Brahmon Sobha - Preamble & Constitution

Brohmo Jyoti Dorshon

Brahmon Sobha

Registered under Societies Registration Act XXI of 1860

No. RS/KAM(M)/240/A-29/624 of 2011-2012 issued by Registrar of Firms & Societies, Assam under Memo No.RFS.1046/2011-12/5440 Dated Guwahati 12/1/2012

Date of Establishment: 4^th April, 2010

THE CONSTITUTION

(Rules and Regulations)

PART – I : THE PREAMBLE

State of Art

I. Recognitions of Vedas

The Vedas are among the oldest sacred texts and are believed to be the first literary documents in the history of humankind. They transcend far beyond their identity as scriptures. The Rig Veda, the oldest among the four Vedas, is the fountain source of the so-called Aryan culture in all its manifestations that spread beyond the Indian subcontinent to large parts of South and South East Asia, as well as parts of Central Asia. The Samhitas date to roughly 1500–1000 before current era i.e. 3500 years back. This valuable treasure of the ancient world has been preserved in the form of manuscripts in India, and handed down over centuries from generation to generation. The oral tradition of Vedic chanting has been declared an intangible heritage of humanity by the United Nations Educational, Scientific and Cultural Organization (UNESCO) in 2003 as an outstanding form of cultural expressions. The Rig Veda manuscripts have been selected for inscription in UNESCO's "Memory of the World" Register 2007. Then the issue- what the scripture are in realty? Who are the natural custodian of all these traditional wisdom and how to protect these immortal treasures of humankind?

II. Vedas and other sacred text- wonder to present day scientists

Most important is that the Vedas and Purana have become miracles to the present day cosmologists of the world¹. Scott Sandford, Space Scientist of NASA Ames Research Centre, USA associated with Astrobiology Explorer (ABE), Stardust discovery missions has recently said “It looks like that the writers of Vedas and Puran came from the future to deliver knowledge. The works of the Ancient Arya Sages is mind blowing. There is no doubt that Purans and Vedas are word of God”. Dr. Steinn Sigurdsson, Department of Astronomy and Astrophysics, Pennsylvania State University said “Hinduism is the only religion in which the time scales correspond, to those of modern scientific cosmology. The Hindu literature is work of a Genius.” Dr. Kevin Hurley, University of California at Berkeley who is integrating the MESSENGER GRNS (on course to fly within 200 kilometers of Mercury) experiment into the 3rd interplanetary network of cosmic gamma-ray burst detectors said “How could Hindus (Aryas) have possibly known all this 6,000 years ago, when scientists have only recently discovered this using advanced equipment which did not exist at that time? Such concepts were found only recently”. The Upanishads have been translated into various languages including Persian, Italian, Urdu, French, Latin, German, English, Dutch, Polish, Japanese and Russian. The Upanishads have been acknowledged by scholars, scientists and philosophers from both East and West, from Heisenberg, Schrödinger, Thoreau and Emerson and Schopenhauer to Mahatma Gandhi, Aurobindo Ghosh and others. But with advent of modern materialistic globalization era, the traditional wisdom of ‘Code of Right Activity’, ‘Body of Right Knowledge’, and ‘Ultimate Reality’ are going to be lost from the land where it originates.

¹ (Ref: (http://www.newageu.com/forums/post/53196/ANCIENTSPACESCIENCEVEDASUPANISHADSPURANASSAY.aspx?flag=5).

III. Swami Vivekandanda’s call on becoming ideal Brahmin

Indian philosopher, Swami Vivekananda gave clarion call century back to preach Vedantic religion on attaining highest spirituality and on becoming ideal Brahmin for prosperity and welfare of India. In his words “oh, India, this is your terrible danger. The spell of imitating the West is getting such a hold upon you, that what is good or what is bad, is no longer decided by reason, judgment, discrimination or reference to the Sastras. Whatever ideas, whatever manners the white men praise or like, are good, whatever things they dislike or censure, are bad! Alas! What can be more tangible proof of foolishness than this? With this mere echoing of others, with this base imitation of others, with this dependence on others wouldst thou, with these provisions only, scale the highest pinnacle of civilization and greatness? Wouldst thou attain by means of thy disgraceful cowardice, that freedom deserved only by the brave and the heroic?

Remember always, that there is not in the world any other country whose institutions are really better in their arms and objects than the institutions of this land. I have seen castes in almost every country in the world, but nowhere is their plan and purpose so glorious as here. If caste is thus unavoidable, I would rather have caste of purity and culture and self-sacrifice than a caste of dollars. Therefore, our solutions of the caste question is not degrading those who are already high up, is not running amuck through food and drink, in not jumping, out of our own limits in order to have more enjoyment, but it comes by every one of us fulfilling the dictates of our Vedantic religion, by our attaining spiritually, and by our becoming the ideal Brahmin.

Our ideal is the Brahmin of spiritual culture and renunciation. By the Brahmin ideal what do I mean? I mean the ideal Brahmin ness in which worldliness is altogether absent and our true wisdom is abundantly present. This is the ideal of the Hindu race.”

Now question comes how to imbibe the spirit of true Brahmin ness in the mindset of our young generations. This can be done only by utilizing and spreading our immortal treasure of ancient knowledge among mass.

