B R A H M A V A N I. Convention Souvenir Issue No. XVI, September Editorial Board

B R A H M A V A N I Convention Souvenir Issue No. XVI, September 2011 Holiday Inn Hotel & Suites, 3220 S. 48th Street, Phoenix, AZ 85040 TABLE OF CONTENTS Editorial Board Mrs. Anjana Bhargava (CA) Editor-in-Chief Dr. Om Sharma (NJ) Mr. Vijay Bhargava (CA) Managing Editor Mrs. Anjana Bhargava Brahman Samaj of North America P. O. Box 716 Belle Mead, NJ 08502 Phone: 908-359-3384 Disclaimer: BSNA or the editors takes no responsibility for any errors or omissions. Officers of Brahman Samaj of North America 2 Editorial 3 Message from Assemblyman 4 Message from the BSNA President 5 Greetings from Mr. Vijay Bhargava & Family 6 Message from the Chair of BOT 7 Greetings from Mr. Bharat Mohla & Family 8 2009 Convention Program 9 Acknowledgement and Thanks 10 Fundamentals Of Hindu Dharma - 11 Kamla Jiwan Sharma Greetings from Mr. Hari Sharma & Family 13 What is Yoga - Dr. M. G. Prasad 14 Relevance Of Scriptures - Mr. D. M. Dave 20 Yajna Is Inspiring! - Dr. M. B. Kumar 21 A Gandhian Club Among Nobel Peace Laureates - 22 Dr. Satish C. Misra Greetings from Mr. Mahendra Misra & Family 25 Evolution of Brahman and Mankind - 26 Mr. Purushottam Sharma Greetings from Mr. Satish Misra & Family 28 Gita Ka KarmYog - Ms. Ambica Singh 29 Poem - Hari Sharma 33 Global Network Of Brahman Organizations 34 BSNA Life Members 35 Poem - Surendra Nath Tiwari 39 BSNA Organization Chart 40 Greetings from New Jersey Chapter of BSNA 41 BSNA Membership Application Form 42 Greetings from Mr. Pardeep Sharma & Family 43 1

Brahman Samaj of North America (BSNA) Officers - 2010-2012 Executive Committee Dr. Om Sharma -- President Mr. Bharat Mohla -- Executive Vice President Mrs. Mamta Tiwari -- Vice President Mr. Naren Misra -- Vice President Mr. Pardeep Sharma -- General Secretary Mr. Hari Sharma -- Treasurer Dr. Vinay Sharma -- Assistant Treasurer Shell Executives Mrs. Anjana Bhargava -- Editor, Brahma Bharati & Brahma Vani Mr. Vijay Bhargava -- Editor, Home Page Dr. Vinay Sharma - - Editor, Brahmakulum Youth Group Mr. Ankit Mohla -- Vice President Mr. Himanshu Sharma -- Vice President Ms. Aradhna Sharma -- Coordinator, Interactive Forum Board of Trustees Mr. Mahendra Pal Misra, Chair Mr. Upendra Chivukula Dr. Lakshmi Shanker Dube Dr. Yegnasubramanian, Mani Dr. Shri Kant Mishra Dr. Ramendra Pandey Dr. Rudra Prakash Dr. Lok Shandilya Mr. Jagar Sharma Mr. Purushottam Sharma 2

Editorial I feel immensely pleased and honored to welcome you, the elite and esteem group of Brahmans from different walks of life representing different parts of the world to the Sixteenth Annual Convention in Phonix, Arizona. The statement that your benevolent presence has created a Tirathsthal of Bharat Varsh here in U.S.A. won t be an exaggeration. Given the world situation and tough economy times, we are elated to have all of you joining us at this prestigious event. Central mission of our convention is to fulfill the aim and objectives of BSNA to promote, encourage and sustain the interest of our generation and that of its progeny in the Brahmanic values set by our forefathers, seers, saints and sages. In every convention we strive to foster cooperative and collaborative efforts among the international community of Brahmans. This issue of Brahma Vani is being presented to you as a souvenir encompassing the theme of the convention, SECOND GENERATION YOUTHS PERSPECTIVE OF BRAHMANIC VALUES IN NORTH AMERICA. You will find articles and poems of your interest published in Hindi/ English as requested by the authors. I express my heartfelt thanks to the members of the Editorial Board President BSNA, Dr. Om Sharma. Without his cooperation, support and expertise, publication of Brahma Vani could not have been materialized. Working on this assignment gives me tremendous joy and a gratifying feeling of service to the community. I express my gratitude to Mr. Vijay Bhargava who has been instrumental in designing the impressive and cogent Cover Page. His hard work, devotion and dedication to help me edit, publish and present this issue of Brahma Vani is beyond words of expression. Generosity of people for their donation to help defray the cost incurred for publication and convention is highly commended and cannot go unnoticed. Their names are displayed in the messages and advertisements. I really appreciate the continuous support, cooperation and encouragement I received from the BSNA, Executive Committee. I cannot stress enough how thankful I am for this opportunity and trust showered upon me to serve our community as the editor of Brahma Bharati and Brahma Vani. Regards, Anjana Bhargava 4020 Bancroft Drive, El Dorado Hills, CA 95762 Tel: 916-939-9233; E-mail: bharfam4@sbcglobal.net 3

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Message from the BSNA President BSNA is Service to All and Disservice to None Our Goal is to Serve Humanity Dear BSNA Family and Friends: It is my pleasure to welcome you here in Phoenix, AZ in joining us to celebrate the 16 th Annual Convention of BSNA. It is our honor to have such a large delegation from India. The convention organizing committee has worked tirelessly to make your stay comfortable so you could freely enjoy the opportunity to learn, network, develop or strengthen relationships and entertainment. Congratulations to the organizing committee for doing such a wonderful job. BSNA is a forum that should be used as a platform to launch your service to your own community and humanity in general. This is not an organization in which you should look for some sort of material gains but one in which you should have the objective of serving your community. Of course, there are intangible gains such as immediate gratification in helping the community but in the long term you are influencing individuals, society and the whole world with Vedic culture and Sanskriti. The question sometimes arises: Why is Vedic culture important to the world? Vedic culture, Sanatan Dharma or Hinduism is an eternal nature of the universal soul, a comprehensive outlook on life and a complete philosophy. Vedic culture encompasses various aspects of life such as i) spirituality and philosophy (knowledge and experience); ii) religion and rituals (practice and procedures); and iii) arts and culture (expression of developed internal qualities). Many social advancements, scientific observations, religious customs, and spiritual philosophies can be traced back to Vedic culture. Indeed, it offers the loftiest and most complete spiritual understanding found anywhere. The Vedic path offers personal freedom (spiritual democracy) for one to make his/her own choice of how one wants to pursue the spiritual approach, and what level of the Absolute Truth one wishes to understand. The Vedic system is a path that upholds a code of conduct which values peace, happiness and justice for all. Such an ambitious but urgently needed movement cannot be initiated and sustained without the support of those who believe in this philosophy. In my opinion Brahmans must play a major role in upholding Vedic values and hence supporting this yagna (movement) to awaken humanity. I invite you all to join hands with BSNA to accomplish this goal. The most important component of the group is our youth who have the responsibility to learn Vedic culture so they can pass on these values to their children. I propose the following actions that could be helpful in promoting Vedic culture: - Community and temple leaders need appropriate training in Vedic knowledge and organizational skills - Communities need to become culturally united as a large Hindu family 5

- Programs that go beyond regional distinctions and bring people together in a way that focuses on their unity in Vedic heritage should be developed - Programs to provide exposure to the depths of Vedic philosophy that will attract anyone who is really searching for the means to perceive their spiritual identity should be developed - Hindus should participate in Vedic "samskara"ceremonies. These ceremonies or practices mark various stages of life in connection with the Vedic purpose of making spiritual progress - Parents must be educated in the importance of Vedic knowledge in order to be able to pass this along to their children - Wealthy, resourceful, educated and knowledgeable Hindus should take responsibility to protect Vedic culture - We all need to become ambassadors of Vedic culture - The Vedic culture has to be taken outside the temples to the people and congregations - The global Vedic community should be welcoming those who are from outside of the Vedic tradition and wish to join and participate in Vedic ways. Together we need to work on certain much needed projects to uplift Brahmans such as the education of Brahmans here as well as in India, networking for jobs to our youths and political support for Brahman causes, etc. I invite the influential industrialists, politicians, respected educators and dharm gurus to support these objectives and hence uplift society in general. BSNA needs your conviction to follow the Brahman tradition of serving society in a selfless manner. My special appreciations to the Executive Committee, BOT Chairman, Shri Mahendra Misra ji and Chief Editor of Brahma Vani, Mrs. Anjana Bhargava and Mr. Vijay Bhargava to accept this challenge and make this convention a memorable event. Best regards, Dr. Om Sharma Bhargava Family (Vijay, Anjana, Meha, Tina & Javier) of El Dorado Hills, California, U.S.A. Extend their Warmest Greetings and Best Wishes to All delegates at the 2011 BSNA Convention Phoenix, AZ 6

Message from the Chairman, Board of Trustees On behalf of Board of Trustees, I welcome you to the Sixteenth BSNA Convention in Phoenix Arizona. Mannu Bajpai ji and his entire team have worked very hard to make your stay comfortable and hope that you return with fond memories of the convention. BSNA is now seventeen years old. A lot has happened in the last seventeen years. Indian population has increased and a great number of temples have opened across the country. With the advent of Google and other social media a large amount of information on Hindu religion and related topics is available on internet. The first generation which started BSNA is either already in golden years or fast approaching there. Now is the time to prepare the second generation and pass on the torch to them. First the question arises why is it important to pass on our values to the next generations? The answer lies in the following address given by Lord Mcaulay to the British Parliament on February 2, 1835. (Lord McCaulay was viceroy of India) "I have travelled across the length and breadth of India and 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 caliber, 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 culture and they will become what we want them, a truly dominated nation." As we all know he introduced the present education system, which changed India's destiny. Most of the first generation Hindus learnt about religion by osmosis. They learnt about rituals and practices without questioning parents. Most of us in the first generation did not have formal religious education. The first generation was too busy in making a living in a new country and the resources like temples were not available. The second generation has grown, where their religion is in minority and in order to develop critical thinking they were encouraged to ask questions. In the name of secularism there is no moral or spiritual education given in public schools. Private Hindu religious schools similar to catholic schools are not there yet. The second generation has come of age where they have either already started families or will be doing in near future. They may not have the knowledge about our religion themselves which they want to pass on to their children. They live in a mobile society and grandparents cannot follow them across the country. BSNA is a national organization with chapters around the country and it can provide this service. We are also fortunate to have some members who are very knowledgeable about our religion and are willing to share their knowledge with the other members. Executive Committee under the leadership of Dr. Om 7

Sharma has set up a religious committee and members can ask them for information or ask questions. BSNA web site can be used as resource to provide link to various web sites related to our religion. Brahmans have a ceremony called Yaggopaveet. After it they are supposed to wear a Janeyoo (Yaggopaveet). It has three threads signifying three debts. One of the debts is the debt to Guru. People of my generation who were educated in India are beneficiary of a good education at a nominal cost. Speaking for myself, I only paid five cents on a dollar for engineering education at I.I.T. Kharagpur. If I had to pay full amount, I could not afford it. Now our children are grown up, educated, and settled, it is time that we start thinking of paying back the debt to the Guru (Society) we left behind. It is not a good idea to leave the world with debt. In the end, I like to take this opportunity to sincerely thank Mannu Bajpai ji and his entire team for working hard to make the convention a great success. We are associated with BSNA since its birth. My wife Vimlesh ji joins me in thanking all the members for their love shown to us in all these years. Mahendra Misra Chairman Board of Trustees Eagleville, Pennsylvania Best Wishes and Warm Welcome to all Delegates From North America and Around the world Attending the 2011 BSNA Convention Hosted by the Arizona Chapter Mohla family of El Dorado Hills, California USA Bharat, Archana Ruchika and Ankit Mohla 8

