braahmanya is the basis for humanity living values, ಬ್ರಾಹ್ಮಣ್ಯದಲ್ಲಿದೆ ಮಾನವೀಯತೆಯ ನೆಲೆ, Importance of Brahminism in Society ==>> Fwd: For Havyasiri 2026, My Article is here = braahmanya is the basis for humanity living values, ಬ್ರಾಹ್ಮಣ್ಯದಲ್ಲಿದೆ ಮಾನವೀಯತೆಯ ನೆಲೆ, Importance of Brahminism in Society by Dr. Thirumala Raya Halemane, 13 Eagles Pass, Princeton, NJ 08540, USA
Thirumala Raya Halemane
From: Thirumala Raya Halemane <trhal...@gmail.com>
Date: Mon, Jan 19, 2026 at 5:46 PM
Subject: For Havyasiri 2026, My Article is here = braahmanya is the basis for humanity living values, ಬ್ರಾಹ್ಮಣ್ಯದಲ್ಲಿದೆ ಮಾನವೀಯತೆಯ ನೆಲೆ, Importance of Brahminism in Society by Dr. Thirumala Raya Halemane, 13 Eagles Pass, Princeton, NJ 08540, USA
To: <havy...@havyak.org>, Havyaka Association of <pres...@havyak.org>
Cc: Shilpi Halemane <shi...@gmail.com>, Kavi Halemane <khal...@gmail.com>, Usha Halemane <uhal...@gmail.com>, Halemane Usha <usha.h...@diag.bracco.com>, Keshava PRASAD Halemane <K.Pra...@gmail.com>, Udaya Bhanu Halemane <Udaya.Bhan...@gmail.com>, Usha Ammankallu <ushaamm...@gmail.com>, Rajendra Halemane <hale...@gmail.com>, Ravi Bhat Halemane <ravibh...@gmail.com>, Ravi Bhat Halemane <madhur...@gmail.com>, keshavaprasad s <mithaja...@gmail.com>, Vijaya Subrahmanya <vijikar...@gmail.com>, Thirumala Halemane <raya...@yahoo.com>
The main idea here is that for the most part, brahminism has to be by birth only, although exceptions can be there, and in fact are there, are allowed etc. This is necessary for the continued practice, preservation and transmission of desirable natural virtues like satvik character, respect for women, knowledge of vedas and shastras, in society during good times as well as bad times, suppressive times or oppressive times, etc, which can happen, even expected to happen, in organized society civilization. It is also noted that Women carry braahmaNya forward, it is as much about women as men, and in fact it connects with the whole family.
There arises the need to have a group of people who live, cherish and transmit such ideals as their inherited characteristics, as their daily living attitudes and behavior, and as their valuable culture, from generation to generation, without looking for any outside approvals and without getting affected by the corrupting influence of power, official positions, wealth etc which will automatically harm these gentle virtues, only brahminism by birth can preserve them. The second idea is that continued plucking away of the best talent from any society or nation in a systematic manner for several generations will stunt the natural growth of that society, and will do permanent damage to it.
Indian civilization has been under severe stress for a thousand years, and it is the magic of the mutually supporting aspect of the caste system, the brahminism, and the swamiji-sadhu spiritual orders that have served as three strong pillars and saved it from destruction, in stark contrast to what happened in the other continents. Strong improvements are needed in the education system there going forward, for better future vision.
Introduction:
In recent years, and perhaps even longer, Brahmins have been the victims of negative, maligned publicity and unjustified accusations. Perhaps, much of this maligning is done by some among the Brahmins themselves, blaming the Brahmanic traditions for all the ills, real and imagined, in Hindu society. There are also people who blame the poverty of the Brahmin communities on their clinging to their Brahmanic practices and traditions, and their inability or refusal to become like others. These critics are poor-thinking, ill-advised, mis-educated, confused and mis-guided people, even when otherwise successful in the outside world, who are causing damage not just to Brahmans, but to the entire civilized fabric of the world.