IV. Immortal treasure of ancient knowledge

From the Vedas, man can know the ‘Code of Right Activity’ and the ‘Body of Right Knowledge’. The Vedas teach man his duties from birth to death. They describe his rights and duties, obligations and responsibilities in all stages of life—as a student, householder, recluse and monk. In course of time the Vedangas, Puranas and Epic texts appeared in order to make plain of the Vedic dicta and axioms and enable all to understand the meaning and purpose of the do’s and don’ts. Therefore, if man is eager to grasp his own significance and true reality, he has to understand the importance of these later explanatory compositions also. That is to say “Vetthi ithi Vedah”; Knowing, knowledge is Veda. Completing the Vedic corpus, the Upanishads are the most basic and most important Hindu scriptures. All orthodox schools of Hinduism base their doctrines on the material found in the Upanishads. In the Upanishad, the three main approaches in arriving at the solution to the problem of the ‘Ultimate Reality’ have traditionally been the theological, the cosmological and the psychological approaches. The cosmological approach involves looking outward, to the world; the psychological approach meaning looking inside or to the Self; and the theological approach is looking upward or to God. Thus the Upanishads mainly contain early philosophical and metaphysical texts about the nature of macrocosm (the gods and the universe), ritual (yajña) and microcosm (humans) as well as the relationship between the soul (ātman) and the universal Brahman. The Upanishads are often referred to collectively as Vedanta ("the end of the Vedas"), not only because they appear physically in the concluding sections of each Veda, but also because their teachings are traditionally seen as the culmination of all other Vedic knowledge.

V. Bráhman- supreme universal Spirit

Brahman {Bráhman- Brahma nominative singular, Brahman neuter gender means the Great Cosmic Spirit, e.g. Brahmānda from stems brha (to expand) + anda (egg), means universe as an expansion of a cosmic egg (Hiranyagarbha), or the macrocosm} is the one supreme, universal Spirit that is the origin and support of the phenomenal universe. Bráhman is sometimes referred to as the ‘Absolute’ or ‘Godhead’ which is the ‘Divine Ground’ of all being. Bráhman is conceived as personal ("with qualities"), impersonal ("without qualities") and/or supreme depending on the philosophical school. The Mundaka Upanishad says: ‘Auṃ’ - the supreme Brahman is infinite, and this conditioned Brahman is infinite. The infinite proceed from infinite. If you subtract the infinite from the infinite, the infinite remains alone. In the Upanisads the sages teach that Brahman is infinite Being, infinite Consciousness, and infinite Bliss (saccidananda- sat-chit-ānanda, meaning "Being — Consciousness — Bliss".). The eternal philosophy as appeared in Upanishad is reflected in various Shanti Mantras, few of them are mentioned below for ready reference:

VI. Shanti Mantras

Brihadaranyaka Upanishad and Ishavasya Upanishad

v ॐ पूर्णमदः पूर्णमिदम् पूर्णात् पूर्णमुदच्यते |पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ||

ॐ शान्तिः शान्तिः शान्तिः ||

Auṃ pūrṇamadaḥ pūrṇamidam pūrṇāt pūrṇamudacyate pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate oṃ śāntiḥ śāntiḥ śāntiḥ

That is Absolute, This is Absolute, Absolute arises out of Absolute

If Absolute is taken away from Absolute, Absolute remains. Auṃ Peace, Peace, Peace., or

{ Auṃ ! That (Brahman) is infinite, and this (universe) is infinite.The infinite proceed from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Auṃ ! Peace ! Peace ! Peace !}

{Scientific interpretation: Say,if basic force of gravity is absolute and infinite, it remains absolute and infinite, even in small or fragmented world of materials.}

Taittiriya Upanishad

v ॐ शं नो मित्रः शं वरुणः । शं नो भवत्वर्यमा । शं न इन्द्रो ब्रिहस्पतिः । शं नो

विष्णुरुरुक्रमः ।नमो ब्रह्मणे । नमस्ते वायो । त्वमेव प्रत्यक्षं ब्रह्मासि । त्वामेव प्रत्यक्षम् ब्रह्म वदिष्यामि । ॠतं वदिष्यामि । सत्यं वदिष्यामि । तन्मामवतु । तद्वक्तारमवतु । अवतु माम् । अवतु वक्तारम् । ॐ शान्तिः शान्तिः शान्तिः ॥

Auṃ śaṃ no mitraḥ śaṃ varuṇaḥ | śaṃ no bhavatvaryamā | śaṃ na indro brihaspatiḥ | śaṃ no viṣṇururukramaḥ | namo brahmaṇe | namaste vāyo | tvameva pratyakṣaṃ bhrahmāsi | tvāmeva pratyakṣam brahma vadiṣyāmi | ṝtaṃ vadiṣyāmi | satyaṃ vadiṣyāmi | tanmāmavatu | tadvaktāramavatu | avatu mām | avatu vaktāram | oṃ śāntiḥ śāntiḥ śāntiḥ ||

Auṃ may Mitra do good to us, may Varuna do good to us, May Aryama do good to us,

May Indra do good to us, may Brihaspati do good to us, May Vishnu-who has vast coverage-do good to us, ( I ) Salute O Brahma!, Salutations to you O Vayu!, Only you (Vayu) are the visible Brahman. I say only you (Vayu) are the visible Brahman, I say rta ( divine law ), I say truth, May that (truth) protect me, May that (truth) protect teacher, May it protect me, May it protect teacher, Auṃ Peace, Peace, Peace.

Taittiriya Upanishad, Katha Upanishad and Shvetashvatara Upanishad

v ॐ सह नाववतु | सह नौ भुनक्तु | सह वीर्यं करवावहै | तेजस्विनावधीतमस्तु मा विद्विषावहै ||ॐ शान्तिः शान्तिः शान्तिः ||

Auṃ saha nāvavatu saha nau bhunaktu saha vīryaṃ karavāvahai tejasvināvadhītamastu mā vidviṣāvahai oṃ śāntiḥ śāntiḥ śāntiḥ

Let both of us protect each other together May both of us enjoy together May both of us work together Let our study become radiant, let there be no hatred between us Auṃ Peace, Peace, Peace.

VII. Brahmin as Varna

Brahmin, (Brāhmaņa masculine, which literally means "pertaining to prayer" is a prose commentary on the Vedic literature) on the other hand, is a name used to designate a member of one of the four varnas in the traditional Hindu society. The Smritis conferred upon the Brahmins as priestly class, who are expected to practice self-abnegation and play the role of being the custodians of Dharma. "Brahmam Janati Iti Brahman", which means a person who is knowledgeable in supreme universal spirit, is called Brahman.