BRAHMAN SAMAJ OF NORTH AMERICA ANNUAL CONVENTION 2011 Holiday Inn Hotel & Suites 3220 S. 48th Street, Phoenix, AZ 85040 Theme: Second Generation Youth s Perspective of Brahmanic Values in North America Saturday, September 3, 2011 PROGRAM 2:00PM 8:00PM 3:00PM 5:00PM 4:00PM 6:00PM 6:00PM -- 6:30PM 6:30PM -- 7:30PM 7:30PM 9:00PM 9:00PM 10:30PM Registration Social Hour - Meet and greet the delegates over tea BSNA Council (EC, BOT, Committee Chairs, and Chapter Presidents) business Meeting Address by Pt. Hari Joshi of Ekta Mandir of Arizona Cultural Program Dinner Kavi Sammelan/Karaoke/Youth (ice cream social) Sunday, September 4, 2011 6:30AM 7:30 AM 7:30AM 9:00AM 9:00AM 9:15AM 9:15AM -- 9:30AM 9:30AM 9:40 AM 9:40AM 10:00AM 10:00AM 10:30AM 10:30AM 11:00AM 11:00AM 11:15AM 11:15AM 12:00PM 12:00PM 12:15PM 12:15PM 12:45PM 12:45PM 2:15PM 2:15PM 3:15PM 3:15PM 3:30PM 3:30PM 4:00PM 4:00PM - 4:30PM 4:30PM - 5:00PM 5:00PM 6:00PM 6:30PM 8:00PM 8:00PM 9:15PM 9:30PM 11:30PM Yoga - Mr. Raaj Kapoor, AZ and Mr. Ramesh Pandey, CA (Bring a Heavy Towel or Yoga Mat. Avoid prior breakfast) Breakfast/Bhajans Inauguration with Vedic chants and lighting of lamp - Dr. Om Sharma, NJ Welcome Address - Phoenix BSNA Chapter President - Mr.Mannu Bajpai, AZ Welcome Address - Mr. Mahendra Misra, PA, BOT Chairman BSNA President address - Dr. Om Sharma, NJ Key note address - Dr. Azad Kaushik, President WBF Canada Sat-Chit-Anand (Reality, Consciousness, and Bliss; A unique Perspective of Brahman (the Absolute) - Dr. Shiva Bajpai, Professor State University of Northridge, Emeritus, CA Tea Break and Networking Importance of Sanskaars in Sanatan Dharma - Shri Ram Prasad Ji - ISKON. Brahman Values - Mr. Uttam Prakash Tiwari, Secretary General, Brahman Samaj of India Promote BSNA appeal to Multilingual Members - Dr. Akkaraju Sarma, PA Lunch and Family Introductions Unique aspects of Hindu religion; a discussion - Mr. Hari Kandai,Phoenix, AZ Vedanta - Dr. Shri Kant Mishra, CA Tea Break and matrimonial networking Vedic Medicines - Dr. Shri Kant Misra Prevention and treatment of common diseases with special emphasis on heart attack Retirement Planning - Retirement Income Solutions - Asha Jain, PhD, Vice President - Investments, Wells Fargo Advisors, LLC. Cultural Program Dinner Kavi Sammelan / DJ Monday, September 5, 2011 6:30AM 7:30AM 7:30AM 9:00AM 9:00AM 10:00AM 10:00AM 11:30AM 11:30AM 1:00PM Yoga - Mr. Raaj Kapoor and Mr. Ramesh Pandey Breakfast/Bhajans Speeches - delegates from India General Body meeting and awards ceremony Question/answer (participation by all) Lunch and Vote of thanks 9

Acknowledgement and Thanks Brahman Samaj of North America gratefully acknowledges our sponsors and donors for their generous support in defraying the cost of publishing Brahma Vani and keeping the convention registration cost reasonable for delegates. BSNA is thankful to the following families: Ashok Awasthi, NY Vijay and Anjana Bhargava, CA Lakshmi Shanker Dube, Quebec, Canada Shrikant and Archana Mishra, CA Mahendra and Vimlesh Misra, PA Satish and Sheela Misra, DC Bharat and Archana Mohla, CA Akkaraju and Kameshwari Devi Sarma, PA Lok and Neeta Shandilya, VA Hari and Kaushal Sharma, NJ Jagar Sharma, NY KJ and Renu Sharma, NJ Om and Manju Sharma, NJ Pardeep and Indu Sharma, CA Parveen and Sushma Sharma, NJ Purushottam and Kusum Sharma, MI Rajesh and Rekha Shukla, NJ Shivendra Shukla, OH 10

FUNDAMENTALS OF HINDU DHARMA Based on Vedantic Wisdom By Kamla Jiwan Sharma What is Dharma?: Dharma. What is Adharma?: Who is the Creator?: or Gross) Dhariyeti iti Dharma! Whatever sustains the creation in the universe is Whatever causes disturbance, distortion or destruction are Adharma. Prakriti (Nature) Combination of Energy (Sukshma) and Matters (Asthula Who created Prakriti?: No body, as it is the manifestation of Brahma Himself. - Sarvam Khalvidam Brahmam! Everything in the universe and beyond are Manifestations of Brahma only, by Whom and in Whom only everything viz. universe, planets, all the energies and even the life force are sustained. Who is God?: Brahma - from Whom all forms of Energy and Matters have emerged. How many Gods are there?: Only one Ekam Brahma Dwitiyo Nasti! Ekam Brahma Vipra Bahudha Vadanti! God is only one not even two but the knowledgeable ones describe Him in many ways and forms. But all forms are of one only. Why Hindus have many Gods?: It is misunderstanding of the ignorant ones. Hindus scriptural knowledge from Vedanta says in above mentioned words that God (Brahma) is only one. That one only appears in different forms at different times as needed or desired to be seen by His devotees. In Hindu culture God has been appearing many times in different forms. Many times He is also given different forms by His devotees out of their own imaginations they like to see Him or worship Him. But that does not mean that He is many. Another thing that God is not a male, nor a female, it is the embodiment of a male or female in which He appears. Since the Prakriti is his feminine manifestation, He is called Purusha the Masculine one. That is why we all call Him by He and not She, though He also appears in Female forms like Goddesses and we worship Him in those forms too. Does God differ for People of different faiths?: Not at all. People speak different language so they call Him by different names and their believes or faiths also differ because of geographical divides and different theologies or doctrines propagated by some Socio-religious Reformers who are also projected later on as Prophets. In Hindu culture those are considered as Gurus or Yug Pravartaks. Is Hindus Sanatan Dharma also based on faiths?: No, it is based on Knowledge and Introspective experience. Thus it is not based on theologies or certain doctrines to be blindly followed. What is the meaning of Sanatan?: Eternal which does not have the beginning nor the end. These are the laws of Nature by which all the living beings including human to live in harmony and peace. But Hindus also have faiths, festivals and rituals?: Most of it are derived from Dharma but a lot are part of Social, Cultural and Religious way of life found in every Human society in some form or the other. Is Hinduism not Dharma?: No, Hinduism is a way of life which is comprised of social, cultural, religious and recreational practices like in any other faiths or religions of the world. 11

Is Religion not Dharma?: Religion is not equivalent of Dharma. There is no equivalent word for Dharma in English language. Dharma is based on the Knowledge of truth - Spiritualism by which we know and understand the incredible laws of Nature for sentient and insentient both. That does not vary as the truth cannot be two. Thus it is common for the entire Humanity unlike the so called religions, which vary in many aspects and are faith based, also differ from one another. What are Religions then?: Religions are paths to lead to Dharma. Like in order to reach the peak of a mountain people can climb from many sides but no one can say that the side one climbs is the only way to the peak. That is not correct. After one reaches the Peak of the mountain can make out after looking below that all sides ultimately meet at the peak. Peak is Dharma after reaching there paths (religions) are not required and reaching there no body s faith or belief would differ as every body would be seeing and experiencing the same. Thus at the Dharma Level there cannot be difference but at religions and faiths level differences are there because of ignorance only. If at the Peak is Dharma until one reaches there bound to differ from other climbers or followers of different paths to the peak. As a result Religions divide more than unite the humanity, which is seldom understood even by the learned ones. Where is God?: Everywhere, because He is infinite and invisible being the subtlest entity in whole of the expanse of the Universe and even beyond. But in every Religion He is believed to live in the Heaven or Vakuntha?: Who is infinite cannot be finite to be present at one place at a time. At least every religion or faith believes that He is Omnipresent but out of ignorance confine Him in the Heaven only, and preach to meet Him, one has to go to the Heaven only, which is nothing but foolish. He is as much present in the heaven as much in the hell if any, or within our own body itself. To search Him one does not have to go anywhere. We ourselves are the same. Remember Mahavakyas of Vedanta- Aham Brahmasmi, Tatvamasi, Soaham etc. Is Brahma same as Paramatma?: Yes, What is Atma?: When the presence of infinite Paramatma or the Brahma is conceptualized as present in a body is called as Atma, which is not a separate entity varying from body to body as It cannot be divided by the periphery of the body, because of being subtlest in nature so is highly permeable. Does Atma Die?: Never. There is no difference between Paramatma and Atma like in the ocean every drop of water is nothing other than the ocean water only. Since Paramatma is eternal and ever existing how Atma can die being the same entity. Does Atma leave the body when body dies?: Never. First of all Atma is never born being part of Parmatma only, so the question of death of It does not arise. Since Atma is Omnipresent part of entity does not have to come and go. So in case of death of the body it is as present as when the body was alive. Also note that there is no equivalent word of Atma in English language. Atma is also not equivalent of Soul. Then How the body dies? There is another entity called Jiva (Soul) that leaves the body, then the body dies. It is Jiva only that travels from one body to the other. Jiva is born with the body and when it leaves the body to acquire another embodiment the cycle of birth and death goes on. What is Jiva (Soul)? It is the Life force emanated from Atma like the light and the heat emanate from the sun. When it is present in the body one can see the force of energy and can feel too, the presence of it is experienced as the Mind, Intellect, Ego and Prana combination. What is the difference between the Soul and the Body? Both are the Part of Prakriti (Nature) one is subtle (Sukshma) and the other is gross body (Asthula). Combination of this two cause and create all animates - living beings including Human. 12

Why there is death? Birth and death are the incredible laws in Prakriti (Nature) as many other orders we find like the sun rises and sets, earth rotates at its defined speed, all planets and the universes are hanging at their respective locations due to gravitational force, all happens in the space undisturbed in a cyclic order. Thus death of the body is an order for change in the cycle of recreation or transformation. What is Karma? All actions performed are Karma by the combination of body, mind and intellect as the Prakriti. Does Atma also perform Karma? No, because for performing any Karma certain properties, attributes are required but Atma is beyond that (Gunatita), so does not indulge in any activity but of course is the ultimate cause from Whom the Prakriti have emerged with all the attributes to be in action in a cyclic order. Warmest Greeting to all attendees of the 16 TH Annual BSNA Convention Hari, Kaushal and Meena Sharma Freehold, New Jersey 13

What is Yoga? Dr. M.G. Prasad, Maplewood, New Jersey (www.taranga.us) It is well known in today s world that among the many popularly known universal ideas which originate from Hinduism or Sanatana Dharma, Yoga and Meditation are the foremost. Meditation however, is part of Yoga. So, let us focus on Yoga first. Millions of people around the world are into yoga in some form or the other. Therefore, it is important that we not only have a good knowledge of yoga, but also practice it. This is particularly important for Hindus since Yoga has originated from Hinduism. In spite of its popularity it is uncertain whether everyone understands the full scope of yoga. Questions such as (1) Is yoga physical, mental or spiritual? (2) How much of yoga is physical and how much is non-physical? (3) Is yoga based on religion? (4) Does yoga give miraculous powers? (5) Does yoga cure diseases... etc are often asked. We should note that human beings around the world, from time immemorial, have asked even deeper questions such as: (1) Who am I? (2) Why am I born? (3) Where am I going after death? (4) What is the purpose of life? (5) How to deal with the mind? (6) How to be happy and peaceful? It is seen that yoga provides answers for all these questions. These questions come to all human beings at some point in their life. This article presents an overview of yoga as a process based on its full scope encompassing body, mind and spirit. Hopefully, this article will not only lead to answers for the questions raised above, but also inspire readers to go further into yoga. It is the aim of this article to show that yoga is essential for all human beings for development in physical, mental and spiritual domains and brings fulfillment in life. What is Yoga? There are several answers to this key question: (1) Yoga is the restraint of mental operation (process). (2) Yoga is the disconnection of connection with suffering. (3) Yoga is balance (equanimity). (4) Yoga is said to be the unification of the web of dualities. (5) Yoga is the union of Individual self (through mind restraining process) with the Universal Self. 14

