The President’s message

Dr. Shyam N. Shukla

Keynote Address: The Heritage of Intellect and Spirituality: A Challenge for Contemporary Brahmans

O. P. Dwivedi

BSNA and AIKB: Working for Global Brahman Unity

R. D. Dixit

What is a Brahman?

Janeshwar Upadhyay

The Sixteen Sanskaras

Nirmala Shukla

Astikyam: What Happens in the Afterlife?

Uday C. Naval

The Upanishads and Their Messages

Shyam N. Shukla

 Spirituality for the Modern Youth

Laxmi Narayan Chaturvedi

How to Involve Youths?

Dharam Prakash Vajpayee

 A Cosmic Journey

Dr Vinod Tewary

Dear Fellow Brahmans,

When I visit different chapters of the Brahman Samaj of North America (BSNA), the most frequently asked question to me is, "Are you not dividing Hindus on the basis of castes by promoting an association like BSNA, which is an organization of only Brahmans?" I tell the questioners that Brahmans are an integral part of the Hindu society and, therefore, promoting Brahmanatva through the BSNA is only a step forward in the direction of strengthening Hindu Dharma. Uniting the Brahmans is not meant to weaken the Hindu society in any way. A Brahman can become a better Hindu only if he is a better Brahman. Brahmans are a smaller unit of the Hindu society and we are uniting them to preserve our values and rich heritage. What we may need later is an umbrella organization to encompass all the Hindus in this continent.

In this new homeland of ours we have to follow the examples of our Rishis (sages). They used to work all their life for the welfare of the entire society. Their motto was ‘Sarve bhavantu sukhinah’ (May all be happy). They gave to this world some unique gifts, namely, the Vedanta, yoga, and the theory of reincarnation. Vedanta is the only religion, which can quench the spiritual thirst of a modern man. Other religions were established to satisfy the spiritual quest of people of a certain era living in a certain geographical region. Therefore, those religions and their dictums are not applicable to people of the third millennium living in different parts of the world. Vedanta is the religion, which established the ‘Truth’, which was relevant six thousand years ago in India and is equally relevant in today’s western world. It believes that man’s soul is none other than Brahman, the Supreme Being. Yoga was a method invented by the Rishis to unite themselves with Brahman. Today it has become a nonsectarian method of physical exercises and for achieving mental peace. The theory of reincarnation (and Karma) is the only logical explanation of why we are born with different privileges, when God is impartial to us.

Our Rishis also gave to the world three unique physical sciences or three A’s, namely, Arithmetic, Astronomy and Ayurveda. Zero was invented by the Vedic mathematicians thousands of years ago. Without it mathematics and science would not have reached the heights of toady. From some descriptions of the positions of the constellations of stars in Rigveda it is obvious that the science of Astronomy was quite advanced in ancient India. The Vedic astronomers could predict time and duration of eclipses and the positions of the planets at different times of the year. Ayurveda, the medical science of India was well developed too. Today it is being recommended in America that Ayurveda should be used as an alternative medical system to cure some diseases for which there is no cure in modern medicine.

In spite of all the glamorous past of our ancestors we cannot afford to simply gloat about it and expect respect from others. We have to earn the respect of our fellow citizens through our own good deeds. The theme of this eighth convention is ‘Brahmanic Heritage of Intellect, Service and Humility’. We have the intellect no doubt but we have forgotten service and humility. We are in a new land of ours where ‘unity in diversity’ is encouraged and appreciated. We can be an integral part of the North American society without losing our identity as Brahmans. At the same time we should earn respect of our fellow citizens by serving them and treating them with due respect. I am glad to see that many of our members who are successful in their careers in North America are serving their native places in India, or the places where they live in North America, by starting schools, colleges, hospitals, scholarships, etc. Rest of us should also try to earn respect of our neighbors and fellow citizens by serving and helping them. This convention will give us an opportunity to ponder and discuss this theme.

With kind regards,

Shyam Narayan Shukla
President, BSNA

Brahmans, in general, are known to be intellectuals. Is it because of some kind of genetic pool that they inherit, or is it an acquired trait, an indication of sustained professionalism? But, why are people afraid of Brahmans? Is it because they are the dispensers of advice with respect to life hereafter? Or, is it because those whom we call intellectuals appear to be arrogant? Or, perhaps we become fearful of those whom we request to mediate between us mortals and the God Almighty because they are then perceived to possess powers pertaining to some extraterrestrial entities which can be invoked to cause harm or to secure a boon. And finally, is it not a deadly combination when one finds intellect residing in a person who also claims to know the Brahma-Vidya? These are some of the questions which non-Brahmans are asking. What should be our answer? In this presentation, I will try, very briefly, to touch on some of the reasons behind these concerns, especially as this forum is the most appropriate one to examine these issues.

I - TO ACKNOWLEDGE THE LEGACY OF BRAHAMANISM

There are three main traditions which Brahmans as a group has contributed to the Hindu religion and culture: (a) as intellectuals, (b) acting as a collective conscience of the Hindu society, and (c) as a people ready to sacrifice not only their material possessions and privileges but even their own lives for the cause of protecting and serving Sanatan Dharma and culture.

