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Vedic Literature Says Caste by Birth is Unjust

Fri, 01 Apr 2011 06:43:15 +0100

Vedic Literature Says Caste by Birth is Unjust

By Stephen Knapp for www.stephen-knapp.com on 23 Mar 2011

When it comes to the sensitive topic of Varnashrama, or what many people call the caste system of India, we have seen so many talks over this issue, both pro and con, back and forth, this way and that. We all know that the Vedic system of Varnashrama has been mentioned in the Vedic literature in many places. But it seems that many people still don’t understand how it was meant to be implemented. It is not because of Varnashrama, but because of this misunderstanding of what it really is that has caused so many of India’s social problems. This article contains many quotes from Vedic shastra to clarify what the Varnashrama or caste system is actually supposed to be.

This article is for those more familiar with the topic, but for those who are not we can explain briefly that there are four basic social divisions, namely the Brahmanas (those who are priests, or interested in the study, teaching and practice of spiritual knowledge and intellectual pursuits), Kshatriyas (those who are soldiers, in the military, or police, politicians, managers, etc.), Vaishyas (merchants, businessmen, bankers, farmers, tradesmen, etc.), and Shudras (those who would rather engage in simple labor or employment, or technicians, artists, poets, writers, musicians, etc.). Outcastes are those who are outside these four.
There are also the four ashramas of life, which include Brahmacharis (student life, generally celibates), Grihastas (householders), Vanaprasthas (those who are retired from family life), and Sannyasa (the renounced monks, some of whom travel the world to teach). This is the Vedic system of Varnashrama.

The modern caste system is seen to usually dictate one’s varna or caste merely by one’s birth family, as if one automatically inherits the caste of one’s father, which is why there is a growing dislike for it. This is not the traditional Vedic system of Varnashrama. This is the difference and the problem. The traditional Vedic system calculated one’s occupational class by recognizing one’s natural talents, interests, tendencies, and abilities. It was similar to the modern system of having high school counselors adjust a student’s academic courses by discussing with the students their interests in conjunction with the results of their IQ tests. Thus, such counselors see what occupational direction is best suited for the students so they can achieve a fitting career that is of interest to them and helps them be a contributor to society at the same time. And the four basic divisions of society, as outlined in the Vedic system, are natural classifications and found everywhere, in every society, call it what you want. Plus, the traditional Vedic Varnashrama system was never so inflexible that one could not change from one occupation or class to another. The rigidity of the present-day caste system, based on jati or one’s birth family, is actually leading us away from the flexibility, and the common sense, of the Vedic varna system.

For this reason, you could say that the modern caste system that we find today is opposed to the Vedic system of varna. The Vedic process was a matter of bringing experience and wisdom of the ages to assist and direct a person’s life in what would be the most productive and satisfying occupation that would fit the mentality, interests, talents, and level of consciousness of an individual. It was never meant to dominate, stifle, hold down, or demean anyone. Therefore, the modern caste system as we find it today should be thrown out, and the natural system of the Vedic Varnashrama should be properly understood as it was meant to be.

So, to show what I’m talking about, here in the shastric quotes that follow I try to provide a clear description of how the varna system was never meant to be based merely on one’s family birth, but by one’s talents, natural interests, proclivities, expertise, and activities. These quotes are from the Bhrama Parva section of the Bhavishya Purana (abbreviated as BP), and no matter how much or how little credit you give to this Purana, you still cannot deny the logic with which this information is presented. The verses cited herein from the Brahma Parva section of the Bhavishya Purana is known to be relatively free of corruptions and its antiquity is vouchsafed as well. The same verses are also repeated verbatim in the Skanda Purana (north Indian versions) and a few verses of similar purport are also found in the beginning of the Shukranatisara. Some scholars say that the last is a 19th century forgery, but no less than Swami Dayanand Sarasvati acknowledged it as an ancient text, and most scholars date it between 300-1200AD. So at a minimum, these verses do represent an alternative opinion in the
Vedic society about the varna-jaati systems.

There are many other points about the caste system that could be discussed, such as untouchability, etc., but please note, this article is not taking those up, but merely following the outline as brought up in the following shastric quotes. In this portion of the Bhavishya Purana that follows, the answers to the questions are spoken by Sumantu, the disciple of Srila Vyasadeva, to King Shatanika. This was at the suggestion of Srila Vyasadeva [VedaVyasa] who was sitting nearby in the assembly of sages, all of whom were listening to the discussion. (Bhavishya Purana, Bhrama Parva, Chapter 1.28-35)

HOW DO WE RECOGNIZE ONE’S VARNA?

First of all, how do we recognize one’s varna is an ancient question, even asked by the sages of the distant past to Lord Brahma. What is it that really makes the difference between one person and the next? “The sages asked: O Lord Brahma, in the beginning of creation, how was one recognized as a Brahmana? Was it because of his birth in a particular family, his knowledge of the Vedas, the characteristics of his body, his accomplishment of self-realization, his quality of behavior, or the prescribed duties he carried out? Is it the mind, speech, activities, body, or the qualities that determine one’s social status? Surely one’s birth in a certain caste [or family] is not sufficient for one to be recognized as a Brahmana. One’s qualities and work must also play an important part in determining a person’s position in society. The Vedic literature supports this view.” (BP, 38.8-11)

“Different social orders, such as the Brahmanas and Kshatriyas (and others) are directly seen, but simply being born in a particular family does not automatically grant one his social status. An intelligent person can easily recognize a horse in the midst of many cows. Similarly, among many who are born in a particular social status, those who are actually qualified in terms of character and activities can be easily recognized. (BP, 38.19-20)

“Some people say that all of humanity is the topmost caste, and there is nothing more to be said than this. They fail to understand that the various purificatory processes, such as the sacred thread ceremony [initiation into the twice-born status], make a person distinct from those who do not undergo such rituals.” (BP, 38.21)

Such customs certainly help one progress and is recommended, but the fact remains that in spite of such purificatory rites, we are all still very much the same, as described next.

WE ARE ALL QUITE ALIKE

“How can all the living entities who take birth, grow old, become diseased, and then die, who suffer the threefold miseries of material existence, who take birth in innumerable species, such as human beings, birds, Shudras, dogs, pigs, dog-eaters, insects, and tortoises, who are all placed into very awkward conditions of life, fraught with danger, illness, lamentation, and distress, and who are constantly being drowned by the burden of their grave sinful reactions, be accepted as qualified Brahmanas?” (BP, 38.23-25)

Therefore, there must be some additional means that can help identify one’s mental makeup and high or low level of intellect and consciousness.

IT IS ONLY OUR ACTIONS AND QUALIFICATIONS THAT DIFFERENTIATE US

“Just as one can differentiate between a soldier, an elephant, a horse, a cow, a goat, a camel, and an ass by seeing their colors and forms [as distinguished because of their birth], all living entities have different characteristics and duties that distinguish them from one another.” (BP, 38.30)
“[However] the question, ‘Who is a Brahmana?’ cannot be answered so easily. Actually, there is no question of a person being qualified as a Brahmana simply because he was born in a family of Brahmanas. When a person is designated as belonging to one of the four divisions of the social order [whether it be Kshatriyas, Vaishyas, Shudras or Brahmanas]—that [designation] is not eternal. There is no physical characteristic that enables one to determine who is a Brahmana. A fair or dark complexion, which, after all, is temporary, is no real indication of a person’s varna.” (BP, 38.31)

In Goswami Tulsidas’s Shri Ramcharitmanas there are many instances when this issue is also addressed. In the ‘Sabri episode’, Lord Rama speaks to Sabri about the importance of action (Chapter III, Aranya Kand, Verse 34, Line 4,5,6). It is clearly stated that “Bhakti (devotion and unification with the supreme), does not consider caste, religion, etc., rather it is determined by the character and qualities of an individual.”

A CASTE SYSTEM BASED ON BIRTH IS UNJUST

“Therefore, the conception of a caste system based solely on birth is artificial and temporary. It may seem to be reality, but that is only due to the influence of the practice of a particular period. A businessman and doctor are both human beings, but their profession is different. Their work is according to their nature and qualities, and not because of the family they were born into.” (BP, 38.32)

“Can a person, thus, claim to be a Brahmana if he does not act according to the codes of good conduct? Can a man claim to be a Kshatriya if he does not protect the citizens? Can a person claim to be a Vaishya if he gives up performing his prescribed duties [in business, trade or farming]? Can a person claim to be a Shudra if he abandons service to the higher three classes?

