Significance of Vedic Sound Vibrations and its Preservation.

Some people are at a loss to understand why the sound of the Vedas is given so much importance. How does sound originate or how is it caused? Where there is vibration, where there is movement or motion, there is sound. This is strictly according to rational science. Speech is constituted of vibrations of many kinds. We hear sounds with our ears. But these are sounds that are converted into electric waves and these we cannot hear. We know this from the working of the radio and the telephone. All that we hear or perceive others are indeed electric waves. Science has come to the point of recognizing all to be electric waves- the man who sees and listens, his brains, all are electric waves.
There are countless numbers of inert objects in the world- land masses and mountains, rivers and oceans, and so on. Also there are sentient creatures of many kinds. All of them must have been created out of something. During creation this something must have vibrated in many different ways and given rise to all that we see today. If all movements are sound, there must have existed numerous different kinds of sound before creation. In this creation one is sustained by another. In the process of mutual sustenance, different movements and sounds must be produced. It is not necessary that vibrations should form a part only of gross activities. Science has discovered that even our thinking process is a kind of electric current or energy. Each thought process is a form of electric current or energy and it must produce a vibration and a sound. This kind of sound being very subtle we do not hear it with our ears. Just as there are bacteria which we do not see with our naked eye, there are many sound that our ears do not pick up. According to science any physical or mental movement must produce a sound.
The idea that each movement produces its own sound may be put differently thus: to create a particular sound a particular movement must be produced. Take the case of vidvan singing. If you want to sing like him or creates birquas like him, you will have produce the same vibrations that he creates in his throat.
Sound and vibration(or motion) go together. The vibrations produce either a gross object or a mental state. We come to the conclusion that creation is a product of sound. This ancient concept is substantiated by science itself.
Creation, the many things connected with it, thoughts and movements and the sound associated with them fill space. What happens to the sound produced by the clapping of our hands? It remains in space. Good as well as bad action produce their own sounds as well as movements associated with them. Conversely, the creation of these types of movements will result in good as well as evil. To produce good thoughts in people, good movements must be created: the sounds corresponding to them must be produced. If we can generate such sounds for the good of mankind than such good thoughts? The mantras of the Vedas are sounds that have the power to inspire good thoughts in people.
One more thing. We need food for our sustenance. And to grow food there must be rain. The formation of clouds and their precipitation are dependent on certain vibrations. Rainfall depends on the production of particular sounds which, in turn, create particular vibrations. The same applies to all our needs in life. It is true that unnecessary and evil objects are also produced by sound. But the one and only goal of the sound of the Vedas is the creation of well-being throughout the world.
But are sound and vibrations spontaneously produced? If vibrations arise on their own they will be erratic and confusing and not related to one another. But what do we see in the cosmos? There is a certain orderliness about it and one thing in it is linked to another. What do we infer form this? That a Great Intelligence has formulated this scheme that we see, that it has created it from its own vibrations.

The Vedas are sounds emanating from the vibrations of this Great Intelligence, the Great Gnosis. That is why we believe that the mantras of the Vedas originate from the Paramatman himself. We must take special care of such sounds too ensure the good of the world. Yes, the

Vedic mantras are sequences of sounds that are meant for the good of the world.
The mantras of the Vedas are remarkable in that they bring blessings to the world in the form of sound- even if their meaning is not understood. Of course, they are pregnant with meaning and represent the lofty principle that it is the One Truth that is manifested as all that we perceive.

It may be that sometimes the "Varunajapa" does not succeed in bringing rains. But this is no reason why all mantras should be rejected outright as of no value. Sick people die even after the regular administration of medicine. For this reason do we condemn medical science as worthless? We have an explanation for the patient's failure to recover: his illness and reached such an advanced stage that no medicine could be of any avail. Similarly, no mantra is of any help when it has to contend against the working of powerful karma. There is also another reason. If you are not strict about your diet, the medicine taken may not work. Similarly, if we are lax in the observance of certain rules, the mantras will not produce the desired result.
Yoga is a science. In a scientific laboratory, certain rules have to be observed in the conduct of experiments. If the electrician refuses to wear gloves or to stand on a wooden stool during his work, what will happen? So too, anyone practising yoga has to follow the rules governing it. To return to Varuna japa. If the japa is not always successful, it is because- as I have found out through inquires- of the failure of those performing the rite to observe the rule of "alavana"[taking food without salt].

Division of Labour(Varnashrama Dharma divisions- By Birth?)

The proper functioning of society is dependent on a number of factors. Meeting the needs of man entails many types of physical as well as intellectual work. It is totally wrong to claim that one kind of work is inferior to another kind or superior to it.
We need rice, all of us, don't we? Also salt, clothing, books, and so on. Would it be possible - or practicable - for each one of us to grow rice or wheat, to make salt or to produce clothing and books? The tiller grows crops not only for himself but for the of the entire community. The weaver weaves for all of us. Some carry on trade for the sake of the entire society. And some wage war on behalf of all of us to defend the country
What about the Atmic well-being of mankind? Well, some people are charged with the caring of such well-being: they practice meditation, perform puja, conduct sacrifices and carry out the ordinances of the sastras that are meant for the good of all mankind. Our dharmasastras have cut out an ideal path of happiness for us by creating a system which is to the advantage of all and in which different sections of people are allotted different occupations.
How has this allotment been made? Is it according to the capacity of earth? If so there is the risk of everyone having an excessive idea of his own ability. If work is assigned according to the predilection of each individual, everyone will claim that he is suited for jobs that are "prestigious" and, in the end, no one will come forward to do other jobs. How should a system be devised in which people fill vocations in a manner that ensures the smooth functioning of all society? It must be one that works not only for the present but for all time. This is not possible if everyone competes with everybody else for every kind of job. It is as an answer to such problems that varna dharma in which vocations are hereditarily determined came into existence.
The principle behind this arrangement is that a man must do the work handed down to him from his forefathers - whatever such work be - with the conviction that it has been ordained by Isvara and that it is for the good of the world. The work he does in this spirit itself becomes a means of his inward advancement.
The religious observances meant to free people from worldly existence vary according to their callings. We cannot expect a man who does hard physical work to observe fasts. Those who do intellectual work do not need much bodily nourishment. They are enjoined to perform many a rite and to observe a number of fasts so that they will learn not to take pride in their body. There would be no room for disputes and misunderstandings among the various sections of people if they realised that the differences in the observance of religious practices are in keeping with the different vocations.
If we keep performing the rites prescribed even without understanding their meaning, It will stand us in good stead in later life when we do come to understand the meaning. It would indeed be commendable if each one of us carried out the duties prescribed and helped others to carry out theirs. ":Why do you pursue that vocation, that dharma? Why don't you do the work that I do? Or shall I take up your dharma, your duties? " We must not give room for such feelings of rivalry or become victims of the competitive spirt. When a man thinks of abandoning his dharma - the duties allotted to him by birth - you must persuade him not to do so and impress upon him that he must remain loyal to his dharma since it serves not only him individually but all others.
As I said earlier there is no gradation among people doing various kinds of work: the man who does one type of job is neither inferior to the man doing another kind of job nor superior to him. It is to ensure that society functions properly that the sastras have divided jobs into a number of categories and assigned them to different groups of people.
If we are guided only by our likes and dislikes in the choice of our occupation - or if we are engaged in work according to our sweet will - the common purpose of society will suffer. You see today that everyone is intent on filling his pockets with other people's money. If there were no principle to guide us in the fulfilment of the common good, the only concern of people would be that of finding such work as can bring them a lot of cash. There is no place for any division of labour in all this and so also no concern for the well-being of mankind in general.
If everyone does his hereditary work and performs the rites that his forefathers performed, there will be no cause for feelings of rivalry or jealousy. There is the further advantage that life in the community will go on smoothly without any hindrance to the common work and, at the same time, each individual will feel pure inwardly. All this must be taken into account if, in the name of carrying out reforms, society is not "deformed".
The government has the obligation to provide food, clothing and housing to all irrespective of the work they do. Jealousies and rivalries will develop if people hunger for things beyond these essentials. All the trouble today arises from the fact that the satisfaction gained from money is greater than that gained from anything else. This attitude must change. With maturity of outlook a man will come to realise that the fulfilment he obtains from doing the work allotted to him properly is itself his God.
You see such a variety of eatables in front of you. The ragas (musical modes) you listen to are numerous. And many and varied are the types of work essential to the smooth functioning of society. You add salt to your rasam to give it the right flavour. But if you add it to a sweet drink the result will be rasabhasa (the drink will not be palatable). Similarly there would be rasabhasa if the svara (musical note) of one raga were used in another [the music so produced would be cacophonous, not pleasing to the ear]. People today are lacking in taste. While narrating a moving incident from a puranic story the Bhagavatar tells cheap jokes which the audience relishes immensely. When there are so many delectable things to eat, people smoke tobacco which is injurious to health. These are all instances of rasabhasa on a small scale. The rasabhasa on a big scale is the confusion created in the varna system [making a mess of it], a system that has contributed so much to the welfare of our people through its enunciation of different codes of conduct for different sections of the community.