A) Brahmans as Intellectuals: Let me start with the word "intellect"; it denotes mental power, a power of reasoning. And "intellectualism" denotes a doctrine which ascertains the principles of reality by reason alone. That reality, in the context of Sanatan Dharma is called the Supreme Reality or Brahma. From the very beginning of our history, Brahmans took upon themselves to make an attempt to grasp and discern the context, the philosophy and the knowledge (through Brahma Vidya) by reasoning and by contemplating about the Supreme Reality. To Brahmans, this mission was undertaken purely as an intellectual and philosophical enterprise ignoring their families= emotional or practical needs including economic welfare. As they worked incessantly to interpret and reinterpret the complex theories of Creation, God-Human relations, and other theological and philosophical treatises, slowly their heritage was passed on to their Kula/Kutumba, and eventually they and their progeny became the keeper of this tradition. That "intellectualizing" tradition which started during the Vedic period has seen its ups and down. However, out of this quest, there developed a profession which encouraged and honoured those who had the ability to intellectualize any issue under the sun. Their tools (or to use a modern term, their "intellectual amplifiers") were their mental capacity of high reasoning. Thus, when it came to theology, philosophy, astrology, and abstract thinking, this group became, and still remains, par excellence. It is also possible that their intellectual tradition gave them an appreciation for the intellect in others. In Hitopadesh, it is said (Prastavika, verse 47): (Gunaa gunagyeshu gunaa bhavanti te nirgunam praapya bhavanti doshaah)
[The intellect is acknowledged by those who themselves are intellectuals. But when intellectuals come into contact with fools (devoid of merits), they themselves turn into idiots.]
It is also said in Hitopadesh that the intellect gets tainted in the company of inferiors, it stays at the same level if interacted with one?s equals, but is greatly enhanced when one is associated with people of superior intellect. (Verse 42).
(Heeyate hi matistaat heenaih sah samaagamaat, samaishcha samataameti vishishtaishcha vishishtashtaa)]

But what are the attributes of a Brahman? Lord Krishna says in Gita (Chapter 18, verse 42) that there are nine the most inherent and natural qualities by which a Brahman is to be known: peacefulness, self-restraint, religious austerities, purity of mind and behaviour, tolerance, simplicity and humility, wisdom, spiritual knowledge, and belief in God. [For Brahmans, actions relating to earning a livelihood should occupy a secondary place.]
(Shamo damastapah shaucham, kshaantiraarjavameva cha, gyaanam vigyaanamaatikyam brahmakarma svabhaavjam)

However, from my perspective, a Brahman, in addition to the above, ought to have at least three other essential attributes: he or she must be shrotriya (learned in scriptures), brahmanistha (a person with spirituality and faith to appreciate and transmit the concept of divine consciousness), and steeped in and dedicated to the concept and practice of Sarva Bhut Hite (well-wisher of God=s creation). Thus, it appears that by combining all these attributes, a person belonging to Bramha-Kulam should be at the Avery root of the tree of piety, the full-moon that delights the sea of intellect, the sun that opens the lotus of asceticism, the wind that disperses the clouds of ignorance and delusion, and the healer of distress@ (Tulasidas, Ramcharitmanas, Aranyakaand, verse 1).

Furthermore, anyone who wants to know about the spiritual world, or anything beyond our regular comprehension (both seen and unseen) has to become a seeker (Jigyasu); this seeker then has to approach a Guru who should possess the qualifications of a shrotriya and brahmanistha (capable of imparting the knowledge about divine consciousness). And as Brahmans are professionally trained to "dispel darkness" (which is the exact meaning of the term Guru), they generally became Gurus. That is why there is a tremendous reverence shown to a Guru in our Hindu tradition. It follows from it that if Brahmans possess all these qualities, then of course, they ought to be revered! Of course, there are Gurus who are not Brahmans, and who also fulfil the above qualifications.

B) Brahmans as ‘Conscience Collective’ of Hindus: In the past, Brahmans= exemplar (Aadarsh)of high moral virtues for the society. In this respect, they were much harder upon their own people by imposing many restrictions on eating, acquiring material possessions, or even enjoying materialistic things in life. On the other hand, non-Brahmans were free to indulge in many worldly pursuits. A code of conduct was developed which included general duties for the four phases of life (four Ashrams) for all people. For example, knowing that they were going to be the arbiters of socio-religious issues (and thereby would receive a place of honour and respect in the public), they imposed upon themselves the concept of ABrahman Ko Dhan Kewal Bhiksha@ (the alms is the only treasure of a Brahman). Thus, by profession they belonged to a kind of monastic order. In the process, and by receiving and imparting knowledge, they became the repositories of all kinds of learning. This embrace to the idea of non-possession also gave them the freedom from materialism, and therefore the confidence to speak up their mind before kings and anyone without worrying about consequences. As Oliver Cox states in his book Caste, Class & Race:

Brahmans were probably the most learned priesthood of the ancient world..So far as volume of literary production and zeal for conserving it are concerned, they were unsurpassed. One is amazed when one considers the great quantity of matter held in the minds of these men and transmitted precisely from generation to generation. [page 111].