It is evident from these definitions that the process of yoga is essential to all human beings whose inherent nature is to seek happiness and become free from miseries and suffering. In the light of these various definitions, yoga can be described in different forms as below. However, these forms are inter-related. (1) Bhakti yoga (through devotion), (2) Karma yoga (through self-less action), (3) Jnana yoga (through self-enquiry and knowing), (4) Mantra yoga (through mantra), (5) Naada yoga (through transcendental sacred vibrations), (6) Raja yoga or Ashtanga yoga (through eight-limb approach), etc. Yoga has existed from Vedic times and its importance is described in several scriptures. In Upanishads such as Shvetashvataropanishat and Kathopanishat, yoga is referred as an essential means to achieve happiness. In Kathopanishat, for example, it is advised: Treat the self as the person seated in the body as the chariot. Then, treat the intellect as the driver (charioteer), the mind as the reins and the senses as the horses. The one who has control of mind directed by intellect thereby controlling the senses leads the person to the spiritual goal. Otherwise a person s life will be as of a chariot driven by uncontrolled horses. Also, in the Bhagvad Geeta which is known as Yoga Shastra i.e. a scripture on Yoga, Lord Krishna emphasizes that the goal of everyone should be to achieve yoga, or state of equanimity. He beautifully describes the blissful state of a yogi (i.e. one that has achieved yoga). Then through Arjuna, He advises everyone to become a yogi. Lord Krishna says Tasmat yogi bhava Arjuna (therefore, becomes a yogi). Maharishi Patanjali has made great contributions in removing impurities in three domains namely through ayurveda in body for good health, through commentary on Panini s grammar for good speech and through yoga for achieving pure mind. We are grateful to Maharishi Patanjali for systematically presenting a comprehensive process of yoga through Ashtanga yoga. The treatise on Yoga by Maharishi Patanjali is known as Yoga-Sutras (Aphorisms on Yoga). A sutra (aphorism) is a very cryptic statement with deep insights and it is easy to memorize. The Yoga- Sutras contain 196 aphorisms divided into four paadas (chapters). They are (1) Samadhi Paada (On spiritual absorption), 51 sutras (2) Saadhana paada (On spiritual practice), 55 sutras (3) Vibhooti Paada (On manifestation of powers), 56 sutras and (4) Kaivalya Paada. (On liberation), 34 sutras The well-known eight steps of Yoga occur in these yoga sutras. Further, the various details about operation of mind and obstacles for development are described. In addition, the yoga system also provides a philosophy. In the vision and words of yogi-seer Sriranga Sadguru, founder of Ashtanga Yoga Vijnana Mandiram, Mysore, India, The chief aim of Yoga is to experience the inner spiritual world having realized the truths through the knowledge of process of manifestation of self, senses and body and based on one s own full spiritual development by tuning the outward looking self (mind) inwards through the path of Sushumna (the central naadi channel in the spine) 15

The process of yoga encompasses all aspects of human life namely physical, psychological and spiritual. The yoga process of Patanjali is referred as yoga-darshana and is essentially developed on practical basis. In the vision and words of His Holiness Sriranga Priya Swamiji of Ashtanga Yoga Vijnana Mandiram, Mysore, India, Yoga-Darshana is a practical discipline comprising of the conclusions and proclamations of enlightened seers (yogis) whose main concern was helping seekers (sadhakas) to attain the normal state called Yoga in which the perceiver is established in the real state and this is an inner experience of the inner world. Yoga- darshana, along with its sister Samkhya-darshana of Maharishi Kapila, forms part of the six-systems of Indian philosophy, or Bharatiya darshana shastras. The other two pairs are Nyaya of Maharishi Gotama with Vaiseshika of Maharishi Kanaada, and Poorva Mimasa of Maharishi Jaimini with Vedanata of Maharishi Vyasa. It is noted that Vyasa Maharishi wrote a commentary on yoga of Maharishi Patanjali. Among these six systems, yoga through its eight limbs is highly practical and scientific, in the sense that it is universally applicable to all human beings encompassing body, mind and soul. It is said that although the philosophical basis of both samkhya and yoga is similar; they refer to macrocosm (universal level) and microcosm (human level) respectively. The yoga system refers to 26 principles with 25 referring to a human being and the 26 th referring to Ishwara or God Principle. The 25 principles are (1) Purusha (individual soul), (2) Prakriti (primordial matter), (3) Mahat (intellect), (4) Ahamkara (ego-identity), (5) Manas (mind), (6-10) the five Sensory organs namely ears, skin, eyes, tongue and nose, (11-15) the five Motor organs namely speech, hands, feet, evacuation and reproduction, (16-20) the five elements of Subtle perception namely sound, touch, color, taste and odor, and (21-25) the five Gross elements namely space, air, fire, water and earth. Thus, it is seen that the three levels of a human being namely physical, psychological and spiritual are described through these twenty-five (25) principles. From this constituent description of a human being, an important question arises: how does perception occur? The answer is: The internal instrument (antahkarana) operates in the process of perception in a fourfold manner: (1) First, the mind (manas) gathers information through the senses. The mind by nature is wavering and is indecisive. (2) Second, the information is examined by the individual s intellect (buddhi), which is discriminating and is decisive. (3) Third, a decision is made and is identified and related to self through ego-sense (Ahamakara). (4) Finally, the resulting impressions are retained and recorded in consciousness (chitta). The recording of the resulting impression by the chitta through this process of perception is analogous to an iron ball in a red-hot flame, where the flame takes the shape of the round red-hot iron ball. An individual s chitta obtains the impressions from the world of experience of objects through the senses and the gate of the mind. A clear mind is analogous to a clear lake which lets the light of the sun pass through to see objects as they exist, without contamination. 16

It is the aim of yoga to achieve purity and clarity of manas (mind), buddhi (intellect) and chitta (consciousness). This removal of impurities allows the individual to realize and remain in original and normal state of uncontaminated joy and bliss. The five modes of acquiring knowledge described by Patanjali Maharishi are: (1) Pramana (true cognition based on three means of validity namely direct perception, inference and verbal testimony from a trust-worthy person), (2) Viparyaya (false cognition), (3) Vikalpa (merely verbal based cognition), (4) Nidra (through sleep) and (5) Smriti (through memory). Also, various operations of the mind (referred as vrittis) are given by five modes. Among these the three undesirable modes are: (1) Kshipta in which mind is wavering through happy, turbulent and unhappy states, (2) Moodha in which mind is operating in negative states, and (3) Vikshipta in which mind appears positive but can be taken over by the negative tendencies. The two desirable states are: (4) Ekaagra in which single minded absorption in God (Paramaatman) and (5) Niruddha which is beyond the state of single mindedness with total restraint of mental operation. It is also important to note that Maharishi Patanjali has given the various obstacles that a seeker could face in one s own all-round development and the final realization through yoga. The nine primary obstacles are: (1) Disease (Vyaadhi), (2) Mental laziness (Styana), (3) Doubt (Samshaya), (4) Lack of enthusiasm and delusion (Pramaada), (5) Lethargy (Aalasya), (6) Reluctance to give-up the craving of sense-pleasures (Avirati), (7) Erroneous perception (Bhranti-darshana) (8) Despair due to progress in concentration (Alabdha bhoomikatva) and (9) Inability of retaining a level of concentration once obtained (Anavasthitatva). Furthermore, there are five additional obstacles: (1) Avidya or wrong knowledge obtained on the basis of temporal taken as eternal, (2) Asmita or false notion based on the wavering mind identified as self, (3) Raga or passion due to attachment to pleasures, (4) Dvesha or aversion resulting from disliking of things, pain, etc. and (5) Abhinivesha or instinctive fear of death and its causes. 17

Thus we see that Maharishi Patanjali has given us very important details regarding the mental operations and the obstacles to be overcome in the path of yoga. It is clear that overcoming these obstacles will help in all aspects of life. Ashtanga Yoga (Eight-limbs of Yoga) The eight-steps from yoga sutras of Ashtanga (i.e. eight-limbs) Yoga are briefly indicated below. These form the practical aspect of the process of yoga. 1. YAMA: This step contains five sub-steps, which need to be practiced in the domains of thought, speech and action. (a) Non-Violence (Ahimsa) (b) Truthfulness (Satya) (c) Non-Covetedness (Asteya) (d) Continence (Bramhacharya) (e) Non-receiving (Aparigraha) 2. NIYAMA: This step also contains five sub-steps, which need to be practiced in the domains of thought, speech and action. (a) Cleanliness (Shoucha) (b) Contentment (Santosha) (c) Austerity (Tapas) (d) Scriptural Study (Svaadhyaya) (e) Surrender to God (ishvara Pranidhaana) These two steps when practiced fully provide the seeker the self-control and disciplines which becomes the preparation to the next two steps. 3. ASANA (Postures) 4. PRAANAYAMA (Regulation of Vital Force) In Asanas, the body is held steady in postures drawn from observing animals and nature such as a tree, mountain etc. In Pranaayama, control of vital forces is focused through proper regulation of breathing under strict supervision of a qualified Guru. 5. PRATYAAHARA: in this step, the yogi practices withdrawing the mind from senses and multiplicity of thoughts. The withdrawn mind is then directed towards inner-self. 6. DHAARANA deals with the development of the ability of the indrawn mind to focus and concentrate on a Sacred Object (such as vision of the Guru, chosen Deity, and other Sacred forms). 7. DHYAANA referred as meditation, is continuous contemplation or concentration on the Sacred Object. Meditation is to be achieved like a lamp (steady mind) in the absence of flickering wind (wavering worldly thoughts). 8. SAMADHI: This step refers to an experience of transcendental state of balance and deep spiritual absorption. This is an individual internalized experience. There are various states of experiences. Concluding Remarks Yoga deals with providing answers (based on practice) for the basic questions of life. Various aspects of Hinduism (Sanaatana Dharma) namely rituals, mantra japa, music, dance, etc can also be seen as related to the 18

process of yoga. The important tools of a human being namely mind, breath, speech, and body are used in the process of yoga to achieve the highest goal of human life namely God Realization, resulting in Pure Bliss. Thus we see that yoga is not merely restricted to poses and acrobatic postures with impressive demonstrations. The sole purpose of yoga is the realization of original and normal state. Yoga should transform one s life. In the vision and words of yogi-seer Sriranga Sadguru: The customs and habits, the dress and ornaments, the manners and etiquette, the conceptions of right and wrong and of good and evil, the learning, literature and the various arts like music, the political thoughts, views regarding all actions and the consecratory ceremonies, etc., of the Indians (Bharatiyas), are all permeated like the warp and woof by Ashtanga Yoga. Acknowledgements The author gratefully acknowledges the blessings and inspiration of his Guru yogi-seer His Holiness Sriranga Sadguru. He also gratefully acknowledges the blessings and discussions with yogi-seer His Holiness Sriranga Priya Swami. This paper is based on presentation at the Humanities forum on April 25, 2007 at Stevens Institute of Technology, Hoboken, New Jersey. Thanks are due to Chetan and Pallavi Bhatt for their help in preparation of the presentation and the paper. References: 1. Amaravani (18 volumes) Lectures of Sriranga Sadguru in Kannada, Ashtanga Yoga Vijnana Mandiram, 957 Seshadri iyer Road, Laxmipuram, Mysore 570004, India (2004). 2. The Ashtanga Yoga (in Kannada) S.V. Chamu, Ashtanga Yoga Vijnana Mandiram (2005). 3. The Divine Dancer, S.V. Chamu, Ashtanga Yoga Vijnana Mandiram, 2 nd Edition, Ashtanga Yoga Vijnana Mandiram (2003). 4. Multi-faceted Vedic Hinduism, M.G. Prasad, The foundation for the Advancement of Arts and Sciences from India, New York, (2005). 5. Yoga Philosophy of Patanjali, Swami Hariharaananda Aaranya (into English by P.N. Mukerji) State University of New York Press, Albany (1983). 6. Yoga Darshana, Ganganath Jha, Jain Publishing Co., USA (2002). 7. Yoga Philosophy, Surendranath Gupta, Motilal Banrasidass, Delhi (2005). 8. Meditation, Mind and Patanjali s Yoga, Swami Bhaskarananda, Vedanta Society of Western Washington, Seattle (2001). 9. The Deeper Dimension of Yoga, Georg Feuerstein, Shambhala Publication, Massachusetts (2003). 10. Yoga: Its Scientific Basis, K.T. Behanan, Dover Publications (1964). 11. Anatomy of Hatha Yoga, H. D. Coulter, Body and Breath, PA (2001). 12. Inner Workings during Yoga Practice, T.V. Ananthapadmanabha, Anugraha Publishers, Bangalore, India (1999). 13. The Science of Yoga, I.K. Taimini, The Theosophical Publishing house, (1979). 14. Vedantada Belakinnali Patanjali Yogasutragalu (in Kannada), Padaki Nagrajarao, Sri Shankara Jayanti Mandali, Jayanagar, Banagalore. (2002). 19