From: Sri Chandrasekhar swamy(Kamakoti Mutt)

Sesame And Water: Where Do They Go?[From: Paramacharya of Kamakoti.org]

All human beings must express their gratitude to their fathers (pitrs) and to the gods- they have a debt to pay their fathers, rites to perform for the gods. We must serve our fellow creatures to the best of our ability and extend hospitality at least to one guest a day. This is atithya or what Thiruvalluvar calls "virundu", also known as manusyayajna. Then there is Brahmayajna to perform, the word "Brahma" here denoting the Vedas. Brahmayajna means chanting the Vedas and making others chant them. This is a duty carried out by a few on behalf of all. One of the rites common to all is bhutayajna, demonstrating our love to all creatures, feeding them etc. Pitryajna, devayajna, manusyayajna, bhutayajana are rites all are duty-bound to perform in one way or. If each individual does his work according to the Vedic dharma and does it in a spirit of dedication to Isvara he may be said to be performing Brahmayajna. Thiruvalluvar has said more or less the same thing as the Vedas say:
Tenpulattar, deivam, virundu, okkal, tan enru angu
aimbulattaru ombal talai.
Tenpulattar are the pitrs, the fathers. All are duty-bound to pay their debt to them. Mother Veda says: "Matr-devo bhava, pitr-devo bhava. " (Be one to whom the mother is a deity. Be one to whom the father is a deity. ) Auvvai, who brings us the essence of the Vedas, observes: Annayum pitavum munnari deivam" [Mother and Father are the deities first known. ]
We must treat our parents with respect and do all we can to keep them in comfort. We cannot make sufficient recompense for all the sacrifices they make on our behalf. After they depart from this world we must without fail offer libations to them and perform the sraddha ceremony, all in the sastric manner. Though they ridicule the idea of performing sraddha, even reformers have agreed that we must care for our parents.
"The sesame you offer, the water, the balls of rice, the plantains and other items of food remain here," point out the reformists. "Or we see someone removing them before our own eyes, or eating them. You say that the departed parents are born again in this world. If that is true, is it not madness to claim that what is offered here will reach them?" Some of you must be harbouring similar doubts.
Let me tell you a story.
A certain man had sent his son to college in a distant town. One day the boy woke up to the fact that he had to pay his examination fee in a few days. So he wrote to his father: "Please send such and such a sum by telegraphic money order. " The father was a little perplexed. All the same he went to the telegraph office and handed the clerk at the counter the money that had to be sent to his son. "Please send it by telegraphic money order," he told the clerk. He had thought that the clerk would make holes in the notes, put a length of wire through them and send the whole thing to his son. Moments later the clerk said to the man: "Your son will get your money. It has already been sent. " The villager was again puzzled. He saw the money still in the cash box without the notes strung together. He told the clerk:"My money is still here. You haven't made holes in the notes yet." The clerk assured him: "It will reach your son." Now he turned to his work of sending messages: "Ka-tu-katu-katu." The poor village was still not satisfied.
But the money of course reached his son.
Offering libations to one's fathers is similar. If this rite is performed according to the sastras, the deities concerned will convey them to those for whom they are meant. If the fathers are reborn as cows the offering made to them will be taken to them in the form of grass or hay. The deities in charge carry out the orders of the Paramatman. So the father of the mother whose sraddha is performed need not personally come to receive the offering.
Does not the telegraphic money order reach the addressee? If the addressee resides in a foreign country our currency will not be valid there. If rupees are paid here arrangements are made to pay the money in dollars, pounds of whatever. The things offered to the fathers according to the sastras are conveyed in a form suitable to them.
What is important is a sense of gratitude to our fathers and faith in the sastras. At parties a toast is proposed to somebody and all the guests drink or eat to his health. They do so in the belief that by virtue of the mental power the man toasted will become healthy. Sraddha means that which is done in faith. Faith is of the utmost importance. If we do something we must do it according to the rules laid down for it. When you write a letter how do you make sure that it reaches the addressee? "I will write the address as I like. Why should I drop the letter in that letterbox over there? I have a better box at home." would you speak thus?
In the state of worklessness, love, devotion, and jnana are not bound by any rules. But when an action has a purpose behind it you have to respect the rules pertaining to it.

Impact of the fall of Kshatriya Dharma

The charity's CEO Jasmine Whitbread told AlertNet it was particularly shocking that almost half of children in India, Asia's third largest economy, are stunted.
She was speaking in Delhi after the launch of a survey on child malnutrition by Save the Children conducted in India, Bangladesh, Pakistan, Nigeria and Peru.
"The survey showed that because of rising food prices, families report being able to purchase less food for their children and going without food for an entire day," Whitbread added.
"To me as a mother, that is shocking, to think of not being able to feed my child at all for a day on end. It just isn't right frankly, in this day and age, for children to be going to bed hungry night after night. It doesn't have to be that way."
All five countries surveyed have seen significant economic growth, but the accompanying report, A Life Free from Hunger, shows that the benefits are not being shared by all. Child malnutrition is an underlying cause of death for 2.6 million children annually - one-third of all child deaths - with most dying from preventable illnesses like diarrhoea due to weak immune systems.
Those lucky enough to survive, grow up without enough energy, protein, vitamins and minerals. This means children's brains and bodies do not develop properly and they become stunted - unable to fulfil their physical, academic or economic potential.
Whitbread said it was important to promote exclusive breast-feeding and good hygiene and sanitation practices, as well as to focus on the critical 1000-day period from conception to a child's second birthday, ensuring that both expectant mothers and infants get the right nutrients. "If a child is chronically malnourished during that time, then that can have long lasting effects. So it can affect IQ, their strength, their earning power. So absolutely, that is the time to intervene. It is the easiest and cheapest (time) to intervene."
INDIA'S WOES
South Asia, which also includes Afghanistan, Sri Lanka, Bhutan and Nepal, is locked into a vicious cycle of stunting that passes from generation to generation, the report says. A quarter of children in this region are born with low birth weights of less than 2.5 kg - which is a powerful predictor of stunting - compared to 12 percent in sub-saharan Africa.
Whitbread said although Bangladesh and Afghanistan had started at a lower base, they have both made faster progress than India on reducing the number of children dying from causes related to poor nutrition.
"What is happening in India, is that you've actually got a shocking percentage of children who are affected by not having enough food," she said. "India is the second largest world producer of wheat and rice and in that same country you have children who are simply not getting enough food."
Last month, a survey said 42 percent of Indian children under five were underweight, despite the country averaging 8 to 9 percent growth over the last five years.
The below recent News Reported  clearly shows the serious impact on the society due to the fall of true Kshatriya Dharma and be solidly convinced that today's Society is being Led by Theives, Plunderes and Rogues in the Name of true Democratic Government which is meant 'For the People'

NEW DELHI (AlertNet) - One third of families in India, Pakistan and Bangladesh are regularly going to bed hungry due to soaring food prices in a region which accounts for half the world's underweight children, the head of Save the Children says.

Does a Saranagathar need to perform Sandhyavandanam(Nitya Karma)?

In the  Sandhyavandanam Process there is a Procedure called as  Vandanam wherein the karta salutes all the other Deities at the end. This implies that the Process contains Steps wherein  the performer is granted certain material benefits which is incharge of a particular deity ans well as spiritual benefits A Question may arise, if that is the case, why should a Saranagatha  perform sandhyavandam.
Although we are all saranagathas, we still require and utilize different facilities such as Water,Air, food by paying taxes to the respective department, we also visit our family Doctor for our health and also thank them while we leave their clinic. Similarly in Sandhyavandanam such basic processes are recommended as a part of our Nitya Karma which all tri varnikas must perform including Saranagathars since it is not Kamya,  a saranagathar doesnot consider other dieties as the giver of Fruits but Sriman Narayana himself. He has the jnana that Sriman Narayana is the antaryami present in all Devatas mentioned in Sandhyavandanam.
 A saranagathar abstains from all Kamya Karmas. Sandhyavandanam can be abandoned when has become completely self-realized and is so much absorbed in Devotion that he doesnot even feel the needs of water, food etc. There are many parama bhakthas such as Sri Haridas Thakur, the 6 Goswamis of Gaudiya sampradaya, Jada Bharat, Sukacharya etc..who have led such a life without any samskaras.