The tradition of memorizing volumes of religious works and secular knowledge became essential when intolerant invaders started burning our libraries and killing the priests. Brahmans determined that when libraries are burnt, the knowledge disappears all together; however, if the same information is kept in the mind, Hindu genius can be kept alive. Thus, the memories of the learned priests became the repositories of all Hindu scriptures and literature. Thereby developed the tradition of transmitting knowledge orally. This was the only means by which our ancient genius could be conserved. This is nothing new because the earlier philosophers of India did start a tradition of debating with their opponents rather than criticising them through writing; Ainstead of attacking his opponents through the safe medium of print, he was expected to meet them in living debate, and to visit other schools in order to submit himself to controversy and questioning (Durant, p. 533). The leading philosopher like Adi Guru Shankaracharya spent most of his time in such intellectual pursuits, defeating his opponents through such debates, and reestablishing Hindu Dharma. Is it not the same method used by other groups and families which wish to pass on the acquired wealth to their family members? And so started the rigorous tradition of preparing future learned people and priests. This required several years of self-discipline (away from the sanctuary of home comfort which other castes enjoyed) and devoted professional training. Over the time, the Brahmans emerged as the main transmitters and custodians of knowledge. (Although these people also knew that they would never be materially well-off).
It was not the gold or the seduction of luxurious life which made these truth and knowledge seekers to devote long years in solitude and silence. The only privilege they received was the respect from a grateful society for their sacrifices. In material sense these Brahmans remained poor in perpetuity. Rare are those in this world who would freely choose to be poor and continue to sacrifice the material benefits and good living for centuries! This was a self-imposed decision. Even today, the tradition of Tyag is a much admired virtue in our Hindu society.

C) Brahmans as Patriots and Martyrs: Indian history is replete with the stubborn resistance of thousands of Brahmans to the bloody swords of intolerant religions as they willingly offered their heads rather than be converted. Later invaders (compared to those who came, plundered the nation, and returned with the immense booty, but if stayed in India they were absorbed in the Hindu society) armed with a militaristic religion could not tolerate the continuity of a defeated culture and religion refusing to turn itself into their faith. Depleted of its wealth and a never-ending destruction of its temples which housed religious and other books, and a constant killing of its people, India lost its power of resistance. In the end, Brahmans decided that to save their Hindu culture and Vedic tradition from complete obliteration, it was better to commit to memory all their scriptures, and also take refuge in rituals and the worship of supernatural powers (located in hard to reach places such as Vaishnav Devi and Amarnath Temple in Kashmir). Under constant threats, the Hindu leaders turned inward-looking with the emphasis that the life on earth was a transitory phase. The bitter lesson which must be drawn from this all is that although a nation must love peace, it should also be vigilant lest its culture gets destroyed.

II - THE POWER OF BRAHMANISM

The power (about which most non-Brahmans are concerned with) was derived from the knowledge gathered over centuries as Brahmans became the custodians and creators of not only Hindu cultural and philosophical traditions but also theological and religious customs; they became the educators of children; the composers of dance, drama, music and arts; authors and writers of literature; the acknowledged experts well versed in the inspired Vedas; and the arbiters of religious disputes among the multitude. In essence, they provided the following FOUR basic functions: (1) the protectors of public morality and government ethics; (2) the promoters of performing arts, language, literature, and cultural programme's; (3) the trustees of nation=s cultural, religious, social capital and related heritage; and (4) the service providers for education, means of communication, etc.

Brahmans were conscious of their responsibilities in the society. For them, there were FOUR basic values and ethical standards by which their behaviour could be judged: (a) personal standards of ethics and morality -- these related to their self-image as the protectors and trustees of nation=s morals, culture, and customs; and they took upon themselves this role as the upholders of common good; (b) professional standard -- they employed a very strict code of conduct upon themselves (in the form of excommunication from the society if someone from their caste was unable to uphold the expected professional values; (c) their belief in core values of the society derived from scriptures, local traditions, and other related values; (d) serving the public with honesty and integrity, and impartially - without fearing the wrath of a king. Political correctness was not a part of their ethos.

Overtime, Brahmans came to represent an exclusive insular group, carefully protected and nourished against all improper and impure intrusion. Severe discipline was required from a Brahman: a number of years needed for education starting sometimes at the age of five to seven to stay with a Guru in his Pathshala (Sanskrit school), he had to go through the Yagyopaveet (the triple sacred cord) sacrament at the age 9-13 and was to stay away from his parents and relatives; and with many years of preparation and education in Vedic and sacred books, he could come back to the village and get married in order to lead the family life. No other Hindu caste member had to go through such austerities and harshness at that early age. The functions and obligations were numerous and burdensome. A Brahman, in addition to acting as a priest (although not everyone had to go into a pastoral profession), was required to study state laws, rules and regulations; to be trained for an administrative role (from being a prime minister to occupy a lower position in state administration); pedagogical and library work; literary and other artistic professions; and the memorization of sacred books. Will Durant summarized the various restrictions on Brahmans thus:

A Brahman had to bathe every day, and again after being shaved by a barber . . . ; and he had to follow a strict hygienic ritual in attending to the duties of nature. He was to abstain from all animal food, including eggs, and from onions, garlic, mushrooms and leeks. He was to drink nothing but water, and it must be drawn and carried by a Brahman. He was to abstain from unguents, perfumes, sensual pleasure, covetousness, and wrath . . . If he committed a crime he had to accept a heavier punishment than would fall upon a lower caste . . . The Brahman was never to injure any living thing.@. (Durant, pp. 486-487).

No where else one can find this astonishing phenomenon and thus there is no parallel in the history of world civilization where this strict regime was (self) imposed on a group of people. Knowing that ‘knowledge is power=, Brahmans were able to monopolize knowledge, although during the Muslim and British period, other castes were able to compete with Brahmans on other professions except the ecclesiastical duties. Of course, the strict regime of diet and cleanliness among Brahmans had its wider impact on the general populace to observe and emulate. It maintained order to the chaotic situation prevailing during the foreign domination over centuries. Brahmans were also able to show by their deed that every life had its prescribed duties (its specific Dharma), and thereby elevated each and every profession to the degree of vocation so that those who belonged to that profession would have dignity and respect of labour, and would also not be tyrannized and exploited. Lord Krishna says in Gita (Chapter 18, verse 47):  (Shreyaan svadharmo vigunah, paradharmaat svanusthitaat)
[It is better to engage in one?s own profession, even though one may perform it imprecisely than doing others? work even excellently.]