Much of the current problems of Hindu society and India have their origins, not with Brahminism, but with the negative impacts and reactive adjustments that Hindu society had to make for survival under a thousand years of hostile foreign rulers - the terrorist Islamic invasions, beheadings and forced conversions, followed by the tyranny and anti-Hindu bias of Muslim rulers, and then the economic and mental subjugations by the British colonial rulers. In fact, the existence of Brahminism within Hindu society made it impossible for those hostile forces to destroy Sanatana Dharma and Hindu culture, so they could not accomplish in India what they had achieved in other places - that is the wiping out of the existing culture, and its replacement with their own. However, we focus mostly on a discussion of Brahminism on its own merits in this article, we do not attempt a study of historical impacts nor do we aim at a comparative study here. Brahminism is a very sensitive topic, and there is a lot of confusion and incomplete understanding to be cleared. We use all three words - Brahmins, Brahmans, and Brahmanas, considering them as equivalent, but one may prefer to use the second and third words, as they are closer to the original.
Maligning Brahmanism Causes Damage:
Often, it is the desire for what they think is the politically correct and fashionable opinion, that makes people incorporate anti-Brahman positions in their views, writings and utterances. They may think it is a very harmless road to take, as these critics are rarely opposed or challenged in public. Brahmins do not normally resort to any loud complaints, strikes or rallies. But the damage done by these malign critics is huge, because it grows slowly like a cancer, as more people read it and repeat it, and finally an environment is created which begins to permanently damage the continuation of Brahman heritage.
Generation To Generation Knowledge Transfer:
In any society, there have to be mechanisms to transfer knowledge from one generation to the next. And knowledge is of various kinds - trade or professional skills, culture, spirituality, art, music, heritage, history, philosophy, virtues, values, traditional practices - everything you can think of, and also many things you do not directly think of, but actually learn by living in that society - for example attitudes, sensitivities, behaviors, responsibilities. Of course, not all knowledge can be written in books and transmitted. In reality, even knowledge of the hard sciences and engineering are transmitted today, in the colleges and companies, from one generation to the next, directly from person to persons. The books serve as aids for temporary, even when very long, storage before transmission. So, we should not be surprised about, or look down upon, our heritage of oral transmission of the vedas, mantras and other knowledge, over thousands of years, with only some help from written manuscripts.
The living knowledges are always orally transmitted from person to person, every day, in the classrooms, in the laboratories, in the companies, in the marketplace, in the public. The storage media, like palm leaves, books and tapes are learning aids. When people fail to transfer any knowledge orally, that knowledge is in a dying mode. After that, it would be lucky for the next generations if that knowledge was written and preserved in some form, otherwise, it will be lost forever, as if it was never known, except for any part of its essence that may have taken root in the society as a natural impact. If something is valuable and important, it should be taught to the next generation, it should be memorized, and it should be written down.
Fully Learning Involves Living With Teacher:
In order to learn every nuance and every detail possible of any profession, the student has to associate very closely with the leading practitioners of that profession, it is not enough to just learn in the classroom - Take for example medical practice, it is a 24/7 profession, not just a 9 to 5 phenomenon. The aspiring student has to learn to live the life of a doctor or surgeon as a 24 hours a day, 7 days a week profession, that is as his or her life. The same is actually true of a soldier's profession, and in general true of every profession, although some professions by nature may be more intensely so than others. That's why living in a gurukula with the teacher was an opportunity for a better education than if you could just visit the school during the day. Of course, in the olden days when transport and communications were not as easy as it is today, students had to walk very long distances to reach noted places of learning and stay there for years, until they finished their studies, and graduated. In the modern era, thanks to the huge technological advances in transport and communications, this is no longer the case, and it is possible to incorporate these and adapt accordingly, without having to lose the true essence or benefits of the systems of earlier eras, and it can be imagined and done with a much broader perspective, regional as well as global.
No Discrimination and Everybody Is Equal:
All individuals are born equal before the law and as citizens of the nation (or of the world, for that matter) everybody enjoys the same fundamental rights and have the same fundamental obligations and responsibilities. Racism, sexism, discrimination, bias and untouchability are not supported by Dharma. Contrary to the arguments many people make, true Brahminism has nothing to do with promoting social bias or untouchability. In fact, the opposite is the case, because Brahminism promotes non-aggressive, compassionate satvik behavior. And, shastrically, crimes and bad behavior by Brahmans are expected to be punished more severely compared to a non-Brahmana with the same crime.
Social structure has many levels, in every society, and people belong to groups of different kinds and different breadth and vastness. There are groups and subgroups, subgroups within subgroups. There are exclusive groups and inclusive groups. This is so in every society, and that is unavoidable. No form of social structure, whether in the west or in the east has been able to make society as one uniform ocean, because it is not possible. If you smooth out the wrinkles in one place, other wrinkles will appear in another place.