“There is no physical difference between human beings as there is between cows and horses. Actually, all living beings should be treated with respect, knowing that they are one in quality as spirit souls, although they may temporarily have different varieties of forms and activities.” (BP, 38.33-34)

“Therefore, the caste system in human society that is based solely upon birth should be understood as superficial, because it is not prescribed in the scriptures. Unfortunately, those in ignorance cannot understand that it is a man-made concoction that can be easily refuted by a person in knowledge.” (BP, 38.35)

“If a person considers himself to be a Brahmana by birth but engages in [such things as] taking care of cows, buffalos, goats, horses, camels, or sheep, or acts as a messenger, tax collector, businessman, painter [artist], or dancer, he should be considered as not a real Brahmana, even though he may be very expert or powerful.” (BP, 38.36-37)

“Brahmanas who have deviated from the path of righteousness as propagated by the scriptures are to be considered fallen [from their social status], even though they may belong to a very aristocratic family, and have performed all the required purificatory rituals, and carefully studied the Vedas. No amount of accomplishments gives one the right to justify sinful behavior.” (BP, 38.42-43)

“Thus, it can be understood how a Brahmana can become a Shudra, a Shudra can become a Brahmana, a Kshatriya can become a Brahmana or a Vaishya, and so on.” (BP, 38.47)

Herein we can understand that a Brahmana is no Brahmana if he is not endowed with purity and good character, or if he leads a life of frivolity and immorality. However, a Shudra is a Brahmana if he leads a virtuous and pious life. Varna or caste is a question of character. Varna is not the color of the skin, but the color of one’s character and quality. Conduct and character is what matters and not lineage alone. If one is Brahmana by birth and, at the same time, if he possesses the virtues of a Brahmana, that it is extremely good, because it is only certain virtuous qualifications that determine if one is a Brahmana, just as certain qualities distinguish one as a Kshatriya, Vaishya or Shudra. But if a Brahmana does not have the necessary traits, then he cannot call himself a Brahmana.

“Brahma said: If study of the Vedas is an important criteria for being recognized as a Brahmana, then many Kshatriyas and Vaisyas also deserve to be called Brahmanas, just as Ravana became known as a demon [by qualities and actions]. Similarly, there are many dog-eaters, laborers, hunters, fishermen, sailors, and other people [outside the higher classes] who study the Vedas… Therefore, mere study of the Vedas cannot be the criteria for determining a person’s social position.” (BP, 39.1-2, 6)

The point is that “One who is twice-born and has thoroughly studied the Vedas, along with its six branches, cannot claim to be a purified soul if he does not observe the codes of good conduct. It is the occupational duty of one who is twice-born to study the Vedas, and this is one of the symptoms of a genuine Brahmana. If a person does not perform his prescribed duties after studying the four Vedas, he is like a eunuch who cannot take advantage of having a wife.” (BP, 39.8-9)

Here again we see that the proper classification of an individual is not the status of one’s birth family, but the qualities that he shows in life. Otherwise, even someone who considers himself to be a sophisticated Brahmana may indeed be something far less. As it is further explained: “Just like a Brahmana, a Shudra can have a shikha, chant Om, worship the deities every morning and evening, wear a sacred [Brhamana’s] thread, carry a staff, and wear a deerskin [like a forest sage]. Even Brahma, Vishnu and Shiva are incapable of preventing people from becoming Shudras, and so what to speak of human beings. Therefore, wearing a sacred thread, keeping a shikha, and dressing a particular way are not really indications of a person’s position within the Varnashrama society. Who can stop a person’s Shudra mentality, even though he may be well-versed in the Vedic mantras and tantras, and is a very good speaker on these subjects?” (BP, 39.10-13)
“[Generally it can be recognized that] All classes of men are seen to be capable of performing austerities, speaking the truth, worshiping the demigods, and chanting mantras. All classes of men generally avoid and [in some cases] even deceive those who speak harshly. Considering this, it is not possible to actually differentiate between a Brahmana and a Shudra. The power to curse and the exhibition of compassion can also be found in Shudras. One cannot ascertain from a person’s external appearance whether he is a thief, a cheater, or a prince. Just as a Shudra is incapable of relieving himself of his miseries and protecting his family, it is the same for a Brahmana.” (BP, 39.14-17)

THE DAMAGE OF UNQUALIFIED BRAHMANAS

“It is better if there are no Brahmanas at all than to have sinful and unqualified Brahmanas in the kingdom [who thus mislead society by what they say and do], especially in Kali-yuga, because in previous ages such Brahmanas would have been censored.” (BP, 39.18)

Furthermore, it is especially difficult in these days to find anyone who is eligible to be considered a member of the higher classes or varnas of society, for it seems that everyone is materially motivated.

“According to some opinion, the power to curse others, a compassionate nature, and an inclination toward spiritual life are the characteristics of a Brahmana. In spite of that, it is seen that practically everyone is attached to worldly activities, having fallen into the darkness of ignorance, and because of that they are helplessly rushing towards hell, just like flies rush towards a fire.” (BP, 39.19-20)

SO WHO IS A REAL BRAHMANA?

We have now seen by the logic presented in the Bhavishya Purana how the jati or birth of an individual does not justify anyone’s social classification. But also how many of those who take pride in considering themselves of a higher caste or varna are actually not qualified in such a way at all. And yet, even a low-class person, meaning having taken birth from a lower social class, can indeed rise up to be a Brahmama. It all depends on one’s level of consciousness, which generally depends on one’s training and then mental disposition towards a spiritual life, and his natural inclination to follow a code of good conduct.

“Only those who have been PROPERLY trained and who have studied the Vedas [are seen to generally] adhere to a life of piety, whereas those without training [in at least general moral standards], who have not studied the Vedas [nor their spiritual conclusion] must engage in sinful activities. Because study of the Vedas is the primary duty of a Brahmana [or one who is seriously on the path to spiritual progress, thus showing Brahminical qualities], one who does not study the
Vedas cannot be considered a genuine Brahmana.” (BP, 39.25-26)

This is interesting because how many times have we met people who feel they have duly studied the Vedic conclusions but have yet to know how to apply them, nor have they continued to follow them, giving any number of excuses for their present activities. The above verses make it clear that one has to continue to follow the standards, and if he cannot, then he is no longer to be accepted as a person of a higher social class. And this can go for anyone and anywhere. If they have little respect for others, engage in materialistic pursuits without higher moral standards, then that person is someone with a low consciousness, or low varna.

A BRAHMANA CAN EASILY FALL DOWN, WHILE A SHUDRA CAN EASILY RISE UP

“A Brahmana can easily be diverted from his brahminical qualities and codes of good conduct if he becomes bewildered by desires for material enjoyment and blinded by pride, just like an ordinary materialistic person. Of course, anyone becomes degraded and goes to hell if he has a sinful nature, even after undergoing the samskaras. On the other hand, those who observe proper etiquette, even though they might not have undergone the samskaras, should be considered as Brahmanas.

“It is a fact that even someone who chants various mantras and has undergone all the purificatory rituals may fall down into illusion and thereby become bereft of brahminical qualifications due to his sinful mentality. People who engage in abominable activities, and who are blinded by pride in their ability, fall down from their position and lose all brahminical qualities.” (BP, 40.15-18)

Here again I am reminded of what I have always said, that the present caste system based on one’s jati or birth is unjust. It is meant to depend on the person’s natural talents, abilities, tendencies, and mentality, which varies from person to person regardless of family, social class, culture, regional jurisdiction, etc. Each person has to be considered individually regardless of family background.

“The caste system based simply on birth does not actually divide people according to their development of consciousness. It is one’s envy and hatred that allows us to place a person in a higher or lower category. If it is not helpful to divide people according to their bodily characteristics, [then why do so]? In the past, many great sages, such as Srila Vyasadeva, observed proper etiquette and became great souls, although they did not undergo the samskaras, such as the garbhadhana.” (BP, 40.19-20)

For example, “Vyasadeva was the son of a fisherman’s daughter, his father Parashara was born from a woman who was a dog-eater. Shukadeva was born from a female parrot, Vashishtha was the son of a prostitute…” and others sages like Kanada, Shringi,. Mandapala, and Mandavya all had questionable births, and yet all were highly qualified Brahmanas, and recognized as such.

“Indeed, it is imperative that one strictly follow the instructions of these highly qualified sages, who all possess a spotless character, if one hopes to achieve success in life.

“O King, undergoing the various samskaras certainly plays an important part in raising one to the platform of a qualified Brahmana, but there are many other important considerations. For example, the great sage Shringi achieved the status of a Brahmana on the strength of his austerities. It must be concluded that undergoing samskaras is a principal criteria for becoming a Brahmana. Still, on the strength of their penance and austerity, Vyasadeva, Parashara, Kanada, Vashishtha, and Mandapala became qualified Brahmanas, despite their taking birth from the womb of a fisherwomen, female dog-eater, or prostitute, etc.

