Monday, August 31, 2009

Introduction

Introduction

Only when Shiva is united with Shakti does he have the power to create - Saundaryalahari

Second-hand knowledge of the self gathered from books or gurus can never emancipate a man until its truth is rightly investigated and applied; only direct realisation will do that. Realise yourself, turning the mind inward. - Tripura Rahasya, 18: 89

Tantra, or more properly tantrika, is a diverse and rich spiritual tradition of the Indian sub-continent. Although in recent years, in the Western world, it has become almost exclusively associated with sex, in reality this is one aspect of what is a way of life. In India itself, tantra is now, nearly always, associated with spells and black deeds.

Neither of these views is correct, and each wildly underestimates the wide-ranging nature of the different traditions. Further, there remains an ocean of tantrik and agamic literature still to be discovered and translated, spanning a period of time which at least reaches back to the 10th century of the common era (c.e.).

The tradition, or perhaps better, the traditions, underwent many phases and schools over this period of time, ranging from an extremely heterodox viewpoint to, in some cases, a very orthodox standpoint. Refer to this page to see the vast diversity of thoughts and practices subsumed under the word "tantra". Much of the material on this site is related to the Kaula tradition in many of its guises. The work kaula is cognate with clan and the communities venerated a huge number of gods (devas) and goddesses (devis).

On this large Web site you will find yantra, mantra, tantra and other material relating to some of the different traditions; texts on the siddhas, gurus and yogis of the Natha sampradaya including Gorakhnath, Matsyendranath and Dattatreya; much about kundalini, nadis, chakras; images of tantric kula devas (gods) and devis (goddesses) including Kali, Tripura, Shiva, Ganesha, Cchinnamasta, Durga and Tara; pujas and practices; meditations and dharanas; the inner meaning of kaulachara, vamachara and svecchacharya; an extensive bibliography, and original English translations as well as links to other sites.

Although some tantras appear at first glance to be straightforward, most, if not all of them, employ a type of language which can be taken on many levels. According to the tradition, everything has a gross, a subtle and a supreme meaning and as the Devi is the goddess of letters, she can bewilder with her Maya as well as enlighten.

Many terms used in the tantrik tradition have meanings which can be taken at face value but do not always have this meaning, thus making them difficult to understand to the literally-minded. The mentality of the pashu, or a person with a herd-disposition, is said to predispose him or her to misunderstand the meaning.

This cryptic way of speaking pervades many of the texts. Should a cremation ground, for instance, be understood as the yoni, as the real place where corpses are burnt, or as a symbol for the Absolute? The answer may be all three. Is a crossroad a symbol of the five elements, the place where roads meet, or four centres within the human body? Again, it may have one or any of these meanings. And is the union of Shiva and Shakti the symbol of sexual intercourse, the union of vital breaths within the body or an eclipse?

We can probably find the answers to these questions by going to the root philosophy of the tantrik traditions. There is no Shiva without Shakti and yoga is a realisation of the unity of all things. That is not to say that everything in tantrik texts is figurative; many describe practices which are said to bring about this realisation.

It is also important to remember that legends and stories within the tradition may be intended to appeal to parts of the human mind which are not solely connected with logic.

For example, in the Tripurarahasya (secrets of Tripura), a wonderful work available in an English translation (see Bibliography), much of the teaching and practical philosophy of the tradition is told in story form, easy to digest but pregnant with meaning. Bear these considerations in mind when browsing this site.

If you are new to the subject, we suggest you visit the glossary page, where many of the terms on this site are explained in a simple manner. The headings below each open out into sub-pages where you can sample many of the mysteries of this ancient tradition.

The sections and the topics left also need some explanation. Very broadly speaking, tantras fall into traditions belonging to greater or lesser schools. The Kali tradition, for example, has a large literature and there are specific areas in India where her worship is concentrated. The Lalita, or Shri Vidya tradition, also has a very extensive literature, much of which is still unplumbed.

The Natha Sampradayas or lines relate to sects said to have originated mostly from Matsyendranath and Gorakhanath, and occupy an important position in the yoga schools of the mediaeval period.

Under other topics, we have included a selection of tantrik topics, each of which could form vast topics on their own.

Tantrik ritual is included because above all else the adepts of these schools insisted on practical work. Many tantras are practical manuals and this section will be expanded in the future.

We have also included some translations of parts of the tantrik literature along with abstracts of other texts to give a feel for the whole subject. If there are mistakes in the translations, please forgive us. Also, let us know, and we will fix them.

The Sanskrit texts section will also be expanded in the future to include material hard to find, out of print and also out of copyright.

To ludicrous charges that in some way we have breached rules about publishing mantras and the like, we can only respond that a great deal of this information is available in Hindi and Sanskrit books which are not hard to obtain, and also in manuscripts available to anyone who takes the time to dig them out of libraries.

Suggestions, corrections and comments about the site are very welcome.

Sunday, August 30, 2009

Cow Conservation, Propagation

Cow Conservation, Propagation


Journey of Conservation

Progress in Cow Protection

Our forefathers in the epic period loved and cared for cows like their own children. Cow was significant in offerings and exchanges during Yagas. A person’s wealth was measured with the number of cows he owned. In the form of taxes and honours paid to kings, cow was more important [...]

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Unique Project

A Unique Project to Promote Amrita Mahal Cows

Amrith Mahal - Cow Breed

The project was formulated by the Kings of Mysore State.
The project has its best period during 1617 - 1704, when Chamaraja Vodeyar, Kantheerava Narasaraja Vodeyar, and Chikkadevaraya Vodeyar ruled the state.
The project was started for ‘Benne Chavadi’ cows, now [...]

