jayaram 61
Brahman in a secular society : Myth and Reality - Mr. Ganga Sahay Pathak 63
Hinduism in Indonesia - Mr. Rajesh Shukla 65
Welfare Society in a world of Brahmans - Sri. Prabhu Shastry 69
Sanatana Dharma and Caste-System - Pundit Vidyadhar Mishra 71
Vedic Rituals - Samskaras - Sri. Athreya Balakrishna 73
Definitions of a Brahman - Mr. Anmol Tiwari 75
Agenda suggested for Hindus in 2007 and beyond - Dr. M.G Prasad 77
VedAntic Learning in Gurukulam style - Dr. M. R. Dwarakanath and Dr. S. S. Iyer 78
OM OM OM - Dr. Shriharsha Sharma - Dr. Shriharsha Sharma 81
Global Unity of Brahmans - Mr. R.D Dixit 82
Ayoddhya, Holy Ayoddhya - Dr. S. Sharma 83
Brahmans and Secularism : Myth & Reality - Vasan Iyer 84
Poetry Corner - Memories - Ms. Kanupriya Bhargava 85
Young World - Anisha, Garima, Neha Choubey 86
Annamaya Kosha (Food according to Yoga) - Dr. Krishna Bhat 87
Quotable Quotes 90
The Feeling of Brahmanism is Incomplete... Mr. Sailesh Mishra 91
WBF Initiatives 92
World Brahman Federation - Organization Chart 94
WBF - Life Memberships 95
Messages & Advertisements 96

6
 WBC 2007 - Program Agenda

World Brahmana Convention 2007 (July 6-8, 2K7)

Schedule of Events (Tentative)

(Time and Schedule Coordinator- Vinod Tewary)

Friday, July 6, 2007

1000 – 2000: Registration and informal get together; registration/welcome/information
desk to be kept open during the whole convention. An exhibition on Kashmir
will be held for the whole day on Saturday.

Imperial Ball Room II

1130 – 1230 Lunch
1215 - 1230 Welcome Address by Convention Director
Time management & other announcements (Vinod Tewary)

Imperial Ball Room 1

1230 – 1300 Parashuram Pooja
Shubharambh and Benediction by Balshuk Gopeshji Maharaj

Track 1

Session I : Discussion of WBF Initiatives

(Initiatives Chairpersons will draft/coordinate resolutions that
will be voted upon in the President’s session.)

Co Chairs: Dr. Rajesh Shukla; Mr. R. S. Goswami

1300-1315 An overview of WBF Initiatives- Dr. Azad Kaushik

India’s Perspective- Mr. Ganga Sahay Pathak
1315-1400 Educational & Matrimonial Initiatives- Dr. M G Prasad/
Dr. Ravi Chandrasekhara/ Dr. Raya Halemane
1400-1430 Government & Media Relations:
Dr. Rajesh Shukla/ Dr. Shiv Shankar Bhardwaj

1430- 1445 Break

Session II: Discussion of WBF Initiatives (Continued)

Chairpersons: Mr. Abhaya Maharaj, Pt. Supal Mishra

1445 - 1515 Role of Temples and Brahman priests in propagation of Brah-

man Tradition - Dr. M G Prasad, Dr. Raya Halemane, Mr.
Chaitanya Agnihotri

7
 WBC 2007 - Program Agenda

1515- 1600 Session III Challenges and opportunities for Brahmanism:

The Indian perspective
Chair Person: Mr. Dharnidhar Trivedi
Panelists: Ms. Rashmi Attri, Ms. Urvashi Attri, Mr. Shailesh
Mehta, Ramnath Sharma

Track II (Imperial Ball Room 2)

1415 – 1600 Special parallel session for Children

Chairpersons: Ms. Prakashy Choubey, Ms. Lata Pandey
Educational Program- Pre and early Teen

1600 – 1630 Break

1630 – 1730 Social hour
1730 – 2030 Inaugural Session
Chair: Dr. Vinod Tewary
Co-Chair: Mr Ganga Sahay Pathak

1730-1745 Vedic Chanting

1745-1800 Contributions of Brahmans to the “World Thought” by Dr.

Azad Kaushik

1800-1815 Strategy for the preservation of Brahman Tradition in India in

the 21st Century by Pt. Mange Ram Sharma

1815- 1915 Inaugural Address by Prof. Rama Nath Sharma including

questions and answers

1915 – 1920 Stage resetting for the cultural program

1920 – 2030: Cultural program

Coordinators: Dr. Anita Dubey, Ms. Sharad Tewary
Dances by Sailusha Rao, Anisha and Garima Choubey,
Sheena, Shivani, Shelly Trivedi, Rishi Pathak, Jayasree Kot-
tapalli, and Ranjana Pathak.

2030 – 2130: Dinner (WBF Canada presentation on Annual convention 2008; and
Charitable Causes by Ranjana Pathak and Rama Sreenivasan)

2130 - 2330: Variety program (songs, music, poetry, jokes)

Co Chairs: Dr. Anita Dubey, Ms. Rajni Bhargava , Ms. Sharad
Tewary
Songs from the golden era by Samir Chatterjee
Many other artists and entertainers.

8
WBC 2007 - Program Agenda

Panel Speakers: Mr. Bushan Bhat, Mr. R.D. Dixit, Dr.

Rabinder Koul

Session II: (1500-1530)

Mayawati’s Latest Incarnation: Panacea of
Brahmans or a road block to the goal of merit based India

Panel Speakers: Mr Shiv Shanker Bhardwaj, Sailesh Mehta,

Dilip Tribedi

Session III (1530-1600)

Temple Management- Are We Ready?

Panel Speakers: Mr. Ganga Sahay Pathak, Dr. Raya
Halemane

Track II Imperial Ball Room II

Health & Finance

Session I Health (1400-1500)

Moderator: Dr. Anil Dubey
Panel Speakers: Dr. Kamla Bhardwaj, Dr. Sudhendu
Choubey, Mr. Ashok Siddhanti and Dr. Ravi
Chandrasekhara, Dr. K Krishna Bhat

Session II Finance (1500-1600)

Moderator: Mr. Sanjay Tripathi
Panel Speakers: Mr. Bushan Bhat, Mr. Ashok Siddhanti,
Mr. Bilgere Kripanidhi

Track III Emerald I (Class Room Style Seating)

Brahmana Tradition Workshop- Pre Teenage
(This workshop will focus on the role of daily prayers, Gayatri
and importance of Sanskrit)

Session 1 (1400-1500)
Chair- Prem Lata Pandey

Session II (1500-1600)
Chair - Dr. M G Prasad

Track IV Emerald II (Class Room Style Seating)

Brahmana Tradition Workshop- High School/ College
Level Youth
(This workshop will focus on the role of Gayatri mantra and

9
 WBC 2007 - Program Agenda

Saturday July 7, 2007

0600- 0700: Suprabhat session (Yoga- Bushan Bhat, Bhagwat Katha and bhajan
by Balshuk Gopeshji Maharaj, Jyotish by Acharya Badrish)
Chair: Dr Anita Dubey

0700- 0830: Breakfast (Imperial Ball Room II)

0900- 1030: Plenary Session I – Imperial Ball Room 1

Inspirational Session
Chair Mr. Kaushal Tripathi

9:00- 9:30 Chanting and Opening Remarks

Dr. M G Prasad
9:30 – 9:45 Veena recital by Srikar Kasinadhuni

9:45- 10:30 Inspirational Keynote by Dr. Mahesh Kashinadhuni

and questions and answers

1030- 1045: Break

1045 – 1200: Plenary Session II – Imperial Ball Room 1

Panel Discussion: Brahmana Tradition: Challenges & Opportunities
Moderator: Dr. Ravi Chandrasekhara
Panel members: Dr. Rathna Prasad Kasinadhuni, Dr. M G Prasad, Mr Ans-
human Tripathi, Srikar Kasinadhuni

1200- 1300: Lunch Imperial Ball Room II

1300- 1345: Plenary session III- Imperial Ball Room 1

Panel Discussion: Women’s Issues
Moderator: Ms. Ranjana Pathak
Panel Members: Dr. Smita Siddhanti, Ms. Rajni Bhargava, Dr. Suresh
Kaushik, Dr. Asha Sharma, Dr. Madhu Sharma,

1345- 1400 Break

1400- 1600 Breakout Sessions I & II

Track 1 Imperial Ball Room 1

Chairpersons: Mr. Rajesh Shukla, Mr. R.S. Goswami,

Session I (1400-1500)
Kashmiri Pundits: Refugees in their own home.

10
 WBC 2007 - Program Agenda

importance of Study of Vedic Scriptures such as Bhaga-

vadgita and Upanishads, and address issues.)
Session 1 (1400-1500)
Moderator- Mr. Ashok Saraswat
Panelists Dr. M.G. Prasad and Dr. Rabinder Koul

Session II (1500-1600)
Moderator- Mr. Kaushal Tripathi
Panelists: Dr. Rathna Prasad Kasinadhuni, Mr. Anshuman
Tripathi

1600-1630 Break
1630 – 1730 Social hour

1730- 2000 Plenary Session IV Imperial Ball Room I

1730-1930 Keynote Session
Chair: Pt Mange Ram Sharma
Co-Chair: Mr. Madan Lal Sharma
Mr. Nirmal Chobey (Presidential Address)
Mr. Ashok Trivedi (Distinguished Guest Speaker)
Mr. Upendra Chivukula (Distinguished Guest Speaker)
Dr. Girija Vyas (Keynote Speaker)

1930-1935 Stage resetting for the cultural program

1935 – 2030: Distinguished cultural program
Coordinator: Dr. Anita Dubey
Kathak dance recital by Ms. Purnima Jha
Veena recital by Srikar Kasinadhuni

2030 – 2130 Dinner (Presentation to be announced)

2130 - 2330 Abhinav Night (Poetry by Mr. Abhinav Shukla, Dr. Girija Vyas)
Chair: Mr. Anoop Bhargava, Dr. Anita Dubey

Sunday July 8, 2007

0600- 0700: Suprabhat Session (Yoga, Bhagwat Katha and bhajan by Balshuk Gopeshji
Maharaj, Jyotish by Acharya Badrish )
Chair: Dr. Anita Dubey
0700- 0830: Breakfast
0900- 1200 Plenary session – President’s session (WBF- past, present, and future; Mis-
cellaneous items as determined by the President)
1200- 1215 Closing Remarks- Mr. Manoranjan Mishra, Mr. Dharni Dhar Trivedi

1215- 1315 Lunch and farewells

11
 From Your President

FOREWORD

June 24, 2007

My Fellow Brahmans:

It gives me immense pleasure in presenting to you the fourth issue of Brahmodaya on the
occasion of the World Brahmana Convention 2007 being hosted by the World Brahman
Federation (WBF). Last December, I traveled to India where I had an opportunity to meet
Brahmans from all corners of India, and the decisions made in that visit have changed the
dynamics of the Brahman movement worldwide. Pt. Mange Ram Sharma is leading a very
large delegation of Brahmans from India to attend this convention, a truly historic event.

In India itself, the world of Brahmans has seen a sea change in the recent elections in UP
where the government in power is supported by Brahmans. Recent press reports in Indian
newspapers and magazines make WBF a major player in the well-being of the Brahman
community.

I take this opportunity to thank Mr. Sailesh Mishra and his editorial team for giving us an-
other terrific issue of Brahmodaya. I offer my grateful thanks to these leaders and their fami-
lies for their contributions.

As a great privilege for us all, we are honored by our Inaugural Address speaker
Professor Ramanath Sharma, Inspirational Keynote speaker His Holiness Sri Sri Sugunen-
dra Teertha Swamiji, and Dr. Girija Vyas, the Keynote speaker, and are grateful for their will-
ingness to share with us their insights and experiences.

Thank you and God bless you.

Nirmal Choubey
Nirmalendu Choubey
President, WBF
World Brahman Federation, USA

12
 Message from the Convention Director

I am happy to announce that WBF is

organizing it’s 2007 World Brahmana
Convention in New Jersey. This year, we will have
attendees not only from North America, but also
India, Europe, Africa, Nepal and other parts of the
world. We are especially excited with the presence
of many dignitaries on this occasion.

For many centuries, Brahmans have had the duty

to practice the religion and spread the wisdom to
other communities. Now that we are a global or-
ganization, we have the opportunity to enlighten
our brethren from around the world.

We promise this convention to be a highly educa-

tional event for all. This convention has been possi-
ble due to the dedicated and ongoing efforts by many of you. WBF President Nirmalendu
Choubey ji toured various cities in India and North America to mobilize and unite Brahmans
for the cause of serving the community. We are certainly fortunate to have Pt. Mange Ram
Sharma ji as the President of WBF India working with us hand in hand to raise the con-
sciousness of the world towards the plight of Brahmans in India. Dr. Azad Kaushik has been
instrumental in establishing the Canada chapter of WBF. I am sure that with such leadership
and your blessings, we will soon be a leading organization for Brahmans around the world.

I want to thank you for the opportunity to host yet another convention in New Jersey. Your
presence last year turned the convention into a grand success. I was absolutely delighted to
see the enthusiasm and level of participation amongst Brahmans from all walks of life.
Please plan on attending again with all of your family members and Brahman friends to make
this convention a memorable one.

Warm Regards,

Sanjay Tripathi
Sanjay Tripathi
Convention Director
World Brahman Convention (WBC) , July 2007

13
 From Brahmodaya - Editorial Team

At Your Service, As Always

We are pleased to present this souvenir issue at your service.
The issue commemorates yet another World Brahmana Convention
(WBC) spearheaded by WBF. In the recent years, WBF has
emerged as a strong player in uniting the international community of
Brahmans and bringing them together to work for Brahman causes
at all levels. We appreciate the efforts from all the members of the
community who have shown an outstanding level of dedication.

We are honored to welcome all the delegates to this year’s convention. This publication is
more than just a souvenir for the upcoming convention. It reflects the intellectual and spiritual
outlook of our great community. A lot of effort has gone into this publication and we sincerely
hope that it meets the standards that our readers have come to expect from us.

The Editorial Board is thankful to Mr. Sailesh Mishra for coordinating with the authors and
Mr. Anoop Bhargava for his efforts on publishing the magazine and CD. Mr. Vijendra Vij
(India) deserves a special mention for his creative work with the cover design. Prof.
Ramanath Sharma has been a great source of scholarly information for us , as always.
Dr. Vinod Tewary has been really helpful in making tough decisions for us. We also appreci-
ate the inputs of our invited guest editors, Dr. BVK Sastry and Dr. K. Ramakrishna.

We were fortunate to get the contributions of excellent authors and help from a large number
of friends. The credit for whatever merit this publication has, goes to our authors and friends.
The faults, which will be many, are entirely ours.

Your Editorial Team,

Mr. Sailesh Mishra (Managing Editor) Sailesh Kumar Mishra

Prof. Ramanath Sharma (Principal Editor) Ramanath Sharma
Mr. Anoop Bhargava (Contributing Editor) Anoop Bhargava
Dr. Vinod Tewary (Contributing Editor) Vinod Tewary
Dr. B.V.K Sastry (Guest Editor) B. VenkataKrishna Sastry
Dr. K. RamaKrishna (Guest Editor) Krishnamurthy Ramakrishna

New Jersey (USA), July 2007

14
 Message from Dr. Girija Vyas

I am happy to learn that World Brahman Federation is going to organize 'World Brahmana
Convention, 2007' on July 6 - 8, 2007 in New Jersey, USA. The World Brahman Federation
holds world

Brahman conventions world wide on regular basis with a view to promoting social,cultural,
educational and religious links between Brahmans of the world and to uplift the community
for the welfare of all human kind. The World Brahman Federation acts as an enabler for
passing the torch of "Sanskara" to each generation.

It is gratifying to note that World Brahman Federation promotes respect for all human beings
and is against all types of discrimination. The main topic of the Convention is "Brahmana in
a Secular Society : Myth and Reality". The Convention will be attended by the galaxy of
dignitaries from all walks of life.

The Brahman community always believes in secularism and provides full cooperation to this
approach. It takes along with it all the classes of societies and hence it is not a myth but a
reality.

I hope the Convention will achieve its objectives and will continue to endeavour for the
upliftment of the society at large. I convey my good wishes for the success of the
Convention.

(Girija Vyas)
Chairperson
National Commission for Women
4, DDU Marg,
New Delhi.

15
 Message

NEW JERSEY GENERAL ASSEMBLY

UPENDRA J. CHIVUKULA
Assemblyman, 17th District
888 Easton Avenue Somerset, NJ 08873;
Phone: 732-247-3999; Fax: 732-247-4383

June 15, 2007

Dear Friends:

It gives me great pleasure to extend my warmest greetings to the World Brahman

Federation as you host your World Brahmana Convention on July 6-8, 2007.

As a Legislative Representative, I wish to congratulate your membership on this very

special occasion. The state of New Jersey is a melting pot of vibrant cultures which display
the traditions and richness of our communities. I applaud your commitment to promoting and
fostering the Brahman culture while also embracing all people of all origins.

I look forward to joining you on July 7th for this great event. I wish you all the best for
a successful program and continued success to your organization.

Sincerely,

Upendra J. Chivukula
Assemblyman, 17th District

16
Message from Sheila Dixit

17
Message from Suresh Pachouri

18
 Message from President, WBF India

Respected Fellow Brahman Brothers and Sisters,

It gives me a great pleasure and pride to associate myself

with World Brahman Federation (WBF). The organization
was founded during the World Brahmana Convention
2000 in Valley Forge, Pennsylvania, USA. At that time,
we expressed our commitment to unite the Brahmans all
over the world and form an organization that caters to up-
lift our community and nurture our values and rich culture.
After seven years, I think, to some extent, we have failed
to honor our "word" despite the fact that we successfully
organized World Brahman Convention in 2003, New Delhi.
At New Delhi

Convention, delegates from over 25 countries participated and contributed to the deliberations.
This was appreciated by Brahman community all over the world. We are passing through a
critical time for our community due to socio-political situation in our motherland India. We must
acknowledge this fact that we are responsible for this kind of situation. There is need for equanim-
ity – both loss and gain are to be accepted as they are mutually connected.

We must create leadership quality among our Brahman brothers and sisters. A leader is a
person who can lead a group of people to achieve a particular goal. An enlightened leader leads a
team selflessly towards a holistic goal, while enabling development and utilization of maximum
potential of all members of Brahman community. A good leader works selflessly to achieve
such goals. In my opinion, to blame each other can not serve the purpose. Let everyone realize
this truth and attain grace by acting accordingly. It looks like that politics in independent India
have degenerated into a vote gathering tool on caste lines.

If we want to save our heritage and culture, this is the high time to rise to the occasion and unite
ourselves. We have to honor everybody in our society, big or small. Do not forget that the rule of
discipline is the key everywhere for unity.

I feel proud that WBF is holding ‘World Brahman Convention’ 2007 in New Jersey under the
dynamic leadership of Shri N. Choubey who is the Founder President of World Brahman
Federation (WBF) and a torch bearer of Brahman community as whole.

More than fifty delegates from different parts of India are participating at this convention with me.
We whole heartedly support unity among Brahmans. My heartiest congratulation to all fellow
Brahman brothers and sisters at this great occasion. May God enlighten us to present ourselves
in the future with zeal and devotion for the community.

With regards to all.

Sincerely,
M. R. Sharma,
President World Brahman Federation India

19
 On Identity of Brāhmaṇa
by Rama Nath Sharma

1.Brāhmaṇa as Offspring of Ṛṣi: from a brāhmaṇa; a

brāhmaṇa is also one who
It is known from the Vedas, is born in a kṣatriya and vai-
Upaniṣads, Rāmāyaṇa, and last śya woman, in that same
but not the least, Mahābhārata, way:
that brāhmaṇa is the gotra ॄा यां ॄा णा जातो ॄा णः
descendant (grandson on) of a
ःया न संशयः ।
Ṛṣi. There were seven earliest
sages, namely Bhṛgu, Aṅgirā, Atri, ऽयायां तथैव ःया ै ँयायाम प
Kaśyapa, Vaśiṣṭha, Agasta and चैव ह ।।
Kuśika, to whom the Vedas were
revealed. It is the family of these It should be remembered
sages which received revelations, here that tathaiva 'in that
and continued on with preserva- same way' of the preceding
tion of the Vedas through tradition, Sanskrit verse requires the
in the form of their speech. It is brāhmaṇa father to be dis-
because of revelation, and preser- tinguished by his tapas so
vation through oral tradition that
Prof. Ramanath Sharma that he could produce a
Vedas are called śruti. Names of is a Professor of Sanskrit, at brāhmaṇa son into a
these rṣis were accepted as gotra, the University of Hawaii, kṣatriya, or a vaiśya,
ādi-puruṣa 'source person of line- Honolulu, USA. He is an woman. The phrase 'that
age'. Most of the earliest ṛṣis internationally known scholar same way' refers to
were the offspring (by mind) of the sa ṅkalpa 'vow of invocation
brahman 'supreme being, creator'.
of Linguistics and particularly to accomplish'. Such an ac-
Kuśika, the kṣatriya grandfather of famous for his treatise on complishment of a
Viśvāmitra, was accorded the Panini consisting of a series of brāhma ṇ a son in a
status of brahmarṣi, only when volumes. brāhmaṇī, or even a
Viśvāmitra attained the status of k ṣatriya, or vaiśya woman,
brahmarṣi and requested Brah- required the brāhmaṇa to be
man to bless his father Gādhi, and grandfather deserving, based on tapas.
Kuśika, with the status of brahmarṣi. Many of Our locus of birth, irrespective of whether in a
the brāhmaṇa gotra-descendants (grandsons brāhma ṇa, k ṣatriya, or a vaiśya woman, should
on) of these sages also became distinguished not be identified as locus of birth requiring tapas
and even became ṛsis by the power of their own on part of the brāhma ṇa father. Those births,
tapas. These distinguished ṛṣis were called and also births of ṛṣ is, and brāhmaṇa ṛṣis as
pravaras, and the names of many such prava- well, should not be identified with general hu-
ras were accepted as gotras subsequently. man standards of births. The Mahābhārata
These ṛṣis were distinguished because of their mentions birth of ṛṣis in detail. Consider Viś-
tapas, and, because of Brahman as their source vāmitra who was born to a kṣatriya woman. His
of being, were called brāhmaṇa 'he who knows father Gādhi gave away his kṣatriya daughter in
marriage to the sage Ṛcīka. Ṛcīka blessed his
brahman is a brāhmaṇa' (ॄ जानाित ॄा णः). wife with birth of the most exalted brāhmaṇa
son. But there was a problem. Ṛcīka, at the in-
2. Offspring of a brāhmaṇa is a brāhmaṇa: sistence of his wife, also blessed her with birth
of an exalted kṣatriya brother. He consecrated
There should be no doubt that a two sets of sacrificial carus 'rice-offering': one
brāhmaṇa is one who is born into a brāhmaṇī, consecrated with best of the brāhmaṇa values

20
for his wife; the other consecrated with best of the
kṣatriya values for her mother. The daughter, at
the insistence of her mother, exchanged her caru
with that of her mother. Once Ṛcīka found out
about the exchange of caru he cursed his wife
with birth of a (brāhmaṇa) son, with qualities of a
very cruel kṣatriya. When the wife pleaded with
Ṛcīka to not to curse his own son, Ṛcīka agreed,
as suggested by his wife, to transfer the curse to
his grandson, instead. Thus, the son of Ṛcīka was
Jamadagni, and the grandson was none other
than Paraśurāma, generally considered an
avatāra. Vishvāmitra was born as a result of his
kṣatriya mother's eating of sacrificial caru, conse-
crated with most of the brāhmaṇa values. It was
as a result of most severe tapas that he became
a brahmarṣi, and also won the status of brahmarṣi
for his kṣatriya father Gādhi, and grandfather
Kuśika. Now consider the birth of Pārāśara
Vyāsa, a great ṛṣi, compiler of the Mahābhārata,
and the Vedas. Vyāsa was born as a result of the
union of his father Ṛṣi Parāśara with Satyavatī,
daughter of the fish named Adrikā. Adrikā was a
damsel of heaven, cursed to be born as a fish. It
so happened that king Uparicara went hunting,
and got sexually aroused in the forest. Since he
did not want his semen to go to waste, he pre-
served it in a leaf-cup and asked a falcon to
please fly it over to his wife. As the falcon was
flying over a river with the leaf-cup in its clutches,
another falcon attacked. The leaf-cup fell directly
into the mouth of Adrikā, the fish. The fisherman,
after fishing her out of the water, and cutting her
open, found a boy and a girl. They took them both
to King Uparicara who designated the boy as his
chief of the army, and gave away the fish-
smelling girl (matsya-gandhā) to the chief fisher-
man, to raise. This girl was Satyavatī who con-
ceived, and gave birth to, Vyāsa right there in the
river. Since Vyāsa was born at an island in the
river he was also named dvaiIpāyana 'born at an
island'. Right after his birth he stood up, and told
his mother that he was leaving for tapas, and that
he will return whenever his mother wished him to
return. Satyavatī, after her sons from Śantanu
passed on, wished Parāśara to return, and pro-
duce Dhṛtarāṣṭra, Pāṇḍu, and Vidura, by niyoga.
Similar descriptions of birth of a number of other
brāhmaṇas, or brāhmaṇa ṛṣis, for example Droṇa,
etc., are recorded by the Mahābhārata. Suffice it
to say that the truth of a brāhmaṇa being the son
of a brāhmaṇa father and a brāhmaṇa mother is
only human, and not super human.
21
3. A Brahmaṇa is a śūdra by birth:
ज मना जायते शूिः संःकारा ज उ यते ।
व या याित वू वं ऽिभः ौो ऽय उ यते ।।
'a brāhmaṇa is śūdra by birth; from samṣkāras
he is called a dvija 'twice-born; he avails vipratva
by knowledge; with all three he is called a
śrotriya'
There are four kinds of brāhmaṇas:
(i) a brāhmaṇa, only by birth (janmanā);
(ii) a brāhmaṇa by birth who, after going
through saṃskāras, becomes dvija
'twice-born' by namely śūdra;
(iii) a dvija who, after receiving systematic
education, becomes vipra; and
(iv) a vipra who, after accomplishing
knowledge of the Vedas, becomes
śrotriya.
It goes without saying that a brāhmaṇa by birth
(jāti-brāhmaṇa), alone, is no brāhmaṇa, at all. He
must receive saṃskāras so that he could be born
as a dvija. A bird is also called dvija since its first
birth is in the form of an egg, and second in its
own form of a bird.
The word saṃskāra is explained as 'bringing en-
hancement to a quality that already exists' (सतो
गुणा तराधानम). ् It implies that a new born already
has some innate qualities which, when enhanced
through saṃskāras, enable the child to develop
mentally, physically, and socially. Saṃskāras
should not be considered mere rituals. They im-
pact significantly towards development of a hu-
man in life. There is a symbolic connection be-
tween the mantras which are woven through cor-
responding ritual practices, invoked at
saṃskāras, namely jāta-karma 'birth-related' to
vivāha 'wedding'. Notice that antyeṣṭi 'desired
ritual practice at the end of body' is not accepted
as a saṃskāra. For, no enhancement is possible
to be brought to whatever quality exists there in
the dead body. It is simply disposal. Śrāddha is
similarly out since it means śraddhayā dattaṃ
dānaṃ śrāddham 'śrāddha is an offering made
with reverence (to a deceased relative)'. There is
a lot that should be said about saṃskāras along
these lines. I refuse to venture any further be-
cause of paucity of time and space.
Luckily we live in these scientifically, and techno-
logically, advanced times when genetic research-
ers are making strides. The innate qualities of a
child which receive enhancement, via saṃskāras,
are directly relatable to patterning of human
genes. Identification of genes and their genetic
mappings, particularly those relatable to a spe-
cific group of human individuals, namely
brāhmaṇas, etc., is now a reality. There is
research in progress in Neuroscience whereby
faith and spirituality are being studied in relation
to lighting up of areas of the brain. Ritual
practices relatable to saṃskāras may be likened
to booting and rebooting, of a computer system
which, with required hardware and software,
could achieve enhanced performance. Let us
come to vidyā 'education, knowledge', which is
what distinguishes a human from an animal. A
brāhmaṇa, in ancient times, was led (upanayana)
to the ācārya (teacher), and from that time on till
completion of his studies, served the teacher at
the teacher's place, while systematically receiving
education. Since we are so far removed in time
and space from ancient times, and also since the
focus of studies have shifted, study of the Vedas,
and related fields is not advised for pursuit of
brāhmaṇas in general. It should however be
emphasized here that a brāhmaṇa must distin-
guish himself as a vipra, in whatever field of
knowledge he pursues. Becoming a śrotriya is a
indeed a very tall order. Brāhmaṇa intellectuals
who, by their accomplishments, have excelled
nationally and internationally, are no less than the
śrotriyas of the ancient times. I here remember
my class-fellow at the B.H.U., Jayanta Viṣu Nar-
likar, whom I accept as no less than a śrotriya. A
dvija may, or may not, attain the heights of
becoming a śrotriya, but there is no reason why a
brāhmaṇa cannot distinguish himself as a learned
dvija.
Let us turn to yet another definition of a dvija:
जा या कुलेन वृ ेन ःवा यायेन ौुतेन च ।
एिभयु े न य ःत े न यं स ज उ यते ।।
'he who always stays in tune with family, charac-
ter, studies, and the Vedas is called a dvija'. This
stage of life of a dvija relates to his being a
householder (gṛhastha). A dvija must stay in tune
with the gotra-tradition of the family, as reflected
in his characteristic conduct (ācāra). Furthermore,
he should not ignore his self-study (svādhyāya).
The word vṛtta is generally explained as conduct,
though strictly not unbecoming.
22
What is a becoming conduct of a brāhmaṇa? A
becoming conduct is one which a brāhmaṇa
follows in consonance with dharma:
जी वतं यःय धमाथ धम र यथमेव च ।
अहोराऽ पु याथःतं दे वा ॄा णं वदःु ।।
'he whose life is all for dharma; and he for
whom dharma is meant only for rati 'devotion'; he
whose nights and days are meant for deeds that
accrue him merits; he is one whom divinities
know as brāhmaṇa'
Note that dharma is a difficult word to
translate. Religion, as an English rendition for
dharma, is a misnomer. This Sanskrit word is
explained as िीयते अनेन 'that which supports,
or that by means of which one stays supported,
or still, that by which one is saved from falling
apart, in life'. Dharma could thus be nothing but
the value system one inherits. Bringing dharma to
one's life is a two-way street:
धम र ित र तः 'dharma protects only
when dharma is protected'.
For understanding of dharma we need svādhyāya
'self-study', the process of which, itself, is a two-
way street. First learn the value system as
practiced by elders (role-models), then bring it
into your own conduct. Next study your own con-
duct, especially as dharma is reflected in your
conduct. A brāhmaṇa must be his own harshest
critic when it comes to practice of dharma that
accrues him merits (puṇya). This is no easy task.
It requires discipline (tāḍana 'beating'), as is
explained by the following verse:
लालये प चवषा ण दशवषा ण ताडयेत ् ।
ूा े तु षोडशे वष पुऽं िमऽवदाचरे त ् ।
'should love him for five years; discipline
for ten; should treat him as a friend when a son
reaches his sixteenth year'.
Discipline received from parents in view of the
value system, and then brought on to one's own
self by practice of dharma, requires a brāhmaṇa
to live his life with protection of dharma. This
disciplined living ultimately frees him from all
attachment ( वमु ं सवसंगे य:). It brings a
brāhmaṇa to a stage in his life when:
न बु ये न ू ं ये च मािनतो ऽमािनत यः ।
सवभूतेंवभयदं तं दे वा ॄा णं वदःु ।।
'should not be angry, nor be pleased,
whether revered, or insulted, he who is no
source of fear to all creatures; divinities know him
as brāhmaṇa'
TRUTH has been uniquely accepted as the
dharma of a brāhmaṇa. Ascertaining TRUTH, ॄा ण न कसी के रा य म रहता है ,
especially when pitched against its twin variables न कसी के अ न से पलता है ;
of Fact and Reality, is no easy task. The problem
is that TRUTH has three faces: yours, mine, and ःवरा य म वचरता है ,
his, where this last also includes TRUTH's own अमृत बन कर जीता है ।
face. What makes ascertaining TRUTH rather
difficult is the fact that we approach its Face from
the side of its back. Negation of TRUTH, against 'a brāhmaṇa is no resident of any kingdom; he
Fact and Reality, can be absolute no to truth does not subsist on other's food; he pleasantly
(prasajya), or it could be 'similar to but different wanders about in his own kingdom; he lives the
from' truth (paryudāsa). way of immortals'

Consider the interpretation the following

Prof. Ramanath Sharma
sentence: अॄा णो ऽयं य ःत न ् मूऽयित
564-G, Hahaione Street
'he who urinates while standing is a non- Honolulu, HI 96825
brāhmaṇa'. If he is not a brāhmaṇa, who is he? (808) 395-2400
If he is not a brāhmaṇa then he could be any Email : rama@hawaii.edu
non-Hindu. This will be the prasajya negation of a
brāhmaṇa. However, if the paryudāsa view of
non-negation is accepted, he could be a Hindu,
similar to but different from a brāhmaṇa. That is,
he could be a kṣatriya or vaiśya, who both share
the Hindu saṃskāras similar to a brāhmaṇa. This
muddies the waters a great deal when it comes to
ascertaining TRUTH. Lastly, TRUTH is a concept
relative to absolute reality. It reflects in conduct in
thirteen facets:
स य च समता चैव दम ैव न संशयः ।
अमा सय मा चैव ॑ ःत ानसूयता ।।
यागो धयानमथाय वं धृित सततं दया ।
अ हं सा चैव राजे ि स याकार योदश ।।

The thirteen facets of TRUTH, without a doubt,

are: satya 'truth', samatā 'equality', dama
'restraint', amātsarya 'no envy', kṣamā
'forgiveness', hrī 'modesty', titikṣā ,'endurance',
anasūyatā 'not finding faults in other's qualities',
tyāga 'giving', dhyāna focus', āryatva 'high think-
ing', dhṛti 'steadfastness', dayā 'compassion',
and ahiṃsā 'no harm to any'.