“[Therefore] undergoing the various samskaras is not sufficient to qualify one as a Brahmana. Those who are expert in performing the Vedic and tantrik samskaras require the attainment of transcendental knowledge and the performance of penance to support their claim of being qualified Brahmanas. Without such qualifications, one will certainly indulge in sinful activities and thus fall from his high position as a Brahmana. One who is a Brahmana in name only is not really a Brahmana.” (BP, 40.22-32)

Here in these quotations we can see that many great Rishis were born in lower varnas, such as Vashishta was the son of a prostitute; Vyasa was born of a fisher woman; Parashara’s mother was a chandala; Nammalwar was a Shudra. Similarly, Valmiki, Viswamitra, Agastya were Brahmanas in spite of their non-Brahmana origin. In more recent times, for example, Swami Vivekananda, one of the most revered Hindus worldwide, and was a non-Brahmana. All this proves that birth is not a major player in attaining the status of Brahmana. It is the intellectual and spiritual level that differentiates people.

In the same way, spiritual realization is not dependent on birth or book-learning, as has been repeatedly demonstrated in the lives of saints, from the very earliest times to our own day. So, then who is a real rishi? It is the person who has attained through proper means the direct realization of Dharma. That is the one who can be a rishi even if he is a non-Brahmana or mleccha by birth.

The basis of varna is guna or the mode of nature in which a person is situated, and not birth. Therefore, one is a Brahmana not because of one’s birth or caste or heredity or color or profession or acquisition of worldly knowledge, or mere observation of social and moral codes, but because of his spiritual knowledge and insight, and his abidance in the Supreme Reality, his state of self-realization. This is the conclusion of all Vedas, Shrutis, Puranas, Itihasas, and of all great men of India.

Therefore, casteism, meaning judging a person by one’s birth family, is a misguided social custom and not part of any spiritual tradition, and all our great preachers have tried to break it down. From Buddhism downwards, every sect has preached against caste.

WHEN A BRAHMANA BECOMES LOWER THAN A SHUDRA

“According to Svayambhuva Manu, the principal characteristic of a Brahmana is that he possesses spiritual knowledge, is enriched with the power of penance, and maintains a state of purity. According to this understanding, anyone, whether he belongs to an upper, middle, or lower caste, if he never indulges in sinful activities, he must be considered a Brahmana. It is said that an honest and well-behaved Shudra is better than an arrogant Brahmana, and a Brahmana who disregards the prescribed codes of good conduct is inferior to a Shudra. A Shudra that does not keep wine in his shop or in his house is called an honest Shudra.” (BP, 42.29-32)

HOW EVERYONE CAN ADVANCE

The proper observance of the Vedic system of Varnashrama-dharma is to help one’s growth and self-evolution. The great sages have explained that this system of division into varnas is the stepping-stone to civilization, providing a means so one can rise higher and higher in proportion to one’s learning and culture. Such is our ideal for raising all humanity slowly and gently towards the realization of the great ideal of being a spiritual man, who is calm, steady, worshipful, pure, and meditative. In that ideal there is God-realization.

The additional aim of Varnashrama-dharma is to promote the development of the universal, eternal Sanatana-dharma, the balanced state of being in which you perceive and live according to your genuine spiritual identity. Thus, as the saying goes, “if you take care of Dharma, Dharma will take care of you.” If you destroy it, society will become bereft of balance. Therefore, we should never destroy our Dharma. This principle holds true of the individual as much as of the nation. It is Dharma alone which keeps a nation alive and moving forward. Dharma is the very soul of man. Dharma is the very soul of a nation also, even the world. So how can we all move forward together on the sure path of progress? Here it is explained as follows:

“Brahminical prowess progressively increases in pious persons who cultivate godly qualities such as forgiveness, control of the senses, compassion, charity, truthfulness, purity, meditation, respect for others, simplicity, satisfaction, freedom from false ego, austerity, self-control, knowledge, freedom from the propensity to blaspheme others, celibacy, cultivation of knowledge, freedom from envy, faithfulness, freedom from hatred, detachment, renunciation of the thirst for material enjoyment, service to the spiritual master, and control of the body, mind, and speech.” (BP, 42.12-15)

“Many persons in the past became highly advanced and powerful by cultivating these qualities and practicing behavior befitting a saintly person. It is a fact that by such a practice, the heart becomes purified, freeing one from the influence of the modes of passion [raja-guna] and ignorance [tamo-guna].” (BP, 42.16)
“According to learned authorities, those who possess these godly qualities are actually scholars of the Vedas and Puranas, and understand the confidential purport of the Bhagavad-gita. By faithfully following the principles of varna and ashrama, people in all four yugas have attained the perfection of life.” (BP, 42.17-18)

CLASSIFICATIONS BASED ON THE BODY ARE COMPLETELY FALSE

By now we should be able to see that even a person who has taken birth from a family who has been considered of a low varna can raise him or herself up to a higher classification by having proper training and showing appropriate codes of conduct and lifestyle.

“When a Shudra has become advanced by undergoing the [Vedic] samskaras, he can no longer be considered a Shudra. The conclusion is that a person’s external dress or appearance cannot be the criterion for his being accepted as a Brahmana.” (BP, 39.29)

However, the samskaras or rituals and training in themselves cannot be the sole means of determining one’s social position. This certainly helps, but there must be more than that, which, as already explained.

“If the undergoing of samskaras is the main criteria for being accepted as a Brahmana, then all those who have undergone samskaras are certainly Brahmanas. If that be the case, how can they be compared with personalities like Srila Vyasadeva, who did not undergo the samskaras. If we consider this, we see that there is no support for the theory of different castes. Although different castes are recognized in society, this is just an artificial conception of materialistic people. The material body is composed of the five gross elements—earth, water, fire, air, and sky. These elements cannot be the cause for one being accepted as a
Brahmana [or anything else], because they combine for some time and then merge back into their source. Indeed, the body of an atheist, mleccha, or a yavana is made of the same material elements. [Thus, such designations based on the body are completely false].” (BP, 39.30-33)

“Religiosity as described in the Vedas can also be found in people who are sinful, violent, of bad character, and cruel. Therefore the determination of one’s social status does not depend on undergoing [purificatory] samskaras.” (BP, 39.34)

“Therefore, [from the conclusions that have been presented so far] there is no difference between a Brahmana and a Shudra in terms of bodily features, mentality, experience of happiness and distress, opulence, prowess, tendency toward gambling, shrewdness in business, ability to earn wealth, steadiness, restlessness, intelligence, detachment, virtue, accomplishment of the three objectives of life [dharma, artha and kama], cleverness, beauty, complexion, sexual capacity, stool, bones, holes of the body, manifestations of love, height, weight, and bodily hair. Therefore, even if the demigods were to try very hard to find distinctions between Brahmanas and Shudras [and everyone in between] in this way, they would not be able to do so.” (BP, 39.35-39)

“One should not think that all Brahmanas are white like moon rays, that all Kshatriyas have a complexion like the color of a kimsuka flower, that all Vaishyas have a golden complexion like the color of an orpiment fruit, and that all Shudras are black like half-burnt coal. How can there be four classes of human beings when their walking, complexion, hair, happiness, distress, blood, skin, flesh, bone marrow, and fluids are totally identical? There is nothing special about anyone’s complexion, height, weight, figure, period of stay within the womb, speech, wisdom, working senses, life-air, strength, illnesses, objectives of life, and methods for curing diseases.” (BP, 39.41-43)

“A father may have four sons and it is assumed that all of them belong to the same caste as their father. Similarly, all living entities are produced by the one Supreme Father and so, how can His children be divided into different castes? Just as the color, texture, structure, feel, and juice of different portions of a fig are the same, so are the human beings that are emanating from one source, and so it is improper to differentiate between them. The brothers, children, daughters-in-law, births, marriages, beauty, complexion, and artistic ability must be the same for the member of the lineages [or gotras] coming from Kaushika, Gautama, Kaumdinya, Mandavya, Vashishtha, Atreya, Kautsa, Angirasa, Maudgalya, Katyayana, and Bhargava.

“Although some learned scholars accept the material body as being a Brahmana [or something else], this indicates that they are in the bodily concept of life [without spiritual perception], which exists in a condition of dense ignorance. This is like a blind person desiring to treat others’ eyes by applying a black ointment. Both are ludicrous. Because the material body has a beginning, it also has an end. After death, the elements of the body merge into the totality of material elements once again. Therefore, the body [alone] cannot be accepted as a Brahmana [or any other varna].” (BP, 39.45-51)

In conclusion, therefore, “Only ignorant people accept this material body as being a Brahmana. According to their understanding, the position of being a Brahmana cannot be achieved simply by undergoing the various purificatory processes.” (BP, 39.54)

ONE MISSES GOAL OF LIFE WHEN PREOCCUPIED BY CASTE

“If after attaining the human form of life, which enables one to possess things like attractive bodily features, abundant wealth, great power and prestige, one does not live according to the prescribed religious principles, it cannot be predicted what species of life he will thereafter be forced to accept on various planets.
This is the fate of one who is so proud that he dares to challenge the supremacy of God. Being intoxicated by pride, thinking that their caste, race, beauty, social status, and education are very wonderful, people do not bother to understand their actual self-interest, and because of that in their next life they will suffer like eunuchs.