RELEVANCE OF SCRIPTURES Contributed by DR. D. M. Dave (Delhi, India) Every time we read scriptures like Ramayan, Bhagwat, Mahabharat and shrimad Bhagwad Gita, it sends different messages to our innermost conscience and caters to the needs of our ailing psyche. We all have ksheersagar(ocean of nectar) within us and the beloved master is peacefully relaxing on sheshnaag. It may sound absurd to the logical mind but we all have our deepest of the conscience where complete tranquility prevails. We can not reach that state because we are all too involved in cyclones and tornados of our own making. It takes immense effort to begin journey inwards. To reach that tranquility, the easiest and most palatable effort can be generated by reading those divine scriptures. We need to read and consult them so very often as the perception of the lord is best conveyed by these scriptures. Every time you approach them they are different and through them our ancient rishis (sages) have most magnanimously given us the opportunity to have a glimpse of their own tranquility. Pick up Bhagwat, and you will see that it requires the innocence of the small child playing the game of hide and seek, hiding and shouting to find him which we all play with the Lord..., the divine and magnificent game of hide and seek the ever loving and magnanimous lord is playing this and we all are watching it. He hides and beacons all to find him. He has spread himself into eternity and vastness beyond our physical, mental, intellectual and spiritual bounds and beacons us to search him... and then with a disarming and matter of fact gesture says I was never to be found because I was never lost; I was in you and if you apply yourself you will see me. The world is apparently divided in the good and the bad but this perception is very abstract. It varies from individual to individual and in the same person also these values change a million times. We all were, are, and going to be his particle. But then aatma(soul) the darling son of parmatma(supreme) decides to have a feel of this world(maya). It egoistically forget His last advice( go see it, but never ever involve your very existence in it completely such that your greed of more and more displaces me). This is what we sanatanis call lakshman rekha. This lakhshman rekha was crossed by bhagawati sita in Ramayan and as a result she was abducted by Ravan. Ultimately ravan was annihilated by shri ramchandraji but for we mortals it will suffice only to understand fully not to cross this lakhshman rekha. As some body said that I don t know about third world war but sure enough the fourth one will be fought with sticks and stones. That situation can be prevented only by following the golden words of Scriptures like Bhagwat Gita. It teaches us to surrender ourselves to Him completely and be free of worldly desires. As we see now each scripture has the power to bring us to that tranquil stage of mind if only we seek! 20

YAJNA IS INSPIRING! Madhurendu Bhushan Kumar, Ph. D. Baton Rouge, Louisiana The bright and hot fire of yajna reminds us that with our mind aglow with wisdom, we should be enthusiastic about the hot pursuit of noble goals in life. We should direct our wisdom and foresight toward higher goals like the flame of fire that remains pointed upward. We should attain and practice virtues so as to make others virtuous as the yajna fire turns the offerings into fire. We should not hoard wealth for selfish purposes and utilize it for the welfare of others just the way the fire vaporizes the offerings and disseminate them throughout the environment. The ashes of yajna symbolizes the inevitability of death when our physical body will be reduced to ashes; therefore, we must make the best use of every moment of our life for the good of our fellow beings. The most significant message of yajna is the self-sacrifice for the welfare of others. As described by the Purush Sukta (Rig Veda Hymn X.90), the universe was created by the Supreme Being out of Himself as an act of yajna. Lord Krishna (Bhagavad Gita 3.14-16) states that the entire universe operates on the principle of yajna. The sun sacrifices itself to provide light and heat enabling the earth to sustain the existence of life. The seed sacrifices to grow the plant or tree, the plant or tree sacrifices to grow food. The creation s beings perform sacrifice (yajna): the sun, earth, moon, and stars; the animals, fish, insects and birds; the trees, grasses and flowers; they are in a continual process of service and sacrifice. As Lord Krishna states in Bhagavad Gita (3.16), one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a sinful life; living only for the sensual pleasures, such a person lives in vain. All the performers of yajna who know the meaning of sacrifice become cleansed of sinful reactions, and having tasted the nectar of the results of sacrifice, they advance toward the supreme eternal atmosphere; without sacrifice one can never live happily on this planet or in this life: what then of the next (B.G. 4.30-31)? In the spirit of yajna, one gives more than one takes, otherwise one is considered a thief (B.G.3.12). Furthermore, Sri Ramakrishna once stated: Whatever you offer to the Lord is returned to you, magnified many fold. Take care, therefore, that you do not offer anything bad to Him. The principle of yajna inspires us to perform our duties, and share our wealth and time for the benefit and betterment of our society. Some inspiring examples of self-sacrifice and selfless service we find in the nature are the trees that yield fruits, plants that produce crops, cows that give milk, and rivers that provide water, all in order to support our life. In fact, a spiritual person regards his or her life as a yajna while living with the motto of service and sacrifice ; thereby, that person is dedicated to the ultimate yoga, achieving union with the Supreme or Moksha. The flaming fire of the yajna thus inspires us to selflessly serve the humanity, help the destitute and the less fortunate (the sick and the disabled). In the words of Goswami Tulasidas, parahit dharam nahi bhai, par pira sam nahi adhamahi; parahit bas jinnke man mahi, tinke kahai jag durlabh kachhu nahi, implying that service rendered to the others is the best religious duty performed. The Rigveda (Hymn III.57.6) states: O Divine Agni (God)! Your generosity is like that of the stream of water that cascades down the mountain slopes to provide comfort to the parched earth. We ask you to instill in us the same magnanimity as you have, so that we get busy benefitting others. Under such inspiration, we pray to the Lord: Om Sarve bhavantu sukhinah, sarve santu niraamayaah! Sarve bhadraani pashyantu, maa kashchit duhkha bhaagbhavet! (All be happy, All be healthy! May all see the auspicious, May none suffer!) Indeed, it is meaningful to envision that mankind is one family, and see God in every being and every being in Him (B.G.6.30)! Om Shaantih! Shaantih! Shaantih! 21

A Gandhian Club Among Nobel Peace Laureates Satish C. Misra, Ph.D. North Potomac, Maryland Background: The Nobel Peace Prize has been awarded 90 times to 120 Nobel Laureates (97 individuals and 20 organizations) between 1901 and 2009. The International Committee of the Red Cross was awarded the Nobel Peace Prize in 1917, 1944 and 1963, and the Office of the United Nations High Commissioner for Refugees in 1954 and 1981. Mahatma Gandhi never won the Nobel Prize for Peace, but the apostle of truth and non-violence continues to inspire people around the globe who go on to win the coveted honor. The Nobel committee has acknowledged that Gandhi had been nominated several times - finally days before his murder in January 1948. The omission has been publicly regretted by later members of the Nobel Committee. In 1948, the year of Gandhi's death, the Nobel Committee declined to award a prize on the ground that 'there was no suitable living candidate that year. The committee that picks the winner has apologized for missing out in honoring Gandhi and, as if to compensate for it, has often chosen to bestow the prize on those inspired by the Mahatma. When Tibetan spiritual leader Dalai Lama was awarded the peace prize in 1989, the Nobel Committee chairman had said this was 'in part a tribute to the memory of Mahatma Gandhi'. It is difficult to find Nobel Laureates who have publicly acknowledged the contribution of Mahatma Gandhi s philosophy in their own life. An attempt has been made to identify the Noble peace prize winners whose life and work has been positively influenced by the life and work of Mahatma Gandhi. The following Nobel Laureates emerge in this search. The Nobel Peace Prize 1964: Martin Luther King, Jr. - US Civil Rights Pioneer The 1964 laureate had acknowledged Gandhi as one of his inspirations. Martin Luther King, Jr., (January 15, 1929-April 4, 1968) was born Michael Luther King, Jr., but later had his name changed to Martin. He attended segregated public schools in Georgia, graduating from high school at the age of fifteen; he received the B. A. degree in 1948 from Morehouse College, Atlanta, GA. In 1954, Martin Luther King became pastor of the Dexter Avenue Baptist Church in Montgomery, Alabama. He was always a strong worker for civil rights for members of his race. In 1957 he was elected president of the Southern Christian Leadership Conference, an organization formed to provide new leadership for the burgeoning civil rights movement. The ideals for this organization he took from Christianity; its operational techniques from Mahatma Gandhi. He directed the peaceful march of 250,000 people in Washington, D.C., whom he delivered his address, "l Have a Dream". He was arrested upwards of twenty times and assaulted at least four times; he was awarded five honorary degrees; was named Man of the Year by Time magazine in 1963; and became not only the symbolic leader of American blacks but also a world figure. 22

At the age of thirty-five, Martin Luther King, Jr., was the youngest man to have received the Nobel Peace Prize. When notified of his selection, he announced that he would turn over the prize money of $54,123 to the furtherance of the civil rights movement. On the evening of April 4, 1968, while standing on the balcony of his motel room in Memphis, Tennessee, where he was to lead a protest march in sympathy with striking garbage workers of that city, he was assassinated. The Nobel Peace Prize 1989: The 14th Dalai Lama (Tenzin Gyatso) - Tibetan spiritual leader His Holiness the XIVth Dalai Lama (Tenzin Gyatso) is the spiritual and temporal leader of the Tibetan people. He was born to a peasant family in 1935 in a small village called Takster in northeastern Tibet. His Holiness was recognized at the age of two, in accordance with Tibetan tradition, as the reincarnation of his predecessor the 13th Dalai Lama. In 1950, at 16, His Holiness was called upon to assume full political power as Head of State and Government when Tibet was threatened by the might of China. In 1959 he was forced into exile in India after the Chinese military occupation of Tibet. Since 1960 he has resided in Dharamsala, aptly known as "Little Lhasa", the seat of the Tibetan Government-in-Exile. Since his first visit to the west in the early 1970s, His Holiness' reputation as a scholar and man of peace has grown steadily. In recent years, a number of universities and institutions have conferred Peace Awards and honorary Doctorate upon His Holiness in recognition of his extra-ordinary writings in Buddhist philosophy and of his distinguished leadership in the service of freedom and peace. During his travels abroad, His Holiness has spoken strongly for better understanding and respect among the different faiths of the world. His Holiness has made numerous appearances in interfaith services, imparting the message of universal responsibility, love, compassion and kindness. The Nobel Peace Prize 1991: Aung San Suu Kyi, the resistance leader from Myanmar (Formerly Burma) Citation: "for her non-violent struggle for democracy and human rights" Aung San Suu Kyi born in Rangoon, Burma on June 19. 1945. Suu Kyi attended high school and Lady Shri Ram College in New Delhi, India from 1960-64. She attended Oxford University from 1964-67 and received B.A. in philosophy, politics and economics at St. Hugh's College (elected Honorary Fellow, 1990). Then she went to New York for graduate study. She married Michael Aris on January 1, 1972. They have two sons. She travelled widely and published several books. She and her family returned to Rangoon in 1988 after hearing the news of her mother's severe stroke. They witnessed violent suppression by military that killed thousands; she addresses several hundred thousand people outside Shwedagon Pagoda, calling for democratic government. On July 20, 1989 Suu Kyi was placed under house arrest without charge or trial. Despite detention of Suu Kyi, her party NLD won election with 82% of parliamentary seats. The military refused to recognize election results. Suu Kyi was granted 1990 Rafto Human Rights Prize and several other honors. Nobel Committee announced Suu Kyi to be the winner of 1991 Peace Prize. Alexander and Kim accepted the prize for their mother in Oslo. Suu Kyi continued to remain in detention, having rejected the offer to free her if she will leave Burma and withdraw from politics. Worldwide appeal is growing for her honorable release and fair democratic elections in Myanmar. Suu Kyi donated $1.3 million prize money to establish health and education trust for Burmese people. 23