A brāhmaṇa who lives by this dharma, the em-

bodiment of TRUTH, rises above all conflicts. He
then becomes truly independent of others. For
him, no one has malice, everyone has respect.
It is this kind of a brāhmaṇa about whom the
famous Hindi poet Jayashankar Prasad wrote
in his play Chandragupta Maurya:

23
 The Action-centric Principal Core Values
for Brahmans: Gita

By Mahesh Prasad Kasinadhuni

x;m;;e dm;st;p;/ x;;Ec;m; Z;;int;r;j;*v;m;ev; c; = 8. iv;N;n;m;< Vijnanam – Application & Contin-

N;n;] iv;N;n;m;;ist;ky;] b;>É k:m;* sv;B;;v;j;m;< = ued Practice leading to realization
Samo damas tapah saucham kshantir a;ist;ky;m;< Astikyam – Unshakable Faith in
arjavam eva cha | God, Elders, Guru and Scriptures
Jnanam vijnanam astikyam brahmam karma
svabhavajam ||
Srimad Bhagavad Gita Ch.18:42
x;m;
Sama – Discipline of Internal Organs
(mano buddhi chitta and
This message is given as a part ahamkaara). Discipline of
of the keynote speech at the About the Author Mind and its modalities, the
World Brahmana Convention, Mind in action, the Intellect,
2007 at Secaucus, New Jersey the Memory retrieval and
on July 7th, 2007. Srimad Bhaga- Ego. It is a state of mind
vad Gita lists out the action- with tranquility, equanimity,
centric core values for Brahmans poise & Peace. Mind and
which are thus recommended for its discipline is through
practice. This listing is summa- Patanjali Yoga Sutras.The
rized for a reason, per se, in the fore-runner to Sama is
last chapter of Gita, Moksha Shanti Shanti comes from
sannyasa Yoga, verse 18:42 . not having Kama, Krodha
Lobha, Moha, Mada and
Matsarya, the six foes oper-
What are the Core Values that ating from inside
identify Brahmans or Brahma ‘Brahmashri’ Dr. Mahesh Prasad
karma ? These are nine values. Kasinadhuni is a Sanskrit poet and dm; Dama – Discipline of
a veteran Sanskrit scholar of Prast- Physical Organs (! Mada) –
1. x;m; Sama – Discipline of hana Traya and is a resident of New Absence of Mada.
Mind, intellect, Memory, and Ego Jersey. He has a Ph.D. in Computer Mada - the following 18
2. dm; Dama – Opposite of Science with long professional ex- negative qualities:
Mada (Discipline of Physical Or- perience in corporate environment Damo ashtadasa doshah
gans) associated with AT&T, Lucent Tech-
nologies, etc. He is an adjunct syat pratikoolam krute
3. t;p;/ Tapas – Sareerika, professor in the Hindu University bhavet |
Vaachika, Maanasika tapasya – of America, Florida. Anritam paisunam trishna
Gita/XVII.14~16 praatikulyam tamo aratih
4. x;;Ec;m;< Saucham – Purity ||
(External, Internal, Physical, Mental & Intellec- Lokadveshah abhimanascha vivadah
tual ) praanipeedanam |
Parivado ativadascha paritapo akshama
5. Z;;int;/ Kshantih – Forbearance, Forgiving adhritih ||
6. a;j;*v;m;< Arjavam – Uprightness (no angu- Asiddhih papakrityam cha himsa cheti
larities/crookedness), Integrity prakeertitaah |
7. N;n;m;< Jnanam – 18 components of Knowl- Etairdoshirvimuktoyah sa damah sadbhi-
ruchyate ||
edge ( Gita/ XIII.8~12)
Ref: Sanatsujatiya (MahaBharat)

24
How do we practice ‘Dama’ in action ?
This practice leads to getting rid of 18 negative
qualities in us.
1)Anritam – falsehood,
2)Paisunam – calumny,
3)Trishňa – excessive desire,
4)Prātikulyam – unhelpful,
5)Tama – ignorance,
6)Rati – excessive Lust,
7)Lokadvesha – hatred w/world,
8)Abhimana – Immodesty,
9) Vivaadah – quarrelsome
10) Praanipeedanam – killing life for fun,
11)Parivadah – not tactful in saying one’s de-
fects on one’s face,
12)Ativadah – excessive talk,
13)Paritapah – brooding over misery,
14)Akshama – Unforgiving,
15)Adhritih – lack of steadfastness,
16)Asiddhih – Failure in one’s pursuits,
17)Papakrityam – doing forbidden things,
18)Himsa * – Violence, Paining
Most important practice here is Non-Violence.
This is hard to practice.
aih]’s;; ih p;rm;;e Q;m;*/ = Ahimsa hi
paramo
Dharma (Non-violence is the greatest dharma)
à There are 324 kinds of Violence, we have to
abstain from:
3 – Reaching pain to others through body,
speech and Mind
3 – inflicting pain through one’s own actions, by
hiring someone-else and supporting violence
through an institution
3 – Quantitative; excessively disproportional,
medium and in small measures
3 – Violence driven by Anger, Greed and Illu-
sion/ Delusion
4 – Committed in a place ( violence in a temple
or sacred place), time (of the day, month or
year), person (pain reached to spouse, child,
parents, guru or a friend) and occasion
(birthdays, exploitation instead of giving on spiri-
tually significant days like Christmas time)
3 x 3 x 3 x 3 x 4 = 324 kinds of violence !
t;p;s;< Tapas - Sareerika, Vaachika, Maanasika
tapasya (There are three kinds of Tapas)
Gita XVII.14, 15, 16
25
Deva dvija guru prajna pujanam saucham ar-
javam |
Brahmacharyam ahimsa cha sareeram tapa uch-
yate || (14)
Sāreerika Tapasya (Through Body)
Worship of Devas, elderly, guru, and wise
Purity (In terms of thoughts & actions)
Integrity and Freedom from crookedness &
evil deeds
Continence, Celibacy, freedom from
adultery, fornication
Non-Violence and Non-Injury and Honesty
Anudvegakaram vakyam satyam priya hitam
cha yat |
Svaadhyaabhyasanam chaiva Vangmayam
tapa uchyate || (15)
Vāchika Tapas (Through Speech)
Unexciting, unprovoking, truthful, delighting
and beneficial speech, study of scripture.
Manah prasaadah saumyatvam maunam
atma vinigrahah |
Bhaava samsuddhih iti etat tapo mana-
samuchyate || (16)
Mānasika Tapas (Through Mind)
Serenity, delightful countenance, stillness of
mind, austerity of the mind
x;;Ec;m;< Saucham – Purity includes External,
Internal, Physical, Mental & Intellectual
Z;;int;/ Kshantih – Forbearance, Forgiving
a;j;*v;m;< Arjavam – Uprightness, straightfor-
wardness (no angularities/crookedness),
Integrity.
N;n;m;<
Jnānam - Jnānam is explained in
terms of 18 components in Gita, ch.13/8 ~
12.
Amānitvam adambhitvam ahimsa kshāntih ar-
javam |
Āchāryopāsanam shaucham maunam ātmavini-
grahah || (8)
Indriyārdheshu vairagyam anahamkara evacha |
Janma mrityu jara vyādhi duhkha dosha anu
darshanam || (9)
Asaktih Anabhisvangah putra dāra grihādishu |
Nityamcha samachittatvam ishtanishtopapat-
tishu || (10)
Mayi chānanya yogena bhaktiravyabhichārini |
Vivikta desa sevitvam aratirjana samsadi || a;ist;ky;m;< Aastikyam – An unconditional firm
(11) conviction, belief , trust in the existence of God.
Adhyatma Jnānanityatvam tattva jnānārdha dar-
shanam | This is experimental ! Experiential !!
Etat Jnānam iti proktam Ajnānam yadato an- To be realized through experience.
yadha || (12)
Take home message for every Brahman is to practice
1. Amanitvam – absence of self-glorification, these principal core values and put them into action,
false pride till it becomes their second nature.
2. Adambhitvam – Unpreteniousness
3. Ahimsa – Non-violence
4. Kshantih – Forbearance
5. Arjavam – Uprightness
6. Acharyopasanam – service to teacher &
elders who uphold and pass-on the tradition
7. Shaoucham – Purity & Cleanliness
8. Sthairyam – Steadfastness
9. Atmavinigrahah – self control
10. Indriyardheshu Vairagyam – not living for
sensual gratification
11. Anahamkara – Non egoistic
12. Janma Mrityu Jara Vyadhi duhkha dosha
anu darshanam – continued awareness w/pain
& suffering associated w/birth, death, old age,
disease, sorrows
13. Putra dara grihdishu anu raktih – obses-
sion in familial matters to the exclusion of spiri-
tual pursuits
14. Nityamcha samachittatvam … – Continu-
ous Equanimity in everything (likes & dislikes)
15. Mayichaananya yogena Bhaktih avyab-
hicharini – Unserving, dedicated Devotion
16. Vivikta desa sevitvam - resorting to soli-
tude for self-reflection
17. Aratirjana Samsadi – keeping away from
wicked company
18. Adhyatma Jnana Nityatvam – Continued
Practices of Spiritual pursuits and awareness

iv;N;n;m;< Vijnānam – viseshena jnanam:

This is an on-going and a continued practice of
these 18 components of Jnanam. Life is one
long journey, with a road map and there is no
short-cut.

These are the obstacles you have to overcome,

roadblocks to circumvent, inner foes to battle
with.

26
 What is Yoga ?
by M.G. Prasad

Introduction It is seen that yoga provides answers for all

these questions. These questions come to all
It is well known in today’s world that among human beings at some point in their life.
the many popularly known universal ideas
which originate from Hinduism or This article presents an
Sanatana Dharma, Yoga and overview of yoga as a
Meditation are foremost. Medi- About the author process based on its full
tation however, is part of Yoga. scope encompassing body,
So, let us focus on Yoga first. mind and spirit. Hopefully,
this article will not only lead
Millions of people around the to answers for the ques-
world are into yoga in some form tions raised above, but also
or the other. Therefore, it is inspire readers to go further
important that we not only have a into yoga. It is the aim of
good knowledge of yoga, but also this paper to show that
practice it. This is particularly yoga is essential for all
important for Hindus since Yoga human beings for develop-
has originated from Hinduism. In ment in physical, mental
spite of its popularity, it is and spiritual domains that
uncertain whether everyone brings fulfillment in life.
understands the full scope of
yoga. What is Yoga?
The author is a spiritual disciple of
yogi-seer Sriranga Sadguru, My-
Questions such as - There are several answers
sore, Karnataka, India. He is a
1) Is yoga physical, mental or to this key question:
member of the board of Society of
spiritual?
Indian Academics in America. He
2) How much of yoga is physical Yoga is the restraint of
has authored four books related to
and how much is non-physical? mental operation (process).
Hinduism.
3) Is yoga based on religion? Yoga is the disconnection
4) Does yoga give miraculous of connection with suffer-
powers? Dr. M.G Prasad lectures on Hindu- ing. Yoga is balance
5) Does yoga cure diseases... etc ism at schools, universities, temples (equanimity). Yoga is said
are often asked. and churches. He represents Hindu- to be the unification of the
ism at many inter-faith symposia. web of dualities. Yoga is
We should note that human He is a professor of mechanical en- the union of Individual self
beings around the world, from gineering at Stevens Institute of (through mind restraining
time immemorial, have asked Technology, Hoboken, New Jersey. process) with the Universal
even deeper questions such as: Further details of his activities can Self.
be found at the website: -
Who am I? www.taranga.us It is evident from these defi-
Why am I born? nitions that the process of
Where am I going after death? yoga is essential to all hu-
What is the purpose of life? man beings whose inherent nature is to seek
How to deal with the mind? happiness and become free from miseries and
How to be happy and peaceful? suffering.

27
 In the light of these various definitions, 51 sutras
yoga can be described in different forms as below. Saadhana paada (On spiritual practice), 55
However, these forms are inter-related. sutras
Vibhooti Paada (On manifestation of pow-
Bhakti yoga (through devotion), ers), 56 sutras and
Karma yoga (through self-less action), Kaivalya Paada. (On liberation), 34 sutras
Jnana yoga (through self-enquiry
and knowing), The well-known eight steps of Yoga occurs in
Mantra yoga (through mantra), these yoga sutras. Further, the various details
Naada yoga (through transcendental about operation of mind and obstacles for develop-
sacred vibrations), ment are described. In addition, the yoga system
Raja yoga or Ashtanga yoga (through also provides a philosophy.
eight-limb approach), etc.
In the vision and words of yogi-seer
Yoga has existed from Vedic times and its Sriranga Sadguru, founder of Ashtanga Yoga Vi-
importance is described in several scriptures. In jnana Mandiram, Mysore, India,
Upanishads such as Shvetashvataropanishat and
Kathopanishat, yoga is referred as an essential “The chief aim of Yoga is to experience the
means to achieve happiness. In Kathopanishat, for inner spiritual world having realized the truths
example, it is advised: “Treat the self as the per- through the knowledge of process of manifestation
son seated in the body as the chariot. Then, treat of self, senses and body and based on one’s own
the intellect as the driver (charioteer), the mind as full spiritual development by tuning the outward
the reins and the senses as the horses. The one looking self (mind) inwards through the path of
who has control of mind directed by intellect Sushumna (the central naadi channel in the
thereby controlling the senses leads the person to spine)”
the spiritual goal. Otherwise a person’s life will be
as of a chariot driven by uncontrolled horses.” The process of yoga encompasses all
aspects of human life namely physical, psychologi-
Also, in the Bhagavadgita which is known cal and spiritual. The yoga process of Patanjali is
as Yoga Shastra i.e. a scripture on Yoga, Lord referred as “yoga-darshana” and is essentially de-
Krishna emphasizes that the goal of everyone veloped on practical basis. In the vision and words
should be to achieve yoga, or state of equanimity. of His Holiness Sriranga Priya Swamiji of Ashtanga
He beautifully describes the blissful state of a yogi Yoga Vijnana Mandiram, Mysore, India,
(i.e. one that has achieved yoga). Then through
Arjuna, He advises everyone to become a yogi. “Yoga-Darshana is a practical discipline
Lord Krishna says “Tasmat yogi bhava Ar- comprising of the conclusions and proclamations of
juna” (therefore become a yogi). enlightened seers (yogis) whose main concern was
helping seekers (sadhakas) to attain the normal
Maharishi Patanjali has made great contri- state called Yoga in which the perceiver is estab-
butions in removing impurities in three domains lished in the real state and this is an inner experi-
namely though ayurveda in body for good health, ence of the inner world.”
through commentary on Panini’s grammar for good
speech and through yoga for achieving pure mind. Yoga-darshana, along with its sister
We are grateful to Maharishi Patanjali for system- Samkhya-darshana of Maharishi Kapila, forms part
atically presenting a comprehensive process of of the six-systems of Indian philosophy, or
yoga through Ashtanga yoga. Bharatiya darshana shastras. The other two pairs
are Nyaya of Maharishi Gotama with Vaiseshika of
The treatise on Yoga by Maharishi Patan- Maharishi Kanaada, and Poorva Mimasa of Mahar-
jali is known as “Yoga-Sutras” (Aphorisms on ishi Jaimini with Vedanata of Maharishi Vyasa. It is
Yoga). A sutra (aphorism) is a very cryptic state- noted that Vyasa Maharishi wrote a commentary
ment with deep insights and it is easy to memorize. on yoga of Maharishi Patanjali. Among these six
The Yoga- Sutras contain 196 aphorisms divided systems, yoga through its eight limbs is highly
into four paadas (chapters). They are - practical and scientific, in the sense that it is uni-
versally applicable to all human beings encom-
Samadhi Paada (On spiritual absorption), passing body, mind and soul.

28
 It is said that although the philosophical
basis of both samkhya
and yoga is similar; they refer to macrocosm
(universal level) and microcosm (human level) re-
spectively. The yoga system refers to 26 principles
with 25 referring to a human being and the 26th
referring to Ishwara or God Principle. The 25 princi-
ples are
(1) Purusha (individual soul) ,
(2) Prakriti (primordial matter),
(3) Mahat (intellect),
(4) Ahamkara (ego-identity),
(5) Manas (mind),
(6-10) the five Sensory organs namely
ears, skin, eyes, tongue and nose,
(11-15) the five Motor organs namely
speech, hands, feet, evacuation and repro-
duction,
(16-20) the five elements of Subtle percep-
tion namely sound, touch, color, taste and
odor, and
(21-25) The five Gross elements namely
space, air, fire, water and earth.
Thus, it is seen that the three levels of a human Among these the three undesirable modes are:
being namely physical, psychological and spiritual
are described through these twenty-five (25) princi-
ples.
From this constituent description of a hu-
man being, an important question arises: how does
perception occur? The answer is: The internal in-
strument (antahkarana) operates in the process of
perception in a four-fold manner:
First, the mind (manas) gathers information The two desirable states are:
through the senses. The mind by nature is
wavering and is indecisive.
Second, the information is examined by the
individual’s intellect (buddhi), which is dis-
criminating and is decisive.
Third, a decision is made and is identified and
related to self through ego-sense
(Ahamakara).
Finally, the resulting impressions are retained Patanjali has given the various obstacles that a
and recorded in consciousness (chitta).
The recording of the resulting impression by nine primary obstacles are:
the chitta through this process of perception is
analogous to an iron ball in a red-hot flame, where
the flame takes the shape of the round red-hot iron
ball. An individual’s chitta obtains the impressions
from the world of experience of objects through the
senses and the gate of the mind. A clear mind is
29
analogous to a clear lake which lets the light of the
sun pass through to see objects as they exist, with-
out contamination.
It is the aim of yoga to achieve purity and clar-
ity of manas (mind), buddhi (intellect) and chitta
(consciousness). This removal of impurities allows
the individual to realize and remain in original and
normal state of uncontaminated joy and bliss.
The five modes of acquiring knowledge described
by Patanjali Maharishi are:
Pramana (true cognition based on three
means of validity namely direct percep-
tion, inference and verbal testimony
from a trust-worthy person),
Viparyaya (false cognition),
Vikalpa (merely verbal based cognition),
Nidra (through sleep) and
Smriti (through memory).
Also, various operations of the mind (referred as
vrittis) are given by five modes.
(1) Kshipta in which mind is wavering
through happy, turbulent and unhappy
states,
(2) Moodha in which mind is operating in
negative states, and
(3) Vikshipta in which mind appears posi-
tive but can be taken over by the negative
tendencies.
(4) Ekaagra in which single minded ab-
sorption in God (Paramaatman) and
(5) Niruddha which is beyond the state of
single mindedness with total restraint of
mental operation.
It is also important to note that Maharishi
seeker could face in one’s own all-round develop-
ment and the final realization through yoga. The
Disease (Vyaadhi),
Mental laziness (Styana),
Doubt (Samshaya) ,
Lack of enthusiasm and delusion (Pramaada),
Lethargy (Aalasya),
 Reluctance to give-up the craving of sense-
pleasures (Avirati),
Erroneous perception (Bhranti-darshana)
Despair due to progress in concentration
(Alabdha bhoomikatva) and
Inability of retaining a level of concentration
once obtained (Anavasthitatva).
Furthermore, there are five additional obstacles:
Avidya or wrong knowledge obtained on the
basis of temporal taken as eternal,
Asmita or false notion based on the wavering
mind identified as self,
Raga or passion due to attachment to pleas-
ures,
Dvesha or aversion resulting from disliking of
things, pain, etc. and
Abhinivesha or instinctive fear of death and
its causes.
Thus we see that Maharishi Patanjali has given
us very important details regarding the mental
operations and the obstacles to be overcome in
the path of yoga. It is clear that overcoming these
obstacles will help in all aspects of life.
Ashtanga Yoga (Eight-limbs of Yoga)
The eight-steps from yoga sutras of Ashtanga
(i.e. eight-limbs) Yoga are briefly indicated below.
These form the practical aspect of the process of
yoga.
1. YAMA: This step contains five sub-steps,
which need to be practiced in the domains of
thought, speech and action.
Non-Violence (Ahimsa)
Truthfulness (Satya)
Non-Covetedness (Asteya)
Continence (Bramhacharya)
Non-receiving (Aparigraha)
2. NIYAMA: This step also contains five sub-
steps, which need to be practiced in the domains
of thought, speech and action.
Cleanliness (Shoucha)
Contentment (Santosha)
Austerity (Tapas)
Scriptural Study (Svaadhyaya)
Surrender to God (ishvara Pranidhaana)
These two steps when practiced fully, provide the
seeker the self-control and disciplines which be
comes the preparation to the next two steps
30
3. ASANA (Postures)
4. PRAANAYAMA (Regulation of Vital Force)
In Asanas, the body is held steady in postures
drawn from observing animals and nature such
as a tree, mountain etc. In Pranaayama, control
of vital forces is focused through proper regula-
tion of breathing under strict supervision of a
qualified Guru.
5. PRATYAAHARA: in this step, the yogi prac-
tices withdrawing the mind from senses and mul-
tiplicity of thoughts. The withdrawn mind is then
directed towards inner-self.
6. DHAARANA deals with the development of
the ability of the indrawn mind to focus and
concentrate on a Sacred Object (such as vi-
sion of the Guru, chosen Deity, and other
Sacred forms)
7. DHYAANA referred as meditation, is continu-
ous contemplation or concentration on the Sacred
Object. Meditation is to be achieved like a lamp
(steady mind) in the absence of flickering wind
(wavering worldly thoughts).
SAMADHI: This step refers to an experience of
transcendental state of balance and deep spiritual
absorption. This is an individual internalised
experience. There are various states of
experiences.
Concluding Remarks
Yoga deals with providing answers
(based on practice) for the basic questions of life.
Various aspects of Hinduism (Sanaatana
Dharma) namely rituals, mantra japa, music,
dance, etc can also be seen as related to the
process of yoga. The important tools of a human
being namely mind, breath, speech, and body are
used in the process of yoga to achieve the high-
est goal of human life namely God Realization,
resulting in Pure Bliss.
Thus we see that yoga is not merely re-
stricted to poses and acrobatic postures with im-
pressive demonstrations. The sole purpose of
yoga is the realization of original and normal
state. Yoga should transform one’s life. In the
vision and words of yogi-seer Sriranga Sadguru:
 “The customs and habits, the dress and
ornaments, the manners and etiquette, the con-
ceptions of right and wrong and of good and evil,
the learning, literature and the various arts like
music, the political thoughts, views regarding all
actions and the consecratory ceremonies, etc., of
the Indians (Bharatiyas), are all permeated like
the warp and woof by Ashtanga Yoga.”
Acknowledgements
The author gratefully acknowledges the
blessings and inspiration of his Guru yogi-seer
His Holiness Sriranga Sadguru. He also gratefully
acknowledges the blessings and discussions with
yogi-seer His Holiness Sriranga Priya Swami.
This paper is based on presentation at
the Humanities forum on April 25, 2007 at Ste-
vens Institute of Technology, Hoboken, New
Jersey.
Thanks are due to Chetan and Pallavi
Bhatt for their help in preparation of the presenta-
tion and the paper.
References:
Amaravani (18 volumes) Lectures of Sriranga
Sadguru in Kannada, Ashtanga Yoga Vijnana
Mandiram, 957 Seshadri iyer Road, Laxmipuram,
Mysore 570004, India (2004).
The Ashtanga Yoga (in Kannada) S.V. Chamu,
Ashtanga Yoga Vijnana Mandiram (2005).
The Divine Dancer, S.V. Chamu, Ashtanga Yoga
Vijnana Mandiram, 2nd Edition, Ashtanga Yoga
Vijnana Mandiram (2003).
Multi-faceted Vedic Hinduism, M.G. Prasad, The
foundation for the Advancement of Arts and Sci-
ences from India, New York, (2005).
Yoga Philosophy of Patanjali, Swami Hariharaan-
anda Aaranya (into English by P.N. Mukerji) State
University of New York Press, Albany (1983).
Yoga Darshana, Ganganath Jha, Jain Publishing
Co., USA (2002).
Yoga Philosophy, Surendranath Gupta, Motilal
Banrasidass, Delhi (2005).
Meditation, Mind and Patanjali’s Yoga, Swami
Bhaskarananda, Vedanta Society of Western
Washington, Seattle (2001).
31
The Deeper Dimension of Yoga, Georg Feuer-
stein, Shambhala Publication, Massachusetts
(2003).
Yoga: Its Scientific Basis, K.T. Behanan, Dover
Publications (1964).
Anatomy of Hatha Yoga, H. D. Coulter, Body and
Breath, PA (2001).
Inner Workings during Yoga Practice, T.V. Anan-
thapadmanabha, Anugraha Publishers, Banga-
lore, India (1999).
The Science of Yoga, I.K. Taimini, The Theoso-
phical Publishing house, (1979).
Vedantada Belakinnali Patanjali Yogasutragalu
(in Kannada), Padaki Nagrajarao, Sri Shankara
Jayanti Mandali, Jayanagar, Banagalore. (2002 )
About the Author
Dr. Marehalli G. (MG) Prasad is a professor of
mechanical engineering at Stevens Institute of Tech-
nology, Hoboken, New Jersey. He has published
about 100 publications including in encyclopedias, in
his research in acoustics and vibrations. He is a
Fellow of the Acoustical Society of America and the
Acoustical Society of India.
He is a spiritual disciple of seer-yogi Sriranga
Sadguru, founder of Ashtanga yoga Vijnana
Mandiram, Mysore, India. Prasad teaches recitation
of Sanskrit, Vedic chanting and Hindu scriptures and
worship practices for children, youth and adults. He
has written four books on Hinduism.
He has given lectures at various institutions and con-
ferences. He and his wife Geetha Prasad, through
their cultural organization, Taranga, have written,
directed and produced more than 25 plays, dance-
dramas.
The articles, presentations and activities of Dr.
Prasad, related to Hinduism, can be found at the web-
site: http://www.taranga.us
 Brahmana Dharma in a Secular Society
by Ravi Chandrasekhara
Braahmans are the most orthodox and conser-
vative people on one hand and paradoxically
can be the most liberal on the other hand.
Many “reform” movements were started by
braahmans. But what were they trying to
reform ?
Does reform mean changing vegetarian diet to
non-vegetarian, making other
varnas purohits, allowing non-
dvijas to chant Vedas and undergo
upanayana, making braahmanas
give up their traditional samskars,
or making braahmanas be like
everyone else ? Why is there a
need to reform ? Are we guilty of
something? Did Braahmans cause
economic deprivation of others ?
On the contrary braahmans who
were the most traditional were/are
the most deprived economically.
Did we rule over kingdoms and
subjugate others ? Except for a Ravi Chandrasekhara M.D is a
few Braahman kings and advisors leading cardiologist residing in
w h o h a d i n f l u e n c e , m o s t Dallas, TX and a keen practi-
braahmans did not play much of a tioner of Brahman culture and
role. traditions
Nowadays when “restriction” of occupation to
birth (which was more self imposed in the past)
has basically vanished, why are we ashamed/
afraid to declare our varna and almost disown
our heritage? Fuel is added to the fire as many
of our own varna members have given up our
traditional values along with pseudo-secular
(also anti-braahman) ideas that have permeated
in the society.
We must follow our values and traditions (as
much as possible) in this modern era and
remain a shining example to humanity. We
should strive to be like divinity exampified in
human form. Uplifting everyone does not mean
making everyone a Braahmana. We must
educate others that one size shoe does not fit
all with regards to adhikar or haq for rituals and
32
samskars. Apart from a few samskars and re-
striction of vedic chanting, every Hindu has
equal spiritual opportunity. Kshatriyas and
Vaisyas have almost the same rights, ritualisti-
cally speaking, but many do not observe
upanayana.The present restrictions do not even
guarantee salvation. This is what needs to be
conveyed to the rest of our Hindu bretheren.
Many of our non-Braahman
Hindus find it hard to believe I
do not eat meat or consume
alcohol, wear yagnopaveeta
and perform sandhya-vandana.
Many of those happen to
belong to the sudra varna. But
there are other Dvijas who also
were surprised that these ideas
were held onto. But those
other dvijas happened to be
Rajputs or Banias who have
neglected their traditions and
samskars by one or two gen-
erations. Sadly, the ones who
ridicule these traditional mores,
are our own Braahmanas who
chose not to observe them. It
as if they are guilty of their
renunciation of our traditions upon asking me
questions as to why, etc.
The concepts behind varna dharma are the role
of gunas and transmigration of souls that are
the basis of its hereditary nature. The
samskaras, adhikara, and range of occupations
allowed, etc are to promote dharma and allow
progression of one’s soul in accordance with
one’s varna. I have heard varnashrama is
applicable to all humans but practically limited
to those born in our Hindu dharma due to its
deterioration elsewhere. But these concepts
are metaphysical and difficult to prove with
current scientific methods. We rely on shastras
(shruti and smriti), shistachar, acharyas and
jagadgurus, and paramparaa to guide us in
what is dharmic with regards to our varna.
Our Hindu society in the past (at least prior to
Buddha) has revealed its accomplishments on the
basis of varna dharma. It served its purpose
efficiently for running of society and allowing one’s
soul to progress while on this world.
A way to convince people is by example by uphold-
ing our values and traditions and being successful
in our fields. Unfortunately, many of our own varna
do not have full faith in our shastras. There are
numerous examples in the modern era in Bharat
alone. Add to that heterorthodox reformers that
confounds what our varna really is. This even
means being successful professionally and eco-
nomically. Does this not transgress our
Braahmana dharma ? Perhaps in many ways it
does. Many of us are dvija brashtas (given up
most of the duties) and even dvija bandhus are
avoiding upanayana and wearing yagnopaveet. We
do not even know Sanskrit, let alone attempting to
understand our shastras. We have to learn
(relearn) our heritage so that the successive
generations do not fall out of the fold, which would
be adharma on our part.
Dhanyavaad,
Ravi Chandrasekhara MD
33
I know who I am
I am a Hindu no matter what people say,
I will be Hindu until my dying day.
I can be Hindu what else...
My parents were Hindu, my ancestors too,
That makes me Hindu through and through.
I am proud of Hindusthan,
the land of Hindus,
This land of mine ,
land of my parents and their parents,
Where all our holy places are.
For we Hindus it suits us fine.
Come on Hindus fly the Bhagwan flag,
It is our pride not old rag,
Hindusthan of Hindus, for Hindus.
Parmatma bless our Holy land,
people and flag.
Vande , Vande, VANDE MATARAM.
Jaya Hind. Jaya Hind, Jaya Hind.
Dr.S.Sharma (Nottingham, England)
 The Brahmana (B-Factor) in a Secular Society