“Material existence can be compared to a huge pit in which thousands of millions of living entities are drowning. Knowing this perfectly well, which intelligent person would be very proud of his caste?

“There are many human beings who are presumed to be fully satisfied, having been born in aristocratic families, and yet because of their own misdeeds, after death they will be forced to take birth in this world in some lower species of life. In this world, no one can remain permanently in some situation.” (BP, 39.3-6)
If this does not make it clear regarding the impermanent nature of the living being, and that even one’s high, intermediate or low birth is temporary, then I do not know what can. Yet, we see that so many people are going through life, completely asleep in regard to the real purpose of this existence. Thus, they may think their present position is so grand, not knowing that if they do not use this life properly for real spiritual progress, after death their next life may not be very great at all. But how many times must we go through this before we learn our lessons about the real truth of the matter, that our real position is as a spiritual being, beyond the body and its superficial designations, and everything else is temporary and secondary?

THE DIFFERENCE OF PROPER CONSCIOUSNESS AND INTENT, OR MERELY GOING THROUGH THE MOTIONS

In the next few verses it is pointed out that a person must also have the proper concentration and focus, along with the proper intentions in their actions if they are expected to be qualified in their positions. Otherwise, it is seen that anyone can chant mantras and do rituals, but merely going through the motions, especially for adoration, profit and distinction, is not what is needed to suitably accept or be qualified for a higher status in one’s social classification.

“Generally, those who are twice-born—the Brahmanas, Kshatriyas, and Vaishyas—undergo all the Vedic samskaras. For this reason, they are certainly to be considered as superior to the Shudras who engage in all kinds of frivolous activities.

“In spite of undergoing the samskaras, if those who are twice-born engage in violent and sinful activities, such as killing a Brahmana [or worse], having sexual intercourse with the wife of the spiritual master, stealing, killing a cow, drinking wine, cheating, speaking lies, exhibiting great pride, speaking atheistic philosophy, blaspheming the Vedas, denying the authority of the Vedas, plundering the wealth of others, acting whimsically, earning money by dancing or cheating, eating all types of abominable food, and performing any other prohibited activity with the body, mind, and speech, they can never be considered purified, even if they perform thousands of sacrifices [rituals].

“Therefore, the ability to chant mantras, perform fire rituals, practice penance, and sacrifices does not make one a Brahmana, just as a Shudra remains a Shudra, despite the ability to perform all these activities [when merely going through the motions].” (BP, 41.5-9)

“Similarly, the Brahmanas who indulge in sinful activities must be considered fallen. Therefore, the only sane conclusion is that the concepts of Brahmana and Kshatriya etc., are temporary designations and not ultimate reality.” (BP, 41.52)

EXPECTED CHARACTERISTICS AND ACTIONS OF EACH PERSON OF THE FOUR VARNAS

What follows are a very few of the qualities, actions and characteristics that are typical of people in each of the four varnas.

“Brahma said: Genuine Brahmanas know very well what is to be accepted and what is to be rejected. They avoid sinful behavior, carefully control their senses, mind, and speech, and carefully observe the prescribed etiquette. They follow the rules and regulations that are prescribed for them in the scriptures, and constantly work for the welfare of others. They work for the protection of religious principles in this world and are fixed in trance, meditating on the Absolute Truth. They restrain their anger, and are free from material attachment, envy, lamentation, and pride. They are attached to the study of the Vedas [and their supporting literature], very peaceful, and are the best well-wishing friends of all living entities. They are equal in happiness and distress, reside in a solitary place, observe all the vows prescribed for them with their body and mind, and are pious by nature. They are reluctant to perform any abominable act, and are freed from illusion and false pride. They are charitable, compassionate, truthful, and very learned in the scriptures. They know the Supreme Brahman and have
high regard for the revealed scriptures.” (BP, 42.1-7)

From this verse we can understand that if a Brahmana is not free from such things as anger, material attachment, envy, lamentation, and pride, along with the other qualities mentioned above, then such people do not have the real mentality of a Brahmana, even if they do appear to have some expertise in other areas. Thus, they are not genuinely qualified to be spiritual authorities for the rest of society, but, indeed, have much more work to do on themselves for their own progress and development.

Another class of beings are also known as Brahmanas, as explained: “Brahma was born from the navel of the purusha-avatara [Vishnu]. All living entities were manifested by Him, and among them, those who are devotees, surrendered souls unto that Supreme Personality of Godhead, are also known as Brahmanas.” (BP, 42.9)

Furthermore, “Those who have some realization of the Supreme Brahman, and who act according to the prescribed codes of good conduct, are called Brahmanas, and they are glorified by the other members of society.” (BP, 42.11)

In regard to the other main varnas, namely the Kshatriyas, Vaishyas, and Shudras, their expected standards are also described: “Those who give protection to others, saving them from all kinds of danger, are known as Kshatriyas. Those who engage in farming, cow protection, and trading are known as Vaishyas, and those who have no capacity to study the Vedas [or deep spiritual knowledge], and are engaged in serving members of the higher three classes are known as Shudras.” (BP, 42.10)

“Lord Brahma has prescribed the methods for members of all the varnas that will enable them to achieve perfection by performing their respective duties.
“Among the human beings, those who are comparatively more powerful and are thus able to give protection to others, saving them from all types of danger, should be known as Kshatriyas. Persons who approach the Kshatriyas to beg some charity after instructing them on the messages of the Supreme Lord as found in the Vedic literature should be known as Brahmanas.

“Those who are almost as powerful as the Kshatriyas but engage in agriculture, cow protection, and trade [such as banking and business], should be known as Vaishyas. Those who, not very capable of working independently, and who are easily overcome by lamentation and illusion, should engage in the service of the higher three classes of men and thus be known as Shudras. In this way, according to their nature and qualities, there are prescribed duties for Brahmanas, Kshatriyas, Vaishyas, and Shudras.” (BP, 42.19-24)

“The qualities of a Brahmana are peacefulness, austerity, self-control, purity, tolerance, simplicity, knowledge, the practical application of the knowledge, and inquiry into the nature of the Absolute Truth. Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the Kshatriyas. Farming, cow protection and business are the natural work for the Vaishyas, and for the Shudras there is labor and service to others.” (BP, 42.25-27)

In this way, everyone has a natural tendency for some aspect of the particular traits described, and are also a part of the social body of civilization to help contribute to its balance and progress, and the well-being of one and all.

IN CONCLUSION

If people can understand the real basis of the Varna system, and be trained in acting accordingly, raising themselves to their original spiritual level, then the false, superficial and bodily based sectarian spirit can ultimately be put to rest. Then there is every possibility that such people can develop a spiritual vision of one another with a mood of love, care, cooperation, sacrifice, and service. This is the real purpose of the Varna system anyway, to see that everyone is a part of the larger social body, and that each person, by their actions and occupation, has a contribution to make to the well-being of all.

“It is therefore to be concluded that humanity is essentially one, but distinctions of caste have been made according to a person’s qualities and work [mentality and consciousness]. As far as general behavior is concerned, the entire human race is one. There is only a difference in people’s occupations and attitudes.
Those who divide society into castes according to birth cannot see that human beings are essentially one.” (BP, 42.33-34)

Read more: http://news.iskcon.org/node/3520#ixzz1IFdthrr3

ISKCON Organizes “ENVIRO 2011” Conference

Fri, 01 Apr 2011 06:40:17 +0100

ISKCON Organizes “ENVIRO 2011” Conference

By Gopal Gaura Guru Das for ISKCON News on 11 Mar 2011

Coimbatore (India), March 11, 2011: The Bhaktivedanta Academy, the educational wing of ISKCON Coimbatore organized “ENVIRO 2011” – a Conference on Youth and Environment at GRD auditorium, PSG College of Arts & Science as a pioneering effort in bringing the attention of youth and people in general to one of the most critical issue we face today - the rapid changes in climate and its consequences.

The Conference had 2007 Nobel Peace Prize winning IPCC Chairman Dr Rajendra Kumar Pachauri as Chief Guest. Bhakti Vinoda Swami, Director of Bhaktivedanta Academy & President ISKCON Coimbatore, Dr N Krishnakumar, Director and Chief Conservator of Forests IFGTB, Coimbatore, Shri Shankar Vanavarayar, National Chairman of CII Young Indians were present. Shri. G.Rangaswamy, Managing Trustee of PSG Institutions warmly welcomed Dr.Pachauri on his arrival.