VIII. Parashuram and Brahmins

Brahmin community all over the world considers Bhagwan Parashuram, the sixth incarnation of Bhagwan Vishnu to be their “Isht Dev”. He belongs to the treta yuga. He was born to father Jamdagni and mother Renuka on the Tritia of Shukla Paksh of the month of Baisakha (Akshaya Tritia) in the first quarter of night. He is considered all omni potent, omni present and omniscient. He is not confined to one community or one sect, or one religion or region. He had led the struggle of “The Oppressed” against “The Oppressor”. He stood like a rock with “The Meek and The Weak”. He is considered one of the seven immortal (Chiranjeevi) human. He received an axe after undertaking a terrible penance to please Shiva, from whom he learned the methods of warfare and other skills. He fought back the advancing seas thus saving the lands of Konkan and Malabar. The coastal area of Kerala State along with the Konkan region, which is the coastal region of Karnataka, Goa and Maharashtra States, is also sometimes called Parashurama Kshetra (Parashurama's country). Parashurama is said to be a Brahmakshatriya ("warrior Brahman"), the first warrior saint. Shri Parashurama is worshiped as a Founder (Mool Purush) of Chitpavan and Daivadnya Brahmin Communities. Parashuram kund is located in Arunachal Pradesh of north east India {165 kilometres form Tinsukia, 97 kilometres via Tezu (form Tinsukia to Namsai, Wakro and Tezu)}. Its origin is associated with Parashuram’s matricide described in the Srimad Bhagvat, Kalikapurana and in the Mahabharata. The Kalika Puram states that a mere bath in the kund on Paush, Makarsankranti day which normally falls in Mid-January every year leads to emancipation.

IX. Ceremony before arrival of youth stage - Upanayana

The first birth of man is physical. Ceremonies performed in connection with the arrival of youth are universally prevalent. The Parsis, the Christians, the Islams, the Buddhists and others all have rites specially meant for this purpose. Christian believes baptism accomplishes the washing away of sin or exorcism from evil spirits or step of obedience in the believer’s life. The Islams initiate their young men by means of circumcision. In certain communities girls are initiated by observing a temporary seclusion. These ceremonies are as important as any other class of social procedure in order to be disciplined to shoulder the burden of the elders. Their basis is civil and object is to prepare the young men for entering on the active duties of citizenship. Performance Upanayana is one such ceremony where students are taught the basic truth how to earn lessons of humility, service, love and respect for the guru and restrain from worldly pleasures, important for an individual in his journey through life. He is taught that his life is governed by Dharma-Adharma (right and wrong), Karya-Akarya (good and bad deeds) and Vidhi-Nisheda (Prescribed and Proscribed actions). A Dvija (meaning "twice born" on Upanayan after physical birth) does what he ought to do rather than what he wants to do. He does not avoid what he dislikes rather he avoids what ought to be avoided.

X. Upanayana and its significance

Ancient Hindu texts specify an age for the Upanayana ceremony or becoming Dvija based on the caste (8 for Brahmins, 11 for Kshathriyas, 12 for Vaishyas (Manu Smriti sloka 2:36)). Brahmins devote their life in pursuing the knowledge of "Brahman" and Vedic texts, when one uptakes fulfilling a role in society at the beginning of the student career. It creates a very impressive atmosphere and hence makes sense to start early and continue for a longer time. Though far less common, it is also sometimes conducted for girls. For girls however various other Vrats are prescribed. According to the Vedas, a Brahmin boy, after Upanayana ceremony on wearing the sacred thread (Lagun, Yagyopavit) is required to observe three days’ continence, which was called "Triratra vrata." It was the beginning of a rigorous training to evoke divine help in the sharpening of the intellect, memory and retaining power and to observe social decorum and to maintain his own dignity and self respect. During these three days, he is not allowed to eat saline food. He is to sleep on the ground and not allowed to sleep in day time. On the day of the Upanayana he is to beg from those who would not refuse, e.g., his mother and other relatives. On letting the boy to beg it was the ancient tradition of shyshas (disciple) in ashrams who had to beg home to home. Without understanding the deep thought behind the practice ‘Ritual training on begging during boyhood’ can be viewed as humiliating oppression in the eyes of self dependent materialistic population in present-day globalized economy. For instance, to sleep on the streets or to beg subsistence is a crime in UK through Vagrancy Act 1824, whatever reason an individual might have had for being in such a predicament. But it should not be overlooked that the ceremony of begging emphasized on the student’s mind the fact that, being a non-economic entity, he is dependent on the public charity and he should discharge his duties to society when he would become its earning member.

XI. Significance of chanting Mantras

During Upanayna Brahmin boys are asked to learn chanting some Mantras (Gayetri Mantra and others) after being adopted by Guru through Savitri (motherhood) mantra. To understand power of Mantras, it is believed that every matter - from the tiniest DNA strand in human to the largest of continents - is in a state of constant vibration resulting in the emission of subtle sounds (Naad). The great teachers of ancient times had the power to listen to the subtlest of these sounds. They said to have discovered that specific sounds energized specific portions of the brain thereby awakening extraordinary powers (Siddhis). They used these sounds to form sacred words that are called Mantras. Mantras have a profound impact upon us due to two reasons:- The vibration effect of the sound with proper melodies; and the effect of the collective emotional energy behind that word due to constant repetition over time. As regard benefits of Mantras, these act upon our bodies by reprogramming the vibrations of the cells that have somehow gone askew. They restore the pattern of sounds at the heart of each and every cell, thus pushing the cells toward harmonious health. Mantras affect not only our physical body but also our subtle body - our emotions, intellect and soul. They positively affect our aura - the energy shields surrounding our body. As regards energy of a Mantra, we hear any word and have an emotional reaction to it. This is because we are conditioned by our experiences connected to that word and the collective emotions that people have towards that word. As an example, the word "mother" when spoken with deliberation, evokes realignment of emotional energy. Power of sounds repeated billions of times, with great collective devotion and over centuries could deeply influence the energy alignment within us, stilling our "monkey mind", which is forever jumping uncontrollably from one thought to another.