by Sailesh Mishra

When my friends ask me about my identity and This leads us to another term - "Pseduo Brah-
origin, I usually look back at them with a stern mana" (bhrasta). Boys and girls in their youth
look. My reply is instant.."Didn't you know that I'm either don't dedicate time to follow Brahman prac-
a Brahmana ?" It is a sheer coincidence that my tices or don't believe in the orthodox traditions
blood group is B+ ...Yes, I'm a positive Brahman. anymore. They need a reasoning for everything
In India, parents are busy getting and look for short-term gains and
admissions for their kids in About the Author visible returns. Needless to say,
colleges based on "reserved they neglect their own sanskars in
quota" for OBCs. The word "Dalit" due course of time and their non-
is viewed as a more fashionable brahman friends look down on
term these days and has become them as 'pseudo brahmans'. Mod-
an Express Pass to get where you ern day Brahmans don't perform
want. So, if someone openly Upanayana and don't limit them-
admits to NOT being a brahman selves to a vegetarian diet either.
(by birth), why can't we admit Is this because we wan't to
openly that we are Brahmans ? appear more secular to our
Ironically, some Brahmans shy friends or we find our own
away from the Brahmana identity customs too rigid to follow ? If I
and the society - no matter how were to analyze the composition
secular it becomes, continues to of the modern society, it is easy
view the Brahmana-Factor for me to surprise you by reveal-
(B-Factor) as a strong force and ing that we are producing more
tries to shield everyone from it's "pseudo-brahmans" in a pseudo-
sphere of influence. Sailesh Kumar Mishra, secular society. Amazing isn't it ?
is a Saryuparin Brahmana Wait a minute, I forgot to add the
Today, Brahmans live in a
pseudo-secular society. It is true
born in Chennai and hails term "Brahmana Dalits" too. Yes,
Brahmans have become the
that the world has become a from Ballia district in Uttar Dalits of today in India where sev-
global village and one cannot Pradesh, India. He holds a eral Brahmans have even re-
accomplish much by just interact- Masters degree in Computer sorted to shifting from Hinduism to
ing with people from one's own Science and works as an IT other religions for the sake of
community alone. But it is also
true that people from every com-
professional for a Fortune- three meals a day. Oops ! Sorry
to spoil your rosy picture of Brah-
munity still take pride in connect- 100 company based in mans. The Brahmana priests in
ing themselves to their heritage Dallas, Texas. His email id is temples are no more privileged
and traditions. As per Darwin's smishra@gmail.com enough to perform pujas exclu-
theory, every species looks at sively. For instance, in Tamil
protecting itself in the survival of Nadu, a law was enacted that
fittest game. There is nothing wrong in sticking to allowed for anyone with "minimum qualifications"
one's beliefs as long as we don't deride or ques- and the ability to chant mantras by rote to be-
tion the faith of others. Everyone has the freedom come temple priests. We sure don't need a better
to practice what they want. As a born-Brahman, I proof of secularism, do we ? There is a brighter
have my freedom of choice too. side too. In Uttar Pradesh, the state assembly
elections were won recently with full majority after
Pseduo is an interesting word. It can be prefixed nearly a decade with overwhelming support from
to anything to negate or weaken the qualities. Brahman candidates under the leadership of a

34
Chief Minister, who laid her very political founda-
tion by attacking Brahmans. Perhaps, she also
joined the bandwagon of secularism by bringing
Brahmans and Dalits together, despite caste-
based politics being used in the elections. All this
makes me wonder what secularism really is and
its role and acceptance in the society.
Brahmans from North India and South India need
to respect each other's differences and share the
goodness of each others local communities.
Brahmans living abroad need to be compassion-
ate enough for their fellow-mates in India. And
pundits and scholars need to stoop a level down
to mingle and speak freely with common masses.

No matter how far we may get away, the B-factor Brahmans, in general, need to emerge as suc-
never fades. It comes back haunting parents cessful people and share their knowledge with
when they start worrying about the marriage of other believers of Hinduism. Brahman spiritual
their children. It also comes into limelight when leaders should motivate everyone to follow the
political leaders contest elections in India. And principles of Sanatana Dharma by justifying the
beware of the B-Factor, as it maintains a golden practicality and benefits of such practices. The
silence every time we step into a religious place. younger generation needs to take out some time
We just cannot ignore it. Yet, we are afraid of it in to read the scriptures, learn Brahmanic rituals
a secular society. Brahmans have and follow the Shastras. Above
been so restrictive and engrossed all, the Brahmana organizations
in their own sub-communities that ...The lack of togetherness should work on a global road-
they forget the other side of B-factor and scarce social opportuni- map to plant the seeds of Hindu-
perceived by rest of the society. The ties to meet each other in our ism for future. Of course, philan-
whole world envies the Brahmana Brahmana community, thropists will need to come for-
community just as the Jews are en-
given the already endless list ward to support Brahman
vied in America. Not that we are any causes, engage fellow-brahmans
superior human beings (definitely of divided brahmana sub- in a rewarding livelihood and free
not), but it is because traditionally communities, is probably the them from the clutches of pov-
Brahmans have been known to use most worrying factor for the erty and misery first.
their intellect, wisdom and direct their future of Brahmans.
energies well within the framework of Unfortunately, most Brahmana
their culture and traditions. Brahmans dvijas are re-born with an ego-
do exist in the so-called secular society. The factor that flares from East to West and North to
question is - are we strong enough to admit it and South. A little knowledge can be a dangerous
protect it ? Maybe...maybe not. thing. Unless we become humble and admit there
is a more knowledgeable or better person than us
in the Brahman community, who has a lot more to
It is my general observation that even successful offer than us in terms of knowledge , chances are
Brahmans usually hesitate to give back to our that we will keep blowing our trumpet just within
community in terms of monetary assistance or our community and "unity of brahmans" will never
helping other fellow-brahmans through social net- be possible. The lack of togetherness and scarce
working. Entrepreneurship and business acumen social opportunities to meet each other in our
is not every Brahman's cup of tea, generally Brahman community, given the already endless
speaking, so this could have limited the financial list of divided brahman sub-communities, is
prosperity of Brahmans earlier. And Brahmans of probably the most worrying factor for the future of
the past were only rich in knowledge, not money. Brahmans. We must be inclusive of all Brahmans
This doesn't mean that we need to follow the types and stand unified in a brave manner, as
same pattern in Kaliyug. Brahmans have proved much as possible, if at all Brahmans and Brah-
their abilities in Science, Arts, Medicine and Engi- manism have to survive. This will also ensure
neering. We can definitely be successful in other that Brahmans flourish in their own circles, else
areas if we have the desire and the perseverance inter-caste marriages will continue unabated and
to achieve success. What we need first is to Brahmana roots will melt faster than the Antartic
overcome our own inhibitions and then believe in glaciers from global warming. Brahmans must
the merits of our community strength and the respect other Brahmans, else no one will. Only if
positive vibrations of Sanatana Dharma. The next we bring in these changes, the B-Factor can
important step would be to relax the boundaries become a benefactor for all of us.
between each of the Brahmana sub-communities.

35
As the pseudo-secular society turns more secu-
lar, the Brahman-Factor will still be lurking around
in the minds of people, who stand to gain bene-
fits from it. Politicans and Pontiffs may exploit the
Brahmans according to their will but as educated
Brahmans, we need to change the perception of
B-Factor in the society. Brahmans should focus
more on Brahm and Braahmanatva rather than
just the Brahmana-Factor arising out of a mortal
caste-system. We are the ones who should guide
ourselves and the rest of the society towards truth
and knowledge, explain the benefits of our value
system and walk the path of Dharma.

Hinduism doesn't need to hold a carrot like other

religions to convince people. The day when com-
mon masses realize the good things Brahmanism
can offer and the significant gains from being a
follower of Sanatana Dharma, all religious con-
versions would stop automatically and Hinduism
will regain the strength to survive on its own. If
we were to put these thoughts into action, I am
positive that this would be the surest way to
dispel all the myths surrounding Brahmans and
we can look forward to the day when Brahmans
will be viewed as secular and will peacefully co-
exist in a secular society.

(The author is an Editor for Brahmodaya,

a publication of World Brahman Federation
(WBF) and can be reached at his email
address - smishra@gmail.com)

Courtesy : www.Hindunet.org

36
 Taking a Chance – Leena’s Story
By Isha Misra

stumble out of bed and look at myself in the mir-

Prologue ror. Who was I? Leena Trivedi – famous journal-
ist? “Hah,” I grumble. “Leena Trivedi, struggling
New York City never sleeps. It is late at premed student is more like it.” I sigh and start
night, and the streets are buzzing with activity. getting ready for class.
Some head out to nightclubs; others catch a
movie, or choose from an eclectic collection of Leena Trivedi, M.D. – The Model Minority Myth
restaurants. A sleek black limousine rounds the
corner of 14th street and pulls up in front of Lo- I am a freshman at Columbia University.
tus Bar, which is the place to be tonight. The I graduated from my high school with a 4.0
door opens and an elegant woman in a gor- GPA. I applied to fifteen colleges, and got into
geous red dress steps out. She is almost some of the best schools in the nation. My first
blinded by flashes as cameras go off and the choice was always Columbia University, and my
crowd murmurs excitedly. parents were very supportive
until I told them that I wanted to
This is Leena Trivedi, a 25 major in Journalism. Like most
year old world-famous journalist. As South Asian parents, they
she walks towards the entrance of wanted me to become a doctor.
Lotus Bar, reporters surround her, For most of the summer after I
asking her questions about her plans graduated from high school, I
for the future. She finally reaches the argued with them and tried my
entrance and begins to ascend the best to convince them to listen to
stairs leading into the bar, when sud- me, but like they me feel very
denly she hears a familiar voice and guilty. I knew my parents would
looks back into the crowd. A very an- be disappointed if I did not be-
gry middle-aged woman has elbowed come a doctor -- most South
her way to the front of the crowd. Isha Misra is a 19 year old Asian parents believe that the
“Leena! You should be ashamed of junior at the University of only “respectable career options”
yourself!” the woman shouts. “But Maryland (UMD) College for their children are medicine,
Amma [mother]… I’m 25!” Leena pro- Park. She is a General law, engineering, or business.
tests. “I don’t care! You have to study! Biology Premed Student This mindset makes the “model
You must begin preparing for your and has a passion for minority” stereotype seem even
MCATs!” The crowd begins to protest, writing. more accurate in the eyes of the
but a scathing look from Amma quickly general public.
silences them. As Amma determinedly
begins to lead Leena away from Lotus Bar, The South Asian community is thought
ignoring her protests that she doesn’t want to go to be extremely successful. My parents often tell
to medical school, Leena stumbles and … me about their friends’ children, most of whom
have high paying jobs. I rarely, if ever, hear
“BEEP BEEP” I groan and open one about South Asians who are singers, artists, or
eye. “How is it morning already?” I wonder. I writers. According to the myth, the community
turn off my alarm, roll over, and try to get back also has very low crime and divorce rates. This
to what began as a wonderful dream. “Well it stereotypical view of South Asians results in a
was wonderful, until Amma showed up in it! As serious problem. Since people do not think that
if she doesn’t nag me enough when I’m awake! we have to deal with these problems, the gen-
” I think. I doze off for another fifteen minutes, eral public tends to ignore them when they do
before Amma yells at me to come downstairs. I arise. Problems such as drug use, teenage

37
pregnancy, and learning disabilities are just as number of “love marriages” is increasing, even
serious in our community as they are in other to this day, arranged marriages are the norm in
communities. many parts of India. In other countries, South
Asians often compromise by allowing their sons
I have seen several examples of dis- and daughters to meet and get to know each
crimination due to the model minority stereo- other before deciding on the marriage -- forcing
type, while growing up. There have been in- young men and women into an arranged mar-
stances where Asian American students at my riage is not as common. The custom has been
high school were picked on for being “nerds.” I transformed somewhat into a type of match-
also witnessed my tenth grade Biology teacher making service. Luckily, even though I am not
paying less attention to a disabled Asian stu- allowed to date, my parents will let me have
dent than other disabled students. I have even some say in who I marry. My parents believe
had to deal with discrimination myself during an that if I wait until I am older to have relationships
interview for a seven year medical program. with the opposite sex, I will think about my fu-
When I talked about being a minority in Amer- ture and will not make rash decisions. Although
ica, I was told by the interviewer that I should my parents feel that arranged marriages are a
not consider myself a minority, because there part of South Asian culture that should not be
are so many South Asians in the completely done away with, they do
health professions. After a lot of ar- agree with me that the custom
...I knew my parents
guing, the pressure to conform was should be modified, so that young
would be disappointed
too great for me to handle, and I men and women are allowed to
if I did not become a
agreed to choose the pre-medicine make some decisions by them-
doctor -- most South
option at Columbia, despite my pas- selves.
Asian parents believe
sion for writing.
that the only
Also, my parents want me to have a
“respectable career
stable career before looking for a
options” for their
School Always Comes First! husband. This idea contradicts tradi-
children are medicine,
tional South Asian gender roles,
law, engineering, or
Although it takes me 45 which can be defined as socially
business...
minutes every morning to get to Co- determined differences between
lumbia, my parents will not consider women and men. Traditionally,
letting me live on campus. One would have to women stay at home and take care of their chil-
be insane to even think of driving in the city, so I dren, while men support the family financially.
use public transportation. My parents fear that if Modern women who work earn significantly less
I lived on campus, I would be distracted by boys than men do. Women are also expected to be
and would do poorly in school. They grew up in docile, allowing the men in the family to make
India and had an arranged marriage. Young decisions. Also, though it is not as common now
men and women in India are expected to focus as it used to be, the practice of female infanti-
on their studies until they reach a marriageable cide still occurs in many villages. Although the
age, at which point their parents will find them a situation has improved somewhat, South Asian
suitable husband or wife. The parents consider countries still have among the most significant
several factors when selecting a spouse for gender gaps in the world. On the other hand,
their child, including religion and vocation. Addi- South Asian women living abroad have many
tionally, it is important that a prospective more opportunities. They are just as well-
spouse’s family has a good reputation in the educated and successful as South Asian men.
community. Those in favor of arranged mar- Many conservative South Asians believe that
riages say that both partners try harder to make these gender roles benefit women, who cannot
the relationship work, thus few arranged mar- handle the stress of working and raising their
riages end in divorce. However, men and children simultaneously. Men, on the other
women who enter into an arranged marriage hand, can handle the stress of a real job, and
may become victims of domestic abuse. Also, thus should be given the task of providing for
since divorce is frowned upon in the Indian their families. Also, if women are absent often
community, these men and women may end up while their children are growing up, it may have
trapped in loveless marriages. Although the a negative emotional impact on the children.

38
Fortunately, my parents believe that some as- Why did she decide to change?” I wonder. After
pects of traditional South Asian gender roles class, Nina stays to answer students’ questions.
should not be passed down to subsequent gen- When I approach her, she smiles welcomingly
erations. A woman should be financially inde- and gives me a big hug. “Leena! I didn’t know
pendent, and should not need to be protected you were in this class! I thought you were taking
by men. Although these are only some of the the science route!” she says. “Actually, that’s
many important issues concerning South what I wanted to talk to you about. “You always
Asians, they allow me to prove the following did so well in your science classes! What made
point: while some traditions should be passed you change your mind? Weren’t your parents
down from generation to generation, others disappointed?” Nina laughs. “Of course they
need to be adapted; still others need to be done were disappointed! Anyone in the South Asian
away with entirely. community would be disappointed if their child
did not choose a ‘proper’ career! I was good at
A Typical Day? Maybe Not… science, but I didn’t enjoy it. I stuck with medical
school for over a year because I wanted to
After I get ready for school and eat please my parents; but in the end, I decided to
breakfast, my parents drop me off at do what I enjoyed. I’m not pas-
the subway station. I get to school at sionate about science. I wanted
around 7:45 am. Unfortunately, many …parents already real- to make my parents happy, but I
of the 100 and 200 level science ize that compromises didn’t want to be miserable for
classes begin at 8 am or 9 am. Today need to be made. The the rest of my life!”
is a Wednesday; so I have Physics opinions of the earlier
and Chemistry in the morning. Even generations of South Nina, as I remember her, was
though my morning classes bore me, I Asians do not neces- always the “model child”. I am
always look forward to my Wednesday sarily reflect those of shocked that she went against
afternoon journalism seminar. It is the later generations. Ad- her parents and ask her how she
only non-science class that I am en- justments also need to convinced them. Nina says that
rolled in; and the only reason my par- be made for those her parents accepted it when
ents allowed me to take it is because it South Asians living they saw how much she loved
fulfills my English requirement. The abroad... writing. “In the end, they’re your
class only meets once a week from 11 parents and they love you. They
am to 1 pm and is the most interesting would never force you to be un-
class I am taking. happy. The rest of the community may disap-
prove and talk about me, but they’ll get over it.
Today, I am even more excited than It’s my life.” Nina and I talk for a while about my
usual because we have some guest speakers interest in journalism, and she encourages me
coming to talk! There are five speakers: one to pursue my passion.
from the New York Times, a television journal-
ist, a sports journalist, and two investigative When Nina and I part ways that day, I
journalists. My morning classes seem to be resolve to at least talk to my parents about my
even longer today and I impatiently check my interest. After all, there’s no harm in trying. My
watch every 5 minutes. Finally, my Chemistry parents already realize that compromises need
professor dismisses us and I run to my seminar, to be made. The opinions of the earlier genera-
trying to get there early so that I can sit in the tions of South Asians do not necessarily reflect
front. I get to class just as a young woman is those of later generations. Adjustments also
standing up to speak to the class. need to be made for those South Asians living
abroad. They must learn to adapt in order to be
As I walk down the aisles and get closer accepted by the society they are living in. “Who
to her, I realize that I know her! The first knows?” I think. “My parents might agree. After
speaker is none other than my family friend all, change is necessary to keep up with the
Nina! I last heard from her a few years ago, times; and it is often for the better!” I smile and
when she was entering her second year of begin my journey home.
medical school at Johns Hopkins University in
Washington, D.C. “She was so good at science!

39
 Vedic Wisdoms…We can…
by Bheem M. Bhat

Bheem M. Bhat, West Chester, Pennsylvania

We can welcome with a bright smile and “NAMASTHE”

We can welcome BALAVIHAR with a smile
We can welcome BALAVIKAS with a smile
We can welcome BALALOKAM with a smile
We can smile and participate in any one of them as extended families
We can feel united despite diverse names and minds
We can feel the culture enriching the self-confidence
We can see the BRIGHTEST smile among the little ones
We can see the budding talents among the little ones
We can feel our BRIGHEST future in the little ones
We can feel the little friendship grow and strengthen
We can feel and serve the needy as youth and adults
We can join them to serve the needy community
We can respect them and all around us
We can conquer our enemy “The EGO”
We can surrender to our friend “The HUMILITY”
We can educate ourselves with modern sciences
We can educate ourselves with Ancient Vedic sciences
We can learn any language
We can learn SAMSKRITAM
We can understand any poem
We can understand simple SHLOKAM
We can appreciate modern poet
We can appreciate ancient KAVI and RISHI
We can get blessings of MHAHARUSHI PATANJALI
We can enrich ourselves with YOGA ABHYAASA
We can enhance strength of our joints and muscles
We can prevent ailments of our joints and muscles
We can practice PRAANAYAAMA and SOORYA
NAMASKAARA
We can enhance our concentration
We can decrease our confusion
We can practice MEDITATION
We can decrease Medication
We can educate ourselves with AYURVEDA
We can try JALA NETI and not suffer from allergies of dust and pollen
We can be happy with nature’s fruits and vegetables
We can be happy by living simple in harmony with the PRAKRUTHI
We can be energized with the VASTU SHASTRA and nature’s SHAKTHI
We can instill our VEDIC WISDOM: SARVE JANAH SUKHINO BHAVANTHU
We can be the “SHANTHIH” ourselves
We can instill “SHANTHIH” in our communities
We can enrich our SUNDAR BHOOLOKAM with “SHANTHIH”
We can conclude with “OM SHANTHIH, SHANTHIH, SHANTHIH…”
We can conclude with a bright smile and “NAMASTHE”

40
 Planning For The Future Requires
A Multi-Generational Strategy
by Jaldhar H. Vyas
The first generation of immigrants try to keep up
There is much consternation in Dharmic circles
their culture in a new situation but lack the
over the fate of our ancient religion. Will it be
means. In my case it was my great-grandfather
able to survive the challenges of the modern
and grandfather who can be considered as
age? Not being a trikalajna I can't guarantee
“immigrants” despite never having actually left
my predictions of the future, however based
Gujarat by moving from their village to the rela-
on social science and the history and experi-
tively modern and cosmpolitan city of Rajkot.
ences of the many ethnic groups who have
They tried to maintain the traditional Brahmana
faced these same issues before us and my own
culture to the fullest extent
experience as both a child of
possible despite the fact
Brahmana immigrants and some-
that new methods of work,
one who regularly works with
learning and socialization
Brahmana-American youth, I am
made much of it practically
optimistic that Brahmanas will not
irrelevant. For instance,
only survive but thrive in the com-
even in their day (1930's),
ing years.
learning English could help
you get a good job. Learn-
Surveying the current scene this
ing Sanskrit could not.
may seem like a naïve thing to
say. But a primary mistake ob-
The second generation pick
servers make is to fail to recog-
up on their parents discom-
nize that cultural change is multi- Jaldhar Vyas is a 36 year old
fort and ambivalence and try
generational and the intermedi- Gujarati Vallum Brahmana who
to distance themselves from
ate forms may not actually be rep- works in the IT field. Born and
them. So my father (the
resentative of the final result. In brought up in the UK, he now
one who actually immi-
describing multicultural change, lives in Jersey City, NJ with his
grated, first to the UK and
sociologists speak of “Hansen's wife Jyoti, daughter Shailaja,
then the US) was during
Law” which was first formulated and son Nilagriva.
much of my childhood virtu-
by Marcus Lee Hansen in 1937.
ally an atheist. He had
It says “What the son wishes to He is the webmaster of
nothing good to say about
forget, the grandson wishes to www.advaita-vedanta.org, and
mandirs or sants and never
remember.” and it is the key to www.mimamsa.org and one of
did puja or observed any
understanding what will happen. the moderators of the Advaita-L
vrata. In so far as he was
Basically it means that the first Internet mailing list.
interested in Indian culture
generation of an immigrant popu-
at all it was those parts that
lation has orthodox cultural atti-
were “scientific” and “progressive” He moved to
tudes. The second generation rebels against
the West to escape Indias “backwardness” He
the “old-fashioned” views and tries to assimilate
encouraged his children to assimilate into West-
into the new while the third generation rebels
ern society as much as possible.
against assimilation and returns to the more
“authentic” identity of the first generation.
For me on the other hand, having studied sci-
Unlike the law of Gravity, Hansens law is not
ence and other forms of modern thought from
100% valid in every case -no observation on
the beginning of my education, I didn't feel the
human behavior can be - but it has been shown
need to look to ancient books to validate the
to be broadly true for other immigrant groups in
importance of those fields. I did not feel any
the US so it can provide at least a rough guide
anxiety about American identity. I was Ameri-
for us too.
can and only a contemptible racist could tell me

41
otherwise. I saw that Indian children did better
in school than their non-Indian friends and
were much more likely to go on to the best col-
leges and professional jobs so why should I
think Indians were backwards? Although the
teachings of the reformers were initially much
more accessible to me being in English, the
more I learnt about Indian history and philoso-
phy, the more I realized that their doctrines
were based upon lies and distortion. Together
with some fortuitous encounters with orthodox
scholars such as the famous Gujarati Bhaga-
vata kathakar, the late Krishnashankar Shastriji,
these factors combined to make me more tradi-
tionalist than my parents. Today I'm a shikha-
wearing, Sanskrit-knowing Pandit who would
not look out of place beside his Grandfather.
As Hansen predicted, I in the third generation
have embraced the culture of the first gen-
eration that the second generation rejected.
Although the exact experiences of my family
may not match, many families pass through or
will pass through similar trajectories. Knowing
this, the Brahmana community can tailor its ef-
forts to various constituencies to more effec-
tively pass on our customs and beliefs.
Because the first generation finds it hard to inte-
grate with their new surroundings, they with-
draw into their own cocoon. For all intents and
purposes they are living in a distant suburb of
their home towns rather than a new country.
They pay more attention to politics and cultural
trends at “home” than in the places they actually
live. Unfortunately as they are the founders and
in control of most cultural institutions their insu-
larity can have terrible effects on their children.
To take one example, there are some mandirs
in this country that postpone the celebration
of utsavas to the weekends rather than the
actual days they should be on. The people
who make such decisions want to maximize the
number of people attending and they don't think
people will be able to take time off from making
money. They don't realize that most Americans
are by nature happy to accommodate their reli-
gious beliefs and that tolerance is also backed
up by solid legal rights. Besides the old timers
know how “real” utsavas took place back in
India so there should be no harm in making a
few “adjustments”, should there?
The problem is from the perspective of the sec-
42
ond generation people, who don't have familiar-
ity with the way things were done in India. They
are looking to mandirs etc. to teach what was
instinctual to previous generations so these ac-
tions by their elders look like hypocrisy. While
the elders may be saying they are proud of
Hindu culture, their actions suggest it takes
a back seat to the demands of American cul-
ture. This feeds into the anxiety and confusion
the young person himself feels about his place
in American society. He is constantly told, “Be
Indian” but India is a foreign place he only goes
to on vacation and, as in the case of the
mandirs with the weekend utsavas, the very
people who are making exhortations seem
themselves to be compromised in “being Indian”
Meanwhile American culture and all it has to
offer seem so enticing. (Another point of confu-
sion, the same Mommy and Daddy that say “Be
Indian” also say “Get good grades, go to a good
college, get a high-paying job.” or in other words
succeed in American terms.) So their reaction
is sometimes to reject their parents culture alto-
gether or to only retain the parts which do not
conflict with the larger societies mores. For in-
stance they may be willing to wear an OM neck-
lace (I know one girl who has an OM tattoo) but
not a tilak. They might show an interest in yoga
or vegetarianism because those are main-
stream now and quite trendy too but not in San-
skrit or ekadashi fasts. Although it might seem
futile, it is vitally important not to give up on the
second generation. Their seeming rebellion is
only a transitional phase.
The third generation is more emotionally distant
from the culture wars and this can be good or
bad. It is bad if they are indifferent to our cul-
ture altogether but it is good if they can look at it
fairly and objectively. Which option they are
likely to take depends on several factors.
The first and foremost is education. Young peo-
ple will not embrace Dharma if they don't even
know what it is. Brahmanas should consider
the sheer illiteracy amongst both young and old
in our community to be a scandal. Even when
attempts to educate are made, they often back-
fire due to the irrelevance or inappropriateness
of the information provided. You cannot sim-
ply take a child and give him a copy of the
Upanishads and expect him to suddenly be-
come a Maharshi. The important thing to learn
for those who are brought up outside of India is
context not facts. In other words knowing why
we should be studying the Upanishads is more
important than the actual words. Just as we
don't give calculus lessons to kindergartners but
first teach them numbers, then addition, sub-
traction, and so one until they are ready for cal-
culus, I think it is more useful in the long-term to
teach them to take their shoes off in the mandir,
wear white clothes at funerals, and not shave
on Tuesdays than to read any book. It is truly
said that Sanatana Dharma is a way of life not a
collection of facts and those actions, as trivial as
they maybe, are immediate in their application.
The youngster who considers the practice of
Dharma an imperative in their lives will of their
own accord want to learn more and progress.
Those who are only know a few unconnected
facts will remain at a stagnant level for the rest
of their lives.
Also important is to make the practice of
Dharma relevant. Too many times Dharma is
presented as some kind of dusty museum
exhibit. Sure it's great that we invented the
number zero thousands of years ago but
what difference does it make to me or you in
2007? Another mistake is to pander to “the
kids.” Treat children with maturity and don't talk
down to them. It is very patronizing and leaves
a bad impression. If they have questions they
will ask you. Be prepared to answer honestly
and be honest. If you don't know don't just
make up something you think they might want
to hear but admit you don't know and help them
find someone who does know. Don't be defen-
sive. It doesn't matter if our Brahmana Dharma
is “modern” or “scientific”; What makes it rele-
vant is that it comes from Bhagavan Himself,
state this clearly and unapologetically. If your
children respect the idea of Dharma then even if
it seems they are rebelling, there is always a
seed of hope which may one day bring them
back to the fold. If they think it is just a “dead”
relic of long ago and far away they are most
likely lost forever. If they think it is just the
same as whatever is the intellectual fad of the
day they might seem to hold on to their faith a
little longer but it will collapse as soon as fash-
ions change again.
“Network effects” are another important social
science concept. Basically the theory of net-
work effects says that the worth of relationships
increases exponentially to the number of people
43
involved in them. The first person to attempt
a Brahmana lifestyle in the new world will
find it very difficult. But the next person
who joins him will find it a little easier. The
third, fourth, and fifth people will find it even
easier still. But Brahmana society does not
make efficient use of network effects.
Ideologically, we are too vague. You may have
noticed that nowhere in this article do I use the
word Hindu. It is not because I am ashamed of
the word, in fact in some superficial contexts I
do refer to myself as a Hindu. But it is simply
meaningless as a label for my identity. If we
want our children to have Brahmana values, we
must clearly identify them as specific Brahmana
values not simply some options amongst the
many mutually contradictory tenets of what is
referred to as Hinduism. Because Hinduism
stands for nothing in particular it frequently ends
up being reactionary; anti-Muslim or anti-
Communist, anti-Christian etc. Such negativity
is not a stable basis for cultural growth. I also
don't talk about India. I have already mentioned
how the second generation feels the pressures
of assimilation. If the choice is only between
being Indian or being American they will choose
the latter every time. The bigger problem is that
“Being Indian” is also meaningless. A Himala-
yan Sherpa is being Indian. A Keralite Catholic
is being Indian. You can see how those ways of
being Indian are different to how being a Brah-
mana is being Indian. Even amongst Brahma-
nas there are significant differences between a
Gujarati Smarta, a Kannada Madhvite, or a
Kashmiri Pandit. Those differences must be
clearly stated.
What I am saying may seem counter-intuitive.
The conventional wisdom of both the left wing
and right wing is that a lack of “unity” was re-
sponsible for our historical misfortunes. And
surely sharper differences means smaller
groups and therefore smaller network effects
right? Wrong. A successful network requires
standards. One way Hinduism tries to distin-
guish itself from other religions is by saying it is
the “pluralistic” religion, the one which has no
dogma. This is ridiculous; the person who
claims to believe everything actually believes
nothing. True tolerance simply means that oth-
ers should not be coerced into a particular be-
lief. It does not mean that you shouldn't assert
your own beliefs to the fullest extent. I would
say that it is passivity and the inability to criti-
cally evaluate other cultures which is responsi-
ble for the downturn in our fortunes and this is
made worse by “unity.” When I make this argu-
ment, another objection I get is if we focus on
jati, language, and sampradaya we will become
narrow-minded, self-centered fundamentalist
types. I disagree that this is inevitable. Let me
give an example from my own life. When I was
young I assumed that Indian = Gujarati and all
Hindus believed in the same things. I could
have found out otherwise but why bother? All
views are essentially the same aren't they?
Delving deeper into my heritage shook this
complacency. Because of the zeal of my
Gujarati Smarta Brahmana belief, I am more
familiar with Indians who are not Gujarati, or
Smarta, or Brahmana and I have a much better
understanding of the things we have in common
as well as the differences. Because of my
attachment to Gujarat, I am more involved with
India as a whole than if I still believed it was an
exotic, almost mythical land far away.
A related network effect to ideology is caused
by language. What is the only source of in-
formation most Brahmana-Americans have
for cultural and religious information?
Mommy and Daddy. What happens if
Mommy and Daddy can't answer a question?
Well, there are books in English now of varying
quality but even the best books cannot convey
the entire context of a living culture. When you
teach your children their mother tongue (and
how to read and write it) you allow them to par-
ticipate in the community at an equal level
rather than just appendages of their parents and
to seek and acquire cultural knowledge inde-
pendently.
Marriage is yet another area where network ef-
fects enhance utility for cultural growth. It
should be obvious that Brahmanas who marry
other Brahmanas are going to be more likely to
pass on Brahmana culture to future genera-
tions. In fact that is the best guarantee there
will even be future generations; sociologists
have observed a clear correlation between
secularization and low fertility. It is no good
talking about how great our culture is if it
dies out because we have failed to repro-
duce. The community—the whole commu-
nity not just parents—must fight intermar-
riage energetically. People in cross-religious
marriages often do try and maintain both cul-
44
tures. For instance the 2000 National Jewish
Population Survey showed that most Jews who
had married outside their faith (almost 50% of
liberal Jews do so nowadays, less than 6% of
Orthodox ones.) considered themselves proud
to be Jewish and many had both a priest and
rabbi present at their weddings. However 98%
of the children of such marriages considered
themselves non-Jewish. We have every reason
to believe similar results will occur in our future.
Sometimes people hesitate to talk about this
out of fear of being considered “casteist.”
but there is nothing to be apologetic about.
We are not oppressing anyone by setting
standards for ourselves. Another marriage
related problem that must be tackled is that
Brahmanas are getting married later in life. This
is bad because the older you are, the more
likely you are to have problems conceiving and
the less time you will spend in cultural activities.
My last example of a network effect is perhaps
the most important. Location, location, location!
It might seem that in this age of TV, internet and
long distance phones, physical residence might
not seem that important anymore but believe it,
it does. The more that Brahmanas get together,
the more they can reinforce each other even if
individually they are culturally illiterate. The
more they can support mandirs, schools and
other cultural institutions. The anxious 2nd gen-
erationer who feels like a weirdo because he
doesn't share the faith of the majority can take
comfort that there are others like him. Strong
local communities will also help transient
Brahmanas such as college students and H1B
professionals.
In conclusion, many amongst us feel over-
whelmed and unequipped to face the task they
have ahead of them. They are pessimistic
about the long term viability of Sanatana
Dharma. My message to them is don't be dis-
couraged. Bear in mind that our problems
are no different than those that every other
immigrant group in this country have faced.
The very fact that after all these years there
aren't just some bland homogeneous Americans
but Jews, and Italians, Muslims, Catholics, and
Koreans shows that we too can flourish in this
country. Hang in there for the long run even if
the outlook for the immediate future doesn't look
good to you, because this is just the dark before
the dawn.
 The Assault on Traditions
By Subhash C Kak