The Nobel Peace Prize 1993: Nelson Mandela of South Africa who shared the 1993 prize with Frederik Willem de Klerk, found inspiration from the life and works of Gandhi -- to fight injustice and strive for an equal society while abjuring violence. Citation: "for their work for the peaceful termination of the apartheid regime and for laying the foundations for a new democratic South Africa" Nelson Rolihlahla Mandela was born in Transkei, South Africa on July 18, 1918. He was educated at University College of Fort Hare and the University of Witwatersrand and qualified in law in 1942. He joined the African National Congress in 1944 and was engaged in resistance against the ruling National Party's apartheid policies after 1948. He went on trial for treason in 1956-1961 and was acquitted in 1961. In 1962, Mandela was brought to stand trial for plotting to overthrow the government by violence. Mandela was sentenced to life imprisonment on June 12, 1964. During his years in prison, Nelson Mandela's reputation grew steadily. He was widely accepted as the most significant black leader in South Africa and became a potent symbol of resistance as the anti-apartheid movement gathered strength. He consistently refused to compromise his political position to obtain his freedom. Nelson Mandela was released on February 11, 1990. Mandela was elected President of the ANC and served South Africa as President. He was awarded the Nobel peace prize in 1993. The Nobel Peace Prize 2009: Barack Obama, The US President Citation: "for his extraordinary efforts to strengthen international diplomacy and cooperation between peoples" Obama had called Gandhi the 'real hero of mine' and paid rich tributes to the great man's ideals. Obama has talked about how Gandhi's thoughts and his autobiography impressed him deeply. On Oct 2, as the world celebrated the International Day of Non-Violence on Gandhi's birth anniversary, Obama said on October 1, 2009: On behalf of the American people, I want to express appreciation for the life and lessons of Mahatma Gandhi on the anniversary of his birth. This is an important moment to reflect on his message of non-violence, which continues to inspire people and political movements across the globe. We join the people of India in celebrating this great soul who lived a life dedicated to the cause of advancing justice, showing tolerance to all, and creating change through non-violent resistance. Americans owe an enormous measure of gratitude to the Mahatma. His teachings and ideals, shared with Dr. Martin Luther King Jr. on his 1959 pilgrimage to India, transformed American society through our civil rights movement. The America of today has its roots in the India of Mahatma Gandhi and the nonviolent social action movement for Indian independence which he led. Tomorrow, as we remember the Mahatma on his birthday, we must renew our commitment to live his ideals and to celebrate the dignity of all human beings. In September of 2009, Obama along with the Education Secretary visited Wakefield High School in Arlington, VA, and gave a national speech welcoming students back to school. Obama called for students to take responsibility and to learn from their failures so that they succeed in the end. A student (Lilly) during his discussion with 9th graders asked, Hi. I'm Lilly. And if you could have dinner with anyone, dead or alive, who would it be. "Dinner with anyone dead or alive? Well, you know, dead or alive, that's a pretty big list," Obama responded amidst laughter. The next moment he was serious. "You know, I think that it might be Gandhi, who is a real hero of mine," Obama said. "Now, it would probably be a really small meal because he didn't eat a lot," he said amidst laughter. But Mahatma Gandhi is someone who has inspired people across the world for the past several generations, he said. 24

Several other winners of the Nobel Peace Prize have occasionally mentioned and quoted inspirational words of Mahatma Gandhi. These include Henry Kissinger (1973), Mother Teresa (1979), Jimmy Carter (2002), and Al Gore (2007). A legend Mahatma Gandhi has become a legend and the brand the world flaunts! From Swiss luxury giant Mont Blanc to Bollywood blockbuster 'Lage Raho Munnabhai', Mahatma Gandhi, the apostle of peace and non-violence, has now become a brand the world proudly flaunts. Sanjay Duttstarrer 'Lage Raho Munnabhai' in 2006 was an instant hit with the Bollywood actor demystifying the ideologies of the 'Father of the Nation' with "Gandhigiri". Yes, more than six decades after his assassination, the icon of India's Independence has moved beyond road signs, statues and artists' strokes to a modern and digital image, seen in promotions and advertisements. Gandhi, once called the 'Naked Fakir', lives on in luxury brands, internet icons and search engines, telecom giants, popular songs, tees and even many popular flicks -- he's now very much a part of the Remix Generation's psyche. Adman Alyque Padamsee, who played Mohammed Ali Jinnah in "Gandhi", says that "Brand Gandhi" is still the most powerful Indian idol celebrated globally. "International leaders from Martin Luther King Jr. to Barack Obama have all used Brand Gandhi to reach out to the masses." Mahatma Gandhi is indeed a messiah Best wishes for all the convention delegates Mahendra and Vimlesh Misra Eagleville, Pennsylvania 25

Evolution of Brahman and Mankind A Short Description Purushottam Sharma Bhagwan Sankaracharya writes in Geeta Bhasya that Shri Vishnu came to the earth as Lord Krishna ( son of Vashudev and Devaki) to save Brahmanatva of Bhulok Brahma (Brahman). This way the Vedic Dharma is safe and secure. Before moving forward I would like to make a clear distinction among 3Bs which are used here. Brahman People of a Varna as described in Gita Brahmana Narayana who is neither created nor destroyed but transcends the creation. Brahma the creator of Srashti (the Universe) According to our Puranas, Brahma, the creator of our universe is born from the Lotus flower in Bhagwan Vishnu s Nabhi (belly). The Brahma then created the mankind. Manusmarti says that first it was all dark in the universe. Then Svayambhu Bhagwan removed the darkness and created himself (Svayan), then created water and put a seed. This seed developed in the form of a golden egg. Brahma was born out of this egg. The remaining material of this egg expanded into Swarga (heavens) and Antariksha (Universe). Some of our scriptures also state that Svayambhu made two parts of this golden egg (Nara and Nari) i.e a male and a female. The male was called Manu and the female was called Aabha. However it is widely believed in our Vedic Dharma that Brahma is the creator of Srishti (Universe). To create the Srishti, Brahma initially created four manas-putras These are Sanak, Sanandan, Sanatan and Sanat Kumar. Brahma s other Manasputra is Narada. These rishis were to create universe but they all were devoted to Ishwar Bhakti and were not interested in creating Srishti. Brahma then created Ten Rishis who created Srishti and the mankind. The names of these ten rishi s are: Bhrigu, Marichi, Attri, Angira, Pulah, Kratu, Manu, Daksha, Vashishta, and Pulastya The contribution of these ten rishis towards creation of mankind is described below: 1. Bhrigu Rishi had four wives. His important descendents are: Daityaguru Shukracharya, Chayan, Dhata, Vidhata, Dadhichi, Saarasvat, Markandeya, Vedshira, Jamdagni, Bhagwati Laxmi, and Parshuram. 2. Marichi Rishi his descendents are Kashyap (Arishtanemi), Purnamaas, Ashit, Deval, Shandilya, Parvas, Yagyavaan 3. Angirasa Rishi had wives naming Surupa, Svaraj, Pathya Surupas son is Dev Guru Brahaspati Svaraj son is Maharishi Gautama Gargeya is the son of Pathya Brihaspati descendents are, Bharadwaj, Bhavmanu, Kapil and Garg Gautama - descendents are: Satananda, Satya Ghrati, Kripacharya. 26

4. Pulah wife Gati and descendents are Karmsrestha, Yaviyan, Sahishnu (None of them are Gotra Pravarta Rishi) 5. Kratu wife Sannati Two Daughters Punyatma, Sumati 6. Daksha wife Manutanya Daughter Sati and sons Haryasva, Shablasva 7. Pulastya Rishi - one wife was Tranvindu Son is Vidhata and his wife Devvarni (daughter of Bharadwaj). Their son is Kubera Pulastya s other descendents are: Ravana, Kumbhakaran, Vibhishan, Surpnakha 8. Vashistha Rishi - wife Arundhati Their descendents are: Upmanu,Shakti and Parashar. Parashar s son is Vyas muni. Vyas s son is Sukhdev 9. Attari - wife is Sati Ansuya. Their descendents are Chandrama, Datta, Durvasa 10. Manu - wife is Aabha. Manu is known by 14 different names as the first man of every Manvantara. There are 14 manvantaras, their names are: Svayanbhu, Svarochis, Auttami, Tamas, Raivat, Chashus, and the present manu is Vaivaswat. The others to follow are Savarni, Daksh Savarni, Brahma Savarni, Dharm Savarni, Rudra Savarni, Rochyadaiv Savarni and Indra Savarni. The life span of one manvantra is described as: A Manvantra has 71 chaturyugi. A chaturyugi is a) Satya Yuga 1,728.000 years b) Treta Yuga - 1,296,000 years c) Dwapara yuga 864,000 years d) Kali Yuga 432,000 years Thus one chaturyugi is 4,320,000 years and a manvantra is 71X 4,320.000 years. It is described in our scriptures that a day of Brahma called Kalp is 1000 times of a chaturyugi 4,320,000,000 years. After this follows the night of Brahma. which is probably the darkness all around. Double of this time completes the day and night of Brahma. Life span of Brahma is said to be 100 years. Each manvantra has saptrishis (7 rishis). For the present manvantra Vavaswat the Saptrishi are: (Gautam, Bharadwaj, Vishvamitra, Jamdagni, Vashista, Kashyap and Attri) Agashtay is considered the 8 th Rishi 27

Vishvamitra is the son of King Gadhi of Kanyakubj and is one of the very powerful rishi inspite of being a descendent of a chhatriya family. Vishvamitra has 60 gotra karta sons. Kushik, Kamkayan, Dhananjay etc. In conclusion, Mankind was created from these Ten Rishis called Prajapatis. Oning all were Brahmans and later in time divided into different Vernas according to their responsibilities to the mankind. It is mentioned in the books that two sons of a chhatriya king could be different. One who is interested in scriptures could be a Brahman and the other son who is a warrior could be a chhatriya. Our Puranas also say that Saptarishis are born of Brahma. 1. Vishvamitra, 2. Jamdagni, 3. Bhardwaj, 4. Gautam, 5. Attri, 6. Vashistha, 7. Kashyap. Agastay is the 8 th Rishi. These are Gotra Pravakta Rishis. Their descendents who are of these Gotras called themselves Brahmans. Our Best Wishes to BSNA, EC, BOT for Doing a self-less Service to the Comminity and Welcome All Delegates Attending the 16 th Annual BSNA Convention, Phoenix, AZ from left to right: Ankur, Kavita, Sheela, Satish & Savita Misra North Potomac, Maryland 28