The many complex problems which the worldly Governments are very much concerned of such as the Global Warming, Lack of Rains, New Diseases,Pollution, Corruption, Crime etc can be solved when we incoporate the eternal Varnashrama Dharma System recognizing Sriman Narayana as the Center of all Duties and Activities. This will bring peace to the Society.

Iskcon Acharya Srila Prabhupad on Varnashrama Dharma-Part 2

June 14, 1976 Detroit

Prabhupada: Question is that your forefathers and fathers have got so much money, whether it has solved the problems of life?
Ambarisha: No, it hasn't solved any of their problems. It has multiplied them. (laughter)
Prabhupada: He is the best.... He could have personally owned this palace and lived very luxuriously. He has got the means. But he did not like that. He gave it to the Vaishnavas. So money cannot solve the problems. That is not possible…So why you cannot write propaganda? You should. You are preaching. You must meet them and must convince them that simply getting money is not the solution of the problem. That you have to convince.

June 15, 1976 Detroit

Foolish people enamored by modern living will not follow:
Wasteful, yes. Therefore I say they have no brain. All, they are rascals. Rascal leaders. A little labor in agriculture will be sufficient to produce the family’s food stock for the whole year. You can stock. You work only three months, and you get sufficient food for your whole family. And for nine months, you chant Hare Krishna. But these rascals will not do that. They will work hard like ass simply for eating. They will not accept easy life.

June 2, 1974, Geneva
Therefore we say change the society. Society means you and me. If we agree that this kind of civilization is wrong, then society, what does it mean? . . . So you make that four orders, and then society will be in order. But you are not taking Krishna’s advice. You are manufacturing your hellish ideas.

October 16, 1975 Mauritius

What is their economic progress? That means busy fool. Fool, they do not know how to satisfy the economic problem. That is recommended in the Bhagavad-gita, You grow food grains. Then all economic questions are solved. But why you are not producing food grains? Why you are producing iron stools and instruments and motor and tire and collecting petrol far away from Arabia? That is... Krishna never says that “You do all this nonsense.” He said, “Grow food grains.”. . . No, that is waste of energy. Because you are eating the bulls, therefore you require a tractor. Otherwise you don’t kill the bulls. This animal will do the business of tractor.

October 19, 1975

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.

Letter to Rayarama dasa,

17 October, 1968

Our farm project is they should be satisfied with simple living. That is nice living. If you get milk, if you get fruit, if you get grain and open air, it is very healthy life.
This should be our aim. We should not be attracted by the modern city life. Simplified life. Save time and utilize for advancing in Krishna consciousness. That is perfect life.
Just like Vrindavana. Vrindavanalife means cowherd boys, uneducated girls, cows and calves, and tree, fruits. This is Vrindavana. The center is Krishna. And they are the topmost devotees. These uneducated cow-men, they are Krishna’s best friend. Unsophisticated, no education, but love intense—that is perfect. That attracted Krishna more.

We Must Create Culture & Ideal Example:

But there is cooperation between brahmana, ksatriya, vaisya and sudra, and the society makes progress simultaneously for everyone. That is human society. At the present moment mostly all of them remain sudras or less..., candalas. So how there can be any peace? It is not possible. There is no brahmana, no ksatriya, maybe a few vaisyas only. They are also half-reformed. And European culture, that is candela culture, yavana culture. There is no reformation, no brahmana, no ksatriya, no vaisyas, . . .  simply sudras and candalas mostly candalas. So Krishna consciousness movement is means for thoroughly overhauling the whole human society. (aside:) Hare Krishna. Thank you.

September 25, 1975, Ahmedabad

Regarding the elements in our tradition relating to dharma and shastra, we must adopt the whole varnas and ashramas as they are recommended in all the shastra. If you give up these directions of the shastras, that is neither dharma nor shastra. It is directed in the Bhagavad-gita that the four divisions of social and the four divisions of religious systems like brahmana, ksatriya, vaishya, shudra, brahmacari, grihastha, vanaprastha and sannyasi must be adopted.

April 20, 1975 Vrindavana
The whole western world is going on for industry, for making money, eat, drink, be merry, wine and women. That’s... They’re all less than зьdras and caлтдlas. This is the first time attempt is being made to make them human beings.

March 14, 1974, Vrindavana

No, no. That... You have created this animal civilization. Now they are coming out as naked animals. This is the result. Now you have to reform them. That reformation is Krsna consciousness. So you have to make an example, what is actually human life. Then others will see. You cannot stop them. But some of them, those who are intelligent, they will see, “Yes, here is life.” As they are coming to nakedness, they will come to this, our mode of life. So you have to become an ideal society. You live locally, and be self-sufficient. They will see that it is possible to live locally without movement, and still highly cultured men, self-sufficient. That is required.
So you have to set up real human society in a small scale so people will see, “Yes.”

May 28, 1974, Rome

So similarly, in villages, everyone, if he has got some land, he can live simply without any gorgeous building. What is the use? Just have a cottage and have garden. You’ll live very peacefully…Produce your own food, live peacefully, fresh vegetable, fresh grains, fresh milk, and prepare so many nice milk preparation, kachori, halava,with ghee. Offer to the Deity. Eat sufficiently. What is the use of going outside? Simple life and chant Hare Krishna. . .  What is this rascal civilization, whole day “Where is money? Where is money? Where is money? Where is money? Where is money?” Everyone. Busy means “Where is money? Where is money?” Just like the hog, he is busy: “What time...? Where is stool? Where is stool? Where is stool? Where is stool? Where is stool?” That is not civilization.
First of all be engaged yourself. Then they will see  the example and they’ll join.

October 5, 1975 Mauritius

Ideal Society:
This should be exemplary, that our community shall live in this way and save time for spiritual advancement of life. This example should be shown to the whole world, that “Here is a community. They have no problem, and they are simply interested in Krishna consciousness.” This will be the idea. Is it possible?
HansauLta: Yes.
Prabhupada: Yes. “They do not do any industry. They do not kill cows. They do not go to cinema. They do not have illicit sex. They don’t drink. No problems. Simply they’re eating very nicely and chanting Hare Krishna.” Show this example.

March 16, 1976, Mayapur

Grow Your Own:
.. . . You must be attractive to bring them. And that is spiritual attraction. You must behave yourself nicely…Purity is required. That will attract. Param brahma param dhama pavitram paramam bhavan. One must be pure. Then he will be able to attract. So if they see practically that “These people are very happy; they have no anxiety,” then they will be attracted. Is it not? What is the difficulty? …Otherwise the idea which I am giving, you can start anywhere, anywhere, any part of the world. It doesn’t matter. Locally you produce your own food. You get your own cloth. Have sufficient milk, vegetables. Then what you want more? And chant Hare Krishna. This is Vedic civilization: plain living, high thinking. And poor thinking, poor in thought, poor in behavior, and living with motorcar and this, that, nonsense. It is all nonsense civilization…
Indian man: Car is a necessity, Swamiji, don’t you think so? Car is a necessity.
Prabhupada: Not necessary. What is the use of car? If you locate yourself to get everything, your necessity, then where is the use of car?
So long it is not available, we must take the best advantage. That is another thing. But gradually we shall develop a society that all these unnecessary rubbish things should be rejected. That is the idea.

October 28, 1975 Nairobi

So you produce your own food grains, not for making money but just for feeding yourself and the animals, cows… And then you become peaceful, no anxiety for your maintenance. And then cultivate this spiritual knowledge the same way. Have a temple there. Have... Go on chanting, offering prasadam. You have got your food grains. Don’t be dependent on anyone else. Become self-independent. And don’t be after money. Simply produce your bare necessities of life. Keep yourself fit, strong. And chant Hare Krishna, read book. Then you’ll grow strong. Is there any difficulty?

June 19, 1976 Toronto
Therefore the constitution of manava-dharma or the institution of varnashrama 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 Durga, 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.