(This article was published in Sulekha.com The resistance of Muslims to westernizing mod-
on January 6, 2005 and is reprinted here ernization is natural, given that it sees itself as a
with prior permission from the author) revelation that supersedes Christianity. But the
agents of westernization have been surprised
Modernity is associated with the idea of industri- by the claims of other non-Western societies for
alization, a strong nation-state system and iden- validity of their culture and attachment to their
tity, progress, rationality, reason and objectivity own social and legal arrangements. This ex-
that emerged in the mid-eighteenth century plains the puzzlement of the westernized elite at
Western Europe. All this sounds great, but there the continuing affirmation of many for the Hindu
is a price to pay. Mechanistic logic in human tradition.
affairs results in oppression and regimentation,
objectification of life, and alien- The Matter of Law
ation and loss of freedom. From it
arise self-hate and destructive The modernist is puzzled be-
behaviour. cause he does not understand
the Hindu tradition, a situation
The end of Cold War led some to getting worse due to the declin-
announce the end of history; in ing knowledge of the classical
reality, it only intensified the strug- foundations of this tradition.
gle in different societies between According to Werner Menski in
modernity and tradition. In the US, his path-breaking “Hindu Law:
the right has exploited the deep Beyond Tradition and Moder-
unhappiness with the oppressive nity” (Oxford University Press,
aspects of modernity by promoting 2003), “Hindu law today must
its economic and social agenda as be seen as a postmodern phe-
a palliative, when, in reality, its Dr. Subhash Kak is an Indian nomenon, displaying its inter-
American scientist and a
policies promote further nal dynamism and perennial
Professor at Louisiana State
“industrialization” of human affairs. University (LSU).
capacity for flexibility and re-
The right’s prescriptions may be alignment.” Menski argues that
false; but it is winning because the
He is notable for publications the modernist reading of the
left has not come up with a consis-
outside of his field, from an In- tradition is a caricature, per-
tent argument to counter it. dia-centric "Indigenous Aryans" petuated because “studying
ideology, including history and Hindu law is often seen as re-
Meanwhile, “industrialization” of philosophy of science, ancient gressive activity.” Menski adds:
human affairs marches on, facili- astronomy, and history of
mathematics.
tated by new technologies. This Anything ‘Hindu’ is quickly
globalization is not only in the denigrated in many ways, not
spread of American pop-culture or control of only by many followers of the monotheistic relig-
increasing public space by the multinational cor- ions, but also those who imagine and assert
porations, it is also in the practice of law, which that a modern world, by which is often meant a
in traditional society was quite decentralized. Western-inspired world, can do without so-
Modernity in the legal sense is the notion that called primitive religion and cultural traditions.
only the state or the sovereign can lay down the Lawyers (as well as more recently whole co-
body of rules for citizens to follow. Here it draws horts of diasporic Indian scholars)... have had
from the tradition of the Christian Church with its specific reasons to argue for modernity. Coloni-
claim to be the sole interpreter of law. alism added its own ideologies and arguments

45
to subjugate not only Hindus, but also Hindu
law, all in the name of universalistic legal con-
structs.
In the complex process of scholarly manipula-
tion, many scholars have engaged (often unwit-
tingly) in misleading and sometimes simply
wrong representation of Hindu ‘tradition’.
Prominent amongst these misrepresentations is
the assumption that ancient Hindu texts
‘prescribed’ certain rules, which even infects the
most intricate subaltern writing.
In recent years, arguments such as Menski’s (or
those of Triloki Nath Madan and Ashis Nandy
before him) have been criticized by the modern-
ists as being dangerous because they provide
support to the political right. But that is a false
argument because the political right in India has
not analyzed civilization dynamics in terms of
the push and pull between modernity and tradi-
tion. Indeed, the right’s insistence on a common
civil law for all Indians is inspired by the mod-
ernist ideology as are its many policies that pro-
mote centralization. The right has mostly been
reactive, fighting at best for symbolic gains,
hoping –erroneously, as it found to its grief --
that these would suffice to ensure victory at the
next election.
The stakes are very high since they have impli-
cations for the manner in which India will be
able to respond to the pressures of globaliza-
tion. Menski reminds us:
Arguments about the inherent political incorrect-
ness and modern irrelevance of Hindu law have
conveniently forgotten that the so-called modern
traditions have their own roots in specific West-
ern cultural and religious traditions. So how
could Indian be called upon to ‘modernize’, if
that simply meant, at one level, shedding the
social and cultural concepts that make up the
fabric of the various hybrid Indian identities?
How can hundreds of millions of Hindus be ex-
pected, let alone forced, to abandon Hindu law?
Modernity, calling on all ‘others’ to assimilate to
the supposedly higher, apparently secular and
‘modern’ value system represented by the
West, amounted to thinly veiled pressure to
abandon various indigenous traditions and con-
vert to the supposedly universal notions of mod-
ernity. In other words, modernity expected and
46
demanded unidirectional assimilation to alien
lego-cultural norms and models, and a stepping
outside of one’s own inherited traditions. It de-
manded de-Hinduization, abandoning of Hindu
customs, habits, and traditions. While modernity
was, at one level, not concerned about religion,
it expected the modern world citizen to be of a
secular disposition, thus seeking to prescribe
one particular religious perspective as appropri-
ate for modernity.
Since the modern university is a vehicle for
westernization, with hardly a representation for
those who are schooled in the Indian classics,
there hasn’t been a proper debate on identifying
the proper tension between modernity and tradi-
tion in the Indian context. This is one reason the
state has been paralyzed in making legal re-
forms, and has ceded decision making in many
spheres to the judiciary.
Modernity and Temple Administration
It is in the relationship between the state and
religion that the lack of clear thinking becomes
most apparent. Observers of recent Indian his-
tory express incredulity at how the Indian state
(whether ruled by the left or the BJP), which
professes to be secular, has taken over the
management of most Hindu temples. This has
proceeded in the face of corruption, and divert-
ing of the temple income for non-religious pur-
poses, or even for the maintenance of religious
institutions of rival religions.
Typically, the government creates trusts to run
these temples, with active management en-
trusted to officers of the Indian Administrative
Service, with the government’s representatives
sitting on the board taking decisions regarding
where the income is to banked (gaining kick-
backs from the banks in the process) and how it
is to be invested, and even the sale of temple
properties. Naturally, these bureaucrats have no
interest in any larger vision associated with the
temple.
In spite of its numerous shortcomings, the me-
dieval temple included all jatis as stakeholders
in a complex system of obligations under the
yajamani system. But that is not the case with
the government controlled modern temple,
where the bureaucrat is the supreme authority.
Operating in a system without appropriate
checks and balances, it is easy for him to suc-
cumb to greed. For such an officer, who is on a
temporary assignment as a temple chief, there
is no incentive to look at the larger role of the
temple in the community, and he, at best, is an
instrument of the status quo. Such temples are
not the harbingers of social change that they
should be.
A few months ago, I heard from one of the gov-
ernment trustees of the Vashno Devi temple in
Jammu, who was visiting the United States. He
wanted some advice on how to go about recruit-
ing faculty for the newly established Mata Vai-
shno Devi Temple University, of whose exis-
tence I was not aware until that moment. He
explained that the government had decided to
create this university with the income of the Vai-
shno Devi temple; this university, it had been
decided, would focus on information technology
and biotechnology.
I asked him why the university, which is being
run on the donations of the pilgrims, did not in-
clude Hindu religious studies on its curriculum.
He said since the university operated within the
parameters of a secular state, it could not teach
any subject related to Hinduism. The bottom
line: the donations of the pilgrims support activi-
ties that have nothing to do with the pilgrimage.
The control of the Hindu temples by the govern-
ment, when the mosques or the churches have
not similarly been taken over, is defended on
the ground that the modern Indian state is the
successor also to the earlier pre-British Indian
states where much of the great temple ritual
was around the person of the king. The chief
ministers, being the democratically elected suc-
cessors to the kings, are within their rights to
continue with this tradition irrespective of what
the Constitution says.
Meanwhile, many Hindu groups have begun
agitating for the Hindu temples to be restored to
the Hindu communities. If there is need for a
better legal and administrative framework for
the running of temples, they demand that all
Hindu communities are made stakeholders with
complete separation between the government
and the management boards, with the judiciary
to act as referee in case of dispute.
47
Globalization and Body and Soul
The seizing of the temples by the Indian bu-
reaucracy is only a small part of the larger war
for individual freedom. Friedrich Hayek in his
classic The Road to Serfdom (1944) warned
that government control over production led to
totalitarianism. Now the danger is much greater.
Technology makes it easy for the state and mul-
tinational corporations or even guilds to assume
unprecedented power over not only production
but also distribution. This power is likely to be
exercised in neocolonial control of national
economies and natural wealth; meanwhile, it is
being increasingly applied to the last frontiers
before man, the human body and the mind.
Western medicine has become a hand-maiden
to pharmaceutical firms, resulting in the vast
majority of Westerners becoming dependent on
some sort of medication, as documented in
John Abramson’s Overdosed America: The Bro-
ken Promise of American Medicine
(HarperCollins, 2003). The philosopher Ivan
Illich once said: “Modern medicine is a negation
of health. It isn't organized to serve human
health, but only itself, as an institution. It makes
more people sick than it heals.”
The other force of globalization is the use of
media and marketing theory to sell organized
religion and to separate individuals from their
traditions and cultural history.
But our age of confusion is also an age of enor-
mous promise. One hopes that out of the cur-
rent conflict will arise better understanding and
compassion and more freedom for people eve-
rywhere. But this will be, at best, a rocky road.
External links:
http://www.vivekanandagospel.org/
AwakeArise.pdf : Swami Jyotirmayananda on
Hindu Temples
http://atimes.com/atimes/Global_Economy/
GA06Dj01.html : The Naked Hegemon
Courtesy: Sulekha.com
http://www.sulekha.com/expressions/
column.asp?cid=305983
 Women Issues : A myth or a reality ?
by Ranjana Pathak

This article will attempt at briefly touching the drug until recently. This does not delineate
surface surrounding women issues, although Brahman women but does beg the question
this is targeted towards our Brahman commu- around health; don’t women have a right to be
nity, I do not believe that “women issues” are healthy? Who makes this decision? Until
unique to a Brahman woman. I will venture to women are in decision making roles change will
say a woman is a woman and the issues tran- be slow and skewed until a special interest lob-
scend religious and ethnic barriers, yes it is bying gets wind of the subject.
compounded if you are a Havik Brahman
woman in Totagadde or a Brahman woman in Historically there have always been exceptions
New York. I do not want to raise the expectation and it is noteworthy to write about Brahman
of the reader that this article will be women such as Dr. Ananda-
creative writing or filled with titillat- bai Joshee and Rukmini
ing material, it is, meant to be Devi Arundale who broke
thought provoking. the mold in the 19th century.
This article would be incom-
So what are these issues? Is it a plete if it did not recognize
myth? Or is it our reality? The is- the aberrations created by
sues vary depending on who is these two women, I am sure
being asked and the time this ques- the list is longer but I found
tion was posed. An important as- it fascinating to note the era
pect is the geographic area of the that these women achieved
subject woman. Before we get into their dreams and goals.
the nuts and bolts of these issues
and its underpinnings let us first Kosambi (2001) noted that
define the woman. I am not sug- Dr. Anandbai Joshi was an
gesting that our readers do not enlightened Hindu woman
know the physiological makeup of a who was the first Brahman
Ranjana Pathak is presently a
woman. It is the unseen that we woman to leave India to ob-
VP of Quality and Compliance
want to discuss in this article, or tain an education. Her visit
for Endo Pharmaceuticals. She
better yet question the mother-wife was compared to an aca-
is not only a charming and ac-
role that has become a woman’s demic pilgrimage. She came
complished dancer but a suc-
identity. to the U.S. to be enrolled in
cessful professional. She was
the Women’s Medical col-
honored as an industry Rising
It is her opportunities, her upbring- lege of Pennsylvania at a
Star by the Healthcare Busi-
ing, her competition, her growth, tender age of 18. She was
nesswomen’s Association in
her health, her, future that we want able to overcome the gen-
2006. She has completed her
to discuss. A woman is quite differ- der, time, and cultural divide
Aarengeterum under the guid-
ent today than she was a century in 1883. Dr. Joshee sacri-
ance of Padma Vibhushan
ago or for that matter 50 years ago, ficed her life so as to bring
Kamla Narayan.
or even 25 years ago, her role has relief to her suffering fellow
evolved. This evolution is global; countrywoman. It was unfor-
the western world may have seen rapid tunate that her health was failing and passed
changes whereas in some parts of the world away when she was 22, in her short life she
they are more subtle and slow. Even in the proved that great things can be achieved even
pharmaceutical industry clinical trial subjects in the midst of adversity. Many Brahman girls in
were always men, women were not part of the the U.S will probably be shocked to learn that
population that studied a new Dr. Joshee was married at age nine.

48
If it were not for the Indian Government this Women issues are vast; the spectrum is wide
would be the fate of many girls in India. and fraught with challenges. From cosmetic is-
sues such as allowing a Brahman woman to cut
Rukmini Devi Arundale also forged ahead and her hair even though she is still married to be-
broke barriers when she was determined to coming an astronaut. It is my humble opinion
dance at a time when Brahman woman were that it is up to each girl, women, albeit a Brah-
expected to make no decisions, stand silently in man woman to fight for her cause to exercise
doorways, live for the betterment of their hus- her mind and intellect and fight the odds. As a
bands. “All Madras, indeed, all India, was member of society we must collectively enable
schoked that a Brahman woman had performed women to overcome economic dependence
in public, the art of the temple harlots” (The through education. Each one of us can make a
Hindu, 2003). Bharatnatyam was forbidden by difference. The work has only begun…
the anti- Nauten Social reform Movement in
1890.The British Givernment had banned dance
in 1911. None of this stopped Rukmini Devi
from performing and opening her own school
with only one student, no campus, no class, her References:
classroom was under a tree which has grown
exponentially over the years. Today her school
is known as Kalashetra in Chennai, which cele-
brated its centennial in 2006 (The Hindu, 2003). Kosambi, M. (2001, July). A Prismatic Pres-
ence: the Multiple Iconisation of Dr Anandibai
So is there still an issue? How did Rukmini Devi Joshee and the Politics of Life-Writing. Austra-
and Anandbai manage to break the mold? The lian Feminist Studies, Vol. 16 Issue 35.
statistics of such examples are paltry. Ullrich
conducted a study involving Havik Brahman Raghvan, N. (2002). The uplifting face of dance.
women in Tottageda, which is a small town in New Straits Times.
Karanataka. As recent as 1964, Havik Brahman
girls and women were being ostracized during Ullrich, H. E. (1992). Menstrual taboos among
their menstrual cycle. They were not allowed to Havik Brahman women: A study of ritual
use any of the household items, or even sleep change. Sex Roles, 26 (1/2), 19-40.
in the main house. The patrilineage was domi-
nant, girls and women at these times were con-
sidered to be impure, polluted, and a threat to
male ritual status. This tradition is slowly chang-
ing as people are becoming more educated and
marital relationship is overcoming patrilineage
(Ullrich, 1992).

Brahman women are not unique; their needs to

be economically independent, educated,
healthy, and have a voice in society are not
unique. A woman in the 21st century has more
say than she ever had, the divide between ex-
pectations and practice is still significant, soci-
ety is not ready for Brahman woman priests, a
woman can only hold her husband’s hand at
crucial times in the prayer. Traditionally she will
be allowed this status only if she has vowed to
perform services for the long life of her husband
such as Gauri puja (Ullrich, 1992 ).

49
 I want to be a Brāhmaṇa. How and Why? *
By B V Venkatakrishna Sastry
Origin of Question -
Pursuit of Spiritual excellence
‘I want to be a Brāhmaṇa’- the pursuit of
this vedic ideal of human spiritual excellence, is
the message from the life of Brahmarṣhi Viśh-
wāmitra, narrated in his own words in
ŚrīmadRāmāyaṇa to Śrī Rama. Viśhwāmitra’s
name is taken daily, with reverence by all
Brāhmaṇas over centuries as a part of the reci-
tation of the viśhwāmitra- savitṛu – Gāyatrī man-
tra at the time of doing the daily Sandhyā medi-
tation. This Gāyatrī mantra is the royal path for
every one to the attainment of the status of a
Brāhmaṇa.
Śrīmad Rāmāyaṇa, is considered the
essence of Vedas. It gives the story of ŚrīRama
and Sita, which is an ideal of ethical family life
for Brāhmaṇas. This work through several char-
acters symbolically brings out, the causes of the
downfall of Brāhmaṇa and the consequence of
it on the society. The family history of Ravana
coming in the lineage of pulastya brahma sage
is an illustration here. The story of Śrī Rama’s
encounter with Parashurama is another illustra-
tion.
Rāmāyaṇa inherits this standard from
Vedas and passes it on to Mahābhārata. Śrī-
mad Bhagavad-Gītā, the words of Lord Śrī
Krishna, the Supreme incarnate, speaks about
Brāhmaṇa’s as follows:
‘Om tatsaditi nirdesho Brahmaṇah trividhah
smritah; Brāhmaṇāh tena vedāścha, yajnāścha
vihitāh purā (17-23).
There are three words to designate Brahman:
Om, Tat and Sat. From these (or from Brah-
man), have emerged the brāhmaṇas and Ve-
das.
Thus all those (a) who maintain that
standard of purity of source (Om) and (b) fol-
lows the Dharma guidance of Brahman
(=Vedas) and (c) are committed to the perform-
ance of ‘yajna’ which purifies and delivers global
welfare are brāhmaṇa’s.
Having said this, the standards check-
50
list and duties of Brāhmaṇa’s are detailed in the
following reference:
śhamo, damastapah śhaucham, kśhāntirār-
javameva cha, jnānam vijnānam, āstikyam
brahma-karma svabhāvajam. (Gita 18-42)
Any one who meets the checklist noted below in
the domains of Body-Mind-Speech related to
these standards is a brāhmaṇa: (a) Self control,
(b) Sense control, (c)Tapas, (d) Purification, (e)
Contentment, (f) Ethical enterprise, (g)
Engagement in the pursuit of Knowledge (h)
application of knowledge for productive welfare
values of peace and prosperity,(i) A firm belief
in a Supreme Power guiding the destiny beyond
human endeavor (j) lives a life style where
these qualities are inherited, lived and transmit-
ted to the next generation.
Such brāhmaṇas are the need of all
societies for the welfare of the World. These are
the pure souls free from selfishness and ego,
who are the torch bearers of vedic tradition, who
alone can guide the seekers for the goal of spiri-
tual excellence and welfare. A society which
has no ‘living brāhmaṇa’ of this standard is a
fallen society. A society which has a rich consti-
tution of members traversing on the path of be-
coming brāhmaṇas is a spiritually progressive
society. A land in which generations of such
brāhmaṇaṣ have lived ensuring a continuity
brāhmaṇa- āchāra is a puṇya-bhūmi.
What is ‘Brāhmaṇa’ identity ? Rule based
models
What is a Brāhmaṇa identity? Is an indi-
vidual (male/female) a Brāhmaṇa because the
parent/s are ‘identified’ as ‘janma-brāhmaṇa’
Brāhmaṇa’s? This will make Brāhmaṇa identity
a gene based inheritance. It also means the
following:
- What ever material and processes
constitutes for the ‘gene’ is responsible for
‘brāhmaṇa identity factor’!
- This further implies that ‘food’ is an
important input for ‘brāhmaṇa body’ building
and maintenance. The body processing of food
to the inroads of gene chemistry is responsible
for brāhmaṇism! - Any thing that influences /
impacts this impacts the fuller blooming of
Brāhmaṇa identity. This concept needs to be
stretched in its totality of extent from the food
that the pregnant mother takes to nurture the
baby in the womb, the child foods, the school
foods, the daily food, the health food, the nour-
ishments and entertaining foods and the medi-
cines provided for health maintenance.
This reduces brāhmaṇism to the level of
a body attribute in the form of chemistry. And
efforts will be on to manufacture ‘brāhmana
gene in the laboratories and patent it! This is not
the understanding and standards of traditions.
Is an individual Brāhmaṇa because: the
individual is trained and allowed to learn/read
vedas, follow certain family traditions, do wor-
ship in a temple, have the name appendages
characteristic of historical Brāhmaṇa families,
affiliated to certain temples –religious institu-
tions and/or guru’s ? This would make
brāhmaṇism a geo-centric, land-locked, club
membership by sponsorship and recommenda-
tion or a priced title! This is not the understand-
ing and standards of traditions.
Then what is brāhmaṇism? It is a stan-
dard of integrated refinement of body –mind –
speech for spiritual excellence. The body re-
lated purity is of two types. The first one is the
inheritance factor to which the father and
mother contribute together through their body
matter. The second one is the contribution of
the individual who is bound by own body- matter
and uses it in the current life. This demands
continuous refinement of the body-matter
through the care in food, actions and entertain-
ment . This is the discipline of Brāhmaṇa life.
Nothing is denied, but indiscipline is not ac-
cepted. Every indiscipline needs to be atoned
and set right. That is Karma! Falling prey to the
viles of indiscipline needs strict atonement! This
is not a choice like the options of gaining weight
and loosing it! Each successive fall demands
stricter discipline of atonement! It is a walk on a
razor edge. Deeper one falls, the work against
gravity needs a higher force to pull up! One can
be happy to have a smaller pull up’s at a time
and wait for a longer time to reach the surface;
or, one may seek the a faster pull and reach the
surface early. The sop providing gurus are like
palliative care providers.
51
How to become a brāhmaṇa?
Traditional model, Current period model
The traditional model of becoming a brāhmana
is (a) initiation to the dvija status through
upanayana samskara under the supervision of
parent – guru – community (b) living under the
guidance of a guru following the code of con-
duct prescribed for brāhmin in the six fold model
noted earlier (brāhmna-āchāra) (c) the mainte-
nance of the standards of Dharma guided living
with Mokṣha as the highest value.(d) periodic
renewal of the status through proper atone-
ments. The current model of identifying brāh-
mana has been mainly restricted to the parental
identity as brāhmana’s! and the one time initia-
tion to the dvija status through upanayana sam-
skara as a social function. This change in trend
has a historicity of less than three hundred
years, more on the post 1700 period side. This
short historicity error is overshadowing the tradi-
tion of more than three thousand plus years is a
matter of serious concern.
With the rampant power and speed with which
the traditional brāhminical view of veda’s as
transcendent revelations apuruśheya is eroding
on the onslaught of the post 1700 CE colonial
model of vedic interpretation leaning to histori-
cal linguistic interpretation, both in India and
beyond and the blissful neglect of the brāhmana
community in studying-preserving-supporting
their religious language and heritage in a live
way (beyond a voice less lifeless mechanical
web page !) the future of brāhmana identity as
‘veda-adhyāyī śhrotriya’ is in great danger and
this needs to be addressed urgently .
How to be/ stay a brāhmaṇa? Life style
The Brāhmaṇa life style in a given society and
context, technically called brāhmaṇa-achaara,
is guided by value standards noted above and
a threading of continuing-traditions, assessed
by the learned masters. This is the guidance
from the tatittiriya Upanishad: ‘te yatha tatra
varteran, tathā tatra vartethāh’ – Live as the
learned Brāhmaṇas live in a given context. This
sets the responsibility of Brāhmaṇa in guiding
the society on the dharmic path and leading the
ideal life. Brāhmaṇa priest, in the temple is one
unit of excellence and an internal reference
standard for the Brāhmaṇa community mem-
bers.
 If the Brāhmaṇa community fails to sup-
port and make the life of a Brāhmaṇa priest a
respectable one, it is a sure sign of internal de-
cay in the Brāhmaṇa society. The Brāhmaṇa
priests come in several streams: Archaka in the
temple; Purohita beyond-temple, family context;
Acharya - Ritvik in the vedic-ritual context; Shro-
triya in the academic context; Shastri in the re-
search and technology application context;
there are several more specific titles of profes-
sional specialization in this area, all responsible
for preserving one or the other facet of veda-
vedanga tradition needed for understanding
veda. It is a team work of spiritual-ritual tradition
technologies specialists.
The guidance for nurturing a tree is
‘water the root’. The root of brāhmaṇism is in
the daily routine called ‘Sandhya’ worship for
daily replenishment of spiritual energy. The for-
mats of this ‘Sandhya-vandana’ have several
customized formats with an integration of phi-
losophies, yoga, mysticism, devotion, Tantra
providing brāhmana religious identities.
The ‘spark of Brāhmaṇism’ is lit through
the rite of passage called ‘upa-nayana’- opening
the additional eye beyond the physical eyes.
This is akin in concept to the baptizing / initia-
tion ceremony. There is a ‘death’ of the previous
phase, a resurrection / rebirth of the individual
through the spiritual pathway to explore the
study of vedas. Technically this rite of passage
makes any one who undergoes this, to be
called a ‘Dvi-ja’= twice born. This is the qualify-
ing entry point for entry in to the corridors of
brāhmaṇism. Here the ‘one time entry’ qualifica-
tion alone is not sufficient. The entrant has to
maintain that status through consistent practice.
Failure to keep up the status puts the individual
back at the out gate of brāhmaṇism. The re-
entry is through a system of rigorous atone-
ments. Each time the entrant falls off the stan-
dard, the reentry criterion and atonement be-
comes stringent. This is intended to keep the
inner sector of brāhmaṇism as a high quality-
high purity zone. A new name appendage and
the discipline of life is directed to be followed.
The instruction of ‘Viśhwāmitra Gāyatrī mantra’
is given by the parent /master initiator.
How to restore brāhmaṇa status ?
Practice, Atonement
The issue of fall from Brāhmaṇa status and res-
toration has been a much debated subject from
52
earliest times. The deliberations in Manu smriti,
Mahabharata and later books of Dharma shas-
tra have extensive updates on this issue. The
common ground stood firm by all the texts in the
matter of brāhmaṇism fall /restoration is:
a) The fall from the status of ‘birth Brāhmaṇa /
trained Brāhmaṇa / professional brāhmaṇa’ is
not uncommon . This depends upon ones previ-
ous karma and circumstances present in current
life style.
b) When there is a recognition of a fall with ref-
erence to the standards of brāhmaṇism, the
restoration of status is through appropriate
atonement’ Prayschitta’. The details of
prayaschitta are like medicine, to be decided on
case to case basis.
c) The general guidance for group restoration
(not very common in early deliberations, but yet
noted in dharma śhāstra and prayoga books
maintained in the brāhmana priest traditions) is
a group yajna. This was called the ‘Dhaatri ha-
van’, done every year, after the upakarma by
the team of Brāhmaṇas, as a community.
d) The body of a Brāhmaṇa remains a
‘brāhmaṇa body’ due to the inheritance of
Brāhmaṇa body matter from the parent; but
whether that passes on to the next generation
as ‘brāhmaṇa body matter’ depends upon the
present parent having maintained the inheri-
tance by use/abuse / misuse and the ability to
transfer it to be a part of the body matter of next
generation.
e) Even if one has not inherited the ‘brāhmaṇa
body matter’ as a parental gift /inheritance (no
need to blame the parents!), every human can
start with the ‘Dvi-ja’ samskara’ with appropriate
prayaschitta and take on the journey towards
exploration of brāhmaṇism. Just as different
batches starting the tour will be seeing different
segments at one given time, the explorers of
brāhmaṇism from different references will see
different practices in a given time point. Be-
cause of this, the diversity of the ‘practices’ ap-
pears to be beyond measure. There is nothing
wrong in this. Each one has to make their jour-
ney on the route appropriate to them for their
predestined’ / common goals. The mistake is in
expecting that every person outside the home
should come to the same home through the
same route and at the same time! Brāhmaṇa
community should not fall a prey for this kind of
‘uniformity rule’ of regimentation, which is de-
structive to the very nature of individual freedom
and spiritual evolution. The path of brāhmaṇism
has accorded highest priority to the individuals
freedom and comfort with utmost concern. The
guidance is provided for the most natural spiri-
tual progress. This is honoring the trueness of
human essence and dignity.
Grooming ‘Next Generation Brāhmaṇas’
Vision for future.
What needs to be done for the grooming of the
next generation of Brāhmaṇas is a vision for the
grooming of a global Brāhmaṇa. Here are some
practical tips, inspired by the traditional
sources:
a) Get at the bearings of your tag of
‘brāhmaṇism’ reference with reference to the
standards. What you were is not the important
point here. What you are now and what you
want to be is the key.
b) See how much of the six activities recom-
mended for a brāhmana can be taken up by
you. This is not the model desired or fit for every
one.
c) Make your personal and temple prayers
meaningful. Understand the prioritization of val-
ues provided in the prayers. Why try to wear
‘prayer’ clothes that does not suit the occasion
or fit the size? And why even make such prayer
or advise them?
c) Observe the brāhmaṇaical practices in the
primary matters of food taking (at least at home
and the Temples, Brāhmaṇa meetings and get
together programs; especially in important func-
tions like upanayana and marriage). These are
simple, practical things and every community /
society understands the value of this. High
ideas without implementation will not yield re-
sults. Remember these are jus the necessary
conditions and not sufficient conditions.
d) Sit with family members and read together
the prayers of your family traditions in one of the
religious languages of vedic traditions. (this
could be a mix of Sanskrit, Prakrits, one of the
indian languages. Deliberate on the meaning of
the prayer as a family in the language your
team understands. Remember these are jus the
necessary conditions and not sufficient condi-
tions.)
e) Display the name of your self, your elders,
your personal deities as a pride tradition on your
belongings: house, car, the street of your home
and the like. Don’t fall to the trap of short
names. When some one asks your name, say
53
your full name and then say you may call me
‘(short name)’. Teach this to your next genera-
tion. Explain the meaning of your name on de-
mand. Name is a powerful toll that sustains the
roots of spiritual traditions and religious lan-
guages.
f) Make education partnerships and learn. This
does not mean that you start accessing the un-
filtered web pages, cheap stuff to be bought
during india trips, free lectures and advise of
‘neighbor guided yoga’ or TV channel show
yoga!
Put your self through the professional discipline
of investing time and energy in experiencing
religion through authentic and systematic stud-
ies. In short, you made a mark as a professional
through hard work, application of energy and
time to be recognized as a successful person.
When it comes to brāhmana identity and vedic
spirituality, make the same model of investment
of time and energy on yourself and your next
beloved generation for your welfare, your fam-
ily-lineage kula-vaṃsha gotra welfare and the
global welfare. What makes you think that a
compromise on professional approach works in
religion?
Conclusion
Ḍvi-ja samskāra is the starting gate from where
the journey to the goal of I want to be brāhmana
starts. This is not a faith bound rite or hindu
evangelism. This is a vedic rite which helps one
to transcend the limits of faith and explore
higher levels of consciousness for the Spiritual
truth and welfare. This gate is open to all at all
ages and times. If one falls in the journey, they
come back and start at this gate once again!
Brāhmaṇism is a path and a goal all the way to
the excellence of spirituality. The individuals
journeying through this path may be at different
points, working with different speeds; but they
are all headed for the same goal. Identify your
slot and make your progress with reference to
your ground reality.
The fall on the path of journey is always remedi-
able through the atonement procedures. The
falls do not stop the journey. This is a path
where each has to carry own weight and packs.
Let the Masters do the guidance and needed
help, while you are asked to keep on your jour-
ney. If you want to become the maser, then pur-
sue that path. Being a traveler and guiding an-
other traveler having different needs is not ing the conformity to the standards of brāhmin.
proper, unprofessional and unethical. This is the The parental transmission of these qualities is
story of Viśhwāmitra - the friend of the Universe, also an important point for the consideration of
the guiding spirit, who got the revelation of the ‘brahmana śharīra’. This has been inaccurately
Gāyatrī mantra, which is the vehicle that deliv- explained as ‘birth – right’ of Brahman ! Or in
ers every one through the goal of Brāhmaṇa short, born brāhmin, birth-brāhmin !
identity for the successive generations. The Sanskrit word ‘sva-bhāva-jam’ has the
force of giving all these meanings. This inheri-
tance, living and transmission has to take place
* © The opinions expressed in this article/presentation are at the three levels of Body-Mind and Speech,
purely of the author and it may not be associated with the the individual-family and society. The family life
Institution of his affiliation.
standards of brāhmins, in practice for several
centuries like: ethics in married life, responsibil-
Srimadrāmāyaṇa –Bāla-kāṇda sarga 55-sloka
ity for children’s spiritual welfare, commitment to
24: ‘tapo mahat samāsthāsye, yadvai brah-
perform the religious rituals so that the next
matva-kārakam’ – I shall take to penance, which
generation grows in an environment of ‘faith in a
alone can deliver the status and goal of Brah-
higher force guiding the destiny’, the values of
man.
merit and sin (punya-papa), the insistence on
The rishi-devata-chandas of the gāyatri mantra
the performance of the annual rites for the de-
carries this reverential opening: tatsavituh-
parted (shrāddha – piṇda udaka kriyā)- are all
viśhwāmitrah-savitā –gāyatrī.
outcomes from the powerful meaning of this
Gita 10-35: gāyatrī chandasāmaham.
word.
There are several explanations and traditional
Manu smriti says that one should not live in a
views on the interpretation of these stories.
village/ society /place where there is ‘no brāh-
Here, just one perspective of the characters
mana’. The responsibility to maintain a brāh-
being Brahmans by birth is picked up to high-
mana as a standard of living, model of vedic
light the point that the gift received by birth
excellence and inspiration among the members
needs to be sustained by action and perform-
of society is vested with the leadership of state.
ance.
Āhāra, āchāra, vichāra, vihāra – the four ele-
The vedic word for Brahman is ‘śhrotriya’.
ments which make a sampradāya = tradition, a
The limited translation of yajna as a ‘fire ritual
śhāstra paddhati , a cultural heritage, a family
to the chants of veda by ordained brahmans’ is
tradition. the value directives for these comes
not a holistic presentation of the message of
again in bhagavad-gītā.
Bhagavadgita. Some times, this limited literal
These topics are covered in the third , tenth and
translation has been the source of damage to
eleventh chapters of manu smriti: - prayachitta,
the tradition. The wide definition of yajna is
fall of Brāhmaṇa and the path for revival. Jāti
given through out Bhagavadgita. The two undis-
bhramshakara; prāyschitta, vrātyatā.
puted features of all yajna being: purification
This is called teaching inappropriate to the
and global welfare.
needs of the student. In medical practice, this
The word vijnānam is to be specifically noted
would mean prescribing medication that does
here. The sections: chapter four, 13-2 to 13-11
not suit the patients health needs.
clearly says what is jnānam and differentiates
what is ajnānam. In chapter seven, the distinc-
tion and integration of jnāna and vijnāna is de-
tailed.
Each of these attributes are further graded on
the scale of three guṇas: satva-rajas-tamas,
and four models of Karma- profession of liveli-
hood. The four models here are brāhmaṇa,
kśhatriya, vaishya and all others. These are
again value based checklists. These are not to
be marked by limited literal translations /
historical practices of the text. The emergent
diversity is analyzed in the dharma śhāstras and
smriti’s to draw the rules of conduct for evaluat-