All individuals, mathematically or logically, cannot be the same or equal - their characters, physical, mental, spiritual attributes are different, capacities for learning and performing are not the same, their histories are not identical. Each individual is unique. Society is very complex at any point in time. Moreover, the ideal condition of Dharma prevailing, and people in "Satyam Vada, Dharmam Chara" mode of Speaking Truth, Following Dharma, does not always exist, and in our times or Kaliyuga it is expected that much adharma evils exist, can be prevailing, even in hidden, invisible ways,
We want to take into account the differences, and yet, consider the people as equally deserving in other respects, and provide opportunities based on their capabilities, merits, performances, accomplishments etc. Children inherit some things (genes, family heritage and wealth, parental care etc) and learn, work for, and earn, the rest. And Brahmanism does this with a sympathetic, satvik attitude, and not a cut-throat, over-competitive, survival-of-the-fittest power-emphasizing type philosophy.
Knowledge is open to all, and any one can learn the vedas, mantras or the priestly profession, or any of the other professions. The children of a doctor or a farmer are better exposed to their particular profession, and are able to pick up a lot of knowledge at home, same is true with a carpenter or a priest or any other profession. But it was possible (if strongly desired) to change professions, in the past, and is even easier to do so now with the much easier access, especially in cities, and for people with money, to different lines of work or profession or livelihood. Not everybody wants to be (or can be) a surgeon or lawyer even if it may be more lucrative to do so. In the past, family inherited occupations were common in all societies, including India.
There is no waiting list for people to learn vedas or to become priests, despite the fact that the number of vedic teachers may be very limited. It is not a lucrative field. Those who desire to be wealthy or powerful are not likely to want to learn vedas, Sanskrit, shastras etc. To be a priest is more a path of suffering and sacrifice, and not one of luxury or glorification. But, non-Brahmins also do become pundits, swamis, sadhus, priests, experts in vedas and shastras, and that should be encouraged. Standing for equal rights and no discrimination in the larger society does not go against Brahmanism.
Heritage Is Important:
Culturally, of course, any group of people have a right to study, inculcate and practise their cultural heritage, whether it is learning the mantras, doing poojas, chanting the vedas, telling puranic stories, discussing the upanishads. Brahmanas have a right (and responsibility) to learn their heritage and pass it onto the next generation. It is very important, just like for any other community. If it is not done, the children when they grow up are more likely to feel lost and confused, and may even be taken advantage of by other creeds and cults trying to enlist them.
The religious rules and ritual purity needs, for poojas, for other ceremonies, and in temples, are sometimes disrespected and ridiculed by critics. These rules are there mainly for their effect - to ensure the feeling of sanctity and holiness, and to enhance the mental, psychological, and spiritual value of such ceremonies. Rules, protocol, rituals, ceremonial discipline exist in all walks of life - in civil, judicial, political, religious, and social life - in the Eastern cultures and in the Western cultures, not just in Hindu religion. Moreover, this is also true of other professions - for example, not everybody is allowed into the operation theater in a hospital or into a specialized laboratory. Doctors who go into the surgery room have to follow rules about washing hands, wearing appropriate clothes etc. Many government, military, judicial and diplomatic officials have to follow protocol, wear uniforms or special garbs and wigs, observe ceremonial discipline, and adhere to traditions. A Brahman priest is like a spiritual surgeon, and is expected to follow the rules of the profession. However, as in any other field, it is always a good idea to periodically re-examine the rules, remove unnecessary restrictions, make things as inclusive and accessible as possible for all people, without diluting the sanctity, and keeping in mind the need for fostering and retaining a healthy respect for tradition.
Brahmanism, Satvik And Other Gunas:
Brahminism involves satvik guna or satvik character. The satvik character is enshrined in Brahmanism. Satvik character is neither aggressive nor timid. It is neither about being aloof nor about being boisterous. It is peaceful, truthful and dignified but not arrogant. It has a kind of quiet, compassionate assertiveness to it, but it is not egotistical. It does not seek to lift up the ego, instead seeks to remove it when possible. It does not seek to indulge in riches and power, instead it glorifies seeking knowledge and spiritual wisdom while supporting and continuing family activities. There are other gunas, whose characteristics are different.