Hyderabad, 23 April, 1974

There is the institution of varnashrama. Catur-varnyam maya... Krsna says, “I have made this varnashrama for the benefit of the whole human society, although I don’t belong to any varna, asrama.” Krsna has nothing to do. But to maintain the human society very peaceful, advancing in spiritual knowledge, this varnashrama is required. Therefore sometimes I become very eager to start a varnashrama college. We have nothing to do with varnashrama, but we want to see that the whole human society is peaceful. That is our mission.

Iskcon Acharya- Srila Prabhupada's Final Purport on Varnashrama Dharma before his Dissapearance from the Material World

The following conversation between Srila Prabhupada and his disciples provides an insight to his vision of Varnasrama education:

When it was suggested that the chanting of Hare Krishna was meant to replace varnasrama for everyone, Srila Prabhupada replied:

Prabhupäda: Yes, it can replace, but who is going to replace it? People are not so advanced. If you imitate Haridäsa Thäkura to chant, it is not possible . . . the sahajiyä’s chanting will come. Just like our (name withheld). He was not fit for sannyäsa but he was given sannyäsa. And five women he was attached and he disclosed. Therefore varnasrama dharma is required. Simply show-bottle will not do. So the varnashrama-dharma should be introduced all over the world, and…

Satsvarüpa: Introduced starting with ISKCON community?

Prabhupäda: Yes. Yes. Brahmanas , Kshatriyas. There must be regular education.

Hari-sauri: But in our community, if the…, being as we’re training up as Vasihnavas…

Prabhupäda: Yes.

Hari-sauri: …then how will we be able to make divisions in our society?

Prabhupäda: Vaishnava is not so easy. The varnasrama dharma should be established to become a Vaishnava. It is not so easy to become Vaishnava. [Mäyäpura 14 February 1977]

From the above, we can understand that the sankirtan movement as introduced by Lord Chaitanya Mahaprabhu based on the chanting of the holy names and the performance of devotional service to Lord Krishna, is not meant to replace varnasrama as a means of societal organization. Rather the varnasrama dharma should be established in society as a supportive measure to help individuals become Vaishnavas.

In Sri Bhaktyaloka, Srila Bhaktivinoda Thakura also confirms that Lord Caitanya did not reject varnasrama for social organization. After quoting Bhagavatam 1.2.8 – dharmaù svanuñöhitaù puàsäà viñvaksena-kathäsu yaù / notpädayed yadi ratià çrama eva hi kevalam – the Thakur explains:

“The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.”

From this one should not conclude that Sri Chaitanya Mahäprabhu has ordered us to discard varnasrama dharma. If that had been the case, then He would not have instructed all living entities through His pastimes of completely following the orders of grihastha and sannyäsa. As long as one has a material body the system of varnasrama dharma must be followed, but it should remain under the full control and domination of bhakti. Varnasrama dharma is like the foundation of one’s supreme occupational duty. When one’s supreme occupational duty is matured and one achieves his goal, then the process is gradually neglected.

The general population in North America, especially in the United Sates is living in a very fragile state of economy. This economy dwells on the supply of oil and automobiles. Reduction in the supply of oil increases the price of fuel for automobiles which in turn increases the price of all essential commodities such as food items, etc. Srila Prabhupada has explained in several places in Srimad Bhagavatham that drilling oil is the propensity of demons. The situation in the cities has become so intense that sometimes the devotees have to work 80 hours a week to pay off their debts and live a decent life. This creates an unfriendly atmosphere for practicing devotional service and also living a healthy family life.

If a devotee works more than 80 hours a week it can be understood that his / her devotional life is under threat. This is especially true when the devotee has to associate with non-devotees in the place of occupation. Moreover, many devotees are forced by the current economic situation to get indulged in occupations that involve the violation of four regulated principles such as working in grocery stores and restaurants that sell meat products and alcohol. There is a great need to find an alternate atmosphere that provides the devotees with sufficient amount of time and opportunity to practice devotional service. It is to be understood that we may not be able convert the devotees living in the cities into overnight farmers. However, we can create an appreciation for an alternative lifestyle that involves self sufficiency and healthy devotional life.

“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.” [Conversation 12/9/76 Vrindavan]

“So this Krishna consciousness movement is trying to revive the original, constitutional position.

Today, we are living in a world where economic collapse, natural calamities, and deteriorating climate are very much evident. The expansion of the intensity of human greed is fast destroying the amount of tranquility involved in our daily lives. This expansion is supported by television programs, cinema, billboards, consumerism, and many other such elements of our so called human society. Therefore we need to re-establish and facilitate VarnaAshrama Dharma  culture to induce the required tranquility to practice devotional service in a very conducive atmosphere.

In the last film footage of Srila Prabhupada we find him lying in his bed with H.H. Jayadvaita Swami holding a microphone close to his lips. Carefully choosing the words for what were to become his final purports, he explained exactly why we need varnasrama as follows:

“According to the association of different natures, we get a body. karanam guna sangasya sad asad yoni janmasu. Therefore, we should always seek good association, devotee association. Then our life will be successful. If we live with good association, then we cultivate knowledge.  A man is known by his company. So if we have the chance of association with devotees, then our character, nature becomes better. By hearing, by discussing Srimad Bhagavatam, this rajo guna, tamo guna are subdued. Then sattva guna remains. nasta prayesu abhadresu nityam bhagavata sevaya. Then rajo guna, tamo guna cannot do us harm. Therefore, varnasrama dharma is so essential that people live in sattva guna. Tamo guna, rajo guna increases lust and greediness, and that implicates the living entity who exists in the material world in many, many forms. That is very dangerous. Therefore, they should be brought into sattva guna by the establishment of varnasrama dharma.”

Iskcon Acharya Srila Prabhupada on 'Varnashrama Dharma'

When it was suggested that the chanting of Hare Krishna was meant to replace varnasrama for everyone, Srila Prabhupada replied:

Prabhupäda: Yes, it can replace, but who is going to replace it? People are not so advanced. If you imitate Haridäsa Thäkura to chant, it is not possible . . . the sahajiyä’s chanting will come. Just like our (name withheld). He was not fit for sannyäsa but he was given sannyäsa. And five women he was attached and he disclosed. Therefore varnasrama dharma is required. Simply show-bottle will not do. So the varnashrama-dharma should be introduced all over the world, and…

Satsvarüpa: Introduced starting with ISKCON community?

Prabhupäda: Yes. Yes. Brahmanas , Kshatriyas. There must be regular education.

Hari-sauri: But in our community, if the…, being as we’re training up as Vasihnavas…

Prabhupäda: Yes.

Hari-sauri: …then how will we be able to make divisions in our society?

Prabhupäda: Vaishnava is not so easy. The varnasrama dharma should be established to become a Vaishnava. It is not so easy to become Vaishnava. [Mäyäpura 14 February 1977]

From the above, we can understand that the sankirtan movement as introduced by Lord Chaitanya Mahaprabhu based on the chanting of the holy names and the performance of devotional service to Lord Krishna, is not meant to replace varnasrama as a means of societal organization. Rather the varnasrama dharma should be established in society as a supportive measure to help individuals become Vaishnavas.

In Sri Bhaktyaloka, Srila Bhaktivinoda Thakura also confirms that Lord Caitanya did not reject varnasrama for social organization. After quoting Bhagavatam 1.2.8 – dharmaù svanuñöhitaù puàsäà viñvaksena-kathäsu yaù / notpädayed yadi ratià çrama eva hi kevalam – the Thakur explains:

“The occupational activities a man performs according to his own position are only so much useless labor if they do not provoke attraction for the message of the Personality of Godhead.”