54
 ShrAddha Karma
by Krishnamurthy Ramakrishna

curiosity to understand how a ritual like this will

What is shrAddha ? - ShrAdDha is a vEdic offer unlimited satisfaction to deceased par-
ritual performed with faith (shraddhA), for de- ents. Every deceased person, in accordance
ceased parents; The ritual involves giving away with his / her karma, may have taken birth in
(thyAga) of food and/or other materials along different environments. In recognition of this,
with dakShiNa (hiraNya) in accordance with tradition quotes a verse as follows;
specified vidhi (routine) –(“pitru mAtrAdIn mritA- “ agnou hutantu dEvAnAm svah-sthAnAm vipra
nuddishya vihitE dEshE kAlE pakvAnnAmAnna bhOjanam |
hiraNyAdInAm anyatama dravyasya vidhipUr- dakShiNAbhyO manushYaNam AsurE bhUri
vakam shraddhayA tyAgah iti shrAddham”). As bhOjanam ||
much as faith or shraddha is required in the per- yama sthAnAm pinDa dAnAm nArakE vikiram
formance of any ritual, the shrAddha karma tathA |
needs a higher level of faith, be- prEta sthAnAm vAyasam cha
cause, here the pitrus are invoked Dr. Krishnamurthy Rama- saptaitE pitru triptayah || “
visibly (pratyakSha) in brAhma- krishna is an engineer by The deceased pitru, now, if in
Nas, where as, in the divine pUja, profession. He has been in divine land, is pleased with the
the deity is invoked invisibly United States for over 30 pArvaNa hOma (havan), while
(parOkSha) in an idol. Therefore, years. He is a smartha Brah- those in the heaven are happy
in worshipping the pitrus - in the man, and comes from the with brAhmaNa bhOjana
brAhmaNa we invite for that day, a state of KarnAtaka. He is a (offering food to a brAhmaNa);
higher level of shraddha is neces- keen follower of Sanathana A parent reborn as a human
sary. Dharma, its religion, culture being, is satisfied with dak-
and philosophy. He is an ac- ShiNa or cash offer, while, if
Classification of shrAddha - tive member of World Brah- born as a demon (asura), he/
shrAddha is classified in three way man Foundation. He lives she is happy with offering food
as follows; with his wife Uma in Silver to relatives and friends (asushu
nitya shrAddha (daily ritual) Spring, MD, a suburb of ramantE iti asurah – one who
kAmya shrAddha (a ritual in ex- Washington D.C. revels in sense objects is an
pectation of fulfillment asura; by this definition, most
of a desire ) humans of today can be classi-
naimittika shrAddha (a ritual fied as asuras). A pitru in
caused or occasioned by an event yama’s land is fulfilled with offering of pArvaNa
– like a death). pinDa pradhAna, and if in hell, is pleased with
We will discuss here only the naimittika shrAd- scattered food; deceased parents in the form of
dha – performed in regard to passing away of a spirit (prEta) are pleased with vAyasa pinDa
and in memory of parents. (pinDa offered to crow); so each aspect of the
shrAddha ritual is designed to reach the de-
The purpose of shrAddha. - shrAddha ceased parents - wherever they may be now, in
sankalpa (statement of intention) states that the which ever state or birth they may be. Perform-
purpose of shrAddha karma is to offer unlimited ance of the shrAddha karma in the prescribed
satisfaction to deceased parents; the male chil- format is intended to reach the parent in respec-
dren of deceased parents undertake the karma tive state or rebirth.
so that the ancestors reach puNyalOka – Apastamba discusses the shrAddha ritual in a
higher lands; It is the obligatory duty of sons to different light. In the past, humans and demi-
perform this ritual on specified dates, in loving gods were inhabiting this land. The demi-gods,
memory of parents, who gave birth to and fos- by virtue of very distinguished karma, rituals
tered them with love and affection. It may be a and havans, they acquired heaven and started

55
to enjoy the pleasures of heaven. The humans,
unable to follow the lead of demi-gods, were left
behind in this land. Then Manu, prescribed the
shrAddha ritual for humans to enjoy all the
pleasures of heaven, here in this land itself. So,
Manu says, by the grace of ancestors pleased
by the shrAddha karma, humans can enjoy the
pleasures of heaven, here, in this earth.
Classification of Naimittika shrAddha. - The
naimittika shrAdDha is classified in several
ways;
EkOddhishTa shrAddha is the ritual per-
formed for parent of one generation
(immediate parent – father or mother);
this is generally performed as a part of
death rites (anthyEShTi) following the
death of a parent.
pArvaNa shrAdDha is the ritual intended for
three generations of parents – father,
grand father and great grand father or
mother, grand mother and great grand
mother. This ritual is performed annu-
ally per the chAndramAna calendar on
the same thiThi (day of this calendar) of
the day of the death. This ritual is per-
formed in the afternoon (after mid-day);
the salient aspects of this ritual are
hOma or havan, brAhmaNa pUjana
(worship), tarpaNa (offering til – black
sesame seed - mixed water to specific
mantras), bhohjana (offering food), pAr-
vaNa pinda pradAna – offered food to
ancestors in the form of balls of rice and
other foods prepared on the day – the
offering is made through specific man-
tras; vAyasa pinDa – offering food to
animals, generally intended for crow.
The above description is the traditional
shrAddha vidhi; however, since this rou-
tine requires resources on several
fronts – financial, availability of eligible
brAhmaNas and priests, time away from
professional careers etc., sampradAya
(tradition) has proposed alternatives for
the vEdic shrAddha vidhi as follows:
brahmArpaNa vidhi – inviting a brAhmaNa
to home on the day of the shrAddha for
meal; receive and respect the brAh-
maNa, prepare food as resources allow
and offer the meal to the BrahmaNa ,
followed by a dakShiNa (cash offering).
Ama shrAddha – offering uncooked grains,
vegetables and other groceries along
56
with some nominal dakShiNa to a brah-
maNa. The brAhmaNa leads the kartru
(doer) with appropriate mantras and
accepts the offerings. The intention
here is to provide resources of food to
the brAhmaNa on the day of the shrAd-
dha (meal cooked by his family out of
the resources offered).
hiraNya shrAddha – principally a cash offer-
ing with some fruits to a brAhmaNa on
the day of the shrAddha; The brAh-
maNa leads the kartru (doer) with ap-
propriate mantras and accepts the of-
fering.
tila tarpaNa offering – on the day of the
shrAddha, offer tarpaNa to pitrus (fore
fathers of three generations); this is a
procedure, takes about 30 minutes. The
pitrus are invoked in a kUrcha – a knot-
ted arrangement of three grass blades;
offering til and water to the kUrcha to
specific mantras.
Offering grass and water to a cow on the
day of the shrAddha.
A person with absolutely no resources can
go to a lonely place and cry loudly – a
genuine expression of his inability to
follow any ritual in pleasing the pitrus
and asking for their forgiveness. This is
the last resort for a person to remember
the parents and pitrus on the day of
their death anniversary.
The above six alternatives are in practice
instead of the pArvaNa shrAddha. They are
listed in decreasing order of preference. A
person with means and resources should
strive for the increasingly preferred alterna-
tives.
Other shrAddha rituals in traditional practice
are
gayA shrAddha – There are three distinct
routines in performing pitru shrAddha in
gayA. They are
offering pinda (balls of cooked rice
mixed with til) at the vishNu pAda;
(ii) Some of the routines of pArvaNa
shrAddha; and (iii) Rituals at the
vaTa vrikSha (fig tree) – The rituals
here are supposed to offer inex-
haustible fruits (akShayya phala) of
the shrAddha karma. We may
quote here Bhishma’s teachings to
yudhiShTira in anushAsana parva
of mahAbhArata (88-9):
 “ EShTavya bahavah putrA yat EkO
api gayAm vrajEt
yatrAsou prathitO lOkEshu akShayya
karaNo vaTah “ – A parent must
seek many sons, hoping that at
least one of them will do shrAddha
karma at gayA, where the rituals at
the eternal vaTa (fig) tree, will yield
inexhaustible good fruits ( visitors to
gayA can see the fig tree even to
this day) . The local priests will
lead the doer in the vidhi.
pitru pakSha amAvAsya shrAddha – offer-
ings to fore fathers on the new moon
day, prior to sharannavarAtri – This falls
on the New Moon day of bhAdrapada -
generally late September to mid Octo-
ber.
AmAvAsya tila tarpaNa – offering til and
water to three generations of paternal
and maternal ancestors; the ancestors
are invoked in a three grass blade kUr-
cha.
nAndi shrAddha - this ritual is performed
prior to auspicious occasions like mar-
riage, brahmOpadEsha etc.; the pur-
pose of nAndi shrAddha is to invoke the
ancestors and receive their blessings,
on the eve of the auspicious occasion.
For example, on the eve of a wedding
in the family, the bride’s/groom’s par-
ents separately invoke their respective
parents and ancestors and symbolically
present the marriage proposal to them.
The bride’s parents seek the ancestor’s
blessings by stating that following due
diligence in the family tradition, the pro-
posed alliance is in the best interest of
their daughter and their daughter will
prosper in the inherited home and the
receiving family will take good care of
their daughter. The groom’s parents
invoke their ancestors and seek bless-
ings to bring a new member (daughter-
in-law) to the family, stating that, follow-
ing due diligence, they find the incom-
ing daughter in law is raised in a tradi-
tion, that is compatible with their family
tradition, that she will contribute to and
maintain the peace in the family, that
their son will prosper socially and spiri-
tually in her company.
57
Observing shrAddha in today’s world
In today’s world, availability of qualified
brAhmaNa may be a concern; so how to
address the issue of shrAddha? Also if the
pitru has already taken life else where, what
is the use of offering pinDa? How long to
observe the practice of shrAddha? These
may be expected questions, from the point
of today’s science education. However, their
importance is secondary, if we understood
the spirit behind the observation of shrAd-
dha. shrAddha observation is an expression
of respect for the fore-fathers and paying
back the debts of the parents for bringing us
to life – providing us an opportunity to ex-
perience the fruits of our past karma and
build samskAras for the next life. These are,
of course to be observed every day, but the
faith takes a special significance on the
death anniversary day (just as a special
significance attached to birthday). The
shrAddha karma is one of those obligatory
rituals, which accrues spiritual benefit to the
doer in developing the samskAra for spiri-
tual growth and evolution. This being the
sentiment and spirit behind the observance
of shrAddha ritual, this day is the day to
remember the ancestors through acts of
dharma.
How long to perform shrAddha ? - One
needs to understand the difference be-
tween a human year and a divine year. One
human year is equivalent to one divine day.
During the life of a person, he is possibly
separated from his pitrus, (say) about 50 to
60 years; this is like 50 to 60 divine days.
The departed pitru may take divine, human
or some other life according to his/her
karma. The shrAddha vidhi prescribes ritu-
als to reach parents for all possibilities. It
may take even hundreds of years for a jIva
to be reborn. So even during 50-60 years of
observance of shrAddha, the departed pitru
may still be in between lives. Following
death, the departed acquires a state, gen-
erally referred to as a state of prEta (spirit).
The state of prEta is in effect until the death
rites are performed. During the death rites,
a ritual called sapinDIkaraNa shrAddha
unites the departed pitru with the forefa-
thers. The subtle body of the departed per-
son is in search of another environment to
be reborn, in accordance with his/her
karma. So the ritual of shrAddha is de-
signed to address the state of the departed,
in what ever state he /she may be, during
the course of the 50-60 years following
death. It is not inconceivable, that offering
pinDa enables the pitru to avail food else-
where, where ever he/she may be reborn.
Even if the departed father/mother has al-
ready been reborn, it may not be inconceiv-
able that observance of the shrAddha ritual
reaches the pitrus and enables them to re-
ceive nurturance and sustenance through a
chain of societal benevolence.

Obligated Individuals. – The

(brahmOpadEsHa initiated) male sons of
parents belonging to the brAhmaNa, kSha-
triya and vaishya communities are obli-
gated to perform the shrAddha karma. The
brAhmaNas have an added responsibility to
lead and be a role model for members of
other communities, in observing this ritual,
even in today’s world. This obligation is be-
ing neglected more and more in recent
days. Even if one is unable to fulfill the
shrAddha karma in any of the several vEdic
or traditional options described in this arti-
cle, it is not beyond the reach and means to
arrange a satsang (a divine get-together),
inviting friends and relatives. A bhajan or
gIta pravachan (discourse) can be arranged
in loving memory of the parents. Following
the satsang, serving a simple home cooked
meal to guests could very well be an alter-
native to remember departed parents. Courtesy : www.Hindunet.org

58
 Shree Ganesh - The God
by Vidyarthi

II Shri Swami Samartha II those difficulties. Even in today's modern world,

- Aum - in spite of our material achievements, man is
still restless and constantly seeking peace of
mind. He is always afraid of difficulties un-
SHREE GANESH - THE GOD known. Therefore, man should observe a daily
spiritual practice, however brief, so that it brings
some mental stability and advances him on his
In the last 10,000 years the Vedic tradition has spiritual path.
occupied an invaluable place in Indian culture. It
has had a major impact on forming a strong, For thousands of years,
healthy and structured society. people in India have ob-
Indian society has a very inter- served various religious
esting nature. It is rich with the practices. Our sages have
images of a multitude of deities. suggested various prac-
We Indians are extremely toler- tices that could be per-
ant. Each person decides ac- formed in our daily lives.
cording to his preference his When practices are per-
own deity to worship without formed faithfully, they lead
criticizing the choices of others. to self-advancement, self-
However, it is amazing how little confidence and the power
knowledge we have about our of self-determination. This
preferred deities. leads to continuous pro-
gress in the fields of busi-
Every one of our scriptures ness, employment, arts
starts with "Shri Ganeshaya Na- and performance, knowl-
mah". At the entrance of every edge, and progress in the
temple there is an image of Shri life of one's children.
Ganesh. Shri Ganesh has the
foremost place in the perform- The "Omkar" form of Shri
ance of any pooja. Thus, Shri Ganesh is very important.
Ganesh is the recipient of this This is mentioned in the
entire honor. twelfth chapter of
'Ganeshpurana'. Sant Dynaneshwar in his first
Today, Shri Ganesh has the same important verse mentions 'Tvam Pratyaksha Brahmaasmi
place that in ancient times 'OM' used to have in ' and in the second line says 'Lord, You are Ga-
all the rituals. Even in the "Apourushey Ve- nesh Himself'. Sant Dnyaneshwar refers to that
das" (Book, the authorship of which is not 'Eternal Energy' as OM.
claimed by any particular person) Shri Ganesh
has been included (for worships / prayers). 'Om This is also mentioned in the Geeta, 'Omi ety -
Gananam Tvaam Ganapati Havamahe' is a eka aksharam brahma vyawaharan-mam-
chant and is meant to invoke Lord Ganesh. anusmaran, yah prayaati tyajan-deham sa yaati
paramaam gatim'. Even Samarth Ramdaas, in
Since ancient days, there have been occasions his tribute to Shri Ganesh, says that He is the
when gods, sages and men have deity of all forms. He is the first form of all the
faced many difficulties. At such times, they have forms, He is the beginning and foundation of all
had to invoke the Eternal Universal Energy, to that is formless. Sant Eknath and Sant Tukaram
obtain the inner strength in order to overcome have also described the "Omkar" form of Shri

59
Ganesh. Sant Tukaram, in his devotional poem,
further praises the Omkar form of Ganesh, ex-
plaining that "Omkar" is the first form of Shri
Ganesh, the origin of the Hindu trinity.
Of the "Aum" sound, the "A" represents
Brahma, "U" represents Vishnu, and "M" repre-
sents Mahesh. Vedas also tell us that Ganesh is
the parent of the Hindu trinity.
Ganesh is the one and only original deity. This
deity was not only worshipped in India, but was
also present worldwide. Even today Ganesh
murtis are found in archeological digs in Turkey,
S. Russia, USA, Mexico, Java, Sumatra, Philip-
pines, etc.
One will get the fruits of their actions according
to the depth of their knowledge, faith and devo-
tion. In conclusion, all Ganesh devotees are
urged to obtain as much knowledge as possible
about their deity. Faith based on knowledge,
faith that is complete, will lead to personal, so-
cietal and national advancement.

In praise of Shri Ganesh,- Rig Vedas contain,

"Brahmanarspatisukta" and "Ganapatisukta".
- Yajurveda contains Ganesh Shantisukta.
- Saamveda contains 'Stotra' and 'Vinayak Sam-
hita'. - Shri Ganapati Atharvasheersha is con-
tained in the Atharvaveda, which describes the
highest principles of all vedas. Atharvasheersha
stands for A+tharva+sheersha,

A = absence of, tharva = wavering/restless,

sheersha = head.

Thus Ganapati Atharvasheersha contains the

secret of peace of mind. Ganapati Atharvashir-
sha has suggested ways to achieve peace and
one-pointedness of the mind.

The meaning of "Ganapati" is given as follows:

"G" is Shaktiswarupa (Universal energy), "A" is
Suryaswarupa (Sun), "N" is Vishnu,
"A" is Shankar.

The lord of "Gana" is Ganesh. The protector of

the "Ganas" is the lord of the "Ganas". All mat-
ter, living and non-living, in the Universe has
been classified, e.g. manavgan (humans),
pashugan (animals), pakshigan (birds), Vruk-
shagan (plants), etc.
From the above analysis, it is clear that Shri

60
 The Story of Lord Dathatreya
(God with Three heads)
By Yelleshpur Jayaram
Summary: Story of Lord Dathatreya, God with
three heads, One representing Construction
(Srushthi), one representing Protection (Sthithi)
and one representing salvation/destruction
(Laya)
Full-Text :
Sources for this article are the story I have
heard from my parents/grand parents and some
of the books I have read in the past when I was
a child.
We celebrate Datha Jayanthi (birthday of lord
Dathatreya) on the Shukla Chaturdashi of Mar-
gashira which usually happens in
December. As westerners are
celebrating their Christmas and
Chanukah festival, some of the
Hindus and some Muslims also
celebrate Datha Jayanthi.
Dathatreya is the son of Atri Maha-
muni and Mahasati Anusuya.
We all know Narada Mahamuni,
(great sage) who is famous for
bringing some conflicts among
Devas (Gods) so that in the long
run, God’s qualities and his bhak-
thas' qualities are displayed to the
public (Loka Kalyana). Many
times, colloquially we also, use the name
“Narada” as an alias for the person who tries to
bring conflicts between /among people.
Once, amidst his tours of all the lokas, Narada
came to the abode of goddesses, Saraswathi ,
Lakshmi and Parvathi (wives of Brahma, Vishnu
and Maheswara respectively) who were chatting
among themselves with some pride on how
faithful (Pathivrathya) they had been to their
husbands, their powers and accomplishments.
They even asked Narada to attest it. However,
Narada said, “You are all great; but there is
someone in Bhooloka (Earth), who is more pow-
61
erful and more faithful (Pathivrathya), than all
the three of you". Obviously they got upset and
jealous and asked Narada who that person was.
He responds that it was Mahasathi Anusuya,
wife of Athri Mahamuni. Then these god-
desses took a challenge and wanted to test
Sathi Anusuya of her pathivrathya. . They went
to their husbands and requested that they go to
earth and test her powers. The husbands ini-
tially refused saying that it would not be appro-
priate to test great persons. But they yielded to
the pressure of their wives.
(Don’t we all :-) :-) :-)
Then they came to earth in the form of sages/
sanyasis and arrive at Athri’s
Ashram. Atri had gone to the
river for special services which
he routinely offered to the Lord
Sun. They came to Anusuya
and gave her some iron tidbits,
telling her “Here is some rice,
Please fry them and make some
puffed rice. This is for some
special offering to God”. Sathi
Anusuya took the same and put
it in the frying pan and fried
them. All the three gods were
puzzled to see that the iron tid-
bits had turned into puffed rice.
They collected the same con-
veying their thanks to her and
told her that they would return for lunch soon
after they completed their rituals. They went
behind the Ashram and wondered how else
they could proceed to test her as she already
passed one test. Then they came out with a
plan. They returned to her and said that they
were hungry and they were ready for lunch.
But there was one condition or practice they
had to observe - the person who served lunch
should have no clothes. Hearing that, Sathi
Anusuya was puzzled and from her inner sight
(Divya drishthi), she realized that those three
were really Brahma, Vishnu and Maheswara
who had come to test her. She thought that it
was her great fortune that all the three Gods
whose darshan every one in the world yearned
for, were in fact at her door step begging for
food.
She thought for a second, went inside, prayed
for the blessings of her husband, brought the
Theertha (holy water) from the morning pooja,
and sprinkled it on the three visitors. What a
miracle!! They turned into three babies. She
carried them inside, warmed the milk and
started feeding them after removing her clothes.
same and went back to their lokas (abodes).
Later Sathi Anusuya gave birth to Sri Datha-
treya who is the combination of the three Gods.
(Datha= head threya=three), the Lord with three
heads.
Soon he mastered all the Vedas and Shastras
and became a highly knowledgeable person/
muni spreading the word of God. That is why,
when you see God Dathatreya’s photo, there
are four dogs following him, representing four
Vedas.

By this time, Atri returned to the Ashram, heard Some people celebrate his birthday for one day
the sound of children and was puzzled. Then, and some people for one week (Sapthaha).
by his Divya drishthi, he realized all the events
that had taken place and was overflowing with May Lord Dathatreya shower his blessings on
joy as he was yearning for children and got all all of us..
the three gods as children.
Namasthe
In the meanwhile, the three goddesses were
wondering as to how successful their husbands Jayaram
had been in testing Anusuya. When they did
not return for a while, they got concerned and
became really worried as days passed. About the Author

Just at that time our famous Narada walked in Dr. Yelleshpur Jayaram is a Colonel, Medical
smiling. They all asked him as to what had hap- Corps (Retd), US Army and is currently working
pened to their husbands. He replied that they as Deputy Commander of Clinical Services at
have lost their husbands playing their silly Ft Dix, NJ
game. They begged him to forgive them and
tell them what had happened. He narrated to
them as to what had happened and actually
showed them from heaven, (pointing to
Bhooloka/earth) all the three children who were
playing in the laps of Atri and Anusuya. Now
they begged Narada to show them a way out.
He said that the only person who could give
back their husbands was Anusuya herself and
no one else, and advised them to go and appeal
to her.