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Legal Protection

Provisions in Indian Constitution

The Prevention of Cruelty to Animals Act, 1960

The Performing Animals Rules, 1973
The Performing Animals (Registration) Rules, 2001
The Prevention of Cruelty To Draught And Pack Animals Rules, 1965
The Transport of Animals Rules, 1978
The Prevention of Cruelty to Animals (Slaughter House) Rules, 2001
The Experiments On Animals (Control And Supervision) Rules, 1968
The Wildlife Protection [...]

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Friday, August 28, 2009

Obesity Definition

Obesity Definition

Over weighted persons are at increased health risk than normal persons. They are more prone to chronic diseases like heart diseases, type-2 diabetes, high blood pressure, stroke, and few types of cancers.

What is obesity?

Excess amount of body fat is Obesity.

Excess weight of muscles, bone, fat and water in the body (like body builders and athletes) is Overweight.

Is fat necessary to our body ?

Certain amount of body fat does the following function

1. Heat insulation.

2. Absorption of shock.

3. Storage of energy. Etc.

Weight Reduction Kit

Reduces the excess fat.

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Increases the body energy.

Increases the body resistance

Metabolizes the fat without any side effects.

Reduces cholesterol levels.

Purely herbal.

Do not have any side effects.

According to Ayurveda the functions of body fat are described as follows

“Medaha sneha swedaudhrudatwam pushtim asthyancha”

This means in normal conditions the body fat keeps the body moisturized , causes sweating , gives energy to body (by storing energy) and nourishes bones. (By protecting them from shock).

Distribution of fat

Women have more body fat than men. In women usually the fat accumulates around hips giving them a pear shape. In men it accumulates around belly giving them an apple shape. The obesity related problems start when fat accumulates around waist.

In ayurveda the distribution of fat is described as follows .

Medastu sarvabhutaanamudarenvasthi thishtathi |

Ata evodare vriddhihi prayo medaswino bhavet ||

Fat gets deposited in and around belly in all living beings. It is also present in bone. Hence when a person becomes obese his stomach bulges out.

And also the characters of an obese person are described as

"Medo mamsa ativriddhatvaachalasphigudarastanaha"

Sunday, August 9, 2009

Advanced Formula Gotu Kola

Advanced Formula Gotu Kola


Gotu Kola has long been known in Ayurveda for it's skin healing properties.

Triterpenes, the active chemical components in Gotu Kola, have been shown to stimulate collagen production and increase circulation, which aids in body health and healing.

Ayurvedic Herbs Direct's Advanced Formula Gotu Kola is comprised of 450mg pure, high-quality Gotu Kola leaf per capsule, resulting in an optimal product for skin health and healing.

Packaging: 100 capsules
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Grown in hot, humid territories throughout the world, Gotu Kola was first discovered in India and immediately cherished for its many benefits to the skin. More recent research suggests that the triterpenes in Gotu Kola are what make this perennial extract unique. These triterpenes have been shown to stimulate collagen production, increase circulation, and encourage the body's ability to naturally recuperate. As a result, Gotu Kola has been seen immense popularity, and is commonly used for a variety of conditions.

Product Details

Each capsule contains 450mg Gotu Kola (Centella asiatica) leaf. Free of: salt, yeast, wheat, sugar, corn, milk, preservatives. Other Ingredients: stearic acid.

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Ayurvedic Herbs Direct's "Advanced Formula" line of premium-quality herbal supplements are based on proven herbal ingredients from around the world which have been formulated into potent and effective health products. These all-natural herbal formulas are distributed exclusively by Ayurvedic Herbs Direct and are produced in the United States at established manufacturers adhering to GMP (Good Manufacturing Processes). The Ayurvedic Herbs Direct Advanced Formula line offers only the highest-quality herbal ingredients at reasonable everyday prices.

Saturday, August 8, 2009

Ashwagandha


Ashwagandha extract standardized to N.L.T (Not less than) 2.5%
Withanolides.


Ashwagandha…High quality pure extract with optimum potency & maximum quantity.

450 mg spray dried extract (with 2.5 alkaloids) + 300 mg micronised powder of Ashwagandha root (Herb ratio 6:1) =750 mg.

Note:
Standardized extract 2.5 alkaloids, implies the extraction of the herb continues till we get minimum 2.5% alkaloids in the laboratory analysis report.

Extraction ratio 6:1 implies that the six time of conservation of normal Ashwagandha root powder.

This level of extraction ratio retains all the natural components and properties of the herb in concentrated form.

Other Names: Withania Somnifera, Winter cherry.

An adaptogenic herb is best known as a health tonic and restorative agent. Ashwagandha reduces anxiety and stress levels, increases vitality and vigor. It improves both physical and mental performance.

As a Dietary Supplement: Ashwagandha is a rejuvenating herb that helps improve physical and mental ability, supports energy, stamina, vitality, and is a tonic to overall health.

As per Ayurveda: Ashwagandha is rejuvenating for vatta (air) and kapha (fire); particularly for the muscles and bone marrow. Ashwagandha promotes vitality, strength, and is one of the best health tonic and restorative agents that has been used to treat general debility, sexual debility, exhaustion, stress-induced fatigue, insomnia (calms the mind and promotes relaxation), rheumatism and swollen glands (due to anti-inflammatory action). It also supports the immune system, and helps in cases of nervous debility and seminal debility.