From this one should not conclude that Sri Chaitanya Mahäprabhu has ordered us to discard varnasrama dharma. If that had been the case, then He would not have instructed all living entities through His pastimes of completely following the orders of grihastha and sannyäsa. As long as one has a material body the system of varnasrama dharma must be followed, but it should remain under the full control and domination of bhakti. Varnasrama dharma is like the foundation of one’s supreme occupational duty. When one’s supreme occupational duty is matured and one achieves his goal, then the process is gradually neglected

All Living Entities Subsist on Food Grains

Today’s economic system is sustained on the rapidly increasing and practically unlimited need for certain natural resources, such as oil, in a world where these resources are obviously limited

The inevitable failure of an economic system focused on the production and need of increasing luxuries (things not absolutely essential) at the sacrifice of the production of basic necessities:

“But instead of producing food grains, we are producing Goodyear tires. So how we can eat? Now when there is scarcity of foodstuff you cannot eat the Goodyear tires. But people’s attention has been diverted in the industrial activities. They are given allurement, ‘Come here. I shall give you twenty rupees per day. You give up your agricultural activities. You come in the factory. Produce tire, tube, iron steel.’ And so on. So we are violating the orders of Krishna. Krishna says to produce food grain. But we are producing unnecessary things. And therefore you are suffering. Krishna is giving very good advice: annad bhavanti bhutani. You produce sufficient food grain, all over, not only here. Another anartha is this nationalism. Nationalism: ‘This is America.’ ‘This is India.’ ‘This is Africa.’ ‘This is Australia.’ Why? Isavasyam idam sarvam (Sri Isopanisad Mantra 1). Simple thing. Everything belongs to God. Isavasya. There will be no scarcity. There are sufficient land still without any cultivation. In Africa there are still sufficient land. But they are utilizing it for producing coffee and tea. No food grains. So these are the anarthas. Anartha. Unnecessary. People will not die without coffee and tea. But they have made the whole world self-dependent on coffee and tea, mercantile policy. There is anartha.”

Duties of Brahmana Part3- by Sri Paramacharya of Kamakoti mattam

If any purpose has been served by listening to me all the while, it is up to you [Brahmins] to take whatever steps you think fit to promote Vedic learning. Every day you must perform " Brahmayajna" which is one of the five great sacrifices( mahayajnas). The term "Brahma" in " Brahmayajna" means the Vedas. The power of the mantras must be preserved in us as an eternal reality. It must burn bright like a lamp that is never extinguished. For this reason it is that we perform Brahmayajna. We must offer oblations to the presiding rsi or seer of our Vedic recension. Failing that, the least we can do is perform the Gayatri- japa every day. Gayatri is the essence of the Vedas, their substance. To qualify to chant it, you must be initiated into it by a Guru. The Gayatri you thus learn must be mentally repeated at least a thousand times every day. Again, the least you can do - and you must do it- is to chant the mantra atleast ten times morning, noon and dusk. The sun god is the presiding deity of Gayatri. Sunday, the day of the sun, is a universal holiday. On this day you must get up at 4 in the morning and, after your ablutions, recite the Gayatri a thousand times. This will ensure your well-being as well as of all mankind.

All Brahmins must learn to chant the Purusasukta, the Srisukta,  etc. I am speaking particularly to office going Brahmins here. Since they will find it difficult to devote themselves fully to Vedic learning they must try to acquire at least a minimum of scriptural knowledge. But it should be creditable if they accomplish something- in the present case learning the Vedas- in the face of difficulties. If you start learning the scripture now you will be able to complete your study in a few years. But you need faith and devotion. The Vedas are a vidya that has come down to us through the millennia. If you study them with determination you are bound to succeed. Haven' t you seen 50- and 60- year- old people engaged in research in the hope of gaining a Ph. D. or some other degree? If you have the will you will have the way to accomplish anything however difficult. There are examples of individuals who at 40 had been totally in the dark about the Vedas but who later learned to chant them with ardour. As a matter of fact there are such men among the office- bearers of our Veda Raksana Nidhi Trust. So what is needed is faith as well as resoluteness.

Leave aside the question of Brahmins who are in jobs and are middle- aged or older. Whether or not they themselves can chant the Vedas or want to learn to chant them, they must see to it that their sons at least receive instruction in the scriptures. Perhaps the children cannot be sent for a full-time course in the Vedas, but the parents could at least ensure that, after they perform the upanayana of their sons at the age of eight years, the boys are taught the Vedas for one hour every evening for a period of eight years. A Vedic tutor may be engaged on a cooperative basis for all children of a locality or village. This should be of help to the children of poor Brahmins.

Above all, efforts must be made to ensure that the existing Vedic schools that are in bad shape are not forced to close down. These institutions must be reinvigorated and more and more students encouraged to join them. To accomplish this task both teachers and taught must be adequately helped with money.

Let me repeat that Brahmins ought not to be afforded more than the minimum cash or creature comforts. But we see today that there are many lucrative jobs to tempt them. So there is the danger of their not being fully involved in their svadharma (own duty) of learning and teaching the Vedas if they are not kept above their want. We must provide them with certain facilities so that we are not faced with the unfortunate situation in which such Brahmins become more and more scarce. There are new comforts, new avenues of pleasure, not known in the past. It is unrealistic to expect a few Brahmins alone to deny themselves all these and adhere to their svadharma. If we adopt such an attitude the Vedic dharma will suffer. So when some Brahmins are engaged exclusively in their dharma it is obligatory on our part to help them with money and material. Though they must not be afforded any luxuries, we must provide them with enough comforts so that they are not enticed into other jobs.

Brahmin Duties Part2- by Paramacharya(Sri Kamakoti Mattam)

What about non- Brahmins? Is it not necessary for them too to become pure within? Even if they do not have to perform Vedic rituals or chant mantras, they too have to become cleansed inwardly by doing their alloted work. Whatever his caste or jati, if a man performs his hereditary work in a spirit of dedication to Isvara he will become liberated. This is stated clearly in the Gita:"Svakaramana tam abhyarcya siddhim vindati manavah. "

One man has the job of waging wars, another that of trading and rearing cattle, a third has manual work to do. What work does the Brahmin do for soceity?

Is not the grace of the Supreme-Being important even in worldly life? The Brahmin's vocation is doing such works as would enable all jatis earn this grace. The devas or celestials are like the officials of the Paramatman. It is the duty of the Brahmin to make all creatures of the world dear to them. The work he performs, the mantras he chants are intended to do good to all jatis. Since he has to do with forces that are extra-mundane, he has to follow a religious discipline of rites and vows more strictly than what others have to follow so as to impart potency to the mantras. If it were realised that he has to perform rituals and observe vows for the sake of other communities also, people would not harbour the wrong notion that he has been assigned some special [ priveleged] job.

Apart from this, the Brahmin has to learn the arts and sastras that pertain to worldly life, the traits and vocations of all other castes and instruct them in such work as is theirs by heredity. His calling is that of the teacher and he must not do other jobs. His is a vocation entailing great responsibility and is more important than the job of affording bodily protection to people, or of trade or labour. For the Brahmin's duty is to preserve the arts and crafts and other skills by which other communities maintain themselves to nurture their minds and impart them knowledge.

If the man discharging such a responsibility is not mentally mature, his work will not yield the desired results. If he himself is not noble of mind he will not be able to rise others to a high level. At the same time, he has a handicap which he does not share with others. If he believes that he is superior to others because he does intellectual work, he will only be a hindrance to himself. That is why the Brahmin has to be rendered pure. Since there are reasons for him to feel superior to others, there must be the assurance that he does not suffer from the least trace of egoism and arrogance. That is why he is tempered by means of the forty samskaras and his impurities wrung out.

If the mantras are to be efficacious, the one who chants them must be disciplined and must observe a variety of vows. There is, for instance, the mantra to cure a person stung by a scorpion. The man who chants it must observe certain strict rules. If he is lax in the matter, the mantra will have no effect- this is what the mantrikas themselves say. There are rules for the recitation of each mantra, a time when it is to be chanted and when it is not to be. If the rules are violated it will have no effect. It is said that the mantras are more efficacious when recited during eclipses.

A Vedic sakha contains all the rites needed to be performed by a Brahmin to become pure within.

Continued- Duties of Brahmana- Paramacharya-Kamakoti Mattam

tenets of the sastras.

The rites of our religion go back to a time when no other faith was prevalent. We must make every effort to ensure that they do not cease to be performed. They are not meant for our sake alone [as individuals] but for the welfare of all mankind.

Duties of a Brahmana--By Paramacharya -Kamakoti Mattam

"How can any Brahmin perform so many samskaras these days?" is perhaps a natural question. "What is the use of speaking about things that are not practicable?"Suppose I myself give two lists, the first containing the samskaras that are easy to perform these days and the second containing those that are not so easy. What will happen then? You will keep on adding items to the second from the first list and, eventually, I am afraid nothing will be left for you to perform. So, on your retirement at least, you must perform all the religious rites imposed on you as Brahmins. You must not ask for an extension of service with your present employers nor look for a new job.