In a country with the history of countless invasions, and threats to its foundations, it has become very fashionable to point out only the negative aspects of caste system; however it is often forgotten that the Brahmans maintained, through the system of caste, a stable society, and preserved, augmented and transmitted civilization@ (Durant, p.488). The Hindu culture and civilization of India owe a great deal to Brahmans because without them, Indian culture would not have survived at all, and perhaps could have met the same fate as happened with the culture and religion of the people in Afghanistan and Indonesia.

III - HUMILITY AND SELF-RESPECT

The subject of humility has been with us since time immemorial. Hindu Rishis have always exhorted to seek humility and act according to Dharma. It is understood that in Hindu religion, humility is placed as one of the greatest virtues; and is a part of correct behaviour. A humble person does not allow knowledge to breed envy, bitterness, or frustration. He is aware of his limitations, he accepts them, and unlike a man with arrogance, he is not obsessed with achievements. Humility keeps a person in his proper place and his hopes within the bounds of his abilities, and as such it enables a person to strive for happiness, and self realization. It requires not only self-examination and faith but also a duty to look at one=s fellow human beings. That self-examination should not be only a critical and realistic appraisal but also be combined with a generous appraisal of others. Another dimension of humility is that one should see divinity in all: Vaasudevah Sarvam Iti (Gita, Chapter 7, verse 19). As Lord Krishna says (Chapter 13, verse 13): Sarvam avritya tishthhati (He resides everywhere), and in Srimadbhagavata Mahapurana (2.2.45): Sarva bhuteshu yah pashyed bhagvadbhaavamaatmanah (a good devotee is the one who sees in all creation the presence of God). If divinity is present everywhere, how could a person (whether a Brahman or someone else) be so arrogant to disregard this fundamental principle of Hindu religion! That is why humility must be viewed as a necessary condition of the self-realization. Various Shastras also say that God is present in all beings, and the safest way to please Lord is by acting in a humble way, and by obeying His commands.
For example, Krishna says to Arjuna Gita, (chapter 13, verse 7 & 12):
(Amaanitvamadambhitvamahimsaa kshaantiraarajvam, Aachaaryopaasanam shaucham sthairyamaatmavinigrahah. ....
Gyeyam yattatpravakshyaami yajgyaatvaamritamashnuet)

[Humility, pridelessness, nonviolence, tolerance, simplicity, respect to one?s Acharya, purity, steadfastness, and self-control, [ ...and other attributes not listed ], I declare these to be the knowledge to attain immortality.]

Thus, no matter how talented and great intellectual Brahmans are, they (and everyone else) necessarily fall short of having divinity in themselves. The humble person always tries to realize ideals in the knowledge that no matter how successful he has been in achieving those heights, he can never fully become the deity himself. On the other hand, the self-realized person keeps on concentrating on how much more he has yet to reach to those ideals. At the same time, he helps others to reach those goals. That is why Awhy so many great men have been capable of humility: the respect for ideals which has led them to their advanced state of ...[realization] never ceases to inspire further inspiring.@ (Newman, 1982, p. 284). These persons do not care about whether they are more advanced than others. A humble Brahman ought not dwell on what he cannot achieve furthermore, as on what he has yet to achieve. It is this awareness which, if cultivated, derives above all else, a sense of Sarva Bhut Hite Ratah (devoting life in the service of all and everyone) as well as constantly realizing that Vidya dadati vinayam (learning makes a person humble).

IV - NEED TO REJUVENATE HINDU RELIGION

From the one who holds an office of a theologian or a religious interpreter, it is expected that the incumbent is willing not only to acknowledge the moral responsibility for his/her actions but also to accept the accountability for such actions. Deflecting responsibility (by the use of some quaint and archaic religious custom or tradition) does not make action and its consequences disappear. Nothing is more damaging to public trust than justifying fraud, unethical behaviour and deception in the name of religion. Problems are more pervasive at the top (and in this case the top of Hindu caste system) simply because it is there where public looks for moral direction. Lord Krishna says:

Bandham moksham cha yaa vetti buddhih saa Paartha saattviki)

[O Partha! That understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not, what is obligatory and what is permitted, leads to the righteous path (Saattvika Pravritti).] (Gita, Chapter XVIII, Verse 30)

And what is that righteous path? That righteous path is called Dharma. How does one know the righteous path for specific functions or duties? For this one can look up to various Hindu scriptures (Shastras) which provide guidelines, rules of conduct as prescribed by a great many seers. Such rules of conduct are grouped into the two broad categories: one is a general code of behaviour, meant for all the people to follow, while the other is limited to specific professions or castes. For example, rules of behaviour for Brahmans are much stricter compared to those expected of other castes; similarly, a king has more constraint in his behaviour than his subject. That conduct founded on such virtues as humility and discipline has not been a voluntary conduct because a Brahman is not an "elected" holder of office, rather he or she has been given the duty by birth, and as such is irreversely connected to the duty of his profession. Even the great champion of the proletariat B Karl Marx B supports the elite driven change.