ग त क कर मय ग ऄम ब क ससह भ रतवषम र कइ ग त ए प रचम त ह ककन त ग त शब द स र ह भ रत क भ ष र पवम क पच सव ऄध य य स प र रबभ ह कर य सव ऄध य य तक क ऄठ रह ऄध य य र श र क ष ण और ऄज मन क सबव द क र प र ज क छ कह गय ह ईस श र र द भग ववतग त य स क ष प र ग त कह ज त ह ऄत ग त क सर झन क म य र ह भ रत क ज नन ऄत यन त अवश यक ह आन ऄठ रह ऄध य य र प रत य क क ऄन त र एक प म ष पक द गइ ह म जसर प रत य क ऄध य य क ईपम नषद क स ज ञ द गइ ह I "ब रह म वद य क ऄन तगमत य गश स त र क श र क ष ण और ऄज मन क सबव द क र प र ऄर क ऄध य य क न र स कह गय ह "I पम ह ऄध य य क ऄज मनम वष दय ग कह गय ह और ऄठ रहव ऄध य य क र क षस न य सय ग आस प रक र आन ऄठ रह ऄध य य र म वव दग रस त र न ष य क ककस प रक र ज वनय पन कर ऄपन ज वन क अनन दर य न कर ऄन त र र क त ह अ ज त ह, सबव दर प (प रश न त तर र प) स कह गय ह यकद ग त क म वषय क श स त र य र प र कह गय ह त त श यद आस ग रन थ पर ह त स र ट क य म खन क अवश यकत न ह त सभ अच य न ऄपन र त क प रम तप दन र यह कदख न क प रय स ककय ह कक ज क छ हर र र त र ह वह ग त क स र ह आस प रक र जह श कर च यम न ग त क सन य स प रध न ग रन थ कह ह ठ क ईसक म वपर त कर न य म त क न आसक कर मय ग क रहस य क सर झ न व ग रन थ त य ह आन द न ट क ओ क च र स भ ष यक र न ऄपन ऄपन ज वन दशमन क ग त द व र प रर म णत ह न क द व ककय ह म वश व क ऄन य धर क ग रन थ स ऄ ग आस ग रन थ र एक ड़ भ र य द ध क प र रबभ र ऄपन य ग क एक र ह न य द ध क म वष द ग रस त क र प र प रस त त करक ईसक म वष द क क रण क र म क र प र म नर करण कर ईस श कस म वग नर नस क श त करक प न ऄपन व यवस य (य द ध) क म य त य र ककय ह ऄन त र कह ह कक आस प रक र र न यह ग पन य स भ ऄम त ग पन य ज ञ न त र म य कह ह आस रहस यय क त ज ञ न क प णमर प स ऄच छ प रक र म वच र क त ज स च हत ह व स ह कर [१८/६३] और प छ क य ऄज ञ न क द व र ईत पन न त र र ह नष ट ह अ? म शष य ऄज मन न ईत तर कदय "ह ऄच य त! अप क क प स र र र ह नष ट ह गय ह और र झ (कत तमव य क ) स र म त प र त ह गइ ह, आसम य र स शयरम हत ह अ म स थत और अप क अज ञ क प न कर ग [१८/६३] श र क ष ण और ऄज मन क यह सबव द स जय और ध तर ष ट र क सबव द र प र कह गय ह ध तर ष ट र क प रश न ह "धर मक ष त र क र क ष त र क र द न र एकत र ह ए य द ध क आच छ व र र और प ण ड क प त र न क य ककय? [१/१] और ऄन त र स जय (स जय न श र क ष ण द व र कह गइ ग त क श र क ष ण और ऄज मन क प णम सबव द क र प र ध तर ष ट र क स न य ) न कह ह र जन जह य ग श वर क ष ण (ईपद ष ट ) ह और धन धमर ऄज मन (श र त, सक षर र न ष य) ह वहप पर श र, म वजय, म वभ म त और ऄच न म त ह, यह र र र त ह आस प रक र सबप णम ज ञ न क प रक श र ऄपन स ख ह इ म वद य क ज र न ष य ऄह क र क भ व क छ ड़ कर सर र पपत भ व स सभ प र म णय क म हत क म य (सवमभ तम हत रत ) कत त मत व कर म क म नवमहन करत ह ईस आस क र स स ररक म सम द ध त प र त ह त ह ह, ईसक ह दय र भम क तभ व और ज ञ न क भ प र म त ह ज त ह आस प रक र वह प र ष थम-चत ष टय (क र, ऄथम, धर म और र क ष) क प र म त कर ह त ह ग त पद श क म वषय एक प रश न क ईत तर स प र रबभ ह त ह : र र म य ज श र यस कर र गम ह ईस त आय र क यरत र प द ष स ग रस त ह च क, र झ पत नहप कक क य करन च म हय? र र आम न य र ज म शम थ त अ गइ ह और श कपन न र झ घ र रक ख ह, वह क स द र ह? र झ गत ह कक त न क क स म र ज य म र न क द भ यह श क और आम न य त श षण द र 29

नहप ह ग, प म थव क र ज य प न क त त ह त स ध रण क रट क ह स जय प रकरण क अग ढ़ त ह ए कहत ह कक ऐस कहकर ऄज मन न द हर य कक र नहप ड़ ग और क र च प ह गय द न स न ओ क च म वष दग रस त ऄज मन स भगव न न र स कर त ह ए कह, "ह ऄज मन! म जस म वषय क र र श क नहप करन च म हय, ईस क म य त श क कर रह ह और त त ज ञ म नय ज स कर रह ह म जन ग क म द ध ज ञ न स म नर म ह गइ ह व न त ज म वत र न ष य क म य श क करत ह न र तक क म य कभ ऐस सर य नहप थ, ज आस स न र एकत र ह ए ग ककस न ककस र प र नहप थ और भम वष य र नहप रह ग ईस प रक र क इ ऐस सर य नहप थ ज त नहप थ, य र नहप थ क इ ऐस सर य नहप अय ग ज हर स नहप रह ग आस शर र न रहन व क द ह र कभ क र यम, कभ य वन, कभ ढ़ प अत ह, ईस प रक र द ह न तर प र म त भ ह त ह ; ककन त ध र प र ष आस म वषय र र म हत नहप ह त ह भ ष र अकद क शर र र य र य ह न स ऄम नत य ह, ऄत आसस शर र क म य भ श क करन ईम चत नहप ज व त सन तन ह और ऄपन कर क न धन र स सररत ह त रह ग ; ज तक कर म न धन स यह र क त नहप ह ज त ह ग त क द सर ऄध य य क ग वय रहव श ल क स प र रबभ कर भगव न न स ख य य ग और कर मय ग द न य ग क र प र ख क खपच कदय ह व स तव र प र ग त क म शक ष आस ऄध य य र सर त ह त ह भगव न क त सर झन र ऄज मन क ज करठन आय ह रह थप, व ऄज मन क म जज ञ स य क त प रश न क र प र ऄग ऄध य य र अत ह ऄज मन प रश न करत ज त ह, भगव न प रश न क ईत तर द त ज त ह द सर स छठव ऄध य य र कर मय ग क व य ख य क गइ ह ककस प रक र ज ञ नय ग, कर मय ग एक द सर क सबप रक ह, आसक म वव चन च थ और प चव ऄध य य र प छ गय प रश न क ईत तर र भगव न न म वस त र स त य ह छठव ऄध य य र भगव न न कह, "तपम स वय स य ग श र ष ठ ह और श स त रज ञ स श र ष ठ र न गय ह सक र कर म करन व स भ य ग श र ष ठ ह, ऄत ह ऄज मन त य ग ह ज ह ऄज मन सबप णम य म गय र ज श रद ध व न य ग र र र ग ह अ ऄन तर त र स र झक म नरन तर भजत ह, ईस र परर श र ष ठ य ग र नत (६/४६-४७) भगव न न आस य ग (कर मय ग) क स क ष प र द सर ऄध य य (२/४६-५३), प र त सर और च थ (१६-२३) र सर झ य ह स स नन क द ऄज मन न स न य स और त य ग क तत व क ऄ ग-ऄ ह ज नन क म जज ञ स प रकट क (१८/१) भगव न न कह कक म नयत कर म क त य ग करन ठ क नहप ह कतमव य कर क स वर प स न त य ग कर ईनर असम क त और क त य ग करन ह स म त वक त य ग ह कर म म वन ज वन य त र स भव नहप कर म र न ष य क नहप धत, धत ह कत त म क सम क त और भ ग म द ध ऄत र न ष य क कत त म और भ क तपन क भ व क छ ड़कर स ख -द ख म समभ व रखकर अपन कर त त त व कम क ननव हन ल कस ग रह ब न स करन च नहय ग त क र ख य म वषय कर मय ग ह यह य ग चत ष स त र क र प र द सर ऄध य य क स त सव श ल क र कदय गय ह पम ह स त र ह र त र ऄम धक र नहप नत ह आसक ऄम धक म वस त र स ऄठ रहव ऄध य य क रहव श ल क र सर झ य गय ह कक आष ट, म र म श रत और ऄम नष ट त ईन ग क म र त ह ज सक र भ व स कर म करत ह कर मय ग त कर म क त य ग करन क क रण र धत ह नहप त सर स त र ह कक कर मय म ग कर म क व सन व भ न न और च थ स त र ह कक कर मय ग क कर म न करन र कभ प र म त न ह व आन हप च र स त र क श र क ष ण न तरह तरह स सर झ य ह यह भगव न न कर म क यज ञ क र प र प रचम त करन क त कह ह यज ञ र ऄपमण क भ वन र ख य रहत ह आसम य यज ञ म द ध स कर म करन स र न ष य धत नहप ह ईसक म द ध ऄध य त र क ओर ग कर पम वत र ह ज त ह वह र र त व म द ध 30

क त य ग करन क क रण भ तक स र क त ह ज त ह और भम वष य क अश प श स भ म नर श ह कर र क त ह ज त ह वत तमर नक क कत तमव य क स त परम हत ह कर करत रहत ह (३/३०) ईसक सबप णम कर म क र न और स कल प स रम हत ह त ह वह स स ररक अश रर स रम हत ह कर परर नन द र त त रहत ह कर क और कत मत व क ऄम भर न क त य ग कर कर म करत ह ए भ क छ नहप करत वह ऄपन ऄन त करण (र न, म द ध, म चत त, और ऄम भर न) क ज त त ह वह अश रम हत ह कर क शर र स कर म करत ह अ प प स र क त ह ज त ह कर म द व र ज प र त ह ईस र स त ष ट ह कर हषम-श क अकद द वन द व स ऄत त ह ज त ह म सम द ध और ऄम सम द ध र सर त वभ व व ह ज त ह इष म-म वह न ह ज त ह असम क त स रम हत ह कर ज ञ न र ईसक म चत त ऄवम स थत ह ज त ह आस प रक र यज ञ क र प र सभ कर क अचरण करत रहत ह ईसक कर म न धनह न ह ज त ह असम क त क त य ग करन क क रण म सम द ध और ऄम सम द ध र सर न म द ध व नकर (कर मय ग र म स थत ह कर) वह सर त वभ व व न ज त ह ऐस सर त वभ वव म द धप र त र न ष य क प ण य और प प द न आस क र त यक त ह ज त ह, ऄत कर मय ग क सर त व म द धय ग क म य च ष ट करन च म हय यह कर म न धन स छ टन क ईप य ह आस प रक र श र क ष ण न य ग क म सम द ध क म य त न स त र और कदय : १) सर त व य ग ईच यत (२/४८) २) य ग कर मस क श ब ३) त म वद य द द खस य गम वय ग य गसम ञज ञतब (६/२३) म जसक करन स द ख क स य ग स सद क म य म वय ग ह ज य ईस ह य ग क स ज ञ द गइ ह ग यह प रश न ईठ त ह कक यकद र असम क त न ह त र न ष य कर म क य कर? श र क ष ण न आस पर भ ग त र ऄज मन स कह ह ह ऄज मन, सबप णम कर क म सम द ध क म य प च ह त स ख यम सद ध न त त य गय ह १) ऄम धष ठ न - शर र (स वस थ शर र क अश रय स ह कर म सबप कदत ह त ह ) २) कत त म - स वस थ शर र ह न क द र न ष य क क र करन क प रव म त त ह न च म हय (कत त म नन क भ व अन च म हय ) ३) करण - म जन क द व र क यम ककय ज त ह प च ज ञ न आम न य (अख, क न, न क, त वच, और म जह व ); प च कर म न य (ह थ, प व, व ण, ग द, और ईपस थ) तथ र न, म द ध, म चत त, और ऄह क र अजक त ईपकरण क भ अवश यकत ह त ह ४) म वम वध च ष ट ए - र न ष य द व र क गइ च ष ट ए ५) द व - द सर च र ह त यकद ठ क तरह स ग य ज य त भ ऄभ ष ट प र त ह ग य नहप, यह द व क ह थ र ह र न ष य र न, व ण, य शर र क द व र ज भ क यम करत ह वह य त न य य स गत ह त ह य ईसक म वपर त ककन त सद व क रण य प च ह ह त ह यकद कर मय ग क अचरण स म द ध सर त र अ गइ ह, कर म क श क भ व ह गय ह त र न ष य द ख क स य ग स सद क म य म वर क त ह ज त ह आक क सवप शत म ब द क र न ष य क व ऄपन कर म न य स ह क र नहप करत भगव न क द ह इ ज ञ न म न य क क षर त क ढ़ न व ह त स र ईपकरण न गय ह, ईनस स ह कर र न ष य ड़ ऄह क र भ व स ऄम तर नव य क यम कर रह ह और ऄपन ऄह क र (ego) क स त कर रह ह ईसक क र र ऄह क म त क ह ल य ह गय ह कर मय ग क म वस त र स व य ख य कर, ईसक स ख यय ग स त न त र क व य ख य प चव ऄध य य र क गइ ह स तव स रहव 31