Related info: Withania somnifera ( ashwagandha ), Sanskrit name Ashwagandha literally means Horse vitality. This is one of the most famous herbs in Ayurveda (Science of life). Some studies have shown that this herb is more superior and effective than Korean Ginseng and has been safely used in Ayurveda (Indian Herbal System) for thousands of years. This Ayurvedic Rejuvenative herb is used in many tonics and many formulations due to its numerous health benefits. It is Kapha, Vatta shamak, Adaptogenic and immunostimulant. It is used as an antiarthritic, anti- inflammatory, antitumor, antipeptic, ulcer, anti-stress, adaptogen, aphrodisiac, growth promoter, immunostimulent, nervine sedative and has anxiolytic property.

Note: Ashwagandha is best used with milk, milk with honey and fresh butter.

Dose: Adults 1 Tablet 1 or 2 times a day with water. It is more beneficial if taken with warm milk or soymilk.

Extra support:

Particularly with our product "Joint Health" and "Ojas".

High Quality herb and pure extract of wild crafted herbs from their natural habitat without the use of chemical fertilizers, pesticides or preservatives. Wild Crafted Herbs are more potent and effective than Cultivated Herbs.

GMP & ISO Certified Manufacturing Facility: Laboratory tested for quality purity and heavy metal standards.

No preservatives or artificial colors.

As dietary Supplement: This product's primary function is to serve as a body tonic in addition to any other benefit." It is GREAT!!

**These statements have not been evaluated by the Food and Drug Administration. This product is not intended to diagnose, treat, cure or prevent any Disease.”

Thursday, August 6, 2009

Single Herb Formulation



Single Herb Formulation

300 Amla (Emblica officinalis) :- Antioxidant/ vitamin "C" More Info
302 Arjuna (Terminalia Arjuna) :- Cardiovascular health More Info
304 Ashwagandha (Withania somnifera) :- Anti - stress & energy More Info
306 Betal Nut (Areca catechuv) :- Heart and nervine stimulant tonic More Info
308 Bitter Melon (Karela) (Momordica Charantia) :- Vitamin and mineral source More Info
310 Brahmi (Bacopa monnieri) :- Brain and Memory tonic More Info
312 Garlic (Allium sativum) :- Lipid reducer More Info
313 Ginger (Zingiber officinale) :- Carminative More Info
314 Gokshura (Tribulus terrestris) :- Urinary/testosterone support More Info
316 Gotu Kola (Centella asiatica) :- Nervine tonic More Info
318 Guduchi (Tinospora Cordifolia) :- Immune-booster More Info
320 Guggulu (Commiphora Mukul) :- Cholesterol /Tryglycerides care More Info
322 Gurmar (Gymnema Sylvestre) :- Destroyer of sugar More Info
324 Jatamansi (Nardostachys jatamansi) :- Calming to the nerves More Info
326 Kutki (Picrorrhiza kurroa) :- For liver complaints and fever due to high Pitta(fire) More Info
328 Licorice (Mulathi) (Glycyzrrhiza Glabra) :- Cough suppressant More Info
330 Mucuna (Mucuna Pruriens)(Kaunch) :- Nervine tonic for Parkinsons More Info
332 Neem (Azadirachta Indica) :- Blood purifier More Info
334 Salai Guggul (Boswellia Serrata) :- Joint support & immunomodulating More Info
335 Shankhapushpi (Convolvulus Pluricaulis) :- brain tonic / nervine tonic More Info
336 Shatavari (Asparagun Racemosus) :- Supports reproductive organs More Info
338 Shilajit (Mineral pitch) :- Rich in minerals & natural fulvic acid More Info
340 Tulsi (Holy Basil) (ocimum sanctum) :- Anti virus for cold and flu. More Info
342 Turmeric Plus (Curcuma Longa) :- Anti-inflammatory/antioxidant More Info

Wednesday, August 5, 2009

It’s anomaly reigning


The 'Green Idol' ballot box containing signed petitions urging for a Renewable Energy Law[Mumbai]. The petitions will be forwarded to the MPs of the respective constituencies.

India — No doubt the monsoons are changing with the altering weather patterns. There is growing evidence suggesting that climate change is playing a significant role in altering the Indian monsoon patterns. What is not clear is how the precipitation patterns will change. What is clear, however, is that the intensity and frequency of storms and spells of rain and drought are becoming commonplace. This has dire implications, especially for the economy of a rapidly growing developing nation such as ours. Historically, we have not contributed to the problem of climate change, yet, quite clearly, India has much to lose from inaction. The only way out is to take positive steps to mitigate climate change.

Officially speaking, the Indian monsoons have set in. Going by the Indian Meteorological Department’s (IMD) own timelines, Kerala received its first showers a week earlier than usual. The early onset does not, of course, imply it is a good monsoon, but it’s welcome. Last year’s scanty precipitation left even an otherwise wet state of Kerala comparatively parched.

What really is ‘normal’?

Going by a recent report, “the IMD predicted that the monsoon rainfall across the country this year (2009) would be four per cent below the long-term average, with an error bar of plus or minus five percentage points.” And that an error up to 10 per cent of the long-term average is ‘normal’.

But then again, what really is ‘normal’? Quite clearly, without having reached anywhere close to the 10 per cent threshold, which in any event is an enormous deviation, changing monsoon patterns in the last decade alone, have wrecked havoc across the Indian subcontinent.

Case in point


In 2006, Cherapunji, the wettest place on the planet received considerably lower amounts of rainfall, whereas states such as Rajasthan known to be relatively dry were inundated (by its standards) causing calamity and chaos, taking lives, leaving behind disease and what have you. The deluge in Mumbai in July 2005 is another classic case, of the loss of lives and property and business loss running into crores.

Cyclone Aila that hit the Bangladesh and the Sunderbans region killing hundreds and leaving over 24,000 people homeless and stranded in its wake and destroying large tracts one of the most pristine mangrove-rich tiger territory, just about a week ago, is just another case in point.