Let me now speak about a Brahmin's daily religious life according to the sastras. It is indeed a harsh routine. A Brahmin must get up five nadikas, or two hours, before sunrise. "Panca -panca-usatkale", so it is said. "Panca-panca" means five*five - "panca-panca usatkale"denotes during the 25th nadika". From sunset to sunrise is 30 nadikas. So a Brahmin must rise during the 25th nadika- from this time to sunrise is "Brahma muhurta".

After getting up, he cleans his teeth, bathes in cold water and performs sandhyavandana and japa. Next he goes through aupasana and agnihotra. These rites come under "devayajna", sacrifices to the gods. Next is "Brahmayajna", the daily study and chanting of the Vedas. As part of this rite there are some tarpanas or libations to be offered. (For people following certain sutras these come later). If daytime is divided into eight parts one part would have been over by now.

In the second part of the daytime, the Brahmin must teach his disciples the Vedas-this is adhyapana. Afterwards, he must gather flowers himself for the puja he is to perform. Since he is not expected to earn a salary- and if he does not own any land received as gift - he must beg for his food and also for the materials for the conduct of various sacrifices. The Brahmin has the right to beg, but it is a restrictive right because it means that he can take only the minimum needed for the upkeep and what is required for the performance of the rituals. A considerable part of what he receives as gifts is to be paid as daksina to the priests officiating at the sacrifices he performs.

Of the six "occupations" of the Brahmin one is "pratigraha" or accepting gifts. Another is "dana", making donations to others. It is asked why Brahmins alone have the right to receive gifts. The answer is that they are also enjoined to make gifts to others. Indeed, the Brahmin accepts gifts for the purpose of the charity he himself has to render. This apart, he has also to make gifts during the rites to be mentioned next, "atithya" and "bhutayajna".

After the second part of the day and a portion of the third have been spent thus, the Brahmin must bathe again and perform madhyahnika. Next he does pitr-tarpana, that is he offers libations to the fathers; and this rite is followed by homa and puja. In the latter rite he must dedicate to the deities all those objects that he perceives with his five senses(the five jnanendriyas). It must now be midday and the fourth part of the daytime will have been over and the Brahmin must have completed the rites meant for the deities, the Vedas and the fathers.

Of the five great sacrifices or panca-mahayajnas, two remain- manusyayajna or honouring and feeding the guests and "bhutayajna" which includes bali to the creatures of the earth and feeding the poor (vaisvadeva). Rice is offered in the sacrificial fire and also as bali( that is without being placed in the fire). In bali, food is placed in different parts of the house to the chanting of mantras- food meant for outcastes, beggars, dogs, birds, etc. In the manusya-yajna, guests are entertained and it is also known as atithya. The Brahmin has his mealtime only after going through these rites. Until then he must not take anything except perhaps some milk or buttermilk, but never coffee or any snacks. If he has any other sacrifices to conduct, paka, havir or soma, his mealtime will be further delayed. If he has a sraddha to perform also he will have to eat later than usual. A sraddha ceremony must be commenced only in the "aparahna": I will tell you what it means.

Daytime, we have seen, is divided into eight parts. But it can also be divided into five, each of six nadikas. If the sun rises at 6, 6 to 8. 24 is morning or "pratah-kala"; 8. 24 to 10. 48 is "sangava-kala"; and 10. 48 to 1. 12 is "madhyahnika". From 1. 12 to 3. 36 it is "aparahna"; and from 3. 36 to 6 (or sunset) is "sayam-kala". (The time close to sunset is "pradosa". "Dosa" means night, the prefix "pra" meaning "pre" or "before". The English "pre' is derived from "pra". Pradosa thus is the time before night).

I said that the time for sraddha is aparahna. Rites meant for the gods may be performed only after the completion of the sraddha. After his meal, the Brahmin must read the Puranas. Next he has the duty of teaching members of other castes their hereditary vocations, arts and crafts. He does not have a moment for rest or relaxation. For soon it will be time for his evening bath, sandhyavandana, sacrifices and japa. Vaisvadeva has to be performed at night also before the Brahmin has his meal and retires to bed. On most nights he takes only light food consisting of fruits, milk, etc. On Ekadasi he has to fast the whole day.

There is not a moment without work. It is clear that, if the Brahmin created the sastras, it is not because he wanted to live a life of ease and comfort. On the contrary, the sastras impose on him a life of hardship and austerity, a life of utter physical and mental discipline.

Even today Brahmins who work in offices or other establishments must try to live according to the sastras. They must get up at 4 a. m. (Brahma muhurta), perform aupasana, agnihotra, Brahmayajna, etc, in the traditional manner. They may perform puja and madhyahnika during the sangava time (8. 24 a. m. to 10. 48 a. m. ). "Madhyahnika" as the name suggests is a midday rite but, making allowances for present-day life, it may be performed during the sangava kala. In the evening too the rites may be gone through in the sastric manner. as they say, if there is a will there is a way. On holidays it must be possible for a Brahmin to perform all the rites expected of him.

Even those who are on the morning shift and have to rush to their places of work must perform the rites as best they can. In the evening the Gayatri-japa be extended to compensate for non-performance in the morning. If it is morning shift for a week, will it not be mid-shift or night shift in the subsequent weeks? There could be adjustments made to suit these timings.

Brahmins must feel repentant if they fail to perform the rites they are duty-bound to perform. They must devote the years of their retirement to the pursuit of their dharma instead of feeling sorry for not going out to work. There are rare cases ---perhaps one in a lakh---of people who have learned the Vedas during their retirement and lived the rest of their life according to the

Eligibility of one's Varna and Dharma

Its is by Birth and by the Gunam of a person that one  is said and eligible to undertake duties of Brahmana, Kshatriya, Vaishya, Sudra.

Description of the Spiritual world(Vaikunthaloka) in Srimad Bhagavatham

From Srimad-Bhagavatam (3.15.16–23)

“In those Vaikuntha planets there are many forests which are very auspicious. In those forests the trees are wish-fulfilling trees, and in all seasons they are filled with flowers and fruits because everything in the Vaikuntha planets is spiritual and personal.
“In the Vaikuntha planets the inhabitants fly in their airplanes, accompanied by their wives and consorts, and eternally sing of the character and activities of the Lord, which are always devoid of all inauspicious qualities. While singing the glories of the Lord, they deride even the presence of the blossoming madhavi flowers, which are fragrant and laden with honey.
“When the king of bees hums in a high pitch, singing the glories of the Lord, there is a temporary lull in the noise of the pigeon, the cuckoo, the crane, the cakravaka, the swan, the parrot, the partridge, and the peacock. Such transcendental birds stop their own singing simply to hear the glories of the Lord.
“Although flowering plants like the mandara, kunda, kurabaka, utpala, campaka, arna, punnaga, nagakeshara, bakula, lily, and parijata are full of transcendental fragrance, they are still conscious of the austerities performed by Tulasi, for Tulasi is given special preference by the Lord, who garlands Himself with Tulasi leaves.
“The inhabitants of Vaikuntha travel in their airplanes made of lapis lazuli, emerald, and gold. Although crowded by their consorts, who have large hips and beautiful smiling faces, the male inhabitants cannot be stimulated to passion by their mirth and beautiful charms.
“The ladies in the Vaikuntha planets are as beautiful as the goddess of fortune herself. Such transcendentally beautiful ladies, their hands playing with lotuses and their leg bangles tinkling, are sometimes seen sweeping the marble walls, which are bedecked at intervals with golden borders, in order to receive the grace of the Supreme Personality of Godhead.
“The goddesses of fortune worship the Lord in their own gardens by offering Tulasi leaves on the coral-paved banks of transcendental reservoirs of water. While offering worship to the Lord, they can see on the water the reflection of their beautiful faces with raised noses, and it appears that they have become more beautiful because of the Lord’s kissing their faces.
“It is very much regrettable that unfortunate people do not discuss the description of the Vaikuntha planets.”

Advancement is through Nama sankirtanam or Karma Yoga ?