XII. Various Brahmin forums of the world

Multilingual Brahmin convention (Bahu-Bhashik Brahman Maha Adhiveshan) held at Pune, Maharastra on 24-25 January, 2009, was inaugurated by Shankaracharya of Kanchi, Kamakoti Jayendra Saraswati and was attended by Delhi Chief Minister, Shila Dikshit, and others unequivocally asserted community’s social, educational and political rights and to establish educational and professional institutions and run them within the framework of law to fulfill the requirement of Brahmin students. The Brahman Convention 2007, organised by the World Brahman Federation (WBF), in Secaucus, New Jersey, USA called for a merit-based society in India. Ashok Trivedi, CEO, iGate Corporation, spoke of how a knowledge-based economy benefits the world. "Brahmanic values and its importance in the world" was also discussed at World Brahmin convention held in Washington (DC) from May 25 to June 3, 2007 in which delegates from 120 countries participated. Similarly various forum of Brahmin exists in different parts of the world viz. Vishwa Brahman Mahasabha, Sarv Brahmin Mahasabha, World Sanatan Dharm Federation WSDF, Brahmin Samaj of North America and Canada, Brahman Maha Sabha of Mauritius, Brahman International, Brahman Samaj Netherlands, Singapore Dakshina Bharatha Brahmana Sabha, Sanatan Dharma Sidhant Prakashak Sabha Netherlands, Brahman Samaj, Australia, UK, Nepal; Assam Brahmin Samaj, Kerala Brahmana Sabha, Shri Brahmin Sabha Punjab, Brahmin Sabha, Fatehabad, Haryana, Sanatan Brahman Samaj, Patna; Tamil Nadu Brahmin Association, Chhattisgarhi Brahmins, Viswa Vipra Samakhya, Visakhapatnam, Shri Sanatan Dharmiya Brahmin Sabha, Amravati; Saryupareen Brahmins, United Pandit Foundation, Sri Sri Vidyaranya Brahmana Sabha, Bangalore; The Brahmin Samaj, Brahman Ekta Manch, Rajkot; Shrimali Brahmin Samaj, Rajasthan, and others. All are striving to unite Brahmins in a common platform.

XIII. Marriage within Brahmin caste

Multilingual Brahmin convention, Pune in 2009 appealed to the gathering not to encourage marriages outside the community. The resolution says “In order to protect the purity of the Brahmin community and in the larger interest of the country, all members of community should give priority to marrying within the community.” The matter of keeping door open for return to Brahmin fold was also discussed for community sanction, if an individual for any reason, beyond one’s control, due to ignorance or so, had to deviate from practicing Brahminic values at some stage, and wishes to return back to original Brahminic fold, on practicing the appropriate rituals. Some quarters have termed the resolution as like turning the wheel back, orthodox, anti-democratic and not a good indication for society, as it would make the caste system stronger. But the twin issues are not so plain, as appear. Marital union between two separate ethnic origins may show apparently healthy offspring in first or next few filial generations, but from the perspective of vulnerability to various ailments and diseases, it would remain a matter of chance, as reverse-health may also happen without any warning. So twin issues may be discussed in the light of advancements in genetics and developments in socio-political economic situations in India and the western world.

(a) WHO’s prescription for community & public health genetics

After completion of mapping human genome sequence project in 2001 (by public funded International Human Genome Sequencing Consortium and the privately financed Celera Genomics) and identification of over 14000 single gene disorders by March 2003, management of disease through ‘genetics’ is expected to be marked as revolution in medical practice. To prevent mortality, morbidity and disability of genetic origin, it is supposed to provide community-specific care programmes through surveillance and control services on congenital or genetic - multifactorial (heart disease and diabetes), nutritional disorders, inherited anemia, cancers, psychiatric diseases, allergies, undesirable interaction of genes with therapeutic agents and other health reverses etc. Thus emergence of ‘community & public health genetics’ in 2005 as tool for cost-effective healthcare delivery system in developing countries by WHO has added another dimension for a need to adhere to endogamous marriage.

(b) Genetic study on Indian Brahmins

A study with inferred genetic tree by Joanna L. Mountain et al. of Stanford University, USA in 1995 had revealed some gene clustering according to caste affiliation in India. In 2001, 18 member researchers from the United States, the United Kingdom, and India lead by Dr. Michael Bamshad², University of Utah's Eccles Institute of Human Genetics in Salt Lake City, USA conducted research by drawing blood samples from eight different populations in the lower, middle and upper castes of Andhra Pradesh. They compared the affinities of the castes of different ranks to about 750 Africans, Asians and Europeans. The research indicated that origin of the members of the upper castes (Brahmins) are genetically more similar to Europeans (more specifically Western Eurasians), whereas the lower castes are more similar to Asians. As the study was limited to Andhra Pradesh, it needs through studies for the entire population, to define caste ‘Brahmin’ genetically. However, from such international sporadic study, there is enough indication that ethnic genetic origin of Indian Brahmin might not be a superficial one, as thought so far, but a separate genetic entity, either pure or admixture, distinct from rest castes.