However, gunas cannot be taught properly and completely by just lecturing on them in the classroom or writing about them in books. In order to properly and completely transmit them from one generation to the next, children have to learn them from their parents, teachers, relatives, friends and others. Society has to know it today as a desirable virtue and inculcate it into younger generations. This is possible if it exists in at least a section of society, and has the respect of the rest of society. What happens to this guna if society undergoes bad times, even severe traumas, involving oppression, suppression, violence, terror, turbulence, revolt etc from external or internal causes? Will it survive?
The most delicate among the various gunas is the sthree guna, which includes the womanly and the motherly characteristics. This guna incorporates love and self-sacrifice in its fundamental core. This is even more delicate than satvik character because, at times, in sthree guna, the assertiveness is done in a way that sacrifices self-interest for the wellbeing of the loved ones. However, for truly "maathrthwa" motherly feeling to come, the woman has to become a mother, and then only it would be possible, just being a female is not sufficient, although the potential is there.
The rajasik guna, from which also comes the quality of good leadership, and the tamasik guna, from which also comes the quality of hard work and good craftsmanship, capture other attributes of a dharmic person' s character. There is also the rakshasik guna which ignores dharma, and elevates aggressiveness, deception and selfishness. If taken to extremes, the rakshasik society could result in disrespected womanhood, where women are treated mainly as sex objects, and, in perished or distorted Brahmanism where satvik character cannot survive. The other good values and virtues will also then gradually decline.
In general, every individual in today's society, is a combination of all the different gunas, he/she has picked them up (all 5 gunas listed above) in different proportions based on their circumstances, upbringing, environments they were exposed to and are living in. The need for survival and living in the midst of others in their specific environments shapes and hones their gunas to different degrees. And, in this context, let me also say, that a braahmaNya-origin individual can "condition" himself or herself for better survival and good adaptation to the existing local environment around them, including in the form of helping the others. And, we can see that various Brahman groups or tribes are generally well-adapted into their local or regional languages and cultures, while continuing with their braahmaNya traditions. We may even say that although the efforts to destroy Brahminism are strong and worldwide, they are likely to survive a bit more compared to the rest. It is said that Dharma protects those who protect Dharma, and similar concept is there regarding Faith.
Transmitting Satvik Guna Needs Brahmanism:
Brahminism is important in society for the following fundamental reason - preservation of satvik character in society as a value to be cherished, without which other virtues and values cannot flourish. For the nurturing and preservation of satvik character over long periods in society (and thus the world) it has to be present and alive in society at least in a sub-group, call it the Brahmin community. In the absence of such a self-sustaining Brahmanic sub-environment, hostile, aggressive and rakshaseeya environments will easily devour and destroy satviks, and sajjana.
Can Brahminism Be By Profession And Not By Birth ?:
Can Brahminism be by profession, instead of inherited by birth ? The preservation of satvik characteristics over the long run requires that Brahmanism be inherited by birth, at least to the major part. But there have been exceptions. Sometimes exceptions may be necessary - for example, it may be as a correction to long accumulated non-satvik arrogance within Brahman communities and/or as a recognition of a person's or group's spiritual advancement. We may note that, almost always, every rule has exceptional situations, even though rarely.
However,
satvik guna will not survive if Brahmin community does not accept membership by
birth. Why so? What other alternatives exist? By profession? If it is accepted
as a community by profession, as in the medical or engineering or scientific
fields, the problems of elitism, power, polish, influence, position,
sycophancy, corruption etc creep in, and these are the very opposite of satvik
character, then it is almost impossible to get rid of these problems. Then,
true satvik behavior becomes the casualty, and it cannot be cultivated as a
respected and desirable way. When that happens, and very soon, the community
will forget what satvik character truly is. Because of this, Brahminism is
different from the other jathis (castes or professions or qualities). The
others can be propagated by profession (and need not be by birth, especially
when teaching is done mostly in schools/colleges, and not at home). The
priestly profession can also be taught to anybody, and that's fine. When
Brahminism is by birth, and is not based on wealth or position or recognition
or power or nearness to such, the satvik character flourishes and survives even
in hostile surroundings. The other professions will also absorb, by osmosis,
the attitude of service to society through their professions, not just adopt a
money-making attitude.