Surely and steadily, anomaly is becoming the norm. The intensity and frequency of freak spells of rain and drought, cyclones and storms are becoming commonplace. And with every passing year, matters are only going to get worse. In response, Greenpeace pointed out that these alterations are going to become a ‘normal’ feature. Science increasingly suggests that climate change is going to change the pattern of the Indian monsoon.

Climate change and Indian monsoon

On assessing the historical data, the Intergovernmental Panel on Climate Change in its fourth Assessment Report suggested that “warming in India is likely to be above the average for South Asia, with an increase in summer precipitation and an increase in the frequency of intense precipitation in some parts.” That the Indian monsoons are going to undergo gross changes as a direct result of climate change – rainfall will increase by ~ 20 per cent overall in the summer monsoon, but the distribution of this increase will not be evenly spread across the country.

The extent to which these monsoonal patterns change is a function of global changes in climate. Climate change is likely to lead to a stronger but more variable monsoon until 2100. Thereafter, with the melting of the Greenland ice sheet and its effects on temperatures in the North Atlantic, and in turn, the pattern of the North Atlantic Ocean circulation, the grip on the monsoon will weaken. But that is nine decades away. What is imminent and looming at large are the dire consequences of a climate changed monsoon.

True that traditionally, India has not contributed to the problem of climate change, we are facing today. Yet, we have too much to lose from inaction.

Monsoons and the economy

Today, close to two thirds of humanity live within regions influenced by the Asian monsoon and depend on the water that it brings to support agriculture, and to supply potable water. And the Indian subcontinent lies close to the centre of the monsoonal region.

Despite the gradual shift away from agriculture, India is still largely an agrarian state. Agriculture still accounts for a third of India’s Gross Domestic Product (GDP). Essentially implying, we depend on the monsoons for our produce and largely, our exports (70 per cent in terms of value).

Going by figures presented in the recent Greenpeace paper Monsoon
Wager: Climate Change and the Indian Monsoon
, a rural population of 700 million is directly dependent on climate sensitive sectors and resources. Given that India is reeling under the pressure of such a high population, with limited agricultural lands and water resources, any changes in monsoon patterns would jeopardise development patterns completely. It can indisputably stated, then that, if these variations continue ‘normal’ (by IMD’s definition) or otherwise, it would irreversibly damage the country’s economy and food security.

Let’s not wait for the 11th hour

It’s not a question anymore. Regardless of whether India has contributed to climate change or how much or how little of it is responsible for, it will bear the brunt of it consequences. We stand much to lose from this global phenomenon unless we take quick, long steps to arrest climate change, now.

There is no doubt that we are a developing nation, and that we have millions of people living in poverty, seeking basic facilities – access to water, electricity, medical facilities. All the same, we cannot afford to take the trodden path to achieve this development. What we need to do instead is use this as an opportunity and develop alternate strategies to reach the end goal – development.

Quit coal, adopt renewables

It’s not about how much energy we produce, but how we produce it! Past experience clearly indicates that coal is not the answer. Not digging up new pits, not importing it from elsewhere… Coal is dirty, it’s exhaustible and comes with a baggage of socio-economic and environmental costs.

Renewables on the other hand, are an extant technology, but they are not currently cost effective. What is implicit is that they are renewable, in addition to the fact that they are clean and reliable. And most importantly, they can be harnessed today. As a minimum, India must have a Rewewable Energy Law – workable, measurable and set to achieve certain targets, in place. And to achieve this, India must continue to pressurise nations of the north to aid countries such as ours. Simultaneously, India has to take urgent measures to curtail carbon emissions – by phasing out our dependence on coal, adopting renewable forms of energy such as solar, wind, geothermal, biomass.

India is going to suffer from the impacts of a climate changed monsoon and the life giving rains could well become the life taking rains, and it would be imprudent to be twiddling our thumbs rather than take the necessary steps to mitigate climate change. We just can’t afford it.

Tuesday, August 4, 2009

Food from Cow : from the start to end of a meal

Food

Food from Cow : from the start to end of a meal

A mother nursing her infant depends on cow’s milk for her own nourishment. A mother feeds her child for a year or two; then cow is lifelong refuge for us all. Cow feeds its own calf and spares plenty for us too.

Uses of cow products :

Taste of India

Taste of India

  • Different popular beverages like coffee, tea, etc. require milk as an important ingredient.
  • Scores of sweet dishes are milk based.
  • Curd, butter, and ghee are essential part of Indian meal. Taste of items deep fried in ghee is unmatched.
  • Butter milk quenches thirst in addition to being a base for many popular dishes in our cooking.

Monday, August 3, 2009

Village Organization

Village Organization PDF Print E-mail
Contributed by Bhakti Raghava Swami
Oct 26, 2007 at 08:53 AM


1. SRILA PRABHUPADA ON VILLAGE ORGANIZATION

1.1 Letter to Rayarama dasa, 17 October, 1968, Seattle

1.2 Conversations: July 25, 1973, London

1.3 Conversations: May 25, 1974, Rome

1.4 Conversation with Governor, April 20, 1975

1.5 Letter to Sriman O.P. Goelji, Australia, May, 1975

1.6 Conversations: January 6, 1976, Bombay

1.7 Conversations: August 3, 1976, New Maapur

1.8 Conversations: September 12, 1976, Vrindavan

1.9 Conversations, February 15, 1977, Mayapur—Evening darshan


2- GANDHI ON VILLAGE ORGANIZATION

1.1 Letter to Rayarama dasa, 17 October, 1968, Seattle

Nobody should take to very hardship labor. The modern civilization has discovered severe types of dangerous industries, and laborers are attracted for high wages. But they should not accept such work. Then naturally there will be less capitalistic idea. Because the laborer cooperates, therefore demoniac persons they take advantage and make unnecessarily increase of artificial demands of the body.