Moral leadership has to start at the top; and the absence of such leadership breeds cynicism and generates contempt, disrespect and mockery of the existing value system. Finally, the society at large becomes the victim of such individuals who hold sacred office sanctified by religion but are unable to place larger good above their individual and selfish interests. Moral lassitude is undesirable both in private and public spheres. As one of the most ancient civilizations, Hindus must not shun from their mortal responsibilities in providing bold leadership. Brahmans as spiritual leaders of Hindus bear greater responsibility as their ancestors have done before.

But we do have a peculiar situation in our Hindu religion. There is no central institution to turn to for clarification of either theological issues or ritual query. In the distant past, there used to be Dharma Sabhas (held specially during Kumbha-Melas), to discuss and find appropriate answers. Those references are gone and mostly forgotten. Instead, our religious practices and rituals have become the most decentralized procedures to the point that each Purohit/Panda (particularly at sacred places) prefers his own way of doing pastoral functions although Mantras used maybe the same. When there is no fear of being caught wrong, the increasing tendency is to sidestep the voice of conscience as avarice takes over. Even when someone is caught (most likely by another Brahman who is well-versed in the language, rituals and theology), there is no reprimand. In Hindu religion, who do you turn to appeal against irresponsible behaviour of a person who is a mediator between you and God? What can be done? With such a highly decentralized, fragmented, highly individualistic priestly caste, what kind of Aself-regulating@ mechanism can be created? Who will enforce its decisions? Can there be a Aself-regulating@ independent council or a tribunal established for the Hindu clergy? Our strength which emanated from our intellectual autonomy and freedom has become now our weakness. Actually we are under seize, and yet we cannot ‘stand and wait= while the foundations of our civilization, and our heritage crumble. We not only owe it to ourselves but to our society as a whole, as well as to our future generations. One must note that many a civilization has disappeared leaving no trace in the sands of time. Let us not become a part of that sand. Instead, we must rise to the occasion, and take the challenge to rekindle the immortal Vedic exhortation from Kathopnishad (Chapter 3,verse 14): Arise, awake and move forward across the sharp and a difficult razor-edged path laid out by our great spiritual masters:
(Uttishhthata jaagrata praapya varaannibodhata, Kshurasya dhaaraa nishitaa duratyayaa durgam pathstatkavayo vadanti)
Kshurasya dhaaraa nishitaa duratyayaa durgam pathstatkavayo vadanti)

Of course, that path is not easy, rather it is difficult and dangerous; but Brahmans are known to have courage of their convictions, they need fear no evil. They must press on undeterred, summoning all their intellectual, spiritual and moral resources to the greatest challenge before them: how to REJUVENATE HINDU RELIGION.

POINTS TO PONDER:
Let me suggest the followings for further discussion:

1. Strength Comes from Within: How do we convert the ancient Hindu legacy and values into action? Brahmans used to be the testing ground for intellectual ideas, vision and ethics. They were not afraid to be out of step with the authorities (be they may kings or sovereign). It was that attitude B not their military might, their wealth, or their numbers B that made them distinctive. However, examples abound nowadays as several of them appear to have sold their souls by conveniently and wilfully interpreting (for the lowest degree of financial inducement) religious edicts and rituals in order to please what their clients (Yajmaans). Their past achievements are crumbling now. In their own game of spiritual and intellectual pursuits, they are being left behind.

It seems that something more fundamental has changed. Brahmans have quit trying, and have also quit looking for ways to reclaim their place of intellectual prominence in the society. And so, it is no surprise that other groups are filling the gap thus caused. And despite the isolated examples of great creativity; a malaise seems to have set in especially amongst our next generation which feels, uncomfortable and uncommitted about their heritage. But instead of dwelling on the lost status and how to salvage it, we should rather attempt to develop a new source of energy and pride in that heritage, as well as how to find ways and the will to make this community a dynamic and uniquely inclusive. Finally, the debates should not be how to be very bravado or reflexive anti-other castes/groups among Hindus but how to sustain the Vedic heritage, and to strengthen the legacy by making it relevant to the 21st Century. It will require hard work not only by all Brahmans but also by other Hindus together. Nevertheless, the real challenge is: who is going to stand on guard to protect that glorious heritage? That strength to stand on guard will have to come first from within!

2. Need to Protect the Sacred Trust: The Vedic, Puranic and other cultural and spiritual heritage which we took for granted when we were in India (despite the evidence of its erosion) is not merely the gift of one generation to another, but a moral commitment from one generation to another, to the well-being of our society. It is a sacred trust for which we as the keepers of the sacred trust, are responsible for the collection, preservation, interpretation, promotion and communication. Our sacred heritage is not just about stories, it is about philosophical, spiritual, theological and cultural evidence. It is about the voices of our Rishis and Saints; their astounding discourses, transactions, writings, interpretations and testaments to the proud society that once we had in India. But who are the guardians of that sacred trust? A government in a secular country cannot be expected to assume that task! Who should have the legal and moral responsibility for that task? That collection of sacred and spiritual wealth (it is not only a national resource of India but of the entire world) is of the inestimable value and beauty which should be accessible to anyone (and not only to Brahmans), so that people of future generations can travel back in time, read those words of wisdom, and to be connected with the source of their past. That extraordinary collection needs protectors and guardians. But then as Brahmans are as divisive and factious as one can get, the big question is who should take up the challenge to preserve this vast world heritage for future use? Would it not be possible to have a collaborative arrangement with our various Matths (including the combined resources of all the Shankaracharyas), temples, Ashramas, and other religious institutions to collect, preserve, and actively pursue innovative solutions so as to ensure that such sacred and historical documents are copied, transliterated, translated (in regional languages) for maintaining authenticity, reliability and accessibility over time? Without a solution, our cultural and spiritual heritage may become the most poorly known resource in human history! And when that happens, we should not be surprised if that ancient and rich culture of ours continues to be called only as AThe Wonder that was India ( as Professor A.L. Basham did).