Dr Rajendra Kumar Pachauri in his keynote address “Youth as Recipients of the Legacy of Environmental Crisis” brought out clear insights to the climatic concerns faced today such as food insecurity and global warming. With elaborate statistics supporting various viewpoints, Dr Rajendra Pachauri inspired youth to bring alternate lifestyle techniques to make the world a better place to live in. He reminded the audience that a tangible external change in climate is directly dependent on our readiness to simplify our needs. He urged the youth be the change like Gandhiji mentioned and asked them to initiate the process as vanguards of the future. He concluded by reading a verse from the Bhagavad Gita.

Bhakti Vinoda Swami in his presentation "Intelligent Living - The Lost Art of Simple Living & High Thinking - Indian Ethos" impressively brought out the ancient Indian culture and its time-tested principles of living in close harmony with nature. Expanding on Dr.Pachauri’s words, Maharaja traced the underlying cause of all environmental issues to today’s misguided, materialistic system of education where economic benefit alone is deified as the goal of all human activity. In contrast, the traditional Vedic model of education is aimed at solving the problems of life and becoming happy through “simple living and high thinking”.

Extensive quotes of ISKCON Founder-acharya Srila Prabhupada were used by Maharaja with the Bhagavad Gita as reference in understanding the tripartite dynamic relation- ship of Man, God and Nature. In a letter to his disciples at Bhaktivedanta Manor, UK (dated July 27,1973) Srila Prabhupada had stated that all external problems are manifestations of a deeper, more fundamental problem:

“Therefore our conclusion was that the real problem is not over-population or pollution, malnutrition etc., but the actual problem is Godlessness.”

(Unbeknownst to most participants at the Conference, a massive earthquake and tsunami were wreaking havoc in another part of the world during the same time, further confirming Srila Prabhupada’s statement that without being truly God-centered, humanity will face certain trouble.)

Following Srila Prabhupada’s clear conclusion, Maharaja emphatically stated that a life lived on nature’s gifts in God consciousness is the real need of the hour.

Explaining the story of Prithu Maharaja from the Bhagavata Purana, he delineated a special understanding of finite and infinite resources. He concluded that there shall be no scarcity or want of resources if people would only agree to obey God’s laws.

This was followed by student presentations on the subject.

The Conference included an interesting panel discussion with active participation from over 900 enthusiastic students from 33 colleges from various parts of Tamil-nadu and Kerala. Dr Krishnakumar answered queries on forest preservation while Shankar Vanavarayar answered questions pertaining to the future of business and industry in the light of the environmental crisis. Students got to see a series of short films on the ills of modern day living that has over-consumption and wastefulness as its hallmarks.

The winners of essay writing and poster design competitions were also congratulated. Video shows, gifts, and a sumptuous organic prasadam lunch added to the attraction. ENVIRO 2011 mementos and gifts of Srila Prabhupada’s books were offered to the dignitaries on stage.

The event was covered prominently in all the Newspapers and local TV channels.

The organizing team consisted of Bhakta Krishnakumar, Gopal Gaura Guru Das and Achyuta Gopinatha Das, Madhu Gopal Das, Shyama Gopa Das, Sankarshana Gaura Das, Sangini Visakha Das & team, Madhupati Das, Bhakta Dilip Rajkumar and Bhakta Purnakumar.

Dr. Pachauri appreciated the role of the Bhaktivedanta Academy in bringing cultural and ecological awareness among the younger generation. In a post event note to Bhakti Vinoda Maharaja he wrote:

“It was a great privilege to be part of the event that you had organized on “Youth as recipients of the legacy of environmental crisis”. I was greatly impressed and deeply moved by all that I saw on the occasion, and it was a privilege to spend time with you.”

The Academy is looking forward to organize ENVIRO 2012 based on a different theme within the umbrella issue of the Environmental crisis. Devotees interested in this conference can contact Bhakti Vinoda Swami at bvs@pamho.net, or visit www.enviroconference.info

The Bhaktivedanta Academy was set up in 2001 at Coimbatore to systematically educate devotees and people in general of the timeless teachings of Vedic knowledge as explained in the texts of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada.

New Vraja Dhama Plants Forests for Carbon-Neutral Heating

Fri, 01 Apr 2011 06:37:37 +0100

New Vraja Dhama Plants Forests for Carbon-Neutral Heating

By Madhava Smullen for ISKCON News on 25 Mar 2011

Devotees at New Vraja Dhama, a sustainable ISKCON farm community in Hungary also known as Krishna Valley, are set to plant 6.5 hectares of trees—an incredible 50,000 Acacias, Oaks, and Willows—on their property at the end of this March.

But the effort is just a fraction of a much bigger project that has been underway since the community’s inception in 1993.

“This will bring the amount of trees we’ve planted since starting our 660-acre farm to 54 hectares—or 133 acres,” says Radha Krishna Dasa, who moved to Krishna Valley nearly six years ago with his wife and mother. “We aim to plant 5 to 10 hectares of trees every year from now on, which will enable us to reach our goal of 100 hectares of permanent forest in 5 to 7 years,” he says.

There are two main reasons for this ambitious project.

The first is to supply New Vraja Dhama’s 150 devotees with one hundred per cent of the wood needed for their heating from their own forests. Currently, about thirty-five per cent comes from their forest while the rest is purchased outside. This is partly because not enough trees have been planted yet, and partly because it takes at least ten years for the two to four-year-old saplings the community plants to grow to the size where they can be cut for firewood.

“Planting our own forests and burning the wood gives us a carbon neutral heating source—in other words, it does not leave a carbon footprint on the planet,” says Radha Krishna Dasa. “Trees take in Carbon dioxide, or CO2, and nourish themselves with it through the process of photosynthesis—and our forests will consume exactly the same amount of CO2 in growing as we will put into the atmosphere by heating our homes.”

The second reason New Vraja Dhama devotees are planting trees is that it will enhance the habitat for animals and increase biodiversity in the area.

“Today, biodiversity around the world is decreasing at an alarming rate,” says Radha Krishna. “We are trying to do our small part to fight against that. When we bought our land, there were twenty-five to thirty different kinds of birds in the area. Now, after years of not using any chemicals, trying to preserve the countryside as it is, and planting trees common to the area, we have about 120 different types of birds.”

The devotees will also integrate the project into their community’s gurukula school education by installing fifty birdhouses in the trees. The school children will regularly check on the birds that visit them, and learn about the different species, how many of each kind there are, whether or not they are reproducing, and what their nesting habits are.

“We are also embarking on a larger project, in which we are researching the hundreds of acres of surrounding forests and finding 60 to 100-year-old abandoned fruit trees,” Radha Krishna says. “As well as taking care of them so that they continue to yield fruit, we are also working with local authorities and getting government funding to do gene-preservation.”

As usual, New Vraja Dhama continues to give an excellent example of the positive results we see when we try to take steps towards a more simple, natural way of life.

Dina Sharana Dasi Becomes Second-Ever Female GBC Member

Fri, 01 Apr 2011 06:35:14 +0100

Dina Sharana Dasi Becomes Second-Ever Female GBC Member

By Madhava Smullen for ISKCON News on 25 Mar 2011

At this year’s meetings of the Governing Body Commission—ISKCON’s ultimate managing authority—in Mayapur, India, German Srila Prabhupada disciple Dina Sharana Dasi became only the second-ever woman to accept the position of full-voting GBC member.

Her path there starts a decade ago: One day, while washing pots in her kitchen, she had what she calls eingebung in German—a kind of inspirational vision in her mind—where Srila Prabhupada told her something that would change her life.

Dina Sharana is careful to clarify that the inspiration was in her mind only, not some mystical vision—she’s a very practical, down-to-earth woman with not a touch of the New Age about her and no illusions of premature spiritual advancement. But she is certain that the words she heard Srila Prabhupada say in her mind were to be taken seriously. In the Vaishnava tradition, words spoken by the guru in a night-time dream are to be taken seriously—so why should this be any different?

“I am disturbed in my meditation, because my movement in Germany is falling apart, and nobody is looking after it,” Srila Prabhupada said.

At the time, Dina Sharana wasn’t sure what she could do about this, why she was getting this spiritual inspiration. She wasn’t involved in management, and she wasn’t even living near a temple.

In fact, her story said a lot about the condition of the German Yatra (devotee community).

Dina Sharana Dasi had joined ISKCON in Germany in 1974, and had been initiated by Srila Prabhupada the same year at the Schloss Rettershof castle temple, ISKCON Germany’s headquarters at the time. She had served as a book distributor and priest to Sri Sri Radha Madan Mohan for many years, while her husband Chakravarti Dasa had printed over a million books for Srila Prabhupada.

But in the years after Srila Prabhupada passed away, during various guru controversies and political upheaval, Dina Sharana and her family were pushed out of the Yatra. They travelled the world for many years, with Chakravarti Dasa serving as temple president and Dina Sharana assisting him in Eastern countries such as Malaysia, Singapore, and the Philippines, as well as New Vrindaban in the USA.