Better one should be satisfied with agricultural produce than go into large cities to be engaged in industry. Peaceful life depending on agricultural produce can bring him real happiness and prosperity, not otherwise. The more persons will be satisfied at their home, with home economics, not to go outside the home, that is peaceful life. In India, Mahatma Gandhi tried to organize villages in that way so that not to drag the people to the town. So peaceful atmosphere can be attained only when there is large scale village organization, actually village life. Not to borrow the ideas from the cities in the village life; poet Cooper said that country is made by God, and the cities and towns are made by man. So that is the distinction.

There are many such nice ideas, for peaceful living on this planet and execute Krishna Consciousness, so that one may become completely freed from contamination of material existence, and get eternal life, just after quitting this body. This is confirmed in the Bhagavad-gita, Taktva Deham Punar Janma Na Eti Mam Eti Kaunteya. By simple prosecution of Krishna Consciousness, one goes back to home, back to Godhead, just after quitting this present body.

1.2 Conversations: July 25, 1973, London

Prabhupäda: ...satisfied to remain in the village. That is the defect of the modern civilization.
Mother: In India, you mean. You’re talking of India now.

Prabhupäda: Everywhere.
Mother: Everywhere.

Prabhupäda: Yes. Everywhere.
Mother: What about India? I mean, do they believe, the villagers?

Prabhupäda: India, actually, they do so.
Mother: Yes.

Prabhupäda: The villagers, they have cows and land. That is sufficient for their economic problem. But the industrialists, they are alluring them, “To get more money, come here.” So they are going to the cities. And the food production in the village is neglected. And therefore the food grain price is rising. Actually, everyone should be engaged to produce food, but the modern set-up of civilization is that few people are engaged in producing food, and others are eating. They are offering... They are artificially getting money. So they are offering paper, “Here is ten dollars.” Although it is a paper, cheating. And they are captivated by cheating. They, they are thinking, “I have got now hundred dollars.” What is this hundred dollars? It is paper. So some people are cheating and some people are being cheated. This is the society.

Mother: Yes. But I think one has to be clever enough not to let people cheat you.

Prabhupäda: Clever means that he must stay in his own land. He should not be cheated by the paper and go to the city.

Mother: But we have to teach our young to be able to define between those who cheat and those who..., be able to tell people who...

Prabhupäda: The whole civilization is a plan of cheating others. That’s all. And they’re all sinful. According to our Vedic understanding, there are four things sinful, pillars of sinful life: illicit sex, unnecessary killing of animals, intoxication and gambling.
Mother: But you can lead a very happy life still, eating...

Prabhupäda: No. Our students are trained in that way.

Top
1.3 Conversations: May 25, 1974, Rome

Bhagavän: Now with paper money, any country can print any other country’s money.

Prabhupäda: Yes. That is going on. Therefore inflation. Suppose I am an enemy. I print dollars like that, and distribute. So the inflation is there. And the price is increased. If you get money for nothing, you will be prepared to pay anything. Suppose there is one mound of rice. I have got these printed notes. You are offering ten rupees. I will say twenty rupees.

Atreya Åñi: That’s inflation.

Prabhupäda: That’s all. Because I did not earn this money, I have printed. I am prepared to twenty rupees. So he says, “Why shall I pay ten rupees? I must wait for the customer, for twenty rupees, and hoard it.” Even there is sufficient stock, he will not sell. Therefore the other man, who is honest, he is suffering. This is going on. So to stop this inflation, the government must stop this paper currency. Then the inflation… There will be no more inflation. But that they will not do. They want to cheat people. “In God I trust. Take this paper and you be satisfied that you have got thousand dollars.” That’s all. This cheating is going on. Why should you pay me paper? Give me real dollar, in gold. That they have none. They haven’t got. That’s all. They will employ laborers and cheat them by paying these papers, and this rascal will think that “I am getting more money.” That’s all. Since this world has taken this paper currency, the situation has degraded.

Formerly there was barter exchange. That was very good thing. Still in Indian villages, the remote villages, there is barter. Yes. He has produced some grains, paddy. He will bring to the storekeeper. And the storekeeper will take, “For so much oil, you have to give me so much paddy.” So he will weigh and keep it and give him oil. So he will arrange to sell the paddy. But for the villagers, he brings the paddy and he takes. They require little salt, little oil, some spices. That’s all. Otherwise they have got their own thing. They have got däl, their rice, wheat, everything. They have produced. In this way, still there are, Indian villages. There is no question of scarcity.

Bhagavän: The easiest way to manage, then, is to have everything more or less in small villages.

Prabhupäda: Yes, that was Gandhi’s philosophy, village organization. These people, they are attracting villagers to work in the factory, and they are exploiting them. Instead of producing food, they are attracted by so-called high salaries, to the factory, and they are producing bolts and nuts, motor parts. But food is produced somewhere else. But the food producers, they are working in the factory. Therefore scarcity of foodstuff. But this factory owner, he has got more money. He doesn’t care. The poor public, they are suffering.

Our philosophy is that you produce your food anywhere. You stay, and keep cows, take milk, produce vegetables, food grains, and chant Hare Kåñëa. That’s all. This is our philosophy. Make your life successful. By becoming Kåñëa conscious, you become free from all these troubles of material condition. This is our education. Don’t be after these motorcars, television, and all nonsense things, sporting, wine, women. Don’t be after these. Simply eat sufficiently, keep your health nicely, chant Hare Kåñëa, realize Kåñëa, and go back to home. This is our philosophy.