V - CONCLUDING OBSERVATIONS

It is clear to me that the same indomitable spirit which made Brahmans capable of that sacrifice and sustained efforts toward preserving India=s spiritual and intellectual heritage, made them equally incapable of accepting a status inferior to that accorded to groups less amply gifted in education, less advanced in spirituality, and far less endowed in their sacrifice. Shouldn’t we all be proud of this tradition? Because without this tradition of sacrificing their lives, committing the entire corpus of Hindu religion and culture to memory, and devoting their entire life in trying to comprehend the concept of divine consciousness as well as the issues of life after death, the theological and cultural legacy of India would have disappeared as it has happened in many countries. The un-parallel heritage of India=s Hindu religion and culture remains alive mainly because of Brahmans.

But with the onslaught of various forces (including the globalization of Western culture, and other pressures), perhaps that tradition may not survive too long. What can the people living away from India do to preserve it? Can the contemporary Brahmans undertake the challenge of specially ensuring the continuity of our rich intellectual and spiritual legacy? Because, if for any reason, there is discontinuity with our glorious past, we as Indians are doomed. It is imperative that those who kept the genius of our Hindu Dharma and cultures alive over the centuries are united, but it is equally important that the unity does not become orthodoxy or a highly sectarian organization. Instead, we have to alter some of our ways of doing things. At the same time, it is equally important for Brahmans (if they wish to be respected for their spiritual and theological genius) to understand that they have a special duty to discharge as illustrated by this verse in Hitopadesha (Mitralabhah, verse 148): Their true duty is being able to provide compassion to all beings, freedom from affliction, affection, and the use of wisdom (Paanditya) in the service of all:

(Ko dharmo bhut daya kim, saukhyamarogitaa jagati jantoh kah snehah sadbhaavah kim paandityam parichchhedah)

Let us start by believing in that indomitable spirit of Brahmans, which despite widespread damnation in India about the role of a priests and the pastoral profession in general, has not yet relented, and instead keeps on energizing. Let us also profess our commitment to Sansakaras (although we must choose among those 16 that are relevant to the 21st Century) which our forefathers have grounded in us. As stated in Hitopadesha (Suhridbhedah, verse 68):

Adhah Kritasyaapi tanunpaato naadhah shikha yaati kadaachideva)
[A flame of fire though overturned can never remain downwards]

And finally, let us also ensure that the flame of intellect among Brahmans is never suppressed, rather it needs to be rekindled ever. We owe it to ourselves, but more so to our future generations that Hindu heritage and genius, as well as that irrepressible spirit, are not only preserved but also passed on in a proper manner. It is for this end that our forefathers sacrificed their lives in the past. Now it is the sacred duty of not only Brahmans but also of all Hindus to preserve and conserve that magnificent heritage. This is my vision and hope.

Background

Since the middle of the 18th Century, Brahmans of India had started to organize themselves in the form of small organizations. The main aims were to conserve their old traditions and cultural heritage and to revive old Brahman values, which had started eroding due to constant onslaught of foreign cultures.

Gradually the Brahman traditions and culture also helped in evolving a unified Indian Society. Brahmans participated actively in large numbers in India’s freedom struggle. Contributions of Tatya Tope and Mangal Pande cannot be ignored by even non-serious student of Indian History.

Brahmans were at the helm of affairs in ancient India. They excelled in the fields of learning, sciences, statecrafts, arts, medicine. But with the advent of Muslim culture during Mughal rule, they lost their pre-eminent positions, mainly due to torture and injustice by the state. During the Muslim period, Brahmans were great sufferers. Violence was perpetrated against them. It is said that during the reign of emperor Aurangzeb, thousands of Brahmins were massacred. The weight of the ‘Yagyopavit’ (Sacred thread) alone was 74 ½ monds!

Current Context

Today India is independent and all communities are involved in the task of nation building according to their values and strengths. But politicians are busy dividing the society on the lines of castes and communities. They are penalizing upper castes particularly Brahmins by the policy of reservation of jobs/seats. Due to all round attack on their culture and values, Brahmins in India are passing through trying times.

In this backdrop, since the early sixties, enlightened Brahmins started thinking of forming an All India organization to explore the cause of upliftment of Brahmins and preserving and protecting their culture and values. With these aims AIKB was born! AIKB organizes annual conventions in which Brahman organizations and Brahmins participate from all parts of India. So far we have organized 16 annual conventions in places like Delhi, Kota, Unnao, Indore, Kanpur, Bhopal, Ahmedabad, Jaipur, Jabalpur etc. AIKB is an umbrella organization of affiliating different Brahman organizations working in different parts of India. So far more than 400 organizations are affiliated with us.