ऄध य य र भगव न न त य कक कर मय ग क र गम र ऄग रसर ह न व स धक क अग च कर भग व वद भम क त भ प र त ह ज य ग स तव ऄध य य क पम ह श ल क र श र क ष ण न कह "प थम, कर मय ग क प न करत ह ए (य ग य ञ जन बद श रय ) ककस प रक र त र र भक त (र य य सक तर न ) ह कर म नस सन द ह र झ सर ग र र प स प र त कर ज य ग, ईसक स न" भगव न न ज ञ न, म वज ञ न, ऄक षरब रह, र जम वद य, र जग ह य ग न र क ऄध य य र ऄपन सबप णम म वभ म त,, ऐश वय मकद ग ण स य क त अत र र प क म वस त र स वणमन ककय स तव और न व ऄध य य र क छ म वभ म तय क भ वणमन ह अ दसव ऄध य य र ऄज मन प छत ह, "ह भगवन, ऄपन कदव य म वभ म तय क ऄश षर प स त क व अप ह कह सकत ह म जनक द व र आन स क क व य त कर अप म स थत ह (१०/१६) अप ककन ककन भ व स र र द व र म चन तन करन य ग वय ह (१०/१६) भगव न न क छ म वभ म तय क वणमन करत ह ए ईपस ह र र प र कह, "ज ज म वभ म तय क त ऄथ मत ऐश वयमय क त, क म न तय क त, और शम क तय क त वस त ह, ईनक त र र त ज क ऄ श स ईत पन न ज न र आस सबप णम जगत क ऄपन य गर य क एक ऄ श र त र स ध रण करक म स थत (१०/४१-४२) म जस प रक र अजक रस यनश स त र क ऄध य पक तत व क रस यम नक ग ण क कक ष र पढ़ त ह और प रय गश र कदख त ह ईस प रक र ऄज मन क कहन स ईस कदव यद म ष ट द कर भगव न न ऄपन म वश वर प क दशमन कदय (ग वय रहव ऄध य य) ऄज मन न सग ण और म नग मणर प स भग ववद प सन क र र प रश न ककय त भगव न न रहव ऄध य य र भम क तय ग और म सद धभक त क क षण त य और श ष त रहव स सत रहव र ज व, जगत, और प र ष त तर क व य ख य कर द आस प रक र सत रहव ऄध य य तक भगव न न कर मय ग, भम क तय ग, ज ञ नय ग क एक क त व य ख य करक ऄठ रहव ऄध य य र प र ग रन थ क त त पयम और स क ष प र ईपस ह र ककय ग त क कर मय ग क र गम पर च न व स धक ऄह क र श न य ह कर सर भ व स सभ प र म णय क म हत क ध य न र रखकर ऄपन ज वन क अनन दर य न कर आस स स र स सद क म य म नव मण प र त कर त ह भगव न क शब द र ऐस र नम सकत क "म नम र त तर त रर भव सव यस म चन" (११/३३) कहत ह ऄज मन द म हन ह थ स ग ड व पर सर सन ध न त करत ह थ, वह य ह थ स भ शस त र च सकत थ (सव यस च थ ) अजक ज ग ऄपन म वषय र ऄभ तप वम क श प र त करक म वश वम वख य त ह गय ह, ईन ह भ ऄह क र क भ वन क त य गकर ऄपन क म नम र त तर त र ह सर झन च म हय तभ स स र र सर रसत क भ व ढ़ ग, ऄन यथ एक द श द सर द श पर ह व ह न क, एक वगम द सर वगम स स घषमग रत ह न क, ईसक उपर ह व ह न क प रय स करत रह ग सर ज र ऄश म न त, एक द सर क स थ इष म अकद नक रत र क प रव म त तय क व म द ध ह ग भगव न सभ क सद म द ध द म जसस हर ऐस म वश व न व म जसर सव स म खन सन त, सव सन त म नर र य सव भ म ण पश यन त, र कम द द खभ ग वभव त "The world is a dangerous place not because of people who do evil, but because of good people look on and do nothing" 32

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GLOBAL NETWORK OF BRAHMAN ORGANIZATIONS AUSTRALIA Brahman Samaj of Australia (President: Shri Arvind Misra) INDIA Akhil Bhraratiy Brahman Mahasabha (President: Shri Mahesh Datt Sharma) All India Kanyakubja Board (President: Shri Dharani Dhar Trivedi) Brahman International (Achary Prbhakar Mishra) Gujarat North Indian Brahman Samaj (President: Shri Shashikant Tiwari) Chhattisgarh Brahman Samaj (President: Dr. Prakash Narayan Shukla) Sarayuparin Brahman Sabha of Bhopal (under process, President: Shri Rajani Kant Shukla) Shri Samast Brahman Samaj, Navi Mumbai (under process, President: Shri Vinod Trivedi) Dharwad Hubli Bahman Ksemabhiwrudhi Sangh (Under process, President: Dr. Pralhad B. Sattur) Kanyakubj Brahman Mahasabha of Madhya Pradesh, (Under process, President: Dr. Trivedi) MALAYSIA Brahmin Association of Malaysia (Under process, President: Dr. K.S. Kannan) MAURITIUS Shri Sanatan Dharmiya Brahman Mahasabha (President: Shri Damodar Toolsee) Akhil Sanatan Dharmic Brahman Mandal (President: Shri Gopal Sharma) NEPAL Brahman Samaj of Nepal (President: Shri Ramagya Chaturbedi) THE NETHERLANDS Brahman Samaj of Holland (President: Pt. Anand Shukla Kalapnat) Brahman Mahasabha of Holland (President: Pt. Vishnu Mahadew Panday) NEW ZEALAND Shree Sanatan Dharm Purohit Brahman Mahasabha of New Zealand (Inc). (Shri Kampta Prasad Maharaj, President) NORTH AMERICA (USA and CANADA) Brahman Samaj of North America (President: Mr. Purushottam Sharma.) UNITED ARAB EMIRATES Brahman Samaj of United Arab Emirates (President: Mr. Vijay Kumar Tripathi) UNITED KINGDOM Brahman Samaj of United Kingdom (Under process, President : Mr. R. N. Pathak) CANADA World Brahman Fedration of Canada (President Dr. Azad Kaushik) 34

BSNA Life Members The list is organized alphabetically by state. Within each state, the names are listed alphabetically by last name. Ramesh C Sharma, AE Munnu Bajpai, AZ Ram Dwivedi, AZ Balbir C. Sharma, AZ Ram Tripathi, AZ Sarvamitra Awasthi, CA Shiva Bajpai, CA Sadhu Bhardwaj, CA Bharat Bhargava, CA Vijay Bhargava, CA Naras Bhat, CA Ashok K. Bhatt, CA Balwant Birla, CA Hiralal Birla, CA Ramesh Birla, CA Subhash Chander, CA Dhirendra Chaturvedi, CA Gopal Chaturvedi, CA Sudhakar Dixit, CA Ajoy Kumar Dube, CA Uday Gadgil, CA Bhaskar Goswami, CA Ramesh Goswami, CA Amit Goswamy, CA Arvinda Haranahalli, CA Inderjit Joshi, CA Manorama K Joshi, CA Rajash Joshi, CA Om Parkash Kalra, CA Sat Pal Kewal Khidri, CA Pradeep Kumar, CA Abhay Nand Maharaj, CA Banshi Malviya, CA Devendra Mishra, CA Gajendra Mohan Mishra, CA Shri Kant Mishra, CA Umeshwar Dutt Mishra, CA Vinod Mishra, CA Raga Misra, CA Joginder Modi, CA Bharat B. Mohla, CA Yogesh Kumar Paliwal, CA Ramesh Pandey, CA Tej Pandey, CA Anil R. Pandya, CA Indu Pathak, CA Sunil Pathak, CA Ved Prakash Pathak, CA Kamlakar S. Rambhatla, CA Kamal K. Ratti, CA Manohar Ratti, CA Vinod K. Roy, CA Dharam Salwan, CA Rajneesh Salwan, CA Sandeep Salwan, CA Ravi and Manita Sanwal, CA Amit Sharma, CA Baldev Sharma, CA Bhupinder Sharma, CA Devender Sharma, CA Dinesh Sharma, CA Hari Dutt Sharma, CA Jai Kant Sharma, CA Jeetendra Sharma, CA Kailash C. Sharma, CA Kapil Sharma, CA Lekh Raj Sharma, CA Madan Lal Sharma, CA Mahendra Dutt Sharma, CA Mohinder P. Sharma, CA Naresh Chand Sharma, CA Pardeep Sharma, CA Praveen K. Sharma, CA Raghav Sharma, CA Rajinder K. Sharma, CA Ravinder Sharma, CA Sadhu Ram Sharma, CA Sanjay Sharma, CA Savitri Sharma, CA Shrigopal P. Sharma, CA Subash Sharma, CA Surendra D. Sharma, CA Vinod K Sharma, CA Pravin Kumar Shelat, CA Aditya Narayan Shukla, CA Anu Shukla, CA 35