If Brahmanism is by profession, it will perhaps be taught in the classroom by expert teachers, who will then give grades and certificates to the more deserving ones, there will perhaps be an association or society of Brahmans (much like the IEEE or APS or AMA), after some years or some generations, the Brahmin profession will be engulfed with the same issues and problems as in any other profession, that of power and corruption, of influence and arrogance, of sycophancy and vindictiveness. The satvik guna will get mixed up with power and position, and, influence and hierarchy, within the Brahmin profession and association. The non-Brahmins will see nothing special in the character or guna of the Brahmins, it will be just another group of people possessing some education and skills (which could be learnt by anybody). In other words, satvik guna will disappear. The remaining satviks will be viewed as timid people by the rest of society for not being aggressive enough to go after their selfishness. Society will then become even more cut-throat, deceptive, rakshasik. The aggressive will be seen as leader-like and fittest - compassion and other virtues will diminish, respect for women will decline.
Satvik Guna Preservation In Hostile Environments Needs Brahmanism By Birth:
Satvik
behavior is desirable and is to be cherished for its own sake, and for
providing the environment for all sorts of other virtues to survive freely
(including the quality of freedom, which everyone today recognizes as
important). Also, when satvik guna disappears from society, there will be no
respect for womanhood. Womanly qualities are based on self-sacrifice - one's
own interests are undermined for the welfare of the others. If the men's
culture does not respect satvik behavior, there will be no respect for womanly
qualities either, the aggressive and rakshaseeya qualities will rule, and women
will be mainly sex objects and service providers, and second class citizens.
Societal structure determines the what/how/when of transmission from one
generation to the next - transmission of knowledge, skills, virtues, culture,
characteristics etc. Societies that are
successful over very long periods, like Hindu society, are not based on
blind respect and adulation for power and aggressive behavior, but are based on
truth and dharma. This involves recognition and respect for the roles of
different human qualities - satvik, rajasik, tamasik, and, of course, the most
delicate are the womanly qualities.
It is not a question of up/down hierarchy or discrimination or privilege or
wealth or even just the efficiency in the oral transmission of knowledge. The
question is really how to create a special environment where the best virtues
and values will not get lost, but will get transmitted from one generation to
the next even when the surrounding larger society and the ruling
structures/powers are not supportive and may even be hostile (as was in India
for the last 1000 years). The answer is Brahmanism. In the past, Indian rulers
used to invite Brahmans to come and settle in their kingdoms. Sanatana Dharma
has survived because Brahmanism was able to withstand both the British colonial
rule and manipulations, and the Islamic onslaughts and terrorization before
that. And the Indian non-Brahmana communities, knowing the importance of having
Brahmana communities amidst them, and respecting their satvik characteristics
and priestly duties, supported the Brahmins strongly in withstanding those
externally imposed hostile environments by the colonial rulers and Islamic
invaders and oppressive rulers.
Hinduism Is The Common Heritage/Ancestry Of Indians Of All Faiths:
There are some major shortcomings in India's school curricula - many desirable topics, like yoga, shastras and sanskrit are not taught. This has resulted in most children getting no opportunity to learn ancient Indian history and heritage, vedas, shlokas, shastras, sanskrit literature, yoga etc. Schools are where children go to learn these days, and that is where opportunities should exist for learning everything, some courses may be compulsory, some optional, some may be during regular hours, others may be extra-curricular. But, it is important that all schools in India should expose all the children to some amount of knowledge of ancient Indian heritage, including various shastric texts, while specialized courses can be instituted in some schools as elective courses. This will improve the self-image of future generations of all Indians, and will bring about more harmony between India's diverse communities and faiths. This common ancient heritage is the strongest force that binds together Indians of all faiths.
After all, if one goes back a thousand years, the ancestors of all Indians of all faiths were all Hindus and, since families who converted to other faiths then, must have had relatives who did not convert, one can argue that today's Indians of other faiths have relatives among Hindus, some among Brahmans. The teaching of ancient Indian heritage topics in schools is necessary for true national integration, and it will be appreciated by all, if put in the right context.
Ancient Heritage Education Needed For Self-Image And National Integration:
The colleges and universities in India, also need to develop and enhance availability of the ethnic and religious studies field of learning, which are now mostly absent. This is in contrast to American universities where almost every place has Christian, Hispanic, and Judaic studies courses, concentrations and departments, and now Islamic, Chinese, Buddhist, and Hinduism courses are also being offered. In the US, political parties do not get involved in what courses are offered in schools and colleges. The status in India is completely opposite - the maligning and misrepresenting of ancient Indian heritage topics, and not providing students proper opportunities to learn these, and thus turning out educated youth with distorted and stunted views of their own heritage, has continued to occur, despite India having been independent for more than 55 years.