As per the point of view of one of the greatest authority of Nama Sankirtanam in Kali Yuga i.e Srila Bhakthivedanta Swami Prabhupad," Only Pure chanting makes advancement in Bhakthi". Directly Right a way no one can  perform nama sankirtanam purely because of the adulteration of mind with different sins commented since time immemorial by a jiva. Therefore there are various sat karmas prescribed in the vedic literatures which slowly purifies the mind of the person and nurtures and cultivates sattva gunam
(i.e the Mode of Goodness) which in turn establishes a strong platform for development of Bhakthi.
The different sat karmas  are on the basis of the proportion of the 3 Gunas in a person, varnashrama dharma, sattvika aharam(food in the Mode of Goodness), no consumption of intoxicants like Tea,coffee,alcohol etc, no gambling,no illicit sex etc....as prescribed by the Bonafide spiritual Master

Phylosophy of Saranagathi- Absolute Surrender

In Saranagathi, Bhagavan Sriman Narayana is himself the highest means to attain him.
What he expects from us is the Hunger,uncontrollable desire to atain him, then
he automatically reveals himself and shows us the path to his Supreme Abode

Symptoms of the Age of Kali- as per Srimad Bhagavatham

SB 12.2.1: Śukadeva Gosvāmī said: Then, O King, religion, truthfulness, cleanliness, tolerance, mercy, duration of life, physical strength and memory will all diminish day by day because of the powerful influence of the age of Kali.
SB 12.2.2: In Kali-yuga, wealth alone will be considered the sign of a man's good birth, proper behavior and fine qualities. And law and justice will be applied only on the basis of one's power.
SB 12.2.3: Men and women will live together merely because of superficial attraction, and success in business will depend on deceit. Womanliness and manliness will be judged according to one's expertise in sex, and a man will be known as a brāhmaṇa just by his wearing a thread.
SB 12.2.4: A person's spiritual position will be ascertained merely according to external symbols, and on that same basis people will change from one spiritual order to the next. A person's propriety will be seriously questioned if he does not earn a good living. And one who is very clever at juggling words will be considered a learned scholar.
SB 12.2.5: A person will be judged unholy if he does not have money, and hypocrisy will be accepted as virtue. Marriage will be arranged simply by verbal agreement, and a person will think he is fit to appear in public if he has merely taken a bath.
SB 12.2.6: A sacred place will be taken to consist of no more than a reservoir of water located at a distance, and beauty will be thought to depend on one's hairstyle. Filling the belly will become the goal of life, and one who is audacious will be accepted as truthful. He who can maintain a family will be regarded as an expert man, and the principles of religion will be observed only for the sake of reputation.
SB 12.2.7: As the earth thus becomes crowded with a corrupt population, whoever among any of the social classes shows himself to be the strongest will gain political power.
SB 12.2.8: Losing their wives and properties to such avaricious and merciless rulers, who will behave no better than ordinary thieves, the citizens will flee to the mountains and forests.
SB 12.2.9: Harassed by famine and excessive taxes, people will resort to eating leaves, roots, flesh, wild honey, fruits, flowers and seeds. Struck by drought, they will become completely ruined.
SB 12.2.10: The citizens will suffer greatly from cold, wind, heat, rain and snow. They will be further tormented by quarrels, hunger, thirst, disease and severe anxiety.
SB 12.2.11: The maximum duration of life for human beings in Kali-yuga will become fifty years.
SB 12.2.12-16: By the time the age of Kali ends, the bodies of all creatures will be greatly reduced in size, and the religious principles of followers of varṇāśrama will be ruined. The path of the Vedas will be completely forgotten in human society, and so-called religion will be mostly atheistic. The kings will mostly be thieves, the occupations of men will be stealing, lying and needless violence, and all the social classes will be reduced to the lowest level of śūdras. Cows will be like goats, spiritual hermitages will be no different from mundane houses, and family ties will extend no further than the immediate bonds of marriage. Most plants and herbs will be tiny, and all trees will appear like dwarf śamī trees. Clouds will be full of lightning, homes will be devoid of piety, and all human beings will have become like asses. At that time, the Supreme Personality of Godhead will appear on the earth. Acting with the power of pure spiritual goodness, He will rescue eternal religion.
SB 12.2.17: Lord Viṣṇu — the Supreme Personality of Godhead, the spiritual master of all moving and nonmoving living beings, and the Supreme Soul of all — takes birth to protect the principles of religion and to relieve His saintly devotees from the reactions of material work.
SB 12.2.18: Lord Kalki will appear in the home of the most eminent brāhmaṇa of Śambhala village, the great soul Viṣṇuyaśā.
SB 12.2.19-20: Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead. Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings.
SB 12.2.21: After all the impostor kings have been killed, the residents of the cities and towns will feel the breezes carrying the most sacred fragrance of the sandalwood paste and other decorations of Lord Vāsudeva, and their minds will thereby become transcendentally pure.
SB 12.2.22: When Lord Vāsudeva, the Supreme Personality of Godhead, appears in their hearts in His transcendental form of goodness, the remaining citizens will abundantly repopulate the earth.
SB 12.2.23: When the Supreme Lord has appeared on earth as Kalki, the maintainer of religion, Satya-yuga will begin, and human society will bring forth progeny in the mode of goodness.
SB 12.2.24: When the moon, the sun and Bṛhaspatī are together in the constellation Karkaṭa, and all three enter simultaneously into the lunar mansion Puṣyā — at that exact moment the age of Satya, or Kṛta, will begin.
SB 12.2.25: Thus I have described all the kings — past, present and future — who belong to the dynasties of the sun and the moon.
SB 12.2.26: From your birth up to the coronation of King Nanda, 1,150 years will pass.
SB 12.2.27-28: Of the seven stars forming the constellation of the seven sages, Pulaha and Kratu are the first to rise in the night sky. If a line running north and south were drawn through their midpoint, whichever of the lunar mansions this line passes through is said to be the ruling asterism of the constellation for that time. The Seven Sages will remain connected with that particular lunar mansion for one hundred human years. Currently, during your lifetime, they are situated in the nakṣatra called Maghā.
SB 12.2.29: The Supreme Lord, Viṣṇu, is brilliant like the sun and is known as Kṛṣṇa. When He returned to the spiritual sky, Kali entered this world, and people then began to take pleasure in sinful activities.
SB 12.2.30: As long us Lord Śrī Kṛṣṇa, the husband of the goddess of fortune, touched the earth with His lotus feet, Kali was powerless to subdue this planet.
SB 12.2.31: When the constellation of the seven sages is passing through the lunar mansion Maghā, the age of Kali begins. It comprises twelve hundred years of the demigods.
SB 12.2.32: When the great sages of the Saptarṣi constellation pass from Maghā to Pūrvāsāḍhā, Kali will have his full strength, beginning from King Nanda and his dynasty.
SB 12.2.33: Those who scientifically understand the past declare that on the very day that Lord Śrī Kṛṣṇa departed for the spiritual world, the influence of the age of Kali began.
SB 12.2.34: After the one thousand celestial years of Kali-yuga, the Satya-yuga will manifest again. At that time the minds of all men will become self-effulgent.
SB 12.2.35: Thus I have described the royal dynasty of Manu, as it is known on this earth. One can similarly study the history of the vaiśyas, śūdras and brāhmaṇas living in the various ages.
SB 12.2.36: These personalities, who were great souls, are now known only by their names. They exist only in accounts from the past, and only their fame remains on the earth.
SB 12.2.37: Devāpi, the brother of Mahārāja Śāntanu, and Maru, the descendant of Ikṣvāku, both possess great mystic strength and are living even now in the village of Kalāpa.
SB 12.2.38: At the end of the age of Kali, these two kings, having received instruction directly from the Supreme Personality of Godhead, Vāsudeva, will return to human society and reestablish the eternal religion of man, characterized by the divisions of varṇa and āśrama, just as it was before.