Jaikaran Shukla, CA Lakshmi Shanker Shukla, CA Shyam Narayan Shukla, CA Upendra Shukla, CA Venkatesh Narayan Shukla, CA Sham Sidher, CA Janak Raj Sidhra, CA N. K. Sidhra, CA Vilas Tiwari, CA Vishwanath Tiwari, CA Ashok Vats, CA Ashwani Vats, CAKamalesh Dutta Dwivedi, CO C. P. Mishra, CO Mohan Misra, CO Sachchit Kumar Pandey, CO Rajindar Parshad Kaushik, CT Viresh Sharma, CT Amar Nath Sharma, DC Jayant Joshi, FL Vinay Sharma, FL Uday Shukla, FL Dipak Kumar Upadhyaya, FL Alok Bhardwaj, GA Ramesh Bhatt, GA Niranjan Dave, GA Surendra N. Pandey, GA Vishwambhar Nath Pandey, GA Rama Rao, GA Chandra Mani Tiwari, GA Krishna K. Dubey, HI Ramanath Sharma, HI Nirmalendu. K. Pandeya, IA Saryu Narayan Dixit, IL Ajai Gaur, IL Bhanwar L. Joshi, IL Sanath Kumar, IL Gokula Mishra, IL Manoranjan Mishra, IL Ghanshyam N. Pandey, IL Subhash C. Pandey, IL Ajit Pant, IL Kanwal Darshan Prashar, IL Ayodhia N. Salwan, IL Gopal Dutt Sharma, IL Mithlesh Sharma, IL Subhash Chander Sharma, IL Rajesh Tiwari, IL Amar Upadhyay, IL Hans Upadhyay, IL Ram Bhargava, IN Mahesh D. Jha, IN Kuldeep Raj Pandit, IN Surendra Nath Dwivedi, LA Bhagirath Joshi, LA Madhurendu B. Kumar, LA Awadh Kishore Pandey, MA Suresh Chandra Sharma, MA Kailash Shukla, MA Alok Tripathi, MA Rajiv Dixit, MD Anil Kumar. Dubey, MD Jitendra Prakash Dubey, MD Parmesh Hari Dwivedi, MD Akash D. Kaushik, MD Lakshmi Chandra Mishra, MD Satish Chandra Misra, MD Madan Pathak, MD Awdhesh Kumar Sharma, MD Gopal Chandra Sharma, MD Kedar Sharma, MD Om P. Sharma, MD Prabhas Sharma, MD Rikhi R. Sharma, MD Ashok Kumar Shukla, MD Mamta Tiwari, MD Chandra Mouli Tiwary, MD Rao (Bob) N. Aysola, MI Shivendra Bajpayee, MI Rai Bhargava, MI Bharat Bhatt, MI Kamalendu Choubey, MI Brij Pal Giri, MI Ram S. Goswami, MI Krishen Kalia, MI Jitendra Mishra, MI Vinod Mohey, MI Ajay Kumar Pandey, MI Ravindra Pandey, MI Nitin D. Purohit, MI Vijay Sahore, MI Chakra Dhar Sharma, MI Kamal Dev Sharma, MI Purushottam Sharma, MI Subhash C Sharma, MI Tilak Raj Sharma, MI Vinod Sharma, MI Kewal K. Tewari, MI Basant Lal Tiwari, MI Santosh Tiwari, MI 36

Subhash Chandra Upadhyay, MI Satyendra Kumar Chaturvedi, MN Rakesh Kumar Bajpai, MO Shivendra Shukla, MO Rabindra Kumar Dubey, MS Venkata S. Ganti, MS Chandra Mani Pathak, MS Korcherlakota Ramchandar Rao, MS Salil Chandra Tiwari, MS Suresh Chandra Tiwari, MS Kanti Chaturvedi Ojha, NC Sanjeev Bagaria, NJ Paritosh Bajpay, NJ Trayambak Nath Bajpay, NJ Anoop, Bhargava, NJ Surendra Chaturvedi, NJ Upendra Chivukula, NJ Anupam K. Choubey, NJ Anil Jani, NJ Rajash Joshi, NJ Anand Kulkarni, NJ Brajesh Chandra Mishra, NJ Kamal Misra, NJ Raj Pratap Misra, NJ Ram Behari Misra, NJ Virendra Nath Ojha, NJ Mohan Pai, NJ Ramesh C. Paliwal, NJ Bhairab Dutt Pandey, NJ Bhuwan C. Pandey, NJ Ramesh C. Pandey, NJ Virendra Nath Pandey, NJ Himanshu (Om) Pathak, NJ Marehalli G. Prasad, NJ Rishi Sharma Raj, NJ Bhudev, Sharma, NJ Brahm Om Sharma, NJ Deoki Nandan Sharma, NJ Hari S. Sharma, NJ Kamal Jiwan Sharma, NJ Om Prakash Sharma, NJ Parveen Sharma, NJ Prabha Sharma, NJ Rajendra Sharma, NJ Rajinder Sharma, NJ Shri Niwas Sharma, NJ Yogesh, Sharma, NJ Girish J. Shelat, NJ Rajesh B. Shukla, NJ Umesh Shukla, NJ Ram Pratap Tewari, NJ Ram T. Tiwari, NJ Balbir Trikha, NJ Sharad Trivedi, NJ Hitendra Upadhyaya, NJ S. Mani Yegnasubrmanian, NJ Ashok Kumar Awasthi, NY Vishnu K. Awasthi, NY Rakesh Kumar Bhargava, NY Ram Das Chaudhari, NY Prabhakar Dixit, NY Anil K. Dubey, NY Ram B.P. Dubey, NY Jagannath P. Dwivedi, NY Chandra Shekhar Kaushik, NY Bimal Malaviya, NY Brij Mishra, NY Satchidanand Mishra, NY Prabudh Misra, NY Ram Narayan, NY Ram B. Pathak, NY Shivaji Pathak, NY Amar L. Purohit, NY Sharad Rajguru, NY Ajay Sharma, NY Devendra Mohan Sharma, NY Jagar Sharma, NY Kailash C. Sharma, NY Ramesh Sharma, NY Satya Prakash Sharma, NY Satish K. Tripathi, NY Vasudev Bhatt, OH Laxmi Narayan Chaturvedi, OH Amarnath Pandey, OH Bishun Pandey, OH Ramesh K. Sharma, OH Radheshyam Tiwari, OH Raj Kishore Tripathi, OH Vivek Kumar Trivedi, OH Shambhu Nath Tripathi, OK Onkar P. Dwivedi, ON Hira B. Joshi, ON Ramesh Chander Kalia, ON Lila Dhar Mishra, ON Narendra Kumar Misra, ON Hari Krishna Panday, ON 37

Balwant Rai Prasher, ON Rama Mohan Sharda, ON Anupam K. Sharma, ON Prem Chand Sharma, ON Prem Kumar Sharma, ON Vikas Sharma, ON Vinod Kumar Sharma, ON Vishva Sharma, ON Sunil Kumar Shukla, ON Arun Kumar Bajpai, OR Shailesh K. Chaturvedi, PA Girdhari Lal Hanjura, PA Ved D. Kaushik, PA Akhil Kumar Mishra, PA Mahendra Pal Misra, PA Ramesh Pandey, PA H. Raghavendra Rao Ramamurthy, PA Satish Rattan, PA Akkaraju V. N. Sharma, P A Anil. Sharma, PA Arvind Sharma, PA Baldev Raj Sharma, PA Brij Sharma, PA Hans Raj Sharma, PA Jitendra Sharma, PA Om Prakash. Sharma, PA Ram Shanker Sharma, PA Shiv Sharma, PA Sukh Dev Sharma, PA Lakshmi Shanker Dube, PQ Tryambkeshwar D. Dwivedi, PQ Yogendra Prasad Chaubey, QC Sanjay Kumar Tiwari, QC Rudra Prakash, TN Mahendra Kumar Sharma, TN Ramesh. Sharma, TN Rajiv Bhardwaj, TX Arun Kant Dwivedi, TX Saroj Kumar Mishra, TX Vishnudeo Pandey, TX Sen Pathak, TX Keshawa P. Shukla, TX James Michael Tiwari, TX Bhoopendra Nath Tripathi, TX Prafulla Chandra Tripathi, TX Kumud Shankar Tripathy, TX Sudhendu Choubey, VA Rajendra Ramkripal Dubey, VA Dhananjaya Kumar, VA Ashok Misra, VA Chandra Shekhar Pande, VA Dhirendra Kumar Pandey, VA Upendra N. Pandey, VA Arvind Kumar Pathak, VA Gopesh Sharma, VA Mrinal Sharma, VA Lok Shandilya, VA Ashok Siddhanti, VA Ram K Tripathi, VA Vijay Shankar Tripathi, VA Dr. Janeshwar Upadhyay, VA Ashutosh Vats, VA Ghanshyam Akella, WA Dr. Muneesh Tewari, WA Suresh Kumar Choubey, WI Triveni Prasad Shukla, WI 38

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BSNA ORGANIZATIONAL CHART 2010-2012 EXECUTIVE COMMITTEE President Dr. Om Sharma Skillman, NJ 908-359-3348 Executive Vice-President Mr. Bharat Mohla El Dorado Hills, CA 916-933-6339 Vice-President Mrs. Mamta Tiwari Brookeville, MD 301-774-6365 Vice-President Mr. Naren Misra St. Catharine, Ontario 905-680-5407 General Secretary Mr. Pardeep Sharma Davis, CA 530-792-7191 Treasurer Mr. Hari Sharma Freehold, NJ 732-409-3523 Assistant Treasurer Dr. Vinay Sharma Weston, FL 954-562-7365 Shell Executive Editor: Brahma Bharati Mrs.Anjana Bhargava El Dorado Hills, CA 916-939-9233 Editor: Brahmakulum Dr. Vinay Sharma Weston, FL 954-562-7365 Editor: Brahma Vani Mrs.Anjana Bhargava El Dorado Hills, CA 916-939-9233 Editor: Home Page Mr. Vijay Bhargava El Dorado Hills, CA 916-939-9233 YOUTH GROUP Vice President Mr. Ankit Mohla El Dorado Hills, CA 916-933-6339 Vice President Mr. Himanshu Sharma Skillman, NJ 908-359-3348 Secreatry Ms. Seema Ratti Sacramento, CA 916-681-7681 Coordinator, Interactive Forum Ms Aradhna Sharma Davis, CA 530-792-7191 BOARD OF TRUSTESS Chairman Mr. Mahendra Pal Misra Norristown, PA 610-539-6073 Member Dr. Rudra Prakash Brentwood, TN 615-377-0535 Member Dr. Ramendra Pandey Bridgewater, NJ 908-722-6808 Member Mr. Sunil Pathak Pomona, CA 909-622-5775 Member Mr. Upendra Chivukula NJ 732-247-3999 Member Dr. Shri Kant Mishra CA 818-981-9659 Member Dr. Lok Shandilya VA 804-530-8854 Member Mr. Jagar Sharma NY 516-503-0871 Member Mr. Purushottam Sharma MI 248-853-4076 Member Dr. Lakshmi Shanker Dube Dollard Des Ormeaux, PQ 514-685-4278 Member Dr. Yegnasubramanian, Mani Skillman, NJ 908-281-0607 CHAPTER PRESIDENTS Arizona Mr. Munnu Bajpai Phoenix 602-938-4757 California (Bay Area) Mr. Kuldeep Sharma Fremont, CA 510-796-3470 California (San Diego) Dr. Ved Prakash Pathak San Diego 858-350-9235 California (Sacramento) Mr. Manohar Ratti CA (916) 681-7681 California (L. A. area) Mr. Ajoy Dube CA 562 925 8287 Colorado Dr. Ashok Saraswat Highland Ranch 303-791-8394 Illinois Dr. Subhash Pandey Chicago, Darlen 630-985-2720 Indiana Dr. Mahesh Jha Indianapolis 317-578-1561 Louisiana Dr. Madhurendu Kumar Baton Rouge 225-769-2765 Minnesota Mr. Satyendra Chaturvedi Minneapolis 763-566-3103 Michigan Dr. Ajay Pandey MI 248 656 4144 Mississippi Dr. Chandra Mani Pathak Vicksburg 610-877-6250 Missouri Dr. Shivendra Shukla Columbia 573-449-5608 New Jersey Mr. Sharad Trivedi NJ 732-985-1346 New York City Mr. Ashok Kumar Awasthi New York 212-795-5529 Ohio Dr. Raj K. Tripathi Cambridge 614-432-2746 Ontario (Southern) Mr. Anil Sharma Toronto 905-487-2645 Pennsylvania (Eastern) Mrs. Vimlesh Misra Pannsilvenia 610-539-6073 Quebec Dr. UmaNath Tiwari Dollard Des Or, PQ 514-683-4954 Tennessee Dr. Mahendra K. Sharma Kingsport 423-288-8471 Washington, DC Mr. Ashok Sharma MD 301-809-6948 40

New Jersey Chapter of BSNA Extend Its Warmest Greetings and Best Wishes To the Delegates of the 16 th Annual Convention of BSNA Phoenix, AZ, 3-5 September 2011 Sponsored by: Hari & Kaushal Sharma Kamla Jeevan & Renu Sharma Om, Manju & Himanshu Sharma Parveen & Sushma Sharma Rajesh & Rekha Shukla 41

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Notes 43