1.4 Conversation with Governor, April 20, 1975

“Point Ten: The manava-dharma mission, its constitution and program. Therefore the constitution of manava-dharma or the institution of varnasrama must be interesting for the whole world, and it should be exemplified by practical demonstration.
“The immediate program should be village organization as Mahatma Gandhi contemplated. In India the majority of the population is in the villages. The difficulty is that there is no sufficient supply of water to produce food grains. Mother Nature, or Mother Durgä, punishes the godless demons by restricting the supply of food grains. The godless demons are very enthusiastic to produce motorcars, skyscrapers, brothels, and cinemas, and many unnecessary demands of the body, but they are not interested in producing food grains. This is the defect of the modern society. If food grains are produced in an organized way, human society can produce ten times what they are presently producing. In the Bhagavad- gétä it is confirmed,
annäd-bhavanti bhütäni
parjanyäd anna-sambhavaù
yajïäd bhavati parjanyo
yajïaù karma-samudbhavaù
[Bg. 3.14]: “All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajïa [sacrifice}, and yajïa is born of prescribed duties.”] I hope you will give your serious consideration to my suggestions, and I am prepared to cooperate with you to my best capacity if you think my suggestions are right.”

Prabhupäda: This suggestion is to you also. (chuckles) And if you can do these things organizedly, certainly it will be beneficial to the whole human society.
Governor: Any elaboration of what you refer to as vanaprastha college?

Prabhupäda: No, varnasrama. Vänaprastha, just like we have got this building. Now, if somebody retires and engages himself in Kåñëa consciousness movement, they are welcome. They can take prasädam and stay here. It is not possible at the present moment that gentleman will live in the forest. That is not possible. Then here is a place, Våndävana, holy place. We have constructed this building, and people should take vänaprastha, or retirement, and may come here and live peacefully and cultivate spiritual knowledge.

Brahmänanda: I think the governor was asking about the varëäçrama college.

Prabhupäda: Ah. Varnäçrama college, that training factual brähmaëa. And the government should be, as I explained to you, that if one is proclaiming himself as a brähmaëa, he must act as a brähmaëa. If one is proclaiming as a kñatriya, he must act as a kñatriya. Otherwise, there will be no restriction, and a çüdra will claim to be brähmaëa. That will create a disturbing situation. In Påthu Mahäräja’s time it was strictly prohibited that… That is stated in Bhagavad-gétä, sva-dharme nidhanaà çreyaù para-dharmo bhayävahaù. [Bg 3.35: “Destruction in the course of perform ing one’s own duty is better than engaging in another’s duties, for to follow another’s path is dangerous.”] So if one is claiming to be brähmaëa he must be brähmaëa. That is another way of reforming the society. And nowadays everyone is a çüdra, and somebody is claiming, “I am brähmaëa,” “I am kñatriya,” “I am this,” “I am that.” Formerly the brähmaëas [were] strictly following. They would not accept… In the çästras it is said that the brähmaëa in bad time may become a kñatriya. Just like Dronäcärya. He was brähmaëa, but he became a kñatriya for certain reason, and acting like kñatriya, although he was respected as brähmaëa, but he was acting as a kñatriya.

So it is advised that brähmaëa may take the profession of a kñatriya and up to the vaiçya. But if he takes the profession of a çüdra, then he is fallen. Then he is fallen. So this cultural institution should now be introduced. And the other countries, they are still respectful to the Indian culture. That’s a fact. I have studied. So if we keep ourself in our, what he has mentioned, samsriti?

1.5 Letter to Sriman O.P. Goelji, Australia, May, 1975

Guest: Like poverty and this lack of balance between rich and poor, how these problems can be solved?

Prabhupäda: That... That... Gandhi wanted to solve it, but you rejected. Gandhi wanted them to..., village organization. He started that Wardha äçrama. You have rejected. What Gandhi can do? That was a good proposal, to remain satisfied in one’s own place. That was Gandhi’s proposal, that “Don’t go to the city, town, for so-called better advantage of life. Remain in your own home, produce your food, and be satisfied there.” That was Gandhi’s policy. The economic problem he wanted to solve by keeping cows, by agriculture, by spinning thread. You want food, shelter and cloth. You produce here, and remain here. Don’t be allured by the capitalists and go to cities and be engaged in industries. But Jawaharlal Nehru wanted overnight to Americanize the whole India. That is the folly.
Guest: I agree.

Prabhupäda: Yes. The Congress side, the followers of Gandhi, should have followed Gandhi’s principle. From political point of view only. Village organization. But they won’t do that.

Your proposal for co-operation with ISKCON is welcome. I very much appreciate your proposal. The mass problem at the present moment in India is actually a food problem. I have therefore decided to start some village organization program--namely, people should be invited to live in the village, produce their own foodstuff (grains, fruits, and vegetables), maintain a sufficient number of cows to get a large quantity of milk, produce their own cloth, eat sumptuously for keeping fit in health, and then they can regularly sit down and chant the Hare Krishna Maha-mantra. I shall arrange for the irrigation of the land and the people living there should give their labor for their own food and clothing, and then chant Hare Krishna Maha-mantra and cultivate Krishna Consciousness. Besides that, our men should go from village to village with Sankirtana party, hold festival, namely distribution of Bhagavat prasadam and induce them chant and join with us in vibrating the Hare Krishna Maha-mantra. In India, they are not less than 95% villagers and Mahatma Gandhi wanted this village organization. I think this is a solid program. The people must eat sumptuously--not voraciously and make them fit for working and chanting. In this way, they will be purified and everything will be nicely organized. We require some men only like your good self to co-operate with this movement. The necessary things in this connection will surely be supplied by Krishna. Simply we want some sincere worker like your honor. Up to date, I am working chiefly with my foreign assistants and disciples. In India, for them there is the language difficulty, otherwise they are ready to work in Indian villages also. Besides that, they have visa problems. Under the circumstances, I require immediately some willing, educated worker for this purpose. So, kindly reply this letter to my Honolulu center. The address is as follow: 51 Coelho Way, Honolulu Hawaii, USA.