Finally, in 1998, they had moved back to Germany because their children were tired of feeling uprooted and wanted to return home. They lived in Wiesbaden, where there had once been a thriving temple. But since the GBC and leading manager of ISKCON Germany had left the movement, the temple had shut down. The devotee community was depleted, spread out, and divided by politics.

Soon after, a friend of Dina Sharana’s who had been organizing a small group of devotees to meet once a month in a rented room, moved and passed her service on to Dina Sharana, who took it very seriously.

For several years, Dina Sharana cooked all the prasadam for the gathering herself, drove it along with the Deities—formerly of the Wiesbaden temple—to the location, carried it up three storeys, and set everything up.

“After the programs, I would clean up, drive the Deities and all the equipment back home, and carry them up the stairs to my room,” she says. “It would take me one week to get everything back to normal again.”

It was a service Dina Sharana had done right up until the day of her “kitchen inspiration.” It was a lot of work, and showed commitment. But now, as she stood there staring at her pots, she wondered if she would really be able to do anything to help the disintegrated German Yatra. Without an official position in ISKCON, she didn’t think so. But still, she felt obliged to Srila Prabhupada.

“I called my husband excitedly and told him that I felt like my whole life had changed,” she says. “My consciousness had been spread out throughout my life, like so many different railway tracks—now, they seemed to all converge together as one and go in one direction. For the first time in my life, I felt that I was really coming into my own.”

About six months after this experience, Dina Sharana found herself invited to the ISKCON Germany National Council meetings. Reflecting the state of the Yatra, the meetings were argumentative and unproductive, building in tension as they went on. Finally, Dina Sharana could take no more, and said, “We can’t go on like this.”

She spoke strongly, insisting that her monthly program be called a temple, although it didn’t have a permanent location. After all, the original Deities were in her care, and a group of devotees were gathering around them. Feeling her enthusiasm rise, she continued to speak, expressing her ideas and opinions on other topics.

Soon after the meetings, she was elected deputy for ISKCON Germany, although most of the members of the National Council didn’t even know her. When she asked them why they had voted for her, they replied simply, “You’re the one who made the most sense.”

“I spoke to all the leaders and other devotees, and understood how depressed they were at the condition of ISKCON Germany,” she says. “They wanted nothing to do with the movement or the GBC anymore—they were only continuing their service because they didn’t know how to do anything else. We were over one million Euros in debt, various Hindu groups were trying to take over our temples, and the whole Yatra was completely falling apart.”

Dina Sharana told the distraught leaders that she had a plan to rectify the situation. But first, she needed to talk to the GBC.

In 2005, with characteristic determination and confidence, she flew to Mayapur, ISKCON’s headquarters, and told management, “I want to talk to the GBC.”

“Like most devotees, despite all my years in the movement, I didn’t really understand how the GBC was organized or how it worked,” she says. “But now I learned that not just anybody could walk in and say what they thought—there was a procedure to follow. Over the next three days, I learned everything I could about how the GBC functioned. Then, through some devotees I knew, I approached the secretary, and step by step, I made my way into the GBC meetings.”

The GBC gave Dina Sharana twenty minutes to speak. She spoke for over an hour.

She told them with urgency and power how much difficulty Germany was in, how much it was in need, and how nobody was taking care of it. She presented to them her detailed plan for pulling ISKCON Germany out of the mess it was in.

“Krishna and Srila Prabhupada carried me through it, and I was in such an inspired euphoria that I wasn’t even ashamed to talk in that way to all thirty-six GBC members—who had served in their posts for over thirty years and were my senior Godbrothers,” she says. “Normally I might have been too nervous to even speak. But I was inspired to help my devotee community so much that I did it. And they listened.”

On Dina Sharana’s way out, Hungarian GBC Sivarama Swami followed her and asked her to explain her plan for Germany in more detail. After she had spent the next two hours doing so, he said, “I want to support you,” and gave her a donation of 5,000 Euro. The GBC body matched it, giving her another 5,000 Euro from their budget. It was only a drop in the ocean of Germany’s debt, but it made Dina Sharana feel that the GBC had heard her, that they were supporting her and trying to help.

When she returned home, there was work to be done. There were six pending courtcases over the one million Euros ISKCON Germany owed to various devotees, who were very inimical towards the movement as a result. Dina Sharana set about addressing each and every one of them personally, requesting them to be patient and promising that she was about to do everything she could to pay them back.

She then convinced all the temple presidents in Germany to get on board with her plan, and with the small amount of financial support they could give, went on a fundraising campaign to pay back the debt.

“The first donation I got was from a penniless old lady, who pledged €2.50 every two months because she was inspired by my effort, although she had nothing,” says Dina Sharana. “In turn, I was so inspired by her that, using her example, I was able to raise €700,000 and erase almost all our debt.”

To make sure that no new debt was incurred, Dina Sharana began restructuring systems, and soon found herself fully involved in the management of ISKCON Germany on all levels. She was, essentially, the acting GBC for the country.

But there was a problem. Dina Sharana was a woman.

“Many of the men didn’t like this woman coming from nowhere and making all these decisions and telling them what to do,” she says. “It didn’t help that I didn’t even have any official position. For the first four or five years, there were lots of politics against me, and it was very painful. I thought that I might have a nervous breakdown. I decided I was not doing myself or anyone else a favor by simply doing the job of a GBC without having the position. I thought, ‘If I’m good enough to do the work, I should be good enough to carry the title. If I’m not good enough to carry the title, then somebody else should do the work.”

Leaving the result up to Krishna, Dina Sharana applied as a candidate for the GBC. She was unanimously voted in, and although the process usually takes four years—first applicants become a candidate, then an assistant, then an acting GBC, and finally a full voting GBC—Dina Sharana was fast-forwarded through it since she had already been serving in the capacity of GBC for some time. In 2010, she became an acting GBC, and at the 2011 Mayapur GBC meetings, she was nominated as a full voting GBC for Germany, Austria, Switzerland, and Lichenstein.

“Now, for the past two years, all my colleagues in ISKCON Germany have been supporting me in helping the Yatra, and I feel that we’re progressing positively,” she says. “There are still so many lacks—nothing has happened here for ten years—but we’re headed in the right direction.”

Dina Sharana is determined to instill confidence in the German devotees, who have been badly hurt and disappointed by past leaders.

“As the GBC, I am personally responsible for for the spiritual wellbeing of every devotee, and I have put myself down in the constitution as legally responsible for everything that happens in ISKCON Germany,” she says. “Some people have asked me, ‘Are you crazy?’ But it’s the only way to show them that I’m different. I won’t be running away and telling them, ‘You have to fix your problems on your own.’”

She’s serious. “If somebody in ISKCON Germany makes a big blunder, I go to jail. I want to make sure that things are done properly according to the law, morality, and Vaishnava behavior and etiquette. I want to make sure that ISKCON Germany becomes an organization that the whole country can respect, and that the devotees within it can respect. And the only way to achieve that, is for me to put my own head on the stake.”

As well as taking full responsibility herself, Dina Sharana is training others to take it on. Although at first she had to wear many different hats, taking care of everything herself, last year she was able to hand on six major responsibilities to devotees she has trained for the positions.

New Euro GBC Mangalananda Dasa, a leading book distributor in Germany for the past thirty years, is assisting Dina Sharana in her duties, and is making sure book distribution continues to increase—a major priority. Pradana Gopika Dasi, a highly qualified young devotee with a PhD in scientific journalism, is handling the brand new communications department with inspiring results. And another young devotee PhD has become the director of education, an important department working on training and succession.

“We’re also working with Yadunandana Swami and Jaya Krishna Dasa, who’s heading up the succession committee, to make plans for the future,” says Dina Sharana. “Temple presidents who have stuck it out for years are passing their knowledge and experience on to the new generation. The whole yatra is working together in a smooth and very nice manner. It’s wonderful. We’re very happy.”

On being only the second-ever woman full-voting GBC member, Dina Sharana says, “Yes, there have been times in the past few years where I’ve been more conscious that I’m in a woman’s body than at any other time in my life. But I didn’t feel any resistance at all from the GBC. I don’t think that there are only two women in the GBC because the male members have something against it—I think it’s just because not many women did the job required for that kind of position before. I’m convinced that the person who does the job, gets the job, regardless of their body.”

She adds: “There’s no woman/man issue. An issue only arises if men behave like men and women behave like women, rather than transcending their mentalities and their bodies and just being servants of Krishna.”

She does believe, however, that women GBC members can bring positive advantages to ISKCON’s leadership. “We are mothers, so we have a different way of thinking and reacting,” she says. “There are certain things that men don’t see, or that they don’t know how to deal with. I’m sure that qualified women can help spot a lot of things that went wrong in ISKCON’s past, and provide valuable input on how to fix these problems and avoid more mistakes in the future.”