They came to Atri’s ashram and begged her to

return their husbands. Sathi Anusuya,
being a great woman, said that she would make
them come back to normal with the permission
of her husband. Again, she brought the theer-
tha and sprinkled on the children who all imme-
diately took their original adult form. They all
apologized to the couple and asked them to
request any boon they desired. They both re-
sponded saying that they were really craving for
a child all these years and all the three of them
should become their son. They granted the

62
 Brahman in a secular society : Myth and Reality
by Ganga Sahay Pathak
DEFINITION OF BRAHMAN
By definition, Brahman is one, who has ac-
quired Brahmanatva and Brahman must have
knowledge of the Vedas. It may be one out of
the three namely Rig Veda, Yajurveda and
Sam Veda.
BRAHMANS IN THE PAST
Brahman as an individual and as Samaj had
dominated in the Indian history from Satyug
(Ram Rajya time) and even before. Valmiki
Ramayana can be referred and the role of
Bhagwan Parshuram and Guru Vashisth and
Rishi saints is well established.
BRAHMANS IN THE MUGHAL PERIOD
During this period, the Hindu society as a
whole was based on VARNA VYAVASTHA like
Brahmans, Kshatriyas ,Vaishyas and Shudras
and their social obligations were well estab-
lished accordingly. It is a matter of great regret
that during 1946 Dr.Ambedkar told that the root
of untouchability lies with the deliberate power
of Brahmans and since then anti-Brahman feel-
ing wave started, though Dr.Ambedkar himself
was one of the team members for drafting In-
dian constitution and untouchability was consti-
tutionally prohibited .In the constitution all the
citizens of the country have equal right, but
even today after India’s freedom nearly 60
years are passed, for certain specific groups
such as Schedule Caste(SC) / Schedule Tribe
(ST) / Other Backward Castes(OBCs), the Govt.
of India has provided an umbrella of rights by
means of reservation in the job and even in the
promotion. About 50% or more reservation ex-
ists for non-brahman castes, which includes the
above categories. This leaves very little for
Brahmans of India today.
INDIA AS A SECULAR COUNTRY
From Village Panchyat, Taluka Panchyat, Dis-
trict Panchyat, State Assembly, Parliament and
Rajya Sabha, members are elected and for the
district panchyat leval, administration that as-
63
sumes responsibility is known as Panchayati
Raj. Since there is reservation in almost all the
sectors, there are certain constituencies where
only lower caste people can contest the election
and it has been found that in states like Bihar,
Jharkhad & UP constitute a major share for
more than 50% of the country’s electoral seats
and elections are based on caste-based politics.
Today, Brahmans are a divided caste having so
many sub-brahmans castes within themselves.
One Brahman does not respect the other Brah-
man. They keep showing their sense of pride
only among themselves. High education and
intelligentsia of Brahmans are slowly becoming
a thing of past.
Therefore, in a secular country like India, Brah-
man existence is a myth for the above values as
they are not even able to secure anything for
themselves at the moment. Not having major
share in elected Govts. and reservation quotas
are limiting their progress as they do not find
jobs in Govt. sectors. Most of the educated and
learned technocrats in the Brahman community
are forced to migrate to other parts of the world
in their quest for a successful livelihood.
While the Brahman infighting continues, other
communities have been networking and helping
their people to get jobs and indirectly brought
them into powerful positions.
Under the circumstances which are prevailing in
India from village to Government level, Brah-
man, if in real sense does not act like other
powerful forces, will perish or be pushed to the
bottom of the ladder in the society . At the mo-
ment, Brahmans should take the following steps
quickly to restore their lost value and prestige
and to make a comeback in REAL SENSE.
1) Brahmans should be unified in their approach
and overcome the barrier of many sub-castes.
In short, every Brahman must become a
PANDIT.
2) We should forget Bigha and Biswas i.e.
Higher-category Brahmans and Lower-category
Brahmans prevalent in India. There are no Ra- can play an important role in bringing unity
jasand Zamindars and everything has changed among Indian Brahmans directly and through
since there is elected governance. the network of WBF, India and other related
organizations like IGBM, Mumbai.
3) Throughout India, Brahmans should display
their unity by joining hands in politics and be- About the Author
come a force to reckon with. The percentage of
Brahmans may be around 16% only, yet only Ganga Sahay M. Pathak is a Sr. Vice-President
when we overcome our differences, Brahman of WBF, India and a strong supporter of
leaders can be generated through elections. Brahman causes in India.
There should be participation from village
panchayat to Parliament elections and this is
the only way to beat reservation, which has be-
come an easy tool for creating vote bank for
politicians.

4) An individual Brahman has no any impor-

tance, no voice, no power and no place in a de-
mocratic society

5) Brahmans have to acquire and share the

knowledge of Brahmanism and not just rely on
the caste-divide and glory of being a Brahman.

6) Brahmans have to improve their daily lifestyle

by following a vegetarian-rich diet and avoid the
consumption of liquor.

7) In India, because of dowry system, there are

more BURN cases of newly wedded women.
Though there is an Act, still the higher society
has to take remedial steps to remove this evil
from the society and people should give due
respect to women like it was worshipped in an-
cient days for Sita, Savitri and Parvati etc.

8) For removing dowry system, young girls

should refuse collectively and not marry with
persons or his parents who are demanding
dowry.

9) Women education should be given much im-

portance so they can be self-dependent on
themselves to run their family and become con-
tributing members of the society
10) Brahmans should be a symbol for India’s
prestige, India’s brain and India’s light like Pt.
Bal Gangadhar Tilak, Pt. Gopal Krishna Gok-
hale, Pt. Madan Mohan Malviyaji, Pt. Nehru and
lastly Pt. Atal Bihari Vajpayee ji

World Brahman Federation, NJ can also play a

vital role in uniting brahmans across America
and in other Western Countries . Above all, it

64
 Hinduism in Indonesia
Compiled by Rajesh Shukla
Indonesia is the only country in the world where
Hinduism survived besides the Indian sub-
continent. In most of the countries, Hindus have
migrated in last few centuries. Indonesia is a
country of more than ten thousands islands.
The major islands are Java (Yav Dwipe), Suma-
tra (Swarn Dwipe), Borneo (Kalimantan),
Sulevesi, Irian Jaya, Bali etc. India and Indone-
sia have been having cultural and religious in-
teractions since the last two mil-
lenniums.
The Hindu and Buddhist traders
arrived in first century. An early
Hindu archeological relic of a
Ganesh statue from first century
AD has been found on summit of
mount Raksha in Panaitan is-
lands. The next historical record
is in area of Kutai on the Mahakal
river in East Kalimantan. Three
rough plinths dating from the be-
ginning of the fourth century are recorded in
Pallavi script of India. Another archeological
monument found is in western Java. The ac-
companying script reads “ Here are the foot
prints of King Purnawarna, the heroic conqueror
of the world “. This inscription is in Sanskrit and
is still visible after 1500 years.
During the 8th & 9th Century, the world’s largest
Buddhist complex at Borobudur and Hindu com-
plex at Prambanan were built near Yogya Karta
( Jog Jakarta) in Central Java. In tenth century,
students were sent to Nalanda University in Bi-
har. King Airlangga in 11th Century was a great
scholar. He got many shastras of India trans-
lated in ancient Kawai language. In Sumatra in
12th and 13th centuries arose, the great king of
Sri Vijay. However, it was during the reign of
King Hayam Wuruk of Majapahit kingdom that
the Prime Minister Gajah Mada united entire
Indonesia in to single state.
The national symbol of Indonesia reflects influ-
ence of Hinduism. This symbol is “Garud Pan
65
casil”. It is symbol of national emblem with
Vishnu riding it. Below the symbol, there is an
inscription “Bhineka Tunggal Ika” which means
unity in diversity. The concept of unity in diver-
sity was started during 8th and 9th century in
central Java to creat an understanding between
Hindus and Buddhists. Afterwards King Air-
langga made use of it in 11th century. However,
it was Mpu Tanulkar, the court poet of Majapahit
kingdom who during the reign
of King Hayam Wuruk propa-
gated this idea of unity in di-
versity in his poem
“Sutajoma” in order to lay sold
foundation for Majapahit king-
dom.
Agama Hindu Dharma
Hinduism in Indonesia is
called Agama Hindu Dharma.
It is practiced in Java, Bali,
Kalimantan, Lombok etc. In Bali almost 95% of
the population identified themselves with Hindu
Dharma. In Java, it is practiced by “Tenggerese”
in east. In Java even Muslims follow a non-
orthodox, Hindu influenced form of Islam known
as “Islam Abangan” or Islam Kejawen.
When Suharto came to power, every Indone-
sian citizen was required to be a registered
member of one of five acknowledged religious
communities. These communities were, Hindu-
ism, Buddhism, Islam, Catholicism and Protes-
tantism. Inspired by Hindu Javanese past, sev-
eral hundred thousands Javanese converted to
Hinduism in the 1960s and 1970s. The Ministry
of Religion also classified ethnic religions such
as Aluk To Dolo (Sadan Toraja) and Kaharingan
(Ngaju, Luangan) as Hinduism.
The Indonesian Hindus share many common
beliefs, which includes;
A belief in one supreme being called “Ida
Sanghyang Widi Wasa”, “Sang Hyang Tunggal”,
or “Sang Hyang Cintya”.
A belief that all of the gods are manifestations of
this supreme being. This belief is same which
holds that different Gods are different aspects of
the same supreme Being.
A belief in Trimurti of Brahma (The Creator),
Vishnu (The Preserver) and Shiv (The De-
stroyer).
A belief in all of the other Hindu Gods and God-
desses.
Only two Vedas reached Indonesia, which are
the basis of Hinduism. Other sources of reli-
gious information include the Purans, Ramayan
and Mahabharat. Hinduism was greatly modi-
fied when adopted by Indonesian society. For
example, the caste system, although present in
form, was never rigidly applied. The Ramayan
and Mahabharat are adopted as traditions re-
flected in shadow puppet and dance perform-
ances. Furthermore, Indonesian nationalists
have laid great stress on the achievements of
the Majapahit empire ( Hindu State) which has
helped Hinduism. These factors have led to a
resurgence of Hinduism in Java and other is-
lands.
Hinduism in Bali
Balinese Hinduism is deeply interwoven with art
and ritual and is less closely preoccupied with
scripture. Balinese Hinduism lacks the tradition
Hindu emphasis on cycles of rebirth and rein-
carnation. Every Balinese belongs to a temple
by virtue of descent, residence or some other
affiliation. Some temples are associated with
the family house compound, others are associ-
ated with rice fields and still others with key
geographic sites. One key ceremony at a village
temple is a dance drama, a battle between
Rangda (Evil) and Barong the Lion (Good).
Balinese Hinduism is hierarchically organized
with one small segment of aristocracy (The
priestly class). A priest is not affiliated with any
temple but acts as a spiritual leader and advisor
to individual families in various villages scat-
tered over the island.
Hinduism in Java
Both Java and Sumatra were subject to consid-
66
erable influence from India. Many Hindu tem-
ples were built including Prambanan near
Yogyakarta, which has been world heritage site.
Several Hindu Kingdom flourished of which
most important was Majapahit.
In Sixth and Seventh centuries many maritime
kingdoms arose in Sumatra and Java which
controlled waters in straits of Malacca and flour-
ished with the increasing sea trade between
China and India. During this time, several schol-
ars visited Indonesia and translated literary and
religious texts.
Majapahit was based in Central Java from
where it ruled a large part of Indonesia. The
remnants of the Majapahit kingdom shifted to
Bali during sixteenth century as Muslim king-
dom in Java gained influence. Hinduism has
survived in varying degree and forms in Java. In
recent years, conversion to Hinduism have
been on the rise. Certain ethinic groups such as
Tenggerese and Osings are also associated
with Hindu religious traditions.
Hinduism in Other Islands
The Bodha sect of Sasak people on the island
of Lombok are non-Muslim, there religion is a
fusion of Hinduism and Buddism. Among the
non_Bali coouminities considered to be Hindu
are, the Dayak adherents of the Kaharingan
Tengah where statics counted Hindus as 15.8%
of the poupulation in 1995. Many Manushela
and Nuaulu people follow a variant of Hinduism.
Similarly the Tana Toraja of Sulawesi and Batak
of Sumatra are identified as Hinduism.
Hindu Revival in Indonesia
The resurgence of Hinduism in Indonesia is oc-
curring in all parts of country. In the early
Seventies, the Toraja people of Sulawesi were
the first to be identified under the umbrella of
Hinduism, followed by the Karo Batak of Suma-
tra in 1977 and the Ngaju Dayak of Kalimantan
in 1980. The growth of Hinduism has been de-
rived also by the famous Javanese prophesies
of Sabdapalon and Jayabaya. Many recent con-
vert to Hinduism had been members of the
families of Sukarno’s PNI. This return to the re-
ligion of Majapahit (Hinduism) is a matter of na-
tionalist pride.
The majority of Balinese consider themselves
descendants of noble warriors from the Hindu
Javanese empire Majapahit who conquered Bali
in 14th Century. A growing number of Balinese
are conducting pilgrimages to Hindu temples in
Java, most of which have been built in places
identified as sacred sites in traditional Balinese
text. Balinese have been heavily involved in the
construction and ritual maintenance of these
new Hindu temples in Java. Many Javanese
Hindu priests have been trained in Bali.
Though Java is center of Islam within the
world’s most populous Muslim nation. On the
other hand, a glance at one of the many ancient
monuments scattered across its landscape
would suffice to remind one of a very different
Java, where a succession of smaller and larger
Hindu kingdoms flourished for more than a mil-
lennium, producing a dynamic mixture of cul-
tures.
Islam first arrived in Indonesia along powerful
trade networks, gaining a firm foothold
in Java at northern coast. Hinduism lost its
status as Java’s dominant state religion during
the 15th and 16th century and great Hindu em-
pire Majapahit collapsed. Even then some small
Hindu kingdoms remain intact. The kingdom of
Blambangan in eastern Java remained intact
until the late 18th century. While the majority of
Javanese did become Muslims, following the
example of their rulers, for many of them, this
was change in name only. Earlier indigenous
Javanese and Hindu traditions were retained by
the population.
There were some communities in Java who
consistently upheld Hinduism as the primary
mark of their public identity. One of these ex-
ceptions are the people of the remote Tengger
highlands in Eastern Java. In a 1999 report, the
national Indonesian Bureau of Statistics admits
that nearly 100,000 Javanese have officially
converted from Islam to Hinduism in last two
decades. At the same time the east Javanese
branch of the government Hindu organization,
PHDI, in an annual report claims that the Hindu
congregation of this province to have grown by
76000 souls in this year alone. However, there
are problems in estimating the real number of
Hindus which may be bigger. The rate of con-
version accelerated dramatically during and af-
ter the collapse of former President Suharto’s
67
regime in 1998. Despite their local minority
status the total number of Hindus in Java ex-
ceeds that of Hindus in Bali.
Religious identity became a life and death issue
for many Indonesian around the same time in
the wake of violent anti-communist purge of
1965-66. Persons lacking affiliation with a state
recognized religion tended to be classified as
atheist and hence communist suspects. De-
spite the inherent disadvantages of joining a
national religious minority, a deep concern for
preservation of their traditional ancestor relig-
ions made Hinduism a more palatable option
than Islam for several ethnic groups in the outer
islands. In the early seventies, the Toraja peo-
ple were the first to realize this opportunity by
seeking shelter for their indigenous ancestor
religion under the broad umbrella oh
“Hinduism”, followed by Karo Batak of Sumatra
in 1977.
In central and southern Kalimantan, a large
Hindu movement has grown among the local
indigenous Dayak population which lead to a
mass declaration of Hinduism on the island in
1980. However this was different to the Java-
nese case, in that conversion followed a clear
ethnic division. Indigenous Dayak were con-
fronted with a mostly Muslim population and
deeply resentful at the dispossession of their
land and its natural resources.
A common feature among new Hindu communi-
ties in Java is that they tend to rally around re-
cently built temples (Pura) or around archaeo-
logical temple sites (Candi) which are reclaimed
as places of Hindu worship. One of several new
Hindu temples in eastern Java is Pura Mandar-
giri Sumeru Agung, located on the slope of
Mount Sumery, Java’s highest mountain. When
the temple was completed in July 1992, with the
generous aid of wealthy donors from Bali, only a
few local families formally confessed to Hindu-
ism. In 1999, this community has grown to 5000
households. Similar mass conversion have oc-
curred in the region around Pura Agung blam-
bangan, another new temple, built on a site with
minor archaeological remnants attributed to the
kingdom of Blambangan, the last polity in Java.
A further important site is Pura Loka Moksa
Jayabaya where Hindu King Jayabaya is said to
have achieved spiritual liberation (Moksa).
An example of resurgence around major ar-
cheological remains of ancient Hindu temple
sites was observed in Trowulan. The site may
be location of the capital of the legendary Hindu
empire Majapahit. A local Hindu movement is
struggling to gain control of a newly excavated
temple building which they wish to see restored
as a site of active Hindu worship. The temple is
dedicated to Gajah Mada, the man attributed
with transforming the small Hindu kingdom of
Majapahit into an empire. Hindu communities
are also expanding in central Java.

A further Hindu movement is developing near

Pura Pucak Raung which is mentioned in Bali-
nese literature as the place where Hindu saint
Maharishi Markandeya gathered followers for
an expedition to Bali where he is said to have
brought Hinduism to the island in 5th century
AD. The sudden rise of Hindu movement can be
attributed to well known prophecies of Sabdapa-
lon and Jayabaya.

Sabdapalon is said to have been a priest and

an advisor to Brawijaya V, the last ruler of the
Hindu empire Majapahit. He is said to have
cursed his king upon the conversion of the latter
to Islam in 1478. Sabdapalon then promised to
return after 500 years and at a time of wide
spread corruption, to sweep Islam from the is-
land and restore Hindu-Javanese religion and
civilization. A further prophesy, a well known
throughout Java and Indonesia, is the Ramalan
Jayabaya. Hindu Javanese emphasize with
pride that their ancestors Sabdapalon and Jaya-
baya represent a golden Hindu past.

Source: http://en.wikipedia.org/wiki Hindu-

ism_in_Indonesia

This article includes material from the 1995

public domain Library of Congress Country
Study on Indonesia. Courtesy : www.Hindunet.org

68
 Welfare Society in a world of Brahmans
- Can they reconcile?
by Prabhu Shastry ( London)
Our interests in the theme owes to the manifold
meaning of the term Brahmana. The title, even
while being a paradox is relevant today. There
is no conclusive and definite meaning for the
word Brahmana; owing to the changing role of a
Brahman, many Smritikaras used different
senses to it in every century - historically, relig-
iously, literally and spiritually. For example,
even within the Vedas, ‘Brahma’ primarily
meant the presiding deity of Yajna (sacrificial
ritual), and the wise consciousness (wisdom) of
Yajna; secondarily it meant a priest; but gener-
ally a Brahmana is any person born of such
parentage (of those careers).
Mankind has progressed to the present post
modern times in successfully erasing the lines
and still striving to remove the barriers between
individuals, groups etc. Then, ‘do we Brahmans
work against that’ is also a good thought. Brah-
man - is it a caste-related word? One may won-
der if there is still any thing that specifically a
Brahmana alone can do. When education, skills
and training are openly available to all equally in
our free society, are not our rights total ? They
might be total but are they infinite? The question
is not of the rights alone. What if we were to talk
of responsibilities instead. Total freedom is not
an obvious result of total rights; there is yet a
total awareness to arise, which is essentially the
task of Brahmanhood, no matter from which
background (caste, community or colour) one
hails from. Apartheid, slavery or any form of
discrimination is a net situation of many subtle
or inborn stigmas of animal level. Basically a
twice-born, “Dvija”, is higher than the beastly
level. Brahmanism is also an ever-evolving real-
ity working towards perfection.
In other words, we are talking of a Brahman not
as a career nor a status nor caste. As already
considered, education including of a Brahman’s
is no more a privilege of some; knowledge was
first flowing through the individuals in the Guru-
kulas; now it is as open as the Internet.
We need to have an orientation on how do the
69
Brahmans’ interests work - the good of oneself,
or one’s community and the good of all? Whom
are we addressing while focussing the Brahma-
nas - let us think globally and act locally. For
this good engineering, we need to have both the
points correct - the universal constants as well
as well-adapted regional variations. To under-
stand by comparison, let us examine how cer-
tain communities are winning and some are fal-
ling. What do we learn in the rules of the game?
It moves in the order of microcosmic to macro-
cosmic progress. Every individual, every com-
munity of those individuals, and the whole soci-
ety of all those communities should complete
the harmony. For the sake of analysis, let us
scan them through the following threefold ma-
trix.
INDIVIDUALLY: On an individual’s virtue of a
Brahman, our scriptures emphasise upon an
openness and frankness in our behaviour. That
is ‘Arjava’ or a straightforward attitude, as Dhar-
maraja called it. As in the Mahabharata (in Yak-
sha-prashna episode), the obvious virtue of
every Vipra is never to be a hypocrite. Brah-
manism precisely concerns to the development
of every individual to that spiritual goal, that vir-
tue recognisable universally, which evidently
underlines the dignity of mankind.
How can the awareness of being a Brahman be
a cutting edge? This question is quite interest-
ing, perhaps even intriguing! Like ‘the cosmic
man’ concept, “Vishva Manava” or the Upani-
shadic term “Virat”, could we invent a concept,
“Vishwa Brahmana”? This is a pre-historic im-
agery as found in Vishwamitra who was com-
peting for a Brahmarshi status of sage Va-
sishtha. In the Upanishdas, Janaka was a Ra-
jarshi (Saint-king), one step below the total evo-
lution or perfection from Brahmarshi, the status
of the ultimate person. In such anecdotes, we
notice that the attainment of the status of a
Brahmana follows a tendency to go higher and
higher in spiritual ladder. People of today are
ascending a social ladder or in sports they aim
to go for the Olympic gold. A Novel is popular in
Kannada, “Maha Brahmana” by Devudu on the
theme of rivalry, which the sage Vishvamitra
had against Brahmarshi Vasishtha. It looks like
a battle of the Titans. Individually every person
is moving towards becoming a Brahman. In our
Vedic literature we have lots of illustrations of
such healthy race. It is always good to be in a
good competition, with the academic, moral,
performing and spiritual vigour. In fact every
body should be encouraged to become Brah-
man by these standards.
How is such a situation of a Brahman in India is
different from one in the West is also question.
The pitfalls of being an intellectual do exist even
among the Brahmans. At the same time, for the
expertise in the ritualistic knowledge of priest-
hood services, unfortunately and unnaturally, a
Brahman does not have to be an intellectual!
Literacy is different from scholarship; and Brah-
manism is not related to scholarship as it is with
spirituality and a sense of wisdom i.e. the attain-
ment of happiness to all.
BRAHMANS AS A COMMUNITY:
NATIONALLY IN INDIA AND ELSEWHERE:
Can Brahmanism not be congenial to a secular
society? Should we abandon Brahmanism for
the sake of a secular society? People are free
not to become idealists but not to reject ideals.
safeguard of our community; if so, what are
those threats? Are we not basically in blame for
infighting and dividing the Hindus? How far the
Brahmans can be blamed for the evils in India?
If people agree that they were wrong, alliances
for peace would be easy for future.
TODAY’S GLOBAL WORLD:
The crux of spirituality is beyond any garb of a
Hindu or Brahman, if we want to wear it, it re-
fuses to confine itself. It is staying close to Real-
ity – Upa Ni Sad. It is the end of all-knowing –
Veda Anta. It is the Absolute state, of Brahma.
There are of course, the issues of interfaith, di-
versity, inter-caste marriages, new gaps in the
our generations with mounting fresh challenges
regionally and global as well.
We need to re-assess the success in education,
academic, professional, career based lifestyle,
in music, sports, international politics and deter-
mine how influential are we - the Brahmans?
Let us have questionnaires and interviews with
our intelligent youngsters, who embody the
world’s future. We might need updating of Brah-
mans’ Who is Who, Matrimonial, Directories of
e-mail addresses. The powerful and useful
Internet should be utilised fully.

Brahmans! please play to your strength. Explore (The author can be reached at his email
the potentialities of your community in your address - Londonprabhu@yahoo.co.uk )
‘History of Brahmans’ to learn for future. This
helps identify the weaknesses. Ask, “We would
never achieve that - what?” – let the youngsters
meet that challenge. We shall shed the com-
plexes, – the superiority as well as inferiority –
as both are bad equally.

Our community leaders, who inspire us, such

nobility and not political awareness should be
grown. In India, for example, Brahman ministers
‘never did any good for Brahmans’ has been an
all-times’ blame – why? We require priorities
among the several reforms to make; we need
do patching works between gaps / different pig-
ments within Brahmans, between Brahmans
and others.

The question of unity amongst Brahmans - Is

their unity fruitful or dangerous and to whom?
Do we sense any danger for the security and

70
 Sanatana Dharma and Caste-System
by Vidyadhar Mishra (Mauritius)
There is perhaps no other theme more misun-
derstood in Sanatan Dharma than the caste-
system. When in fact the caste system can be
regarded as one of the major pillars of Sanatan
Dharma.
The caste system finds its origin in the Vedas.
In the days of Smritis it underwent some trans-
formation. In the Srimad Bhagvad Gita, Sri
Krishna, the Supreme Lord declares himself to
be the author of the four castes, each having its
own attributes and virtues. The Purush Sukta of
the Rig Veda, clearly defines the four castes as
the four important parts of the Cosmic Person.
The Shrimad Bhagvad Maha Purana, Skandh 3,
Chapter 6 Verses 30-31 substantiate the same
idea. This analogy shows the interdependence
of the four castes for the common good of soci-
ety.
According to Vedanta Philosophy 2/1/34, the
basis of the Caste system is innate the person-
ality of the individual, the physical, intellectual,
material and spiritual are all pre-determined.
Science, genetics to be precised today supports
this view.
Another fundamental pillar of Sanatan Dharma
is the belief in re-birth. A person is born in a par-
ticular family, caste or creed according to his
Karmas in previous life. The concept of accident
of birth is alien to Sanatan Dharma. One’s birth
is neither by accident nor by mistake. Very often
we hear of couples talking about their newborn
babe, that it was not planned. It just happened
as a result of failure of the contraception. Thus
we obtain the notion of birth by accident. When
a person is born in a particular family his identity
is pre-established. He is known by a particular
surname, as the son of so and so etc. Just as
he cannot change his father, in the same way
he cannot change his caste.
The caste system has nothing to do with inferi-
ority or superiority. All the four castes have
Rishis for their progenitors. In the Vedic period
there was only one caste, the Brahmanas. The
71
other three castes have been derived from the
Brahmans. When a Brahman failed to live up to
his caste conduct, he is demoted. Once de-
moted there is no expiation. A simple example,
when a Brahman is known to be a consumer of
flesh and alcohol and on top of that to be a
womaniser. Who will respect him as a Brah-
man?
Traditions other than Hinduism support similar
divisions of society. Plato divided the State into
three classes, Philosophers –rulers, warriors
and the masses. Nietzche views every healthy
society containing three mutually conditioned
types of men: the mainly intellectuals those en-
dowed with muscular strength, and the majority
distinguished neither for the one or the other.
Professions and way of life constitutes the dif-
ferences among the castes. But spirituality is
opened to all. Whenever a man becomes a
scholar, or saint irrespective of his background,
he is respected even by the learned Brahmans.
Vidura of the Mahabharata fame was known to
be a S’udra, but he was respected by
Bheeshma Pitamaha, a Kshatrya and Guru Dro-
nacarya, A Brahman for his intellectual wisdom
and attachment to truth. Every one irrespective
of his caste must strive for the four goals of life,
viz Dharma, Artha, Kama and Moksha. This
without rescinding one’s respective castes and
duties.
The first and foremost among highly promoted
Sudras was Acarya Mahidass. He was a great
Vedic scholar, with infallible insight into the
mysteries of the Universe and intrinsic value of
sacrifices. He is the author of “Aitreya Brah-
mana” and he made great contributions to
Karma Kanda. But he never claimed to be a
‘Purohit’ or Karma Kandi.
There have been many respected scholars like
him who imparted their spritual knowledge to
Brahmans who were officiating their sacrifices.
All of them strongly supported the scriptural in-
junctions that birth was the primary cause of Once they are able to gather the true religious
Brahmanism. knowledge from the Sacred Texts, like the Ve-
das, Puranas, Ramayan and Mahabharata, they
The Smritisara urges that the qualifications of a will return to the fold, albeit a bit defiled.
man have to be tested strictly before his appoint-
ment as a Priest. The designated priest must be
a highly educated man, born of priestly family,
who has undergone all the prescribed San-
skaars until Samavaartan. He must be studious,
regular in the performance of his daily oblations
and expiatory rites, and above all of an irre-
proachable character. Any shortcomings in any
of the above disqualifies the person as a Priest.
It is equally the responsibility of the Yajmaan
(person requiring the religious ceremony to be
performed) to ensure that his Priest is qualified
and satisfies the enumerated criteria. Then only
will the religious activity performed bear fruits.

These are the infallible injunctions of Sanatan

Dharma based on Shrutis, Smritis and Puranas.
Nothing can be altered or changed either by leg-
islation, Court of Law or by debates. In the event
of any doubt, learned Brahmans who are well
versed in the scriptures should be consulted.

People who did not approve of the rigidness of

Sanatan Dharma have created their own sects
with their own religious scriptures. Many at-
tempts have also been made to interpret the
scriptures to suit the whims and fancies of cer-
tain people for political gains.

Difference of opinions has always existed. But

such differences must be based on human wis-
dom and not on folly. Because of the difference
of opinions we have several school of thoughts
within the fold of Sanatan Dharma. Any attempt
to misinterpret or change the fundamental princi-
ples of Sanatan Dharma cannot be entertained.
We are living in a free country. People are free
to choose their way of living and thinking. Should
they not be compatible with the spirit of Sanatan
Dharma, then we cannot call it Sanatan Dharma.

In its ageless history, Sanatan Dharma has lived

with challenges from time to time. The current
futile debate on the caste system will in no way
affect Sanatan Dharma. It will only lure a handful
of man and woman from the orthodox fold of the
Eternal Religion.

72
 Vedic Rituals - Samskaras
by Athreya Balakrishna
Dr.Balakrishna Murthy Ramaraju (71 years)
athreya-balakrishna
Rochester,Minnesota,Usa
508-265-1124
dr.balakrishnamurthy.ramaraju@gmail.com
Vedic Rituals - Samskaras
Vaishampayana Krishna Yajurveda
Vedic Rituals - Samskaras - Spiritual , Scientific ,
Scriptural from conception in mother's womb - be-
ginning of life to end of Journey. Om Thath Sath.
1. PUMSAVANAM - Welfare of the Baby and
Mother for a successful and uneventful progres-
sion of pregnancy. All mothers including mother of
All Mothers (ammala kanna amma mugurammala
moolaputamma) to Bless the Mother to Be.
Scientiic - Rh Typing , Necessary Vaccinations
and adequate Folate to ward off Neural Tube
Defects.
2. SEEMANTHAM - Welfare of Mother for an un-
complicated delivery and birth of the baby at an
auspicious time. Support group of experienced
mother and blessings.
3. PURITI SUDDHI- Ritual purification of mother,
baby and surroundings for a healthy clean environ-
ment-for the protection of mother and baby from
unwanted post puerperal infections.
4. BAALASARE or BAARASAALA - Welcome to
the Baby and an introduction of the new addition to
relatives and friends.
5. NAAMAKARANAM - Naming Ceremony - Baby
to have its own Identity. Nakshathra Namam,
Maasa Namam, Vyavahaarika Namam for official
purposes.
6. DOLAAROHANAM– Putting the Baby in the
Cradle...beginning of a journey
7. SIRO MUNDANAM - Birth-Hair Cutting - Puttina
Ventrukalu removal. Let the Baby get rid of in-utero
hair and have the pleasure growing new hair-
usually in a Temple- Thirupathi Balaji Sannidha-
nam.
73
8. EARS PIERCING - For Boys ; Ears and Nose-
piercing for Girls.
9. ANNA PRAASANA - Beginning of normal and
Healthy food
10.AKSHARA ABHYAASAM - OM NAMHA
SIVAAYA-SIDDHAM NAMHA - Start of a long
educational Journey.
11.UPANAYANAM FOR BOYS . ParikiNi and VoNi
for Girls.Upanayanam used to be a four day affair.
Gaayathri Upadesam.
12.GURU KULA VIDYAABHYAASAM - For a pe-
riod of 14 years - .Brahmacharya Ashramam.
For Girls Sangeetham , Sahithyam , Arts- Transfo
mation of an Young girl into a Maiden.
13. Kaasi Yaathra - for the Teenage boy to
broaden his horizon.
14. PELLI CHOOPULU - A step towards marriage
15. NISCHAYA THAMBOOLAM - An announce-
ment of engagement before relatives, friends and a
kind of a binding agreement between both parties.
16. Vivaaham - MARRIAGE CEREMONY at an
auspicious Subhamuhoortham at a KalyaaNa
Mandapam (Vivaah Mandap) before a multitude.
17. Honeymoon - Garbhaadanam - Consummation
for a healthy progeny.
18. GRUHASTTHA ASHRAMAM - ARTHA ,
KAAMA , DHARMA AND MOKSHA. Earn Money
Lawfully , Enjoy with your Family , Pray for good
progeny . Share with Athithi, Abhyaagathi , Beeda
(poor) and Bikki(needy). Strive for God Realiza-
tion.
19. 60 Years - Shashtti Abda Poorthi - Ugra
Raddha Shanthi.Aayushya Homam. Halfway
Stage in Kali Yuga expected Life Span of 120.
Step Back .Completion of one full cycle of 60
named years. Contentment , detachment , be a
friend , philosopher and a guide . Don’t expect
anything and there will be no disappointment.
Vaanaprastham.Apabruddha Snaanam.
Sahasra Chidra Snaana Suddhi over a period of
days covering Birth Star , Birth Thithi and Birth
wekday.