Looting of Nation by Kali Dressed as Kshatriya

It is stated in Srimad-Bhagavatam that in Kali-yuga the heads of government will be plunderers and thieves. These thieves and plunderers take the money and property of the public by force or connivance. Therefore it is said in Srimad-Bhagavatam," rajanyair nirghrnair dasyu-dharmabhih".
This has become practically evident from the data recently reported by Swiss Bank which has sent Shockwaves throughout the Country.
According to the data provided by the Swiss bank, India has more black money than rest of the world combined. India topping the list with almost $1500 Billion black money in swiss banks, followed by Russia $470 Billion, UK $390 Billion, Ukraine $100 Billion and China with $96 Billion.
It’s embarrassing for any country to top the list of black money holders. The money which belongs to the nation and it’s citizens, is stashed in the illegal personal accounts of corrupt politicians, IRS, IPS officers and industrialists. An amount which is 13 times larger than the nations foreign debt. Every year this amount is increasing at a rapid speed but the Indian government seem to be silent over this matter from a very long time. The total black money accounts for 40% of GDP of India, if all the money comes back to India then that could result in huge growth burst for India.
A nation where more than 450 million live below the poverty line, which means they make less than 1.25/day and could probably use an easy cash advances from somebody. By bringing back the black money back to the country there is so much which can be done for the development of the nation and the people who live below poverty line. India will also be able to clear all their foreign debts in 24Hrs. Even if all the taxes are abolished, the government can maintain the country easily for 30 years.
It’s been found that about 80 thousand people travel to Switzerland every year of whom around 25 thousand travel frequently. Those travelling on regular basis must be doing it for some reason.
The Indian government needs to take some serious steps to get the money back to India which is stashed in Swiss banks. They should work to find out the names of account holders in Swiss banks and also pressurize Swiss bank to get the black money back to the country. This has also become a matter of pride of nation and if the government still keeps silence about this issue then they will only be making themselves a laughing stock for the entire world.

Degradation of the Great Indian Culture

From the below Statement you will understand what is the message being conveyed.

Lord Macaulay said the following about India in 1835 in British Parliament.

"I have traveled across the length and breadth of India and I have not seen one person who is a beggar, who is a thief. Such wealth I have seen in this country, such high moral values, people of such calibre, that I do not think we would ever conquer this country, unless we break the very backbone of this nation, which is her spiritual and cultural heritage, and, therefore, I propose that we replace her old and ancient education system, her culture, for if the Indians think that all that is foreign and English is good and greater than their own, they will lose their self-esteem, their native self-culture and they will become what we want them, a truly dominated nation."
Such great Pity on us that today a person is considered Sane and knowledgeable only if he embraces Western Culture and and act English. Parents feel ashamed when their children have some small tinge
of relegiousness and culture within. Society insult us  and consider us a Primitive fellow being if we are relegious. Its time we wake up and understand the reality and and make No Stone Unturned to re-establish our traditional culture-- i.e path of the Great Sages, realize their message and unite on the common strong platform of Krishna Bhakthi.

Basis of Economic Development- The Vedic Perspective

Bhagavad Gita 3.14: All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajña [sacrifice], and yajña is born of prescribed duties.

Even the today So called Modern Industrial Enterprises today depend on the excessive supply of natural raw Materials like Water,cotton, oil etc which are nothing but the Gifts of Nature obtained by the mercy of God, these cannot be manufactured by the modern Factories at any costs.

There is a famous saying in tamil,

"Vedam othiya vethiyarkku Oor mazhai,

Neethi mannar neriyinarkku Oor mazhai,

Mathar karpudai mangayarkku oor mazhai

ena maatham mummaari mazhai peyumae"

which means,

If Brahmins recite vedas, if Rulers govern the country in accordance to shastras(i.e.without corruption etc..) and if Women are chaste to their husband then we get rain thrice a month without fail.

So the onus is now on Brahmins,rulers and women to get good rainfall!

'Kshatriya Kulavantas Sinhasanadheeshwar Chhatrapati Shivaji Maharaj' --Re-establisher of Varnashrama Dharma Culture

When Relegious priciples are stopped and neglected-->Women becomes spoiled because of
improper engagement--> mixing of Caste Takes place-->which results in
Varna Sankaram(Unwanted Population) who are filled with high proportion of Rajas and
Tamo Gunam and are born to destroy the world and harass the Pious.(Bhagavad Gita 2nd Chapter).

When Hindustan was burning under barbaric attacks by the Mughals and when Hindus were loyally serving the Muslims Adilshahs and Badshahs all over India, there was oppression of women, cows, language and temples. The Sultans had converted the whole country into a slaughterhouse. Hindu society was going towards annihilation under Muslim assaults and the blazing Sun of independence had set. In such adverse conditions, exhibiting great bravery, valour and sacrifice, Chhatrapati Shivaji Maharaj established the independent sovereign Hindavi Swaraj by defeating Mughal kings and thus protected Hindus, Hindu Dharma and Hindustan. It was these almost superhuman challenges that Shivaji had accepted even as a teenaged boy. He encouraged Hindus to obliterate Muslim attackers. He created a great future for Hindustan. Thus unto Chhatrapati Shivaji Maharaj, undoubtedly, belongs the chief credit of lighting up the torch of the final freedom struggle against the backdrop of several centuries of Islamic aggression, and ultimately reducing that foreign slavery to ashes. Chhatrapati Shivaji Maharaj created self-confidence amongst Hindus. He made Hindus realize that they had the might of lions but were leading their lives like sheep.
Shivaji Maharaj visited major shrines in Maharashtra before his coronation. He also performed pujas for Mahadeva, Bhavani and other Deities. The ceremony was going on from 30th May to 6th June i.e. for a full week. The crowning was being done with the chanting of holy Veda-mantras and sprinkling holy water from seven rivers and seven seas. People from all castes were allowed to anoint (sprinkle) the king with Panchamrit and holy waters from different places. While anointing him, they used to say. "You are our crowned king (Chhatrapati Raje), you are our protector. We pray unto you to please look after us like a father." Simultaneously the Ved Mantras were resounding in the hall.

As Shivaji mounted the throne for the coronation, the priests chanted the holy verses. Musical instruments began to play and the artillery of all the forts fired salvos of their guns. The main priest held the royal umbrella and hailed him as Shiva Chhatrapati. He was conferred the title of 'Kshatriya Kulavantas Sinhasanadheeshwar Chhatrapati Shivaji Maharaj' by the priest.

This uprising by the Marathas was to protect the Hindu religion, to toss away the yoke of foreigners and to establish an independent and powerful Hindavi Samrajya (empire). All efforts of Shivaji were overflowing with intense patriotism. People also had become aware of it and hence he was welcomed every where in India, be it the South, North, East or West, as 'the protector of Hindus'. Hindus thought him to be a supporter of their cause.

The contemporary history, legends and literature of that time are full of appreciation and respect for him. There were requests pouring in for Shivaji to rescue Hindus from many towns and states of India. When the Marathas tore the green flags of Muslims and hoisted saffron flags, no Hindu had dared to get crowned after the fall of the kingdom of Vijayanagar. This crowning ceremony was a blow to the invincibility of Muslims. Shivaji had the feeling that he was not protecting his own kingdom but was striving for the protection of Dharma.

Rightly did the great Hindi bard Bhushana, who forsook the royal favours of the Mughal court to come over to Shivaji to record his glories, sing :

Kashiji ki kalaa jaati, Mathura masjid hoti |
Shivaji na hote to sunnat hoti sab ki ||

(Had not there been Shivaji, Kashi would have lost its culture,Mathura would have been turned into a mosque and all would have been circumcised.)

To remind the people of this day, Shivaji started a Crowning Era-'Rajyabhishek Shaka'. In the fight for independence and establishing his own kingdom, in every aspect Shivaji Maharaj did everything possible to promote Hinduism. His assembly of eight ministers was formed based on Hindu ideals. One comes across this concept of eight ministers in the Ramayan and the Mahabharat. King Dashrath too had eight ministers. In the Shantiparva of the Mahabharat also it has been suggested that an exchange of thoughts of eight ministers is necessary. During the coronation ceremony, Maharaj changed the Persian names of the ministers to Sanskrut.

The motto Shivaji inscribed on his coin even at the early stage of his endeavours amply reflects the age-old Hindu ideal pulsating in Shivaji's mind

His seal which read in Sanskrit :

Pratipatchandralekheva vardhishnurvishwavanditaa |
Shaahasoonosshivasyaisha mudraa bhadraaya raajate ||

'This Royal Seal of Shivaji the son of Shahaji, ever increasing in splendour like the moon on the first day of the bright half of the lunar month, shall shed auspicious benevolence and commands the homage of the entire world.'
The successors of Shivaji, the Peshwas had carried the Hindu (saffron) flag right up to Kabul and ultimately crippled the Mughal seat of power, which had remained unchallenged for several centuries never to rise again. They had rightly grasped the life mission of Chhatrapati Shivaji.

Swami Vivekananda once remarked in these glowing terms: "Shivaji is one of the greatest national saviours who emancipated our society and our Dharma when they were faced with the threat of total destruction. He was a peerless hero, a pious and God-fearing king and verily a manifestation of all the virtues of a born leader of men described in our ancient scriptures. He also embodied the deathless spirit of our land and stood as the light of hope for our future."