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²Michael Bamshad, Toomas Kivisild, W. Scott Watkins, Mary E. Dixon, Chris E. Ricker, Baskara B. Rao, J. Mastan Naidu, B.V. Ravi Prasad, P. Govinda Reddy, Arani Rasanayagam, Surinder S. Papiha, Richard Villems, Alan J. Redd, Michael F. Hammer, Son V. Nguyen, Marion L. Carroll, Mark A. Batzer, and Lynn B. Jorde (2001) Genetic Evidence on the Origins of Indian Caste Populations: Genome Research Vol. 11, Issue 6, 994-1004,: http://www.genome.org/cgi/content/full/11/6/994.

Age-old restriction in Brahmin marriage for selecting partner can not be viewed lightly, as new genetic traits can be transmitted to the next generation in non-Mendelian manner through “Sperm-mediated gene transfer”. “Run in families” disease-causing genes are unique to individual ethnic groups. Disease mutations that have arisen, for instance, over the last 50 –100 generations may be restricted and unique to individual ethnic groups, sub-castes, tribes or clans, says scientists of Centre for Human Genetics, Perth, Australia and Indian Institute of Science, Bangalore³. Preliminary evidence of a major change in the profile of human disease in industrialized countries, characterized by widespread population movement to urban cities leading to neighborhoods and large scale intermixing and intermarriage, was provided by a record-based study conducted in the U.K. at the Great Ormond Street Hospital for Children, London (Carter 1956). Genetic disorders had been diagnosed in 16.5% of childhood deaths in the hospital in 1914, but by 1954 this figure had risen to 37.5% due to creation of admixture generation, thereby increasing social and financial burden of genetic disease. Such burden is relatively unimportant in developing countries like India, Pakistan and Bangladesh, (which collectively account for more than 20% of the world's population) as marriage continues to be arranged within caste and biraderi boundaries³.

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³A.H. Bittles, H.S. Savithri, and N. Appaji Rao (2002) Community Genetics in Developing Countries: Community Genet;5:151–152 DOI: 10.1159/000066327

(d) Brain development & Brahmin

Genetic makeup of Brahmins is based on marital union for more than 1000 filial generations in about 3000 years. Brahmins through ages have distinct traditions, culture and follow certain principles and practices distinct from others. Brahmins were accustomed to various Vedic rituals comprising restriction in diets, habitual to not very comfortable clothing and leading daily life giving emphasis on brain work for super learning. So brain development and Brahmins are highly interlinked. It is established that physical brain size- the number of brain cells, size of neurons, weights etc. are based on heredity. In 2001, researchers⁴ of the University of California detected a genetic continuum in which brain structure was increasingly similar with increasing genetic affinity. Many cognitive skills are surprisingly heritable, with strong genetic influences on IQ, verbal and spatial abilities, perceptual speed, and even some personality qualities, behavior, including emotional reactions to stress. A strong relationship was observed between genes and brain structure, particularly in frontal regions; genetic liability for diseases including familial risk for many neurodegenerative diseases that affect the frontal cortex, frontotemporal dementia and aphasia. Until caste and generation-based brain mapping results are available, judgment with certain half-baked pseudo-scientific facts is not advisable, as brain is more complex than the complicated nature of genetics.

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⁴Paul Thompson, Tyrone D. Cannon, Katherine L. Narr, Theo van Erp, Veli-Pekka Poutanen, Matti Huttunen, Jouko Lönnqvist, Carl-Gustaf Standertskjöld-Nordenstam, Jaakko Kaprio, Mohammad Khaledy, Rajneesh Dail, Chris I. Zoumalan, Arthur W. Toga (Nov 5, 2001) Nature Neuroscience www.loni.ucla.edu/.../MEDIA/NN/genetics.jpg October 18, 2001

(e) Impact of cultural meltdown

In India, there is a general tendency to exemplify liberation of American society. Mrs Kay Hymowitz in 2006 wrote a book "Marriage and Caste in America”. She describes widely ignored disturbing fact of familial liberation- the tale of cultural meltdown. In an opportunity-rich nation of equal citizens through hereditary caste-less society, the poor are disproportionately affected by family breakdown where men drifted into ‘fatherhood’ without being ‘husbands’, without even becoming part of a family or nurturing his children's cognitive, emotional, and physical development. In her book she describes the damage being done in America by the ‘explosion of divorce’ and ‘non-marital births’, after Americans undertook the revolutionary experiment a generation ago (since the 1960s) to redefine marriage with intimate and provisional ‘union of two adults’ of opposite sex. Therefore, advocating blind imitation of American experimental culture in India deserves a prudent thought.

XIV. Profit motivated happiness versus Indian spiritual happiness

With global economic recession in 2008, gross national product (GNP) based on ‘product’, ‘production’, and ‘profit’ with classification of population as rich, middle and poor class is being considered as improper yardstick of development indicators. ‘Profit motivated happiness’ on destructing cultural and social values; natural environments are growingly debated against the index of prosperity. Economists like Amartya Sen, Joseph Stiglitz, Jeffrey Sachs, George Soros, and Paul Krugman favor expansion of development indicators, accounting for ‘softer’ or intangible values like environment, social and general well being of the society with a long term time horizon. Institutions like World Bank is now forced to think alternatives akin to yardstick fixed for gross national happiness (GNH) based on four pillars viz. promotion of equitable and sustainable socio-economic development, preservation and promotion of cultural values, conservation of natural environment, and establishment of good governance. Hence ‘profit-mongering’ globalize society is likely to be transformed into ‘think globally-act locally type of social happiness’, when Brahmins, being the backbone of Hindu society, would have a role for preservation and promotion of cultural values in India.