20. 70 Years - SAPTHATHI POORTHI - count our

Blessings . Everyday is a gift. Be Happy , Dont
Worry , HAKUNAA MATAATA.

21. 75 YEARS - BHEEMA RADDHA Shanthi.

22. 84 YEARS - Sahasra Chandra Darshanam ,

We have seen 1000 Full Moons -PaurNamis.

We Have lived our full Life- if lucky 100 years a

century in Life's Cricket Test , Why Not 120 years,
The Expected Life Span in kali yuga.

23. ANTHYESHTTI - THE END OF JOURNEY -

NIRVAANA.

OM SUBHAM BHOOYAATH.

Summary compiled by
Athreya Balakrishna
of
GARTHAPURI (GUNTUR)
aham bho abhivadaye.

Courtesy : www.Hindunet.org

74
 Definitions of a Brahman
by Anmol Tiwari
Compiled By:
Anmol Tiwari
22-3380 South Millway
Mississauga, ONT, Canada
1.Brahman literally means one who is constantly
immersed in Brahma (THE CREATOR).
2. As per Yaksha Prasna, Yudhishtira declares
that not learning of the Vedas, but CHARACTER
alone is important for a Brahman. (Chapter 18,
verse 42)
3. Lord Krishna in Bhagavad-Gita defines clearly
the qualities or duties of a Brahman as per the
Gunas born of their own nature are: Serenity,
self-restraint, austerity, purity, forgiveness, up-
rightness, knowledge, realization, belief in a
hereafter.
4. There are numerous other places where a
Brahman is defined in the same tone as this.
You may be surprised, even the Buddhist scrip-
ture Dhammapada has a whole chapter on defi-
nition of a Brahman. This is not different from
what was already described in the Hindu works
(perhaps forgotten! Buddha had to reinforce)
5. A member of the priestly class in Hinduism --
the highest caste in India.
6. A caste of Hindu society whose members are
by tradition priests and scholars.
7. As the first caste of Hindu society, Brahmans
have the responsibility for maintaining and com-
municating cultural tradition. From among their
members come priests, scholars and teachers.
8. The first caste in the ancient Vedic social sys-
tem of priests and teachers; metaphorically
those who are on the spiritual path; to be in God
(Brahman).
9. The priestly class, highest of the four divisions
in ancient Hindu society; strictly speaking, one
who knows and repeats Vedas.
75
10. The words starting with 'Brahma' has the
following meanings according to the context it is
used in. It might refer to Brahma - The God of
creation belonging to the trinity (3 Gods) of crea-
tion, preservation and destruction in Hinduism.
Brahman, Brahman or Brahman - God in general
or a God realized soul or the specific caste (sub-
division) in Hindu society whose duty is to learn,
teach sacred texts and look after the temples.
Brahmic - the state of Brahman. ...
11. A Brahman is a priest from the Hindu religion
(ie) a seeker who serves God by offering his
mind and intellect to study Spirituality and impart
spiritual knowledge.
12. One who knows Brahma or the Absolute.
13. Now identified as the priestly caste among
the Hindus. Originally a Brahman was someone
who mystically attained wisdom of the laws of
life which made him a leader.
14. The Brahmans of India have long maintained
that they, by their birth, are worthy of the highest
respect. Buddhists borrowed the term
"Brahman" to apply to arahants to show that re-
spect is earned not by birth, race, or caste, but
by spiritual attainment through following the right
path of practice. Most of the verses in the Dham-
mapada use the word Brahman in this special
sense.
15. The priestly caste in Hinduism. The word
Brahman seems to derive from a word meaning
magic force or spell, and probably refers to spe-
cial words or actions that were used to ensure
the rituals were done correctly so the spirits
could be controlled.
• Brahman: a member of a social and cul-
tural elite (especially a descendant of an old
New England family); "a Boston Brahman"
• Brahman: a member of the highest of
the four Hindu varnas; "originally all Brahmans
were priests"
• Brahman: the highest of the four varnas:
the priestly or sacerdotal category
16. A Brahman (anglicized from the Sanskrit ad-
jective brahman "belonging to Brahma", also
known as Brahman brahmán "belonging to bráh-
man"; Vipra, Dvija "twice-born", Dvijottama "best
of the twice born" or Bhūsura "earth-god") is
considered to be the highest class (varna) in the
Indian caste system of Hindu society.

17. "Brahman" in early history was a title given

to an individual who was learned in the Holy
Scriptures and had demonstrated a high level of
knowledge in the Vedas. This in turn manifested
itself in the role often assumed by the Brahman
class as the traditional teachers, advisers and
custodian of matters spiritual for the ruling aristo-
cratic Rajputs or Kshatriyas.

18. The word "Brahman" means "knower of God"

is more definitive of knowledge and spiritual
learning than clan or caste. The alternative defi-
nition according to earliest Vedic Sruti sources,
is that the Brahmans constitute a distinct clan
coming from one of the bloodlines of seven
major gotras or lineages from seven Rishis (later
eight, then ten, then twelve) from which the
original Brahman community carry their spiritual
power.

19. The Nirukta (Etymology) of sage Yaska says

Brahmam Jānati iti Brāhmaṇam — A Brahman is
a person who knows Brahman or Brahman, the
ultimate reality; the energy which pervades all or
God or supreme knowledge. Hence Brahman
means, "Knower of God".

20. "Mature or evolved soul." The class of pious

souls of exceptional learning. From Brahman,
"growth, expansion, evolution, development,
swelling of the spirit or soul." The mature soul is
the exemplar of wisdom, tolerance, forbearance
and humility.

21. "The wisdom of the ancients has been

taught by the philosophers of Greece, but
also by people called Jews in Syria, and by
Brahmans in India."

-Megasthenes, Greek Ambassador to Gupta

Empire of India (now Afghanistan, Pakistan and
Northern India), writing around 300 BC. Courtesy : www.Hindunet.org

76
 Agenda suggested for Hindus in 2007 and beyond
by M.G Prasad

( At the suggestion of Mr. Arish Sahani, host of Bharat Darshan, a program of RBC Radio on Sunday mornings,10 am
to 12 noon, this agenda was prepared and presented on Sunday December 31, 2006 by M. G. Prasad. The agenda
has four areas namely Spiritual, Religious, Cultural and Social. Any additional suggestions are welcome to
mgprasad@comcast.net )

Spiritual

1. Memorize few verses from Bhagavad-Gita

2. Focus and understand few verses from Bhagavad-Gita’s
3. Collect important Hindu books (scriptures) to have own library.
4. Learn and practice at the least few yoga-postures.
5. Carry out discussions related to Hinduism with other Hindu friends.
6. Carry out discussions about Hinduism related topics with family members.
7. If you are parent and have young children, tell them the stories of great Hindus in all fields.
8. Understand and educate others about the important basics of Hinduism (Sanatana Dharma).
9. Obtain sufficient depth and breadth about the various Hindu scriptures from Vedas
to philosophies.
10. Participate in the meetings and programs arranged during the visit of Hindu scholars.

Religious

1. Do prayer daily in the prayer room or a place at home (create one, if you don’t have one)
2. Learn, perform and teach simple (at least) Pooja at home to children and grandchildren
3. Visit Hindu temple regularly and during festivals
4. Read about other religions and know the differences between Hinduism and them.

Cultural

1. Celebrate Hindu festivals at home and invite friends.

2. Represent Hindu culture in the work environment.
3. Practice and educate others about some of the important cultural aspects of Hinduism.
4. Support the organizations working for the correct representation of Hinduism in school text
books and other materials.
5. Watch with family, the videos of the Hindu themes and discuss with family members.
(such as Ramayana, Mahabharata, Chankya, etc)
6. Participate in the community celebrations of Hindu festivals.
7. Learn and/or Support classical and folk music and dance.

Social

1. Contribute donation (to your best) to Hindu organizations

2. Offer volunteer services (to your best ability) to Hindu organizations.
3. Participate as a Hindu representative in inter-faith forums.
4. Understand and support the Hinduism related issues in national and international affairs.
5. Support the cause of correct representation of Hinduism in media.
6. Obtain a good understanding of the contributions Hinduism to science
and technology from ancient to present.

77
 VedAntic Learning in Gurukulam style in NJ
by Dr. M. R. Dwarakanath and Dr. S. S. Iyer
Sree Gurubhyo Namaha
SanAtana Dharma Yajna MaNDali –
Reflections on the scriptural and vedAntic learn-
ing in a ‘gurukulam’ style in NJ.
Dr. M. R. Dwarakanath and Dr. S. S. Iyer.
The Vedas are the very life-blood of sanAtana
dharma, also known as Hinduism. Indeed, it is
the wellspring of Hindu culture and for that
matter, mother India herself. Almost every
aspect of traditional Indian life is rooted in the
Vedas; our rituals, our culture and our philoso-
phy. The glory of the Vedas is of immeasurable
value as much for their sound as for their verbal
content. While energizing sound has its own
creative power, the words are notable for their
exalted character of the meaning they convey.
Vedas are ever existing property handed to
mankind. We are all direct heirs to enjoy the
fruits of this property. However, knowing this did
not help until a sudden meeting with our Guru
Dr S.Yegnasubramanian (affectionately called
Sri Mani) during a NavarAtri event in 1989. He
was bestowed with a title of “dharma rakshA
mani” by the celebrated sankarAcAryas of the
Kanchi Mutt, in light of his activities to bring
Veda mantras to the aspirants in the USA, and
for supporting the Veda pAThashAlas and Vedic
scholars in India. The desire to learn was
intense and by God’s Grace, we identified a
great teacher of this oral tradition and thus
started the Veda class (krishNa-yajurveda) with
a handful of students in October 1989. He is a
very learned individual who, while being at the
peak of his professional career as a scientist, is
extremely well versed in the scriptures and
VedAnta, and an erudite scholar of the
ShAstras.
Since its inception in 1989 it has grown in
strength and more than 100 students have com-
78
pleted various items of studies (an attachment
presents the topics taught both for its content
and depth). This happens to be the 18 th year. It
is a great achievement by itself. It is a continu-
ous process as new students join it every year
during the Vijay Dasmi day. The class is con-
ducted in the traditional “Veda PAthashAlA” con-
cept, including rigorous dress and other codes of
conduct. It may not be called a Gurukulam in the
true sense although it is a learning center with
the teacher, without the residential aspect asso-
ciated with it. Thus, was born the “sanAtana
dharma yajna maNDalI”.
The classes meet once a week with the most
basic of the Veda mantras – the sUktas. The
number of students grew year over year, as
word of mouth spread through the aspirant In-
dian community about the brilliance of Sri Mani,
his knowledge, his teaching skills and his ability
to motivate students. To keep up with the ever-
increasing demand, the number of classes in-
creased year over year and it now consumes the
whole weekend, starting from Friday evening
through the day Sunday. At the same time the
repertoire also has grown and it is perhaps rea-
sonable to say it takes 10 years to complete the
syllabus set by our guru. We have graduates
numbering in the low hundreds. More students
graduate each year. It would not be an exag-
geration to say some students have transferred
their work location to New Jersey just to take
advantage of Sri Mani’s classes. These classes
come closest to being a Gurukula in the U.S.
where we still have to earn a living. The Guru-
kula aspect lies in how the families are knit into
the class though not residing with the guru.
These classes have logically extended from
chanting in its own rite to chanting in the context
of Poojas and Havans. Finally, there are classes
to learn the meaning of the Veda mantras and
other ShAstras with the full recognition that the
Vedas and the ShAstras form a unitary whole;
our scriptures.
The Vedas are believed to be authorless and
exist as vibrations in space. These vibrations
were perceived by our ancient seers, by divine
inspiration, who gave utterance to them. The
Mantras contained therein are a potent force that
can bestow great merit on the chanter when re-
cited properly. If one is to succeed with the man-
tras and get the full benefit from them, there is a
prescribed method of chanting it. One has to
learn it from a good teacher or Guru. We fellow
class members have been very fortunate and
blessed with the opportunity to learn "Vedas"
and listen to other lectures on our Hindu scrip-
tures from our esteemed and learned scholar
Guru Dr S.Yegnasubramanian.
As mentioned by him in the classes there are six
aspects of wrong recitation. One who chants in a
sing-song fashion; one who chants with a quick
tempo, the Vedic words should be intoned ad-
hering to the prescribed time limits; one who
shakes his head needlessly, without actually
intonating the syllables; one who reads from the
written script -it should be learnt by ear through
the chanting of the teacher; one who does not
understand the meaning -knowing the meaning
of the words has greater benefits; one who
recites with a feeble voice. Even though our guru
stresses these points, many of the students can-
not adhere to these aspects at the learning
stage. These mantras are used throughout one’s
79
life on an everyday basis as well as on special
occasions such as various pujas, upanayana,
marriage, and final rites.
Like the veda pAThashAla, strict code of con-
duct are prescribed prior to entrance of a student
to the classes. It is absolute necessity that the
student performs the daily routine of rituals
prescribed in our scriptures (doing “sandhya
vandana” three times in a day), wear the tradi-
tional dress, sit on the ground cross-legged for
the duration of the class etc. The class is divided
in to groups depending on the level of learning
achieved. Further, the classes have young
children who have just got their
“Brahmoupadesam” completed; married indi-
viduals as well as retired personnel. This gives a
cross section of the people who are keen to
learn. Each class is about 11/2 hours long held
every Fridays, Saturdays and Sundays. The
guru ensures that each person recites individu-
ally a topic taught previously and recites it in a
perfect manner before the class proceeds to the
next topic. Like the Veda pAThashAla there is a
set of topics to be completed.
The veda mantra got transferred orally from the
rishis to his disciples. This process is continued
even today, in spite of the advent of the Sanskrit VEDA CHANTING
writing and the birth of the electronic age. The
veda mantras have three elements- Rishi (sage),
• ShAnti Mantras
Chandas (metre) and Devata (divinity). Thus,
mantras can be perceived as vedic statements • Various Suktams (purusha, nArAyaNa,
with certain sound features, the correct repetition durgA, SrI, medhA, nakshatra, Vishnu, nava-
graha, neelA, bhU, bhAgya, pavamAna
provides strength to the mind during weak
stages and elevates the mind towards divinity sUktAni)
and knowledge. Seeds are essential for the suc- • taittireeya upanishat
cessful growth of a tree in terms of yielding • mahAnArAyaNa upanishat
leaves, flowers and fruits. We nurture the roots • nArAyaNa Upanishat
with water, fertilizer etc. to make it strong and • gaNapati AtharvashIrsha Upanishat
big. Similarly, the Vedas are the roots of knowl- • SrI Rudra PraSna - namakam & Camakam
edge that is essential for our growth in this uni- • SrI Rudra/Camaka krama
verse. Our guru has provided that essential ele- • laghunyAsam and MahanyAsam
ment for our spiritual growth. We ourselves and • aruNa praSna
the other hundreds of students, rededicate our • udakashaAnti mantras
efforts to support and subscribe to the views of • acchidra praSna
our esteemed Guru. He has uplifted the spiritual • aSvamedha praSna
discipline of the community. It should be • kATaka praSna
stressed that there is nothing greater than spiri- • pada, krama, jaThA, Ghana pATha of
tual wisdom for a human being and learning the selected texts.
scriptures with their meaning, and vedAnta, is
the step in the right direction to achieve that
goal. DISCOURSE TOPICS
According to the Hindu tradition, there are four
main purposes (purushArthas) of life and one • sandhyAvandana
can acquire this in association with one’s guru • Various Suktams
and we fellow students of SanAtana Dharma
• taittireeya upanishat
Yajna ManDalI are fortunate to have such a
• kaThopanishat
guru.
• SrI rudram and Camakam
Every year on “Vijay Dasami” day, the students • tattvabodha of Sri Adi ShankarAcArya
and their families, take the opportunity to offer • lalitAsahasranama
their sincere thanks and respects to the Guru. It • vishnusahasranAma
is an unique event to hear the Guru’s yearly • soundarya Lahari
message in addition to obtaining the “blessed • SrI dakshiNAmUrti stotra
prasadas” from the Acharayas from India. This • vaidika SamskAras
practice has been continuing every year, since • devI MAhAtmyam
its inception in 1990. • SrI Uddhava GeetA – Hamsa GeetA
• SrImad Bhagavad GeetA

80
 OM OM OM
by Dr. Shriharsha Sharma
Rishis the devine, nasti means that He is one and there is no par-
the pure, ellel to Him.
the pious, Ekam sadhavipra bahudha vadanti means that
the true souls, He is one but sages call Him by various names.
While meditating, Chanting of OM is all you need and start now
on Him, the supreme soul, and do it when you can daily and see the benefi-
Heard Him, saw Him, realised Him, cial effects in yourself. This is the Master key
experienced Him and the words which will open the doors to supreme bliss
so heard, passed to Parmanand.
disciples and collected as Shruti,
at the beginning of time. Aum often spelled as
Dr. S. Sharma is a general Om.Pronaunced aw[ as in law], oo
The word of God practitioner in Notting- [as in zoo],mm.Associated with Ga-
The words of Parmatma ham, England. He is mar- nesh for initial sound ‘aa’ vibrates
contained in Vedas. ried and has two children. within Mooldhara Chakra at the
The Vedas are the words of God. He hails from Rajasthan, base of spine where Bhagwan sits.
So do not bear the name of an India and his interests in- OO vibrates within throat and chest
author. clude Hindi poetry, social Chakras realm of Bhagwan Murugan
activities and lectures on or Kumar.The third sound ‘mm’ vi-
These Mantras begin with OM Hinduism. brates within the cranial Chakra
and ends with OM. OM is another Ajna and Sahasrara where Pa-
name of Parmatma (supreme ramatma reigns.The dot above
soul).The holiest, the purest, the called anusvar, represents sound-
best, the brightest,most beautiful word OM is less sound, Om is explained in Upanishad as
the greatest Mantra of all. Mantras, is made of standing for the whole and its parts, including
three syllables A.U.M.and pronounced as AUM past, present and future.It is the ‘moolmantra’.
or OM.The word Mantra is made of two words, Three worlds the power of creation, preservation
Manah means mind, Tra means liberator. The and destruction.
liberator of mind. This liberation is from the at-
tachments of all kinds. The whole world has evolved from Om.
The whole world is sustained by Om.
Om is supreme, which gives peace, creates har- The whole world will merge into Om.
mony, uplifts spiritually and chanting of OM, OM, In Om resides my strength.
OM ultimately leads to MOKSHA or MUKTI or
NIRVANA uniting soul with super Soul --Yogaswami.
(parmatma) . When you detach totally from
wordly things yourself only then you become
free. How many can do this is another mat- Pranav means humming. The sound of one’s
ter.When you are retired how relaxed and free own nerve system. This sound is like a swarms
you become similarly when you detach slowly of bees, or a thousand Vinas playing in the dis-
from other attachments how free you would be? tance. It is strong , inner experience. The medi-
Apart from physical detachment in spiritual tator is taught to inwardly transform the sound
world you must give up ego, anger , greed, into inner light which lights up one’s thoughts
temptations, hatred etc[ MOH,MAYA, and bask in blissful consciousness of light.
MAMATA].Thus liberating the individual from Pranav is also known as the sound of nadnadi
cycle of birth, death and rebearth. sakti.
OM OM OM
Na tasya pratima asti, yashya naam mahad-
yasah means that there is no image of Him
who is the greatest glory. Eko Brahmah dwitiyo
81
 Global Unity of Brahmans
by R.D Dixit
I feel honored to be a part of this gathering once
again. I bring best wishes from many Indian
Brahman organizations and I hope that like the
preceding events, WBC 2007of World Brahman
Federation U.S.A., will also be a great success.
This will remain a distinct and successful means
of getting Brahmans from across the world to-
gether and deliberate on common issues.
The Brahmans, considered to be created from
the mouth of Brahma - the creator of human
beings, have been believers of the Santana
Dharma and have maintained distinct tradi-
tions, culture and have followed certain rituals
from time immemorial.
Brahmans have been held in high esteem
across the society because of their deep sense
of knowledge of the Vedas and the holy scrip-
tures, therefore they are respectfully known as
custodians of spirituals knowledge. It is quoted
in the Ramayana at the time of lord Rama’s Raj
tilak, Rama insisted worship to Brahman first
before proceeding with the Raj Tilak ceremony.
Looking back in history I see my association with
Brahmans in North America, which is about 11
years old now . I first visited US in 1997 for the
Michigan event of Brahman Convention. Since
then, I attended the convention 10 times, every
year continuously. I have seen the bonding be-
tween the delegates grow. I have also seen the
agenda of these meetings which is focused on
identification and remedy of social issues and
development of Brahman community of the
world as a whole.
WBF (World Brahman Federation) was formed
in year 2000 at Pennsylvania World Brahman
Convention, under the president ship of Shri
Nirmal Choubey, who has been spearheading its
growth. The organization’s policies, activities
and agenda are constantly reviewed and revised
based on discussions from fellow-brahmans and
interested community members. Eko’Hum, the
newsletter magazine, has served as an excellent
communication channel. The articles and up-
dates posted on WBF website and internet
yahoo group - WBFWorld have made sharing of
82
view points very convenient for all brahmans.
The world has changed a lot over the past few
years. We have seen India awakening and grow-
ing. The corporate leaders from India are leading
in exemplary ways using cooperation as a
strength, bringing to fore our capability to miti-
gate issues and succeed through collaboration
and capability.
Latest in this series is the success of BSP in UP.
This is being looked upon as paradigm shift in
Indian politics because BSP decided to become
Sarva Samaj party, means party of all, not of any
one group. BSP garnered absolute majority in
UP. This is first single party government after
1993 in UP
We, within the Brahman social network, have
failed to stay together among ourselves. We
have battled each other over petty issues and on
personal agenda. We have made the mockery of
all the objectives we have adopted in conven-
tions. Today we are divided at every leadership
level and at organization levels.
We, in India, are seeing further deep down
polarization of our respective associations. This
is not helping in any of the agreed objectives or
on focusing efforts on social problem or bringing
more people from our community to join us. In
fact a lot of people have started avoiding contact
and event attendance has been affected be-
cause of losing interest. I will stop here and com-
ment no further on this state of affairs since I
know the mature audience will take note of our
concern and help us to close this issue.
It is important that we settle our differences, con-
vince or be convinced. We must forget our bad
experiences like bad dreams and be focused
on the common causes. This needs to be done
in the next 3-6 months because even though it is
not a battle of survival, still there are chances
that we will be redundant soon if efforts for
global unity of Brahmans are not taken soon
enough. There should be one Brahman organi-
zation on international level .
The structure and by-laws, of WBF can be ex-
panded so it can play the role of a global um-
brella organization . Organizing the next con- Ayoddhya, Holy Ayoddhya
vention should be transferred to the next host
automatically where there is a large interest in
hosting a Brahman convention. Ayoddhya, Holy Ayoddhya,
Birth place of my RAAM, your Raam, our Raam,
I would like to mention that our heritage is in Raja Raam, Patitpavan Raam,
danger, especially among the new generation Let us build a home for Shri Raam
brought up and living in westernized world. We Our hero, our ideal, our prince,
still have to transform our customs to adopt and Our life begins with His name and
to face the realities and pass the test of coming Ends with His name on lips.
generation because they do not accept any thing
that is not backed by a logical reason. It is a Putting right for the future
choice we have to make as to how we want our the Temples of the past,
next generation to remember us. With this ques- Putting right for the future
tion on your conscience, I thank one and all the blunders of the past.
once again for giving me this opportunity to join Is by building
in this event. I wish you all the best. The greatest temple
The most magnificent
Thank you very much. and the largest
The most beautiful
R.D.Dixit That must be the Temple
Working president of Shri Raam at Ayoddhya.
World Brahman Federation India
This is right decision
June 15, 2007 Have no doubts,
No ifs and buts
Go ahead and be bold and fearless
Raam ka ghar banvana hai.
Mandir yahin banana hai.
This is our moral duty
this is a debt on all of us
So let us join together
to build it now.
We can do it
let us do it NOW,
Putting right for the future
the blunders of the past.

Let us build a home for shri RAAM

Ayoddhya, Holy Ayoddhya
On the bank of river Sarayu.
Only then a new Hindustan will rise,
To dominate to rule,
And rule to dominate.
On the path of righteousness.
For justice, equality, peace, progress, prosperity.

Let us all build a home

For our Raam.
Ayoddhya, Holy Ayoddhya.

(Dr. S. Sharma,
Nottingham, England)
83
 Brahmans and Secularism : Myth & Reality
by Vasan Iyer, Chennai (India)
There are certain things in the world, shown and
seen in a different angle from its originality. The
inborn and unshakeable faith in secularism of
Brahmans is one among them. Most people,
particularly in India, think that a Brahman may
be anybody but a secular man. He is cursed by
many on that account. The strong and stubborn
belief that a true Brahman can not be secular is
deep rooted in their mind to an extent, that Brah-
mans are considered enemy of secularism.
Is it true? Is it real? Is it not a Myth?
These are some of the questions that
have to be answered to bring out a
clear picture in this matter. Before we
proceed, discuss the subject, and pass
on a judgment whether Brahmans are
secular or not, we should have some
basic understanding of terminology.
Before we answer the question
whether Brahmans are the enemy of
secularism we should understand what
is secularism?
Vasan Iyer is an Editor of and interruptions from religious
The meaning” secular “is unfortunately Brahmin Today, a popu- leaders were too much to bear. A
more misunderstood than understood lar bilingual magazine for check and balance in this matter
by many. It is one of the few words Brahmans published in had to be invented and imple-
for which the meaning will vary accord- Chennai, India
ing to time and place. It is pathetic and
painful to see people lecturing on secu-
larism, unfolding and outpouring all their fancy
theories, unrelated and irrelevant to true mean-
ing of secularism.
The dictionary meaning of secularism is non
religious, not allowing religion to decide the
matters of the State. It is not being unrelig-
ious or being atheist.
Not letting any particular faith or cult to dominate
the social and political matters does not warrant
a position to be against religion. It is restricting
your religion to your Pooja room rather taking to
the center of your office.
The importance this word derived in modern
vocabulary, the inevitable place it gained in to-
day’s society, and irrevocable power it implies in
84
our youth has some background and origin. To
know what it is, we should spare a few moments
and peep into some pages of western History.
The rise of Christianity in Europe saw a new
phenomenon namely the growth of Church and
the influence it could have on political affairs.
The pope and other Christian religious leaders
had direct and deep access in the rule of Law
and voices of society.
This feature of Europe and Christi-
anity is a contrast to the long pre-
vailed customs of India and Hindu
religion. Hindu religious leaders
were all Brahmans and their role
was limited to giving advice on reli-
gious matters- more specifically
fixing auspicious dates for royal
events.
But western society was different
in nature and deviated in composi-
tion. The frequent interferences
mented. Secularism did fit the bill.
In the guise of secularism religion
was kept at bay, left to believers to
do whatever they wanted but within the four
walls of the church. Gradually “non-religious” got
transformed and became “un-religious”.
This kind of evolution and elution had neither
relevance nor any need in India. Here, the kings
and queens knew to keep distance from religion
for long. Even the most revered shankara-
charyas and swamys never crossed the limits
and said what the state should do or not. The
reason and logic for this “Lotus, leaf and water
relation ‘’ is not any mystery
All religious leaders of Hindu religion and some
of the Jain and Buddha religion were Brahmans.
The teachings from the beginning, the practices
of their training and the preaching they deliv- Hope we Brahmans shed the guilt complex and
ered, all made them so humble and rational that false allegations from other corners of the soci-
it was not simply possible for them to indulge in ety and feel proud about what we are--A true
any unwanted dealings, that would be resented secular man in non-secular world.
by state.
Iyer Vasan
When democracy was introduced and republic
was followed in India, this vital difference from
western society was over-looked. Our first prime
minister, a Brahman himself, was anxious and in
his eagerness, gave a new twist to the meaning
of secularism. He believed and made others be- Poetry Corner
lieve that secularism is unreligious. Instead of
keeping religion separate from state, he kept
religion as a matter of wishful following of the
heart.

Brahmans did not approve and started practicing

true secularism. They were mature enough to Memories
distinguish and diffract. Being non-religious is
not being unreligious. To be a true Brahman you
need not wear dhothi and put tilak always. Like
wise keeping office matters from religious pur-
Like pen on a paper,
view does not dilute your Brahmanism. One can Printed across your heart
be a true Brahman and at the same time perform Never erased, just smudged
his duties without any favor or bias. In hopes of forgetting
Memories hidden by layers of ink
There were many Brahman leaders who led their
life as an example to this principle. A Brahman is
Yet still lying underneath
supposed to only worship knowledge. He is As the old ink crumbles away,
bound to oblige Vedas only. He only has the ca- Memories still lay unable to change
pacity to use religion to the welfare of mankind. And the paper can never be free from ink
His teachings only cover the whole world as one again.
unites. He only prays for the entire universe in-
cluding trees and birds. If he is not secular, no
other people can appear to be more secular.
Kanupriya Bhargava
Modern culture may demand some changes in
attire, some addition in vocabulary and some
deletion in customs. Brahmans may cling to
their culture and beliefs to overcome this kind
of assaults. This kind of clinging and caring
should not be mistaken and make them un-
secular. He can never lose the true credentials
of secularism with which he was born and built.