By the by, I be to request you to see His Excellency, Sri Aliyavar Jung, the governor of Maharashtra in connection with our temple construction, the sanction for which is pending in his hand. The Governor of U.P., Dr. Channa Reddy, approached him on my behalf on December 18th, 1974, the copy of the letter is enclosed herein. The Governor of Maharashtra acknowledges

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1.6 Conversations: January 6, 1976, Bombay

Mahäàsa: Now we are in the process of making a brochure so that we can present to trusts and foundations for bigger donations for the farm project.

Prabhupäda: That’s nice. They have amassed money. Let them spend for this village organization. This is real Gandhi’s program. He wanted this village organization. But because they manufactured their own way, it was not successful. But if we follow this principle, it will be successful, without any doubt. These big, big äçrama... Gandhi’s äçrama is vacant. No. They are getting money, but they have no such program.

1.7 Conversations: August 3, 1976, New Maapur

Prabhupäda: New Vrindaban is on the rocks and hills, and this is plain. Therefore situation is better. That New Orleans is also plain land. You have been there? And Pennsylvania is also.
Hari-çauri: Pennsylvania is very good.

Prabhupäda: But it doesn’t matter. Our purpose will be served anywhere. So, try to concentrate in this village organization life. Full of anxieties, city life. The houses already there, if you repair them nicely then it is a very nice place. They’re gradually being repaired.

1.8 Conversations: September 12, 1976, Vrindavan
Prabhupäda: I have seen, Gandhi wanted to organize a program, village [break] ...in the field, that this program for constructing toilet in the village, they have spent so much. You know that? The first business was toilet. To restrict them to pass stool here and there, they must have. Now in constructing that toilet paraphernalia, (indistinct), they... Therefore it failed, village organization. Not for that purpose. There were many purpose. Because they had no engagement, so why they should remain in the village? There are so many attraction in the city, and they get money. The factory-wallas, they’re inviting, “Come here. You shall get twenty rupees per day.” Why shall he remain in the village? So if you can organize in the villages, they are interested in chanting Hare Kåñëa mantra and getting nice prasädam, then... One must have some attachment. In the city there are so many artificial attachments. So on what ground they’ll remain in the village? Mind, always remember this. Unless you have got some attachment, there is no possibility. Gandhi’s program was very nice, village organize so that they may not come to the city and help the capitalists. Remain satisfied in the village. But where is that satisfaction? That is the failure.
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1.9 Conversations, February 15, 1977, Mayapur—Evening darshan

Hari-çauri: So at least if we successfully introduce the varëäçrama system in our own society, then when all the demons finish themselves…

Prabhupäda: At least… At least… At least they will see, “This is the ideal.”
Hari-çauri: Yes. Then if there is a war after that, it will be all right.

Prabhupäda: At least ideal must be there. That we are doing.
Hari-çauri: This will more or less revolutionize the way we’re running our centers. If we introduce it, it will more or less revolutionize the way we’re running our centers.

Prabhupäda: Why? Why revolution?
Hari-çauri: Because right now our only emphasis is just to simply produce brähmaëas.

Prabhupäda: So why you are taking “we”? Why not others? This is kaniñöha-adhikäré. You are thinking of “we.” That is kaniñöha-adhikäré. It is not that “we.” Na tad-bhakteñu cänyeñu. [SB 11.2.47: see above.] You have to think for others also.
Satsvarüpa: But the people are not at our disposal to organize.
Hari-çauri: We are thinking of “we” because actually we only have our own society at the moment to organize.
Satsvarüpa: We cannot approach the masses to organize.
Hari-çauri: It can’t be implemented on such a big scale.

Prabhupäda: I do not follow what you say.
Satsvarüpa: Just like…

Prabhupäda: Ideal. We are giving the ideal.
Satsvarüpa: But no one’s listening and no one’s taking it up except a few…

Prabhupäda: But you take. You show them.
Hari-çauri: That’s why we say, “we.”

Prabhupäda: That “We said” means not we are going to take them, but we are simply giving the ideas. We are not going to be a çüdra. But to show the… Just like you play in a drama. You are playing the part of a king. You are not a king.
Hari-çauri: No.

Prabhupäda: So similarly, just to give them idea, we have to play like that.
Hari-çauri: Well, again, that’s…

Prabhupäda: Not necessarily that we are going to be çüdra. So that is it. That is the thing. We are servant of Kåñëa. That’s all. And as servant of Kåñëa, we have to execute the order of Kåñëa.
Satsvarüpa: So we can ideally organize ourselves and then for the rest of the people all we can do is hope that they’ll follow it.

Prabhupäda: Yes.
Bhavänanda: Set the example.

Prabhupäda: Example. Just like Bhavänanda, when there was no commode here. He was taking my stool and urine. Does it mean he is a sweeper? He’s a sannyäsé Vaiñëava. Similarly, nähaà vipro na ca nara-patir näpi… [From Padyävalé 74: “I am not a brähmaëa, I am not a kñatriya, I am not a vaiçya or a çüdra. Nor am I a brahmacäré, a householder, a vänaprastha or a sannyäsé…” cited in Madhya 13.80] Caitanya Mahäprabhu said, “I am not a sannyäsé.” But He took sannyäsa. Actually He is God, so what is the benefit of becoming a sannyäsé, for God? But He became that. (break) In order to serve the mass of people, to bring them to the ideal position, we should try to introduce this varëäçrama, not that we are going to be candidates of varëäçrama. It is not our business. But to teach them how the world will be in peaceful position we have to introduce…Here is a very nice institution for the benefit of the whole society human.