There’s no doubt that the past few years have been life-changing for Dina Sharana. She feels that by the mercy of Lord Krishna and Srila Prabhupada, she’s been able to reach her full potential, both by improving her spiritual life and by using her talents to serve the Lord and his devotees.

“My biggest goal for the future as a GBC is to do whatever I can to help all of ISKCON Germany’s leaders reach their full potential

Japan Relief - Calling Volunteers

Tue, 22 Mar 2011 15:59:29 +0100

Japan Relief - Calling Volunteers

416 Views / EMail This Post / Print This Post / Home » Japan Relief - Calling Volunteers

By Priyavrata Das

In the early months of 2005, after the devastating Tsunami that hit Sri Lanka on December 26, 2004 Food for Life Global coordinated the biggest emergency relief effort in ISKCON’s history. Volunteers from all over the world came together (ISKCON and non-ISKCON) to provide a helping hand. The response from the public was unprecedented, with over 500 people filling in a volunteer application.

The colossal 8.9-magnitude “superquake” that erupted just off Japan was 8000 times more powerful than the one that recently hit Christchurch in New Zealand. The force of the ensuing tsunami sent waves of churning mud and debris racing over towns and farmland in Japan’s northeast, consuming everything in its path.

Yesterday, I put out a call for volunteers on the FFL.ORG web site as well as Facebook and Twitter and today more than 40 people sent in an application. I am expecting more of the same. The critical ingredients of a successful relief campaign are:

1) cooperating with the emergency network on the ground;
2) utilizing local resources as much as possible;
3) Establishing a qualified leader amongst the devotees and providing a good support team;
4) providing a professional environment for volunteers from outside of ISKCON to feel comfortable working in.

I am therefore calling on devotees with prior experience in the Tsunami relief and other disasters to step forward now. At this time, our focus will be on identifying some team leaders and then gathering the resources we need to set up and serve prasadam. Food for Life Global’s web site FFL.ORG will continue to be the communication centre for the effort.

If you have experience and are interested in helping establish a prasadam relief service for the people in Japan, please step up now. Go to the FFL site to fill in the application. http://www.ffl.org/get-involved/volunteer-application/

I am currently on my way to Hong Kong, so I will be in the area and can join the team as needed.

We are especially praying for the health and welfare of the Japanese devotees and their families. If you are living in Japan and would like to help FFL Global in establishing or supporting a prasadam relief program, please contact me now. EMERGENCY@FFL.ORG

—————————-
Priyavrata Das
International Director
Food for Life
FFL Global: http://www.ffl.org
Phone: 301 987 5883
Fax Number: 208 906 8689
FOOD FOR LIFE GLOBAL
PO BOX 59037
Potomac, MD 20859
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Ratha Yatra in Ludhiana, India

Mon, 27 Dec 2010 11:32:55 +0100

By Bhakta Kaplish on 25 Dec 2010

ISKCON Ludhiana, India, had its 15th annual Ratha Yatra on December 19, 2010. Thousands of devotees from India and abroad joined the festival of chariot. Both sides of the road were beautifully decorated, and people welcomed the 5 kilometer procession and the Lord of the Universe with great devotion.

Among others who participated in the parade were Gopal Krishna Goswami, Pravodha Nand Sarswati Swami, Mahaman das (Zonal Secretary), Rajasuya Das (Temple President of ISKCON Ludhiana) Sakshi Gopal Das (Temple President of ISKCON Kurukshetra), Krishan Kanti (ISKCON Chandigarh), as well as devotees from Vrindavan, New Delhi, Kanpur, many devotees from abroad and book distribution parties from New Delhi.

Leicester Devotees Struggle on, Find Strength in Krishna

Mon, 27 Dec 2010 11:30:19 +0100

Leicester Devotees Struggle on, Find Strength in Krishna

By Madhava Smullen for ISKCON News on19 Nov 2010

The day of the explosion

Two and half months after a huge explosion—caused by a gas leak in the kitchen—ripped through their temple on September 3rd, the devotees of ISKCON Leicester, UK are still pushing on through their most difficult time with faith in Krishna.

Today, they are worshipping their Deities and holding festivals from temporary rented locations, while continuing the search for a bigger, better temple.

But, as spokesperson Nimai Dasi told ISKCON News, it hasn’t been easy—and times are still tough.

“After the fire during our Srila Prabhupada’s appearance day celebrations, nobody was hurt but the temple’s burned out shell was deemed structurally unsound and completely unusuable, so we had no place to worship,” she explains.

The bass relief Deities of Pancha Tattva and the murti form of Srila Prabhupada—also undamaged—were moved into a local devotee's house, along with Bengali priest Vamsidari Govinda Dasa, whose dedicated service ensured that their high standard of worship never stopped from the day of the blast.

“The situation wasn’t very suitable, since it was somebody’s house,” Nimai Dasi says. “Out of respect to the owners, we tried to avoid having people come over for arati services and congregational activities, so things quietened down a lot.”

To be able to hold Sunday Feasts and festivals again, the devotees began to rent space at the Sanatan Centre, a local Hindu temple, which they still do. The price is steep, and events have to be held without the Deities, Whom the devotees are afraid will get damaged in transportation.

Since November 6th—the sacred day of Govardhana Puja—the community have been renting a four-bedroom residential house for the Deities and Their priest.

With a raised platform in the main lounge that doubles well as an altar, it isn’t an ideal situation, but it has brought some normality back to the community’s life. Devotees can once again drop by for breakfast or lunch, or for morning services; and all the spiritual readings, group meetings, and classes that were offered at the old temple are back in motion, with only the larger festivals and Sunday programs still being held at the Sanatan Centre. Nimai Dasi expects these conditions to continue for at least the next nine months.

“It has really, really been a struggle,” she says. “Especially the first month. For a few days after the blast, we were just meeting up in people’s backyards. We had absolutely nothing—all the items used for worship, for cooking, even spoons for eating—had been lost in the fire.”

With no central place to congregate, the devotees missed normal things like worshipping the deities and being together. “We couldn’t even have a proper Radhastami,” Nimai says. “We’ve never been a very affluent community, and had a very small temple in the first place. So to suddenly find ourselves with nothing at all was quite disheartening.”

Still, the Leicester devotees have found shelter during these difficult times in having regular Krishna conscious meetings with each other, and taking to the streets to chant the Lord’s names.

They’ve also found strength in visits from senior devotees such as Kripamoya Dasa, GBC Pragosh Dasa, and ISKCON guru Jayadvaita Swami, who drove to Leicester from London the week after the fire especially to see them.

“Bhakti Charu Swami also visited over the Diwali weekend, stayed overnight, and spent some real quality time with everybody,” says Nimai. “He gave every single person a gift and a picture of Pancha Tattva, thanked us for our dedicated efforts, and gave his blessings for building a new temple. That kind of care and affection has been really nice, and has made all of us in the community feel that we’re not alone.”

Professional psychiatrist Dina Bandhu Dasa from Manchester has also offered his services, providing the community with a free group counseling session, as well as opening himself up to anyone who needed one-to-one trauma counseling.

“Some people had this perception that it was only a small fire, and the media reported that there were ‘over thirty devotees’ at the temple at the time,” Nimai says. “In reality, the fire was absolutely huge, and there were actually fifty-two devotees there—and because it was Prabhupada’s appearance day, each one of them was a core community member. We were that close to losing everybody. Devotees realized that they could have died, or lost all of their loved ones.”

So although there was a powerful realization that Krishna had given them all the gift of life, there was also a very natural level of trauma and fear.

“Some devotees were afraid of loud noises, some were afraid of cookers, some were afraid of fire, some were afraid of being alone, and others were afraid of the
dark,” Nimai says. “So this kind of warmth, and offering of help, from devotees like Dina Bandhu has been very helpful.”

Such a shared traumatic experience has, despite the struggles it’s brought, also brought the ISKCON Leicester community closer together. Even members who were rather peripheral prior to the fire are now visiting far more regularly, drawn by sympathy and affection for their fellow devotees.

In the meantime, temple president Pradyumna Dasa reports that the insurance has recently signed off on the rebuild and restoration of the Thoresby Street building, which the devotees still own.

It is unlikely to become a temple again, however, as devotees are currently searching for a bigger and better facility, which they hope will be a more suitable home for Sri Sri Pancha Tattva and Their community.

“As for the future, I cannot see it—Krishna's will is what matters,” Pradyumna Dasa says. “All I can do is to petition and work hard to create a community spirit and support that will inspire Krishna to offer us the right place.”

Second Krishna-Avanti School To Open In Leicester, UK Read more: http://news.iskcon. ...