With an intention to enter into global interaction and affiliation, AIKB got an opportunity to be the part of the global network of Brahmins in 1997, when the BSNA annual convention was organized in Marriott Hotel, Michigan, Detroit, USA and our Senior Vice Chairperson and eminent Hindi Literary Dr. Rajendra Awasthi was invited as a Keynote Speaker. Responsibility of arranging his air passage was handled by Mr. Anil Dubey, NewYork, who is an active member of BSNA. Mr. Dubey informed his uncle in Delhi, Mr. A. B. Dubey who is also Vice Chairman of AIKB about BSNA Convention in Detroit. Through Mr. A.B. Dubey this information passed on to Mr. Dharnidhar Trivedi, Chairman, AIKB and Mr. R. D. Dixit, Secretary General. AIKB’s. Since the main aim of the organization is to work for greater Brahman unity and this was a golden opportunity to be the part of global network of Brahmins.

Two organizations with same aims! An idea was born to have greater interaction with BSNA and Mr. Anil Dubey, New York turned out to be a right link. He informed me that Mr. Choubey, President of BSNA was scheduled to visit Delhi in the month of May and a meeting could be arranged between these two great organizations. Thus a meeting was organized in May 1997 on arrival of Mr. Nirmalendu Choubey, BSNA President at the Institute of Engineers auditorium between him and senior office bearers of AIKB in which both parties expressed their sincere desire to work jointly in close coordination with each other, based on our common belief that the fate of Brahmins the world over are linked and if Brahman culture and values are not safe in India itself then how can they be preserved in other countries. Mr. Choubey extended an invitation to AIKB to participate in BSNA’s Annual Convention in Detroit Michigan.

On behalf of AIKB, I as secretary General participated in the 3rd BSNA Annual Convention for the first time in July 1997 in Detroit Michigan. This was the beginning of a close interaction between AIKB and BSNA. One of the major achievements from our side in this convention was the signing of Memorandum of Understanding (MOU) between AIKB and BSNA with the avowed aim of working together on the world level for the betterment, upliftment of Brahman community as a whole in the world and protection, preservation of Brahman culture and values. The MOU was signed by Dr. S. N. Pandey, General Secretary of BSNA and Shri R. D. Dixit, Secretary General AIKB on behalf of their respective organizations. After this convention my special meetings were organized by BSNA in different parts of the US. We had meetings in Chicago, Los Angles, Washington D.C, San Francisco and New York. I am thankful to Mr. Manoranjan Mishra (Chicago), Dr. Shrikant Mishra (Los Angles) and Dr. Parmesh Hari Dwivedi (Washington D.C), Dr. Shyam Narain Shukla (San Francisco) and Anil Dubey (New York) for their courtesies to have organized these good meetings where more than hundred members were present and had a good exchange of views.

Later on, I on behalf of AIKB, also participated in BSNA’s 1998 & 1999 Annual Convention. Dr. D. N. Mishra was keynote speaker in the 1998 Convention held in New York and Sacramento respectively. After these conventions, I also participated in BSNA’s meetings in Montreal, Toronto and Ottawa together with Shri Nirmalendu Choubey. These meetings were organized by Dr. Uma Dutt Tripathi (Montreal), Dr. Ganesh Pandey (Ottawa) and Shri Ashok Bhatt (Toronto).

In one such meeting the idea of a World Brahmin Convention was born. After 1999 Convention of Sacramento the flow of unity grown very strongly. I was invited to a meeting held at the residence of Mr. Raga Mishra in San Francisco, in which discussions were held regarding a Brahmin Convention either in Toronto / San Francisco/ Sacramento next year and it was further discussed in BSNA executive and decided to hold as a First World Brahman Convention in Pennsylvania, USA. In Sacramento Convention Dr. Ganesh Mishra from India also participated along with me. Dr Shiva Bajpai was the keynote speaker and expressed his views on historical facts brilliantly.

From strength to strength

With the passage of time a symbiotic relationship has been strengthened between BSNA and AIKB. BSNA’s representatives have also participated in AIKB Conventions in India, prominent among them are Dr. Satish Ch. Mishra, (Washington D.C) participation in Jaipur Annual Convention 1999 and President of BSNA and WBF Mr. Nirmalendu Choubey’s participation in our Jabalpur Convention of 2000.

One of the highs in our growing relations was holding of First World Brahmin Convention at Hotel Radisson in Philadelphia, USA on 1-3 July 2000. In this convention, a strong contingent of 35 distinguished representatives of AIKB, along with me participated actively and took part in all deliberations. Dr. Vidya Niwas Mishra was Keynote Speaker in WBC and Illa Arun Bajpai, Hon’ble Dr. Prabha Dwivedi, Minister Tech. Education, UP were Honor guests. Shri Dharnidhar Chairman AIKB presided over the general session.

In the first WBC, Shri Choubey ji and Sharma ji personally invited Honble Shri Atal Behari Vajpayee, Prime Minister of India, Honble Shri Krishna Prasad Bhattarai, Prime Minister of Nepal, Shri Narsimha Rao, Ex Prime Minister of India and Mrs Prabha Dwivedi Technical Minister UP. Shri N. choubey invited to Honble Shri Basudeo Pandey P.M.

The idea of World Brahman Federation was given real shape in this convention . There was a separate meeting for detailed discussions regarding WBF formation. Dr Ghanshyam Pandey, RD Dixit, Manoranjan Mishra, Abhaya nand Maharaj, and Dr Sangam mishra were present in the discussion. The report was submitted by general secretary Shri Abhayanand Maharaj for General Body approval.