XV. Brahmin intellectual class-natural caretaker of ancient Indian wisdom

The upkeep of the golden treasure house of ancient Indian wisdom in field of rituals, supreme wisdom, astrology, Yoga and meditation, Ayurvedic healing was traditionally vested to the Brahmin intellectual class. But with the advent of western culture, disintegration of societal values and material prosperity, these treasures are being dwindled- leading to societal chaos, degradation of moral values, and phenomenal rise of corruption in public and private life of the people. The younger generations are being disarrayed, frustrated in absence of alternative dicta. As alternative dicta cannot come out in a single stroke of words, and become applicable for moment by moment, month by month, year by year, generation by generation. Therefore it is wise to revive with need based modifications, whatever traditional age-old wisdom developed and nourished in this land, suiting its surroundings. Hence patronization of age old wisdom of cultivating Brahminic values to those who are naturally apt and duty bound for its upkeep, can enable a real happiness to the mass people at this juncture for peace, progress and prosperity.

XVI. Importance of preserving deshachar, lokachar and kulachar

Revolutions and reforms are continuous process of human endeavor and Hindu religion is not different. Many intellectuals feel that it would be historical blunder to dump that ancient knowledge and practices accusing turning the wheel back, orthodox etc. rather it should be protected and enriched in its originality. Though Vedic practices remain same, few of the Brahminic traditions slightly differs on the basis of geography for culture, linguistic, dialect, phonetic, accent etc. This is similar to linguistic geography where the spread of a particular dialect gets halted at a mountain range, forest belt, body of water, etc. Naturally it is expected that priestly culture related to Vrat (e.g. Rupashi Vrat in Srihatta is not observed elsewhere) varies as per deshachar, lokachar, kulachar (i.e. rituals and culture prevailing as per regional, traditional, generational indications). Therefore it is felt necessary to form Brahmon Sobha in this part of globe to protect the sociolinguistic Brahminic values, cultivate and spread the essence of wisdom in Veda, Upanishad and other ancient scriptures on maintaining individual’s deshachar, lokachar, kulachar for guiding the upcoming generations of the society towards all round prosperity, on liaison and maintaining communal harmony.

XVII. Problems of priesthood service for clientele or congregation in modern society

India has increasingly become a westernized culture with new ideas of modernization among educated citizens. But in spite of that there is no substantial erosion of faith on Vedic tradition and rituals; rather it has sharply increased in recent times for mental peace and happiness of the people. Individuals both Brahmin and non-Brahmin belonging Hindu faith are to depend on voluntary clientele or congregation of a priest from birth to death, during festivities or during mourning. Most of the Brahmins are however, nowadays opting for gaining public education, restaurant dining (a point of debate from orthodox and modern view), popular fashion etc. As such there is dearth of qualified Purohita / Pujari or priest to guide and to perform various rituals in the Hindu society.

Again Brahmin priest, in absence of any institutional patronization, has to compromise the choice between modernity and tradition, as regard personal comforts, sacrifice of modern life style and opportunities. Applying ancient values in modern context, a priest has to struggle in dilemma amid tension to meet contemporary modernizing forces, social divisions and regional variations. The traditional Sanskrit based institutions on imparting rituals of regional importance or on Veda have lost attraction due to obvious factors of modernization. On the other hand, all priests cannot economically afford to attend Vedic instructional facilities elsewhere on keeping option for other economic avocations. To regain their respect and legitimacy in public, familial or domestic priesthood jobs, some of them, who are lucky, get themselves somewhat trained in minimum religious texts and ritual performances by becoming apprentice under a senior priest. Some of the priests’ devotees however, care little about priest’s educational qualifications and emphasize more about their charisma, counseling abilities, and capacity to conduct an aesthetically pleasing ritual performance. All these bring intellectually inferior service from the selected priests. This situation not only lowers the standard of training in Vedic rituals but also lower their esteem before the general people in the society.

XVIII. Ensuring future survival and quality of Brahmin life

The Brahmin community’s challenge for the next generation is ensuring the future survival and quality of Brahmin life. In fact, Brahmins enjoy greater opportunities than ever before to lead a creative Brahmin life, and many are doing so to degrees never imagined by their parents and grandparents. Conversely, a larger number are choosing to withdraw from Brahmin communal life. Secular education and sociopolitical developments are some reasons for educated Brahmins to avoid participation in any kind of Brahmin related associations and programs. Family, temple, youth activities, and school are the primary vehicles of securing Brahmin continuity. Initiatives should be targeted to those institutions that can help Brahmins religiously and spiritually, strengthen Brahmin families, and enhance Brahmin/Vedic/Scriptural knowledge and improve self-image through study programs, seminars, and Sanskrit and Vedic literacy missions. Brahmin organizations should initiate study courses and programs in chapters designed for their own members. Leadership enhancement programs for both volunteers and professionals are necessary to transform the Brahmin culture of Brahmin organizations.

XIX. Creation of Community Centre for Brahmins and non-Brahmins, day/night schools for learning Sanskrit and Vedic rituals, Vedic Pathshalas

Apart from temple-based programs, Community Centers have to be created for Brahmins and non-Brahmins to educate males and females, children, young and old in the society to foster qualities of unity, brotherhood, self-respect, self-reliance, co-operative attitude on observing socio-cultural rites. Also there is need for imparting ritual training including Sanskrit to priests and people (if needed on hiring scholars from outside) for periodic training in day/night schools and Vedic Pathshalas. Periodic two way interactions of Brahmins and non-Brahmins in social and religious functions with provision of discussion, discourse can help to improve Brahminic culture. This will also help better clientele or congregational relation for priests, to clear ambiguity of priestly responsibility and bring happiness in the minds of the common people and to strengthen understanding and communication across religious lines. For instance, observance of community functions like Vishnu Jajyna, Gana Shiva Puja, Durga Puja etc., and to co-operate, contribute physically and conduct socio-religious functions community Upanayan, marriage as also post-death rites, can help to form emotional bondage among participating citizens.