Secularism is being used as one more weapon

in the battle of Brahman hatred these days. A
Brahman hater uses this word against Brahmans
without any clear understanding. He is nether
secular nor knows what it is to be secular. A
Brahman, on the other hand, is completely secu-
lar but does not realize himself his liberalism and
not allowed by others to realize it, even when he
attempts to do so.
85
 These are a few reasons why I not only like, but
really love my mom.
Young World
Anisha Choubey Neha Choubey
Age 13 Age 14
Lord Ganesh, the
obstacle remover Learning Hinduism and
and the first one Hindi is a very compli-
worshipped in cated process, but
prayer, is my favor- should be encouraged
ite god. I feel that to everyone. Local
Ganesh is a unique natives and citizens of
god. Even though India even find the lan-
he looks the most guage very hard to un-
different he is re- derstand due to the
spected the most, ample amounts of cul-
and I feel that that tural knowledge. For
alone teaches you something. Lord Ganesh is another person to learn the language outside of
expressed in what he looks like. For example, the country is even a harder challenge, but with
the trunk representing Om, Stomach represent- hard work and dedication, can be successfully
ing luck and prosperity, head representing intelli- achieved. For instance, an American born Indian
gence and strength, and more. The stories of child living in a very advanced and modern world
Ganesh also make him my favorite. The stories can easily be out of touch with his native roots,
of his cleverness and wisdom are interesting and leaving him an inept understanding of his own
inspiring. Showing that his parents are his world culture. It is not right for the child to be blamed,
and ego should never overcome one. I feel that rather the social setting and even to some extent
these points along with many others will express parental influence should be looked upon this
my opinion on why Ganesh is my favorite god. increasing trend. Still, one could live in a house
where Hindi is spoken, but it is still difficult to
Garima Choubey completely grasp because they spend more time
Age 7 in school with no Hindi at all. Hinduism is also a
My mom, Prakashy Choubey, means the world religion that is perceived in many different ways.
to me. She does so much for me and helps me a People native to India do not recall that there is
lot. She helps me with learning things in and out even a meaning to the word Ram. Although
of school. She teaches me what is right from things like time spent on learning, living out of
wrong, and what is good and bad, like to never country, and being a very broad subject are rea-
let someone else sons that make learning difficult, Hinduism should
spoil my day. She be tried to be stressed to everyone in what ever
tucks me in my bed little way is possible.
at night and reads
me great stories.
Sometimes she is
really funny and
makes me laugh,
but she is always
so nice. She
makes me warm
when I’m cold and
gives me the right
medicine when I’m
sick. I know whatever she does will help me in
the future and that she really cares for me.
86
 Annamaya Kosha (Food according to Yoga)

by Dr. Krishna Bhat

Annamaya kosha and the concept of food The word ‘Sharira’ means, the body ‘which
according to Yoga. covers’. It is a cover, a sheath. This cover is
formed by ‘Annam’. ‘Annam’ is ‘food’. So this first
Dr.Krishna Bhat, K., Vidwat, M.Sc., Ph.D., M.A.A.N. (U.S.A.) sheath of the body is called ‘annamaya sharira’.
Professor and Chairman Annamaya ; means ‘which is covered with food’
Department of Human Consciousness and Yogic Sciences and ‘which is made up of food’, it is a modification
Mangalore University, Mangalagangothri – 574 199. of food’. All these meanings suit ‘Annamaya’. The
first sheath of the body is then Annamaya sharira,
There are concepts in science whose communica- the body that we can see, the outer look. When
tion demands the use of specific terminology. To we were born we were very small; weren’t we ?
measure something in physical world, for example, then, by taking food we grew up to sixty, seventy,
you should know the parameter to be used. Thus eighty, kilos …. Therefore this physical body has
while referring to length we employ the terms developed from food, there is no doubt.
‘yard’, ‘mile’ ; ‘meter’, ‘kilometer’, etc. If we speak
of quantity we use pound, kilogram; for liquids We find a beautiful dialogue in ‘Taittariya Upani-
‘Gallon’, ‘litre’ etc. This facilitates the communica- shad in which Bhrugu tells his father Varuna; I want
tion of basic concepts among different persons. to know the eternal truth. His father answers ;
Well, go and meditate. If you meditate you will
Similarly in yoga too, many terminologies are used come to know. I can give you a clue; see, what
without which the understanding of yoga is difficult. they call you, is food, you know’. ‘Meditate on this
We will examine – SHEATHS OF THE BODY. I am and then come back’. When Bhrugu returns, He
convinced this concept definitely helps to under- says.
stand yogic philosophy, its theories, its practical
part – asana (s) and the results we get, as well as Annam brahmeti vyajanat
the benefits. Annadhyena khalvimani bhutani jayante
Annena jatani jivanti
It is a very interesting concept. Mostly we know Annam prayantyabhisamvisantiti”
that “WE’ means “WE’, but who are we ? You
could say : ‘I and the others’. ‘I’ ? what or where is Let me explain: We are food. Food makes us grow
that ‘I’ ? the outer look ? Is that ‘I’ ? up here ? …… day by day. We live because of food and after-
in the body? …. Where ? It is a perplexing ques- wards, when death comes, we become food for
tion. There is no immediate apt answer. Let us others viz. worms, bacteria, etc. There is nothing
look at the solution Yoga can offer. in this world which is not food for something else.
Annamaya Sharira: Everything is food, if not for us, for some other kind
The first sheath of the body is called of living creatures. We are made up of food; we
Annmaya sharira. I will explain this word because grow because of food; we living creature. We are
I am afraid no other word in English would mean made up of food; we grow because of food; we live
the same thing. because of food. Even after dying we produce

87
food. This whole universe is food. The whole uni-
verse is covered by food, which is Anna, therefore
Annamaya.
In the field of yoga we worry about sharira
because it is what everyone sees. In order to real-
ize other sheaths we have to cross this gate; only
then we will have access to the others. So, let us
see how this Annamaya sharira grows, how we can
purify it, how we can develop it.
Classification of food:
If our body grows because of food, it can
definitely be bad or good or get better according to
the kind of food it gets. This is logic. Therefore, a
lot of importance has been given to food. They
classify the food by which our body grows, into
three categories.
1. Satvik
2. Rajasik
3. Tamasik
Satvik food is purely for the mind, Rajasik
food is for the mind and body, and Tamasik food is
mainly for the body. Of course, in the first group
something will go to the body also. In the second
group to the mind and body equally. In the third
group some portion will also go to the mind. Sat-
vik’ means sathwa, the potentiality. ‘Rajasik actu-
ally gives energy, the movement. ‘Tamasik’ is the
mass.
If you take tamasik food you will be dull;
the whole body becomes a mass and you will not
be active, you will feel lazy; you will not feel like
doing anything; you will feel sleepy as in a lethargic
state.
If you eat the second category of food –
rajasik – you will be energetic; A kind of energy
that will not allow you to stay still. You will have to
be working, running, jumping, quarrelling, etc. All
this if you take rajasik food.
The first category – satvik – is different.
You will not feel lazy and at the same time you will
not move much, but you will be fully enlightened. If
some foolish fellow does nasty things, an enlight-
88
ened person would just keep quiet and laugh. That
is the satvik natue; by eating satvik food you will be
higher in your level of consciousness.
Now I will ask you a question, can you give
my example of tamasik food. ; This is something
that you have not read anywhere.
Answers : Meat, pasta…….
Yes, And Heroine, Marijuana, heavy drinks
…… If you take these you just become a mass.
‘Tamas’ means ‘dark’. If you eat this food you will
be in darkness, and what I mean by ‘darkness’ is
total ignorance !
Now; onion, coffee, the chocolates, ciga-
rettes, are example of rajasik food.
Milk, honey, fruits, vegetables, nuts, cere-
als, ghee are satvik category. Ghee is especially
mentioned in this category.
In short, ghee is mentioned as an example
of satvik food; coffee as rajasik; and heroine, alco-
hol or other drugs are examples of tamasik sub-
stances. Ideal food for the practice of yoga:
It is a custom in Yogic tradition to start a
meal with a little ghee, so that the whole meal be-
comes satvik (provided it does not include rajasik
or tamasik substances, of course). Satvik food is
the best for Yogic practices. This is obvious. But
before starting yoga since we do not know about
the matter, we were eating all kinds of food. What
will happen now? Well, if you are not taking much
satvik food, if most of the food you take is, say,
rajasik, you will have loose motions in the begin-
ning, due to that. After a practice for a week or so,
instead of going to the bathroom once or twice a
day, you will be going three or four times. It is not
diarrhea. It is an excrete of fat. It is a sticky mix-
ture.
In the same way, if you had been taking a
lot of tamasik food earlier, when you start yogic
practice your body will slowly begin to get rid of
toxic materials and due to this some people may
start trembling, some others may not be able to
open their eyes, but of course, all these troubles
will eventually disappear and you will tend to move
towards satvik food while practicing yoga. Satvik
food will suit you body and it is only a question of had not returned. Twelve O’ clock … one O’
commonsense that your eat the type of food that clock…. Two O’ clock and Vasistha was not seen.
suits you. The payasa was getting colder and colder till finally
According to yogic tradition, food is not it was below body temperature.
classified as vegetarian or non-vegetarian. Food is According to yogic concepts if any boiled
classified in these three categories. Some of the food gets colder than the body temperature, it will,
vegetarian products will be considered tamasik, subtly, pass from satvic level to rajasik level. Va-
(garlic, etc.) Let me tell you a short story. It will sistha would not eat anything rajasik so, he had to
explain nicely how satvik food can become rajasik try to keep it in satvik level.
and rajasik food can become satvik. Anything can be re-cooked, but it will never
In India there were two famous rsi (s) stand in the same appropriate sanitary condition,
called Viswamitra and Vasistha. Viswami- once it cools, bacteria and other
tra was born a rajasik man and Vasistha a
...According to yogic organisms can grow in there. Food
satvik man. Viswamitra wanted to obtain concepts if any cooked, should always be hotter
the highest satvic status which is called boiled food gets than the body temperature to be
Brahmarsi – pada ( a higher realization colder than the body considered Satvic. That is why
state) so he struggles for several years temperature, it will, Viswamitra was very particular
until all – except Vasistha – agrees he had subtly, pass from about it. His payasa should not get
gained the Brahmarsi state. But Viswami-
satvic level to rajasik cold; but Vasistha was not com-
level...
tra was very particular that Vasistha ac- ing….. what to do? Well, of course,
cepts him as a Brahmarsi; so he decides to I will finish the story, but this is the
continue to strive to achieve that. bare fact I wanted to point out; any satvic food will
Viswamitra’s struggle caused effects upon become rajasic if it gets cold after being cooked.
the whole universe. The temperature shot up; eve- Just the temperature will cause this change from
rything began to get hot; till finally, people from all satvic to rajasic. This is the naked truth. There are
around came and urged Vasistha to accept that various rules for one kind of food and also for the
Viswamitra had really become a Brahmarsi, thus other. And here is the end of the story: When
bringing things back to normality. Vasistha agreed Viswamitra saw that the food was cooling down, he
but with one condition that, he would have to pass ran to the river, thinking – what has happened to
a final test. Viswamitra accepted that. Vasistha. ? Let me see. On arriving there he saw
The two great men who differed on this Vasistha, sitting in meditation. During meditation
point, otherwise they were friends. Therefore, as time does not count. One, two, three days may
Vasistha arrived at Viswamitra’s hermitage he wel- pass and the meditator is not aware of time. So
comed him warmly and asked ; “what is it that I there was no way out.
must do”? and Vasistha said; ‘Well, we will eat Viswamitra went back home, took the pot,
together today, shall we ? Will you prepare sat in padmasana put the pot on his head and he
‘Payasa’? he requested. Viswamitra agreed and concentrated in order to raise all body temperature
got ready to start cooking. Vasistha said that he to his head so that the pot temperature remained at
would go to the river to bathe and meditate and the body temperature. Then he went into medita-
then he would come back. ‘You prepare the meal. tion.
I’ll be back soon’. So saying he went to the river. After three days Vasistha, recovered con-
Viswamitra prepared the payasa; he boiled sciousness, went to Viswamitra thinking – ‘Now I’ll
the rice with the milk and everything that was teach Viswamitra a lesson. But when he reached
needed and even when it was ready, Vasistha his house and saw what he had done, he realized

89
Viswamitra attained realization. He knew how to
categorise and control food; he became a Brah-
marsi. These categories of food influence anna-
maya sarira. If you want to enter further sheaths of
the body, you should take satvic food and purify
your annamaya sarira. Then you will be ready to
enter the second sheath which is called :
‘Pranamaya’.
I remember one more short story. It is also
a way of learning a lesson about satvik, rajasik and
tamasik food. Once, a Sanyasi – yogi (who are
what he begged) entered a house and begged for
food, so the lady of the house gave him some food;
rice and curried vegetables – some curried leaves.
He took the container with the food, ate everything
and then he put the container in his bag and re-
tuned to his ashram. But once there, he began to
think and asked himself why he had done such a
thing. Why? why did temptation came to him at
all? How was it that he felt compelled to keep the
container ? Unable to understand, he decided that
there had to be a cause for that, decides to go
back and ask the lady.
- Madam, what did you give me to eat?
-I gave you some curried leaves and some rice.
- Rice and curried leaves.
-There is nothing wrong with that.
- What kind of leaves
- Where they?
-Well, some leaves which I took from
my neighbor’s orchard.
-Did you let him know?
-No, I stole them.
Stolen food consumed, actually influences
one’s mind after entering the body and causes in
him the temptation to steal. That’s why the San-
yasi carried the container. He told her, ‘madam, if
someone comes and asks you for food you can
give him whatever you have cooked provided it
belongs to you; not something that you have stolen
from another person.’ As you see, food can affect
the mind in this way too. There are several stories
like this.
90
Quotable Quotes
“We are Hindus .It has been one of my principles
of life not to be ashamed of my ancestors. When
a man has begun to be ashamed of his ances-
tors, the end has come.
Here am I - one of the least of Hindu race, yet
proud of my race, proud of my ancestors, I am
proud to call myself a Hindu.
Why should you feel ashamed to take the name
of Hindu, which is your greatest and most glori-
ous possession. Taking country by country, there
is no race on earth to which the world owes so
much as to the peaceful Hindu”
Swami Vivekanand
“ India was the motherland of races, and Sanskrit
the mother of all Europe’s languages. She was
the mother of our philosophy: mother through the
Arabs , of much of our mathematics, mother
through the Buddha of ideals embodied in Chris-
tianity: mother through the village community of
self-government and democracy. Mother India is
in many ways the mother of us all. “
Will Durant
I have travelled across the length and breadth
of Hindusthan [India] and I have not seen one
person who is a beggar, who is a thief, . Such
wealth I have seen in this country, such high
moral values, people of such calibre, that I do not
think we would ever conquer this country,
unless we break the very backbone of this na-
tion, which is her spiritual and cultural heritage,
and, therefore , I propose that we replace her
old and ancient education system , her culture,
for if the Indians think that all that is foreign and
English is good and greater than their own , they
will lose their self-esteem, their native self- cul-
ture and they will become what we want them, a
truly a dominated nation.
Lord Macaulay
(Speech given in British Parliament in 1835 as a
part of the strategy devised to conquer India )
 The Feeling of Brahmanism is Incomplete...

by Sailesh Mishra

As long as we are far away from "Brahm-Gyaan" As long as meditation is marred by distractions
The feeling of Brahmanism will be incomplete The feeling of Brahmanism will be incomplete

As long as there is ignorance in our Samskaras As long as we don't learn the art of forgiveness
The feeling of Brahmanism will be incomplete The feeling of Brahmanism will be incomplete

As long as Paapa-Karmas pollute the holy Ganga As long as the purity of thoughts gets diluted
The feeling of Brahmanism will be incomplete The feeling of Brahmanism will be incomplete

As long as desire continues to burn in our hearts As long as Pujas and Practices continue as a trade
The feeling of Brahmanism will be incomplete The feeling of Brahmanism will be incomplete

As long as we believe in "pomp-and-show" As long as there is missing faith and devotion

The feeling of Brahmanism will be incomplete The feeling of Brahmanism will be incomplete

As long as we do not respect ourself and others As long as the Pujari-Devotee maintain distance
The feeling of Brahmanism will be incomplete The feeling of Brahmanism will be incomplete

As long as lust and luxury haunt our minds As long as "Mandir-Masjid" continue to be debated
The feeling of Brahmanism will be incomplete The feeling of Brahmanism will be incomplete

As long as our tolerance continues to be exploited As long as "caste reservation" silences the talented
The feeling of Brahmanism will be incomplete The feeling of Brahmanism will be incomplete

As long as modernity replaces brahman traditions As long as the society keeps sinners on a pedestal
The feeling of Brahmanism will be incomplete The feeling of Brahmanism will be incomplete

As long as "Sastras" are ignored and disrespected As long as Brahman conditions remain pathetic
The feeling of Brahmanism will be incomplete The feeling of Brahmanism will be incomplete

As long as the knowledge of vedas keeps fading As long as we continue to fight our kith and kin
The feeling of Brahmanism will be incomplete The feeling of Brahmanism will be incomplete

As long as the roots of Brahman vansha melt As long as brahman culture continues to fall apart
The feeling of Brahmanism will be incomplete The feeling of Brahmanism will be incomplete

As long as truth is eclipsed by lies and treachery As long as Brahmans fight among themselves
The feeling of Brahmanism will be incomplete The feeling of Brahmanism will be incomplete !!!!

91
 WBF – Initiatives

INITIATIVES:

Adopted at the Joint Executive Committee & President’s Counsel Meeting

February 25, 2006 & Revised on June 24, 2007

EDUCATIONAL INITIATIVE

Committee Chairs: Dr. M G Prasad/ Dr. Ravi Chandrasekhara

Objective:
• Build on learning and teaching, the two most important characteristics of Brahmans.
Brahmans are custodians of knowledge, and they should impart knowledge through several
means amongst them being journals and newsletters.
• In their conduct, Brahmans need to show humility and culture. They should dispel
the myth of caste system which was never an issue in ancient India.
• Support the education of Hinduism in schools and colleges. WBF should also offer
endowments in support of teaching of Sanskrit in various universities that it is currently be-
ing offered.
• Work towards simplification of rituals which are very important in Hinduism.

PRIEST STATUS IMPROVEMENT INITIATIVE

Committee Chair: Dr. M. G. Prasad
Objective:
• Improve upon the status of priests as they are now the face of not only Brahmanism
but also Hinduism. They are also the only Brahman group that is constantly in
contact with non- Brahmans.
• Work towards improving their education so that they can easily interact with the
community around them.
• Work to improve the standard of living so that priesthood becomes financially
rewarding profession.

MATRIMONIAL FACILITATION INITIATIVE

Committee Chair: Ms. Radha Iyenger,
Objective:
• Address the matrimonial concerns of Brahmans in North America and all over the world
and facilitate matrimonial matches.

• Create a website to facilitate search within the Brahman community worldwide.

92
GOVERNMENT AND MEDIA RELATIONS INITIATIVE

Committee Chair: Dr. Rajesh Shukla

Objective: Fight discrimination against Brahmans
• Play a leading role to fight discrimination against Brahmans that affects the health and
well being of the community.
• Address discriminatory practices against the Hindu society throughout the world.

KASHMIRI PUNDIT INITIATIVE

Committee Chair: Dr. Rabinder Koul

Objective: Address the Issues of Kashmiri Pundits
• Play a leading role to address the problems that Kashmiri Hindus face in and outside
Kashmir
• Work towards restoring the dignity of Kashmiri Hindus and safe return to their homes.
• Ensure safety and health of Kashmiri Hindus living inside Kashmir, and also outside.

CHARITABLE CAUSES INITIATIVE

Committee Chair: Ms. Ranjana Pathak

Objective: Educate community about natural disasters or government policies that create
misery of humankind
• Provide support for children and their families in Kashmiri Pundit refugee camps.
• Provide support for students involved in Vedic Chanting.
• Provide support for cleanup of holy rivers in India.
• Provide support for victims of natural disasters and other needy individuals caught
in the cycle of misery

93
 World Brahman Federation – Organization Chart

18 Fitzgerald Lane, Columbus, NJ 08022

www.brahmanworld.org; Phone/ Fax: 609-324-1010; nirmal_choubey@yahoo.com

Title Name Location Phone No.

Members Executive Committee:
President Mr. Nirmalendu Columbus, NJ (609) 792-5927
Choubey
Executive Vice President Mr. Aswath N. Hana- Tabernacle, NJ (609) 268-7414
soge
Vice President Dr. Rajesh Shukla Cliffside, NJ (201) 941-7704
Vice President Mr. Bharat Bhargava Walnut, CA (909) 594-3283
General Secretary Ms. Ramaa Srineevasan Marlboro, NJ (732) 332-1390
Asstt. General Secretary Mr. Sanjay Tripathi Edison, NJ (732) 635-0049
Treasurer Mr. Manoranjan Mishra Hoffman Estate, (847) 560-1390
IL

Country Presidents:
WBF Canada Dr. Azad Kaushik Ontario (519) 821-5733
WBF India Pt. Mange Ram Sharma Haryana (98) 10025267
WBF Mauritius Pt. Vidyadhar Mishra Port Louis (230) 466-4909
WBF Nepal Mr. Ramagya Kathmandu (977) 14483716
Chaturbedi

Members President’s Counsel:

Dr. Ravi Chandrasek- Dallas, TX (972) 296-0845
hara
Mr. Abhaya N Maharaj Fair Oaks, CA (916) 967-6276
Dr. Sen Pathak Houston, TX (281) 859-3234
Dr. M. G. Prasad Maplewood, NJ (973) 762-3720
Dr. Ramanath Sharma Honolulu, HI (808) 395-2400
Dr. B V K Sastry Orlando, FL (407) 275-0616
Dr. Vinod Tewary Boulder, CO (303) 499-5952
Dr. Hitendra Upadhyaya Parsippany, NJ (973) 575-5231

Editor, Eko’hum & Home Page Dr. Vinod K. Tewary Boulder, CO (303) 499-5952
Managing Editor, Brahmodaya Mr. Sailesh Mishra Dallas, TX (972) 948-0996
Global Director, Cultural Programs Dr. Anita Dubey Potomac, MD (301) 947-3366

Director, Charitable Causes Ms. Ranjana Pathak Medford, NY (631)-730-5868

Director, KP Issue Program Dr. Rabinder Koul Jersey City, NJ (201)434-5894

94
 WBF – Life Memberships

World Brahman Federation—Life Memberships

18 Fitzgerald Lane, Columbus, NJ 08022
(July 24, 2007)

Last Name First Name State Year

Bhargava Bharat CA 2005
Bhargava Rakesh NJ 2006
Chandrasekhara Ravi TX 2005
Choubey Nirmalendu NJ 2005
Choubey Sudhendu VA 2005
Dwivedi Chandra Mohan CA 2006
Hanasoge Aswath N. NJ 2005
Jha Amar Nath AZ 2007
Jha Purnima CA 2006
Kaushik Azad ON 2005
Koul Rabinder NJ 2006
Krishna Janani K NJ 2006
Maharaj Abhaya N. CA 2006
Mishra Manoranjan IL 2005
Pathak Sen TX 2006
Prasad Marehalli NJ 2006
Ramakrishna Krishnamurthy MD 2006
Sharma Madan Lal CA 2006
Sharma Ramanath HI 2006
Sharma Vinod CA 2007
Shukla Bhaw/ Uma NY 2005
Shukla Parveen CA 2007
Shukla Rajesh NJ 2006
Thakur Manikant CA 2007
Tripathi Kaushal GA 2006
Tripathi Sanjay NJ 2005
Upadhyaya Hitendra NJ 2005
Yegnasubramunian Srinivasa NJ 2006

95
WBF is thankful for this message of support

Shri Santan Dharmiya Brahman Maha Sabha

( Republic of Mauritius)

The President and Members of Shri Sanatan Dharmiya Brahman

Maha Sabha of the Republic of Mauritius is pleased to be associ-
ated with the World Brahman Federation Convention that is being
held in the United States of America on 6, 7 and 8 June 2007.

We wish the President Shri N Choubeyji, the delegates and all the
other members who are associated with this Convention plenty of
success in their enterprise.

Shri. Vidyadhar Mishra

(Message from Mauritius)

96
 Brahmin Today
by Vasan Iyer, Chennai (India)

lectures, advice or admonishment. They

BRAHMIN TODAY -
A MONTHLY MAGAZINE
Priya Brahmana Bandhus:
We are glad to submit this small pref-
ace "a wall paper", "a-la-carte" or whatever
it is called of our monthly magazine
- "Brahman Today".
We Brahmans, wherever we
live, whatever we do and whichever
language we speak - rich or poor,
male or female are all woven by a
common thread and born under one
community - "The Brahman ". As we
are not born Tamil, Telugu or Indian
out of our choice, we are also not
born Brahman out of our choice or
wish. As we have a duty or obligation to do
as Hindu or Indian, we also certainly have a
duty or obligation to do as a Brahman to-
wards our own community. The duty and ob-
liga-tion should be fully understood first.
Such things as what is Brahmanism, what
makes it to be our duty, all these should be
discussed and explained through a medium.
should be addressed in their own tongue. With
no more delay, this should be answered to all
of their queries, questions, doubts to their full-
est satisfaction.
To attain and achieve the abhilasha,
we, by the grace of God and with the bless-
ing of everybody of our community, bring-
ing a monthly bilingual maga-
zine (Tamil & English to start
with) by the name "Brahman
Today". We wish you also par-
ticipate in this nishkamya seva,
aimed apart from the magazine,
to serve the underprivileged sec-
tion of our community. Please
contribute generously by way of
subscription, donation and ad-
vertisement as deemed uchitham.
(Contact us at BrahminToday@Gmail.com)
VACHA PUBLICATIONS

More particularly to our boys and

girls, young gentlemen and ladies, who ex-
cel in education and employment, but unfor-
tunately and unintentionally lack a basic in-
ference of our community and live a danger-
ously un-brahmanical life. The unfounded
guilty of being a Brahman, the uncalled revolt
to defy its customs are the benchmark of our
youth, be it male or female. This urgent and
serious problem cannot he solved by mere
97
WBF is thankful for this message of support

Brahman Mahasabha of Holland

DEAR FELLOW BRAHMANS,

The Brahman Mahasabha of Holland congratulates not only

the World BrahmanFederation (WBF) but also the whole
World Brahman Community at the annual World Brahman
Convention (WBC 2007).

Our organisation will always give, as far as possible, full

support to the activities of the WBF. We have the full belief
in the president of WBF, Mr. Nirmal Choubey, who is with his
“whole ATMA” on a realistic way and with a high energy
level busy to bring the world
Brahmans together.

Finally, we are sure that this convention will be a great

success and will bring the Brahmans a step further.

Pandit Vishnu Mahadew Panday

President of Brahman Mahasabha of Holland
Gaesbeekstraat 27
3081 GR Rotterdam
0031-010-4857336
vishnu_32@hotmail.com

Drs. Akielanand Baldew

Secretary of Brahman Mahasabha of Holland
Snellinckstraat 96
3021 WK Rotterdam
Holland
0031-010-2763668
baldew6@hotmail.com

98
WBF is thankful for this message of support

99
WBF is thankful for this message of support

February 20, 2007

Dear World Brahman Federation,

On behalf of the Indo-American Kashmir Forum (IAKF), I wish you

much success on your upcoming annual convention to be held from July
6 through July 8, 2007, at the Crowne Plaza in Secaucus, NJ.

The Indo-American Kashmir Forum appreciates the efforts of your

organization to highlight the effects of terrorism against the minority
Hindu community of Kashmir, the Kashmiri Pandits. We also
acknowledge your fundraising efforts to support charitable causes for
the displaced Pandits, including supporting the educational and medical
funds for the needy Pandit children in makeshift refugee camps in
Jammu, India.

We look forward to your continued support in raising awareness of the

plight of the Kashmiri Pandit community. In that regard, we are happy to
co-sponsor the World Brahman Convention 2007.

Regards,

Rahul Pandit, M.D.

President, IAKF
www.iakf.org
pandit@iakf.org

100
WBF is thankful for this message of support

Kashmiri Overseas Association, Inc. (KOA) wishes you great

success on your upcoming annual convention of World Brahman
Federation (WBF) to be held from July 6 through July 8,
2007, in Secaucus, New Jersey.

We appreciate your efforts in raising funds for medical and

educational needs of our refugee brethren back at home in India.

Kashmiri Overseas Association appeals all its members to attend

your annual convention and support WBF in its social missions.

We look forward to your continued support.

Sincerely,

Sunil Fotedar
President, KOA
March 11, 2007

Office of the President, 24427 Flint Creek, San Antonio, Texas - 78255
Tel: 210-568-7726 (Res), 210-383-7184 (Cell)
http://wwwkoausa.org, Email : koaexecutive@yahoo.com, sunilfotedar@yahoo.com

101
WBF is thankful for this message of support

PAN U N KAS H M I R

www.panunkashmir.org

February 28, 2007

Dear Shri Nirmal Choubey Ji,

On behalf of the Panun Kashmir, I wish you great success on your

upcoming annual convention of World Brahman Federation (WBF)
to be held from July 6 through July 8, 2007, at the Crowne Plaza in
Secaucus, New Jersey.

The Panun Kashmir appreciates the efforts of your organization in high-

lighting the effects of ethnic cleansing that our community of Kashmiri
Pandits has gone through at the hands of global terrorism. We also
appreciate your efforts in raising funds for medical and educational
needs of the Kashmiri Pandit refugees staying at various refugee camps
in India.

The Panun Kashmir appeals all Kashmiri Pandits to attend the up-
coming WBF annual convention and strengthen the hands of our
fellow Brahman Samaj members.

We look forward to your continued support.

Regards,

Lalit Koul
LALIT KOUL Organizing Secretary,
Panun Kashmir
www.panunkashmir.org

102
WBF is thankful for this message of support

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(A 501 C (3) tax-exempt New York Corporation)
221 Macy Road, Briarcliff Manor, NY 10510-1017

A contemporaneous receipt will be issued promptly. All of your contribution will go to the College.

Visitors, volunteer consultants, executives, study abroad students, visiting professors, research-
ers, policy gurus, performers in all arts, music and creative skills, health and other professionals,
business and industry, NGOs, and foundations are welcome to give their expertise and support to
this and other colleges for India to achieve its potential that began with Brahman, Brahma and
Brahmans.

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 Messages of Goodwill

Welcome and thanks

to everyone attending the
World Brahman Convention
(WBC 2007)

With best wishes

Kaushal Tripathi & Family

Kamalendu Choubey & Family
Virendra Nath Ojha & Family
Swaminandan Ojha & Family
Atul Mishra & Family

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 Messages of Goodwill

Best wishes to WBF for a very

fruitful and successful
Convention
With compliments
From
Bharat Bhargava & Family

Best wishes to the WBF

for a very successful
Convention
From
Abhaya Maharaj & Family

105
 Messages of Goodwill

Welcome and thanks

to everyone attending the
World Brahman Convention
(WBC 2007)
With best wishes
Manoranjan Mishra & family
Chicago

Best wishes to WBF

for a very successful
Convention
from

Ranjana Pathak
Shivaji Pathak

106
 Messages of Goodwill

Best wishes to WBF

for a very fruitful and successful
Convention
With compliments
from
Sudhendu, Prakashy, Neha,
Anisha and Garima Choubey

Best wishes to the WBF

for a very successful
Convention
From
Best wishes from the Chandrasekhara Family:
Ravi, Darshna, and Krishna

107
 Brahmodaya 2007

Mrs & Mr Sudhendu Choubey & Family

Welcome the Delegates of the
World Brahman Convention (WBC) 2007, New Jersey

Smt. Shanta Choubey & Family

Invite The
Brahman Community Worldwide
To Join Us On This Occasion

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