After first WBC, Dr Shyam Narain Shukla took over as BSNA President and invited us to participate in BSNA Convention 2001. I along with other representatives, Dr. Ram Narayan Shukla from Bilaspur MP, Mr & Mrs. Dewan from Raipur M.P and Shri Rajesh Misra, Mrs Maya Misra from Bhopal respectively represented AIKB in BSNA’s 2001 Annual Convention at Long Beach, California.

The World Brahmin Federation was formed as a result of the deliberations at the First World Brahman Conference (WBC) held in Pennsylvania, USA in 2000. In this Convention representatives from different parts of the World were invited. Mr Kundel from Kathmandu Nepal had also attended the WBC.

While attending WBC, we also got an opportunity to attend Brahman Conference in Den Haag, Netherland organized by Shri Surendra Tewari, President Brahman Vidwad Mahasabha Netherland on 25 June 2000 along with 24 delegates from India. It was a very successful conference.

The idea of floating Brahman Samaj of UK and Nepal took shape. Shri Ram chandra Tewari, on our guidance, formed BSUK in London on his return from Sacramento Convention in 1999. Similarly Brahman Samaj of Nepal was formed during my visit to Nepal for inviting the Nepalese Prime Minister for WBC.

I went to Nepal to invite P M Bhattarai and during my stay in Kathmandu I interacted with local Brahmins and helped in setting up of Brahmin Samaj of Nepal with Dr. Mankeshwar Nath Pandey as President and Mr. Ramagya Chaturvedi as Secretary General and Dr. Parshuram Mishra as Treasurer.

In this chain of activities for the revival of the great Brahman culture, it has been decided by World Brahman Federation to hold the 2nd World Brahman Convention in the Indian capital of New Delhi on 28th, 29th and 30th December 2002. In this Convention representatives from Brahman organizations from all over the world, will be invited. The main theme of this convention will be to devise plans and schemes, to conserve our culture and heritage, enhance interaction among Brahmins of the world and organize Brahmin organizations in all countries. I hope that every year such conventions will be organized in some part of the world and mutual exchange of views and debates will go on. Two of the agendas are pending action. First is to establish a Brahma Peeth and the second is the India Development Program.

We, from the core of our heart, thank BSNA executive committee & Board of Trustees and all members and BSNA’s founding President Shri Nirmalendu Choubey who has done tremendous work in bringing together BSNA and AIKB, for the Brahmans’ unity and the upliftment to entire Brahman Community as a whole. We may cease to exist but History shall not -- It shall call out to the coming generations to follow this route for the unity and betterment of Brahman community.

God (Lord Krishna) in Gita said that He has created four classes or castes of human beings along with their qualities or gunas (satvic, rajas and tamas) and karmas or actions (Gita 4:13). And according to the gunas or qualities born of their nature (Genetic traits) separate duties or karmas have been distributed among Brahmans, Kshatriyas, Vaishyas, and Shudras. Those who have predominance of satvaguna are created as Brahmans (Gita 18:41). The nine duties or karmas of Brahmans are described in Gita, Chapter 18, verse 42:
(Shamo damastapas shaucham kshantiraarjavameva cha; jnaanam vijnaanamaastikyam brahmakarma swabhaavajam.)

1. Shamo means serenity like meditation that is making your mind very calm and peaceful by not desiring and thinking of worldly things.

2. Dama means control of senses or self-restraint that is controlling your senses by not involving your mind in worldly matters and connecting yourself to God.

3. Tapa means austerity, or self-denial, ascetic by tolerating hardships for keeping and protecting your religion like keeping a vow of non-killing and non-violence, sacrificing pleasure, fasting, solitary living, etc.

There is a saying in Sanskrit, "Janmanaa jaayate shudrah sanskaaraat dvija uchyate", that is, one is Shudra by birth and becomes Dvija (twice born) through sanskaras.

One may ask, "What are Samskaras?" The answer is, "They are religious ceremonies to purify the mind and body of a person." Sanskara literally means purification, refining, polishing, etc. It seems that of the sanskaras were originally social and cultural ceremonies of a family and later their main purposes became refining the mind and the body of a person to perfection. The sanskaras were a gradual training in spiritualism. It was a way in which active life could be lived side by side with spiritual realization.

The sixteen sanskaras are: (1) Garbhadana (conception), (2) Punsavana (causing birth of a male child), (3) Simantonnayana (hair-parting), (4) Jatakarma (birth ceremonies), (5) Namkarana (naming ceremony), (6) Nishkramana (first outing), (7) Anna-prashana (first feeding of grain), (8) Chudakarana (tonsure), (9) Karnavedha (ear-piercing), (10) Vidyarambha (starting of studies), (11) Upanayana (thread ceremony), (12) Vedarambha (beginning of Vedic study), (13) Keshanta (shaving of beard), (14) Samavartana (end of studentship), (15) Vivaha (marriage), and (16) Antyeshti (last rites).

Out of the above the first three are prenatal sanskaras, the next six are childhood sanskaras, then the next five are educational sanskaras, the fifteenth one is the sanskara signifying entrance to the life of a householder and the last one is after one dies.

1. Garbhadhana (Conception of a child): In Sanatana Dharma, procreation has been the main purpose of marriage. The rite through which a husband and wife unite to procreate offspring is Garbhadhana. This is done at a very auspicious moment in consultation with the family astrologer.
Through this sanskara one wished to produce the best possible progeny and with the religious serenity, which they believed would consecrate the would-be child.

2. Punsavana (Causing birth of a male child): This is a rite by which a male child was p