Mon, 27 Dec 2010 11:29:10 +0100

Second Krishna-Avanti School To Open In Leicester, UK

By Editor for http://deshika.wordpress.com/ on24 Dec 2010

Evington Hall, Leicester, in the Midlands region of Britain, around 100 miles north of London. Evington Hall was built in 1830

The I-Foundation has unveiled Evington Hall on Spencefield Lane in Evington as the site of Leicester’s first Hindu state school. The school will open next September and is currently accepting applications for its first sixty reception-aged pupils, until 15th January 2011.

When it opens, the Krishna-Avanti Primary School, Leicester, will become the UK’s first cross-community Hindu school, providing a Hindu ethos but with half its places allocated purely on the distance that parents live from the school, regardless of their faith. Opening year by year, it will grow by 2018 to provide 420 places for children aged 4-11 years old.

The school – which is being modelled on the hugely successful Krishna-Avanti Primary School in Harrow (North London) – is expected to appeal to both Hindus and non-Hindus alike. The Harrow school – now in its third year - has five applicants for every one place, having won a number of awards and following its recent Ofsted report, which praised its “many outstanding features”.

Contracts were exchanged on the grade II listed building yesterday (23rd December) and the sale will be completed early in the New Year. Set in five acres of grounds – which will provide room for a large playground and extensive playing fields – Evington Hall was, until 2007, home to the Leicester Grammar Junior School.

A major refurbishment will be undertaken to provide state-of-the-art facilities throughout the school, including the latest IT and sports equipment, as well as a brand new vegetarian kitchen. The playground will receive a major overhaul, with the introduction of new climbing frames, outside toys and soft surfaces.

The I-Foundation, the educational charity behind the school, is currently engaged in a global hunt for its first headteacher and, with the purchase of the site, the key components are now in place for the school to open for its first cohort of students in September 2011.

Commenting on the purchase, I-Foundation Project Director, Pradip Gajjar, says:

“This is a major step forward for us. The fact that we will be able to takeover a building which was, until as recently as three years ago, a fully functioning school means that we could open our doors tomorrow if we had to.

“As the Government releases funding, we will be able to undertake a full refurbishment, to turn what is already a beautiful site into a flagship school for Leicester and the Hindu community.”

For more information about the school and to find out how to submit an application, go towww.krishna-avanti-leicester.org.uk.

NOTES

Evington Hall is built on land which, in the 12th century, formed part of the estate of Sir Richard de Grey, the Constable of Dover Castle. In 1616, it was sold to William Cavendish, Earl of Devonshire, whose family in turn sold it to Dr. James Sherrard of Eltham. When he died in 1737, the estate was divided between Dr Sherrard’s five nieces, including Ann Coleman of Market Harborough. It was her descendent, Henry Coleman, who built Evington Hall in about 1830 and who later becoming High Sheriff of Leicestershire.

The Hall remained as a private home until the early 1900s, when it was purchased as a Convent. It then became a girls’ Catholic boarding school, which was attended by the sister of current Evington Ward councillor, Michael Johnson. It was sold again, becoming Leicester Grammar Junior School. When LGJS merged with the senior school, the new purchasers put forward plans to develop the site for housing. The latest purchase by the I-Foundation, however, means that the Hall will retain its community use for the foreseeable future.

Bhaktivedanta College in Radhadesh Offers Online Courses

Mon, 27 Dec 2010 11:27:40 +0100

By Dinadayal Das for ISKCON News on24 Dec 2010

Sudevi Dasi

Starting in January of 2011, Bhaktivedanta College will offer for the first time a complete one-year VTE Bhakti Sastri course online atwww.bhakti-sastri.com. The first module starts on January 17, 2011.

Four things students can expect:
- sadhu-sanga, a community of devotees encouraged to contribute to discussions and to "meet" during a weekly live chat;
- gaining knowledge through a structured and guided approach to studying Srila Prabhupada's books;
- reflections: exercises that help you assimilate and apply the knowledge;
- personal attention

What is expected of students:
- sadhu-sanga: taking part in discussions and chats;
- study: reading for five to seven hours per week;
- internet access;
- feedback.

The project coordinator is Sudevi Dasi who answers to some of the most important questions:

Why did you decide to do this online project?

One of Srila Prabhupada's desires was that devotees would systematically study his books. To fulfill his desire, Bhakti Sastri courses were developed and are now taught worldwide. Here in Radhadesh we've been teaching the course for almost ten years. But some devotees find themselves unable to spend a few months here attending the course, so we received inquiries about taking and teaching it online. To better serve the Vaishnava community, we developed a one-year online course. Devotees can take it from anywhere, provided they have an Internet connection and some time to study each week.

Is there a need for another Bhakti Shastri course? Already there are courses in Mayapur and Vrindavan, and correspondence courses are offered.

Yes. We need many such programs to facilitate the devotees' spiritual progress. There is a difference between a correspondence course and a course that uses an online platform. By the way, it took us about a year to put all the materials together and to train teachers how to efficiently use the online platform.

Is it possible to study Bhakti Shastras online?

Well, the running of this project will tell. If I didn't believe it was possible, I wouldn't have started it.

What was the greatest challenge?

For me, the most challenging aspect in developing the course was finding ways to create an atmosphere that allows for a tangible connection between the students and teachers, like an actual sanga. I consider sanga to be essential for a deep study of sastra, and it has to be there in a virtual reality. None of us had worked with Moodle, our online platform, so far. So familiarizing ourselves with all the possibilities it offers took a lot of time. As for Dinadayal Prabhu, who was responsible for doing all the layout and solving the technical issues, I'm sure that he faced different challenges in creating the course.

What are your expectations from this program?

I hope that Srila Prabhupada and the Vaishnavas will be pleased by our efforts to systematically teach in this exciting, new format. I hope that this will help the devotees gain a deep understanding of and appreciation for Srila Prabhupada's books. I also expect a lot of feedback on how to improve the program.

Can someone study Bhakti Shastri online without fulfilling the VTE prerequisites, which are following the four regulative principles and sending in letters of recommendation?

Yes, anyone can take the course. However, the official VTE Bhakti Shastri diploma will be awarded only to students committed to following the rules and requirements. Those students unable to will get a Bhaktivedanta College certificate for completing the program, and in the future they'll have an opportunity to receive a VTE diploma.

Who are the teachers? Did they teach before?

Mainly our teachers are devotees who now teach at Bhaktivedanta College: Yadunandana Swami, Dinadayal, Mangala Candrika, Bhaktavasa Govinda and me. All of us have been teaching the residential Bhakti Shastri courses for several years. Raghupati has taught a Bhakti Shastri course online (nationwide) for the Mayapur Institute in the UK.

Do you plan to do more courses in the future?

For now we will offer one complete Bhakti Shastri course every year. We are planning to offer other courses that are currently taught at the College online.

For more information, checkwww.bhakti-sastri.comor contact a course administrator:sudevi.rns@gmail.comordinadayal.sns@pamho.net.

DESIGN FOR MOSCOW'S NEW TEMPLE FINALIZED

Sun, 06 Jun 2010 08:14:18 +0100

After years of negotiating with the government and handling protests from conservative Orthodox Church groups, Hare Krishna devotees are finally completing design work on ISKCON Russia’s new mega-project, the Vedic temple Sri-Sri Radha Madhava Mandir.

The temple will be built on a 2-hectare plot in the Molzhaninovsky area, 10 kilometres outside the Moscow Ring Road in the north of Moscow.

Devotees began pre-design work on the project in 2007, including the often difficult job of acquiring documentation allowing construction from city officials. And on June 4th, 2008, despite all obstacles, an essential document certifying use of the ground area was signed.

That summer, project director Arindama Dasa began designing the temple building with the help of Mosproject. One of Moscow’s largest architectural firms, the company’s previous credits include developing Moscow’s luxury Ritz-Carlton hotel and Red Square’s shopping center “Ohotnij rjad,” as well as reconstruction work on the famous Tsaritsino museum and the eighteenth century Kuskovo Manor.

The Sri-Sri Radha Madhava Mandir’s design was confirmed on December 29th, 2009 at a Moscow Architectural Committee meeting, where it was presented by the head of Mosproject. It combines modern technologies, materials and styles—the building incorporates probably the most windows of any ISKCON temple so far, including panoramic views—with classic Indian temple arches and domes in the ancient “Nagara” style. It also featured detailed facades and delicately carved entrance columns.

Built according to Vastu, the ancient Indian science of design, the temple’s entrance will be located in the East, its residential quarters for monks in the South, and its educational halls in the North. The center of the building, called the Brahma-sthan, will be free and open, and crowned by an impressive dome.

With a total area of 12,300 square meters, the Mandir will include a spacious temple room for worship, accommodation for devotees and pilgrims, a center for social programs such as Food For Life, a large educational center, an electronic library of Vedic literature, an auditorium, an exhibition centre, an Ayurvedic hospital, yoga halls, and a school and kindergarten.

Construction is expected to begin in spring 2010.