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2- GANDHI ON VILLAGE ORGANIZATION

Extracts from VILLAGE SWARAJ by M. K. Gandhi


THE VILLAGE AND THE WORLD

In the future set-up we shall have only two things, the village and the world. We may nave the names of countries on the map for the sake of convenience, but in reality, there will be no intermediary between the world and the village. All the authority concerning the material side of life will rest with the village. The village will have power to order its own life. The power of moral advancement of the whole world will rest in the world centre. The districts or the States will only be the agents of the village community. Thus we shall have the village at the base and the world Authority at the Centre. Human society will be organized on the basis of small village communities of day, 2 to 3 thousand souls each. There would be real fraternity and co-operation in the village community. There would be no private ownership. The village will be a model of corporate life. The world centre will be the ultimate co-ordination link between these primary communities.

and from Preface....

The experience of mankind testifies to the fact the collective life is more genial, varied and fruitful when it is concentrated in small units and simpler organizations. It is only small units which have had the most intense life. Collective life diffusing itself in vast areas would be wanting in cohesiveness and productiveness.
Ancient Greet City States and Village Republics of India provided specimen of all-round development of rich and puissant life. Pandit Jawaharlal Nehru wrote: “ This system of village self-government was the foundation of the Aryan polity. It was this that gave it strength. So jealous were the village assemblies of their liberties that it was laid down that no soldier was to enter a village except with a royal permit. ….
As late as 1830 a British Governor in India, Sir Charles Metcalfe, described the village communities as follows: “ The village communities are little republics having nearly everything they want within themselves and almost independent of foreign relations. They seem to last where nothing else lasts. This union of the village communities, each one forming a separate little State in itself… is in a high degree conducive to their happiness, and to the enjoyment of a great portion of freedom and independence.”

Villages

Independence must begin at the bottom. Thus, every village will be a republic or Pancayat having full powers. It follows, therefore, that every village has to be self-sustained and capable of managing its affairs even to the extent of defending itself against the whole world. P. 69
I want to resuscitate the villages of India. Today our villages have become a mere appendage to the cities. They exist, at it were, to be exploited by the latter and depend on the latter’s sufferance. P. 83, from Village Swaraj.

Sunday, August 2, 2009

Events - Varnasram

Upcoming Courses, Conferences and Seminars
Upcoming Courses, Conferences and Seminars PDF Print E-mail
Events
Monday, 25 August 2008 10:27

1. "Land, Cows and Krishna - Part I" A Three Month Residential Course

Sponsored by: Varnasrama College, GLOVESCO Headquarters.

Prime Facilitators - His Holiness Bhakti Raghava Swami, His Grace Atma Tattva Dasa, His Grace Hrdoya Chaitanya Dasa, His Grace Pranantha Dasa, His Grace Bharat Chandra Dasa, Raya Ramananda Dasa

Dates: Jan 1, 2009 to Apr 15, 2009.

Venue: GLOVESCO Headquarters,

Sahyadri Sri Krishna Balaram Ksetra, Hebri - 576112, Udupi Dist

South India

Contact Email

Contact Number - (08253)253280; Cellular - 90085 83733

2. "Fulfilling Varnasrama Mission" Annual Seminar -

Theme - Make Vrndavana Villages

Program Director: His Holiness Bhakti Raghava Swami

Prime Facilitator: His Holiness Bhakti Dhira Damodara Swami

Chairperson: His Grace Samba Dasa

Dates: Feb 24 to 27, 2009;

Venue: Mayapur, West Bengal, India

Participation details - emailThis e-mail address is being protected from spambots. You need JavaScript enabled to view it

View Annual Seminar archive

3. "Yoga Therapy Introduction"

Theme: Being Fit to Serve Krishna Better

Program Director: His Grace Prananatha Dasa

Dates: Feb 24 to 27, 2009;

Venue: Mayapur, West Bengal, India

Participation details - emailThis e-mail address is being protected from spambots. You need JavaScript enabled to view it

View Annual Seminar archive

4. GLOVESCO Conference in PAMHO.net

Status: Open for all

Saturday, August 1, 2009

Other Religions - Concern for cow in other religions

Other Religions

Concern for cow in other religions

  • bible Bible has praised ox as God.
  • Jews respected cow and were excellent cowherds.
  • Among the four legged animals, cow is the supreme; treat it with respect - Hajarat Mohammed.
  • Cow’s milk and butter are great medicines. Its meat is a cause for diseases. - Hajarat Ayesha and Ullas Tivari Jahir.
  • Cow’s milk is medicinal - Innamasur Sahavi Rasul.
  • Abdul Mulk Ivanmaddana Subedar in Iran and Hijaj Bin Yusuf in his province had prohibited cow slaughter.
  • 110th Ahal Sunnat in Afgahnistan had banned cow slaughter by Fatwa.
  • Zoroaster prayed to God for knowledge and conduct to achieve prosperity of cows and human kind. (Yashana 4512) kuran
  • People of Bali used to wrap the corpse in paper-cow and cremate. With this, they believed that the soul of the dead would go to heaven.
  • Many Buddha temples in Thailand have idols of cows. A cow idol occupies a prominent location in the world famous Buddha temple in Bangkok.
  • Archaeologists have found idols of cows when they excavated in Philippines.
  • Ancient pyramids of Egypt have pictures of cow.