XX. Formation of Brahmin Association

Formation of Brahmon Sobha, as an open association and forum of discussion within members would help greatly to set the things right on bringing about reforms in religious rites, observation and practices in tune with the times. Such Brahmon Sobha, can seek cooperation and mutual respect among peoples of all faiths through organizational partnerships and coalitions, inter-religious/tribal/caste dialogue, exchanges among seminaries, colleges, universities, and learned societies, formal and informal discussions and conversations, academic conferences, publications, and personal interactions. It can take steps to eliminate poverty, unemployment prevalent amongst community members with properly planned endeavors. It can also plan and implement steps for the progress and welfare of Brahmin priests/ purohitas who incidentally are entirely dependent on community to provide safety and security and ensure proper respect as well as deserving dignity, take all steps to see that roots of Vedic dynasty prosper and do not get impoverished. Such Brahmon Sobha with collective wisdom and purposive action would therefore be enabled for collective action, can promote social, religious, cultural and economic welfare, reach out to economically weaker sections within the community and finally pursue spiritual pursuits on bringing ray of hope to the people who have lost material aspirations in the struggle of existence at some critical stage of crisis in life. Such Brahmon Sobha will also help to develop civic sense, patriotism and national consciousness without any political lineage.

XXI. Patronization from Government

Like Punjab, Haryana, Uttar Pradesh, Madhya Pradesh and other states, the State Government of Assam usually grants Special Casual Leave to employees to participate in the biennial conferences of the Assam Brahmin Samaj. Being a priestly class, with little scope and lack of inherent mentality of amassing wealth, the substantial Brahmin population is generation wise economically poor and downtrodden. The situation has aggravated in recent years due to incorrect projections of Brahmins in society. The situation required to be addressed in proper perspectives. The Govt. of Assam along with other states are actively considering creation of ‘The Brahmin Welfare Council’ and for providing remuneration/ salary to the priests ‘Pujari’ of different temples. Issue of reservation and other incentives for Brahmin students are also being raised from various corners. It is now thought that small nourishment to generation wise intellectual Brahmin group in India would be a worth-paying proposition in the days of global competition of merit.

WE, the members of the Brahmon Sobha having solemnly resolved to form an Association in order to secure our members, patrons, sympathizers to achieve and upgrade standard of living, peace and prosperity in individual, community and social life irrespective of age, sex, class both qualitatively and quantitatively with the aforesaid objectives and goals as outlined above in the form of State of Art, that reflects mission and existing opportunities on bringing unity and integrity, love, care and attention among all sections of the community in a common platform and on developing mindset through necessary orientation and motivation.

IN OUR GENERAL BODY THIS THIRTY FIRST DAY OF JULY, TWO THOUSAND AND ELEVEN, DO HEREBY ADOPT, ACCEPT AND GIVE OURSELVES THIS CONSTITUTION

PART-II : DEFINITIONS

(a) ASSOCIATION : shall mean the BRAHMON SOBHA

(b) MEMBERS : all enrolled members admitted after scrutinizing their application

forms and paying the necessary prescribed fee as explained in ARTICLE – 05 (FIVE)

(SIX)

(d) EXECUTIVE

COMMITTEE : shall mean the EXECUTIVE COMMITTEE as elaborated in

ARTICLE – 07 (SEVEN)

(e) COMMITTEE : shall mean the different sub-committees formed by the General Body

of the BRAHMON SOBHA

PART – III : ARTICLES

01. NAME OF THE ASSOCIATION : BRAHMON SOBHA

02. ADDRESS OF THE OFFICE : Sreebhuminagar, H.No.1, Odalbakhra,

Guwahati-781 034, Assam, India Phone: 2471812

03. AREA OF OPERATION/ JURISDICTION: Global body with Head Office at Guwahati of

Kamrup (Metro) District of Assam,India

04. OBJECTS:

i. As stated in the Preamble of the Constitution in Part-I

ii. As stated in Item No.3 of the Memorandum of Association

05. MEMBERSHIP

(a) The membership of the Shobha shall be open to all those who identify themselves as Brahmons; have respect for the Brahman culture; declare faith in Vedic Hindu philosophy of life or Sanatan Dharma; subscribe to and are willing to contribute to the achievements of the objectives of the Shobha.

(b) Any person who possesses the above requisites, may on an application made by him/her, pays the registration fee prescribed by the Governing Body, may be admitted by the Executive Body as its registered members.

(c) A registered member shall pay such fee annually as may be prescribed by the Governing Body, and default in making such payment for consecutive two years may entail the cancellation of the registration.

06. Governing Body:

(a) The Governing Body shall consist of all the registered members not below the age of 18 (eighteen) years.

(b) It shall be the supreme policy making body and shall have the authority to intervene in the activities of the Executive Committee.

07. Executive Committee

(a) The affairs and activities of the Brahmon Sobha shall be run by the Executive Committee constituted by the Governing Body from amongst its registered members. Executive Committee may have Patron, Advisor (without voting right) as per choice of the Governing Body.

(b) The Executive Committee shall consist of the following:

President: To preside over all the meeting of the Governing Body, Executive Committee and all other meetings.

Vice-President (two): To undertake all the functions of the President in absence of the later.

General Secretary (one): He or she shall be the chief executive of the Sobha, shall run the routine activities of the Sobha.

Joint Secretary (three): To assist the General Secretary and to undertake function of the General Secretary in his/her absence or under his/her authority.

Treasurer (one): To receive all monies, maintain accounts etc.

Member (three):

(d) The Executive Committee shall run the affairs of the Sobha in accordance with the policies and principles laid down by the Governing Body or any direction issued by the later.

08. Meetings:

(a) The annual General Meeting of the Governing Body shall be held at such time as may be decided by the Executive Committee after giving one month’s notice.

(b) The ordinary General Meeting of the Governing body may be held at any time with the approval of the Executive Committee after giving 15 (fifteen) day’s notice.

(c) All meetings of the Governing Body or Executive Committee shall be convened by the General Secretary in consultation with the President.

(d) Extra-ordinary meeting of the Governing Body or Executive Committee may be held in case of any emergency with prior notice of not less than one week in case of Governing Body and 3 (three) days in case of Executive Committee.

(e) The Executive Committee shall meet at least four times in a year with prior notice of 15 days, and in case of emergency with 3(three) day’s notice.

09. Quorum:

(a) No quorum is necessary in case of Annual General Meeting of the Governing Body.

(b) In case of other meetings of the Governing Body, one-third of the total members shall form quorum.

10. Agenda: The General Secretary in consultation with the President and Treasurer shall

prepare the agenda of the meetings.

11. Fund of the BRAHMON SOBHA

The Fund shall include fees, contributions in cash or kind. Subject to the approval of the Governing Body, the Sobha may collect fund/ procure land and other movable/ immovable properties from government and other bonafide sources.

Control of the Fund

Bank account shall be opened in any Schedule/ non-Schedule Bank in the name of the Brahmon Sobha and shall be jointly operated by the Treasurer and any two between the President and the General Secretary.

12. Resignation:

(a) All resignations of the office-bearers and members of the Executive Committee shall be tendered to the President. In case of President, it shall be tendered to the Vice-President. No resignation shall be accepted without the prior approval of the Executive Committee.

(b) In case of resignation of Secretary and Treasurer, the President shall make a stop-gap arrangement from amongst the members of the Executive Committee.

13. Amendments:

The amendments of these Rules may be made by the Governing Body in its meeting with prior agenda. A motion of amendment must have the approval of half of the members present in the meeting of the Governing Body.

14. Audit:

The accounts of the Association shall be audited annually by an auditor competent to audit it.

15. Dissolution:

In the event that the Association has to be dissolved, its assets shall be transferred to a recognized not-for-profit organization with objectives similar to those of this Association.

THE END

Brahmon Sobha

Registered under Societies Registration Act XXI of 1860

No. RS/KAM(M)/240/A-29/624 of 2011-2012 issued by Registrar of Firms & Societies, Assam under Memo No.RFS.1046/2011-12/5440 Dated Guwahati 12/1/2012

Sreebhuminagar, H.No.1, Odalbakhra, Guwahati-781 034, Assam, India

Email: brahmonsobhaguwahati@gmail.com

Address for correspondence:

President: Shri Lakshman Chandra Bhattachajee,

Block A-2, Shankarnagar, Adagodam, Guwahati-781 034, ph: 9435306594

General Secretary: Shri Rangapada Chakraborty,

Srinagar, Dispur, Guwahati-781 005, ph: 9864010041

Joint Secretary (Office) : Shri Suprakash Purkayastha,

Adagudam, Guwahati-781 034, ph: 9435062246

Bank: UCO Bank, Rajgarh Road, Bhangagarh, Guwahati-5

Treasurer: Shri Santajyoti Chaudhury,

Srinagar, Dispur, Guwahati-781 005, Ph: 9707687329

1. The names, address and designation of the present Advisors of the Executive Committee

2011-2013

Name in full Address, occupation Designation

Shri Habul Chakraborty 79 MLA Hostel, Dispur, Chief Advisor

Assam Sachivalaya, Guwahati-781006

M.L.A (Dhekiajuli) Ph:9435084116

Shri Shrikrishna Puranik Principal, Asom Veda Vidyalaya Advisor

Rupnagar, Guwahati-781008

Govt. Service Ph:9864157851

Shri Romen Chakraborty Barshapara, Guwahati-34 Advisor

Govt service (Retd) Ph:9435049491

Shri Dhurjati P.Bhattacharjee Birubari, Guwahati-32 Advisor

P.U. service (Retd) Ph:9435115445

Shri Shyamal Bhattacharjee Sreebhuminagar,H.No.1, Advisor

Odalbakhra, Guwahati-34

Govt. service Ph: 9435192588

Shri Tarapada Chakraborty Maligaon. Guwahati-12 Advisor

Govt. service (Retd) Ph: 9864840754

Shri Somesh Ranjan Bhattacharjee 7d,Arnab Court, Rehabari, Advisor (Legal)

Guwahati-781008 Ph:0361-2632899

Sr. Advocate, Gauhati High Court

The names, address and designation of the present members of the Executive Committee

2011-13

Name in full Address, occupation Designation

Shri Lakshman Chandra Bhattachajee Block A-2,Shankarnagar President

Adagodam, Guwahati-781 034

Govt. Service (Retd.), ph: 9435306594

2. Shri Iresh Ranjan Bhattacharjee Anandanagar, Dispur Guwahati-781 005 Vice-President

Univ Service ph: 9435342305

3. Shri Rajiv Bhattacharjee College Gate, Maligaon, Guwahati-781 012 Vice-president Priesthood, ph: 9613944722

4. Shri Rangapada Chakraborty Srinagar, Dispur, Guwahati-781005 General Secretary

Priesthood ph: 9864010041

5. Sri Suprakash Purkayastha Adagudam, Guwahati-781 034 Joint Secretary

Govt. Service (Retd.) ph: 9435062246

6. Shri Rajib Chakraborty Pandu new colony Guwahati-781 012 Joint Secretary

Priesthood ph: 9085433830

7. Shri Monotosh Goshal Gayetri Apartment, Kalapahar,Guwahati-34 Joint Secretary

Media & Press Ph: 9435014096

8. Shri Santajyoti Chaudhury Srinagar,Dispur,Guwahati-781 005 Treasurer

P.U. Service Ph: 9707687329

9. Sri Hira Bhattacharjee Temple Rd, Maligaon Guwahati-781 012 Member

Priesthood Ph: 9859403306

10. Sri Harimangal Chakraborty Rehabari Bilpar Kalimandir, Guwahati-8 Member

Priesthood Ph: 9706257599

11. Shri Pradip Chakraborty Birubari Smoshan Kalibari, Guwahati-16 Member

Priesthood Ph: 9859829206

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