And, Jyothishya or vedic astrology also needs to be viewed as a proper field of study, to be offered and taught appropriately, practitioners of this field also deserving respect. As per shastras, a person is expected to follow his/her swadharma, not be blinded by horoscopes and astrological predictions, and this attitude will get ingrained into a student's character when he/she is properly exposed to shastric education. Forecasting and projecting exercises are done everyday in many fields, like business, economy, elections, stock markets, population, weather, etc using polls, sampling, statistical models, expert opinions, and other subjective and objective techniques. Jyothishya is an ancient discipline dealing with planetary motions as well as forecasting, and is also worthy of respect.
People and students simply have to know the full story - literary, cultural, political, economic, social, religious and the rest, from ancient times to the present, without distortions. One would have expected, in any newly independent country, a better attitude towards its own ancient heritage, and in case of India this heritage is of gem quality, compares well with that of other nations and nothing to be ashamed of. The damaging and inferiority-complexed current situation has to change for India to realize its full potential. There needs to be a better approach and more openness and freedom in what courses, fields and opportunities are commonly offered and available for students to choose. When taught in schools, this ancient history and heritage which is common to all its peoples, will strengthen their mutual bonds, will improve the self-image of all, and will lead to better national integration and prosperity. It will serve the best interests of all communities, of all Indians, Hindu and non-Hindu.
Only Brahmans Can Save Brahminism:
It is only the Brahmana community that can, in the end, sustain and nurture Brahmanism. And they need to realize that the well-being of the whole civilized society and of the world is hinged on the respect for, survival and well-being of the Brahmanic satviks. The non-Brahmin communities in India have always supported true Brahmanism, and they will continue to do so in the future. The western cultures, in spite of the past long associations with India, are just beginning to view India with a more open mind, and are slowly but surely discovering the charm and magic of Sanatana Dharma and the world's oldest civilization.
Another factor is the migration of Brahmanas in large numbers from villages to cities in India, and now also abroad in large numbers, to seek a better living and more gainful occupations, where it may not be easy to practise or to educate their children in Brahmanism. And, since it is the more intelligent and more capable ones that are going away, the society that is left behind, loses a lot more - it is like cutting off the best growths of a tree every now and then, it is not allowed to have a good, natural growth or evolution, only stunted growth and stunted evolution or even decay is possible, and when this continues over a long period, the results can be very poor evolution and decayed status of society.
Some of these bad effects can be overcome if unnecessary maligning and infusion of negativity can be avoided, and more sympathetic and mutually supportive attitudes are adopted. Better adjustments, facilities, practices etc can also be made to compensate for the shortcomings. Moreover, emigration abroad from India to the West and other countries can be viewed as an opportunity to show the virtues of Brahmanic qualities and upbringing, and the benefits of satvik guna, to these societies outside India, not just as a challenge to Brahmanic survival. And, if the enhanced respect travels back to their old communities in India, it infuses a renewed sense of rejuvenation, which is perhaps already happening to some extent.
Women Carry braahmaNya Forward:
JAI HIND.
About The Author:
Dr Thirumala Raya Halemane was born in Ednad Village, Kasaragod, Kerala on May 27, 1953. He studied in Kalathoor, Mangalore, Bangalore, and Madras. He then came to University of Rochester in 1974, received a PhD in theoretical nuclear physics and an MA in mathematics from there in May1980. He has also taught andor researched at Rutgers University and Pennsylvania State University. He was an Assistant Professor of Physics at SUNY Fredonia (1981-85). He was a Member of Technical Staff at AT&T Bell Labs (1985-92) where he worked as a systems engineer in lightwave telecommunications and in software testing. He has published papers in research journals, written Bell Labs R&D memos and has four patents in fiber-opto-electronics. He has taught physics, mathematics, computer science, electronic engineering, statistics, ECE and MBA courses at various universities andor colleges, mostly in New Jersey, a bit in New York City, also in Mangalore and Bangalore. He is also well-known for his ground-breaking, visionary and leadership roles in the Indian community in New Jersey, for his promoting of Hindu temple work in the area during 1987-92, the founding of the HATCC organization. This has positively impacted the wider Hindu community, over a larger region, also more generally, with impacts worldwide. He has given talks at many places, in the US as well as India, both on technical and general topics. In 2009, with the desire to make a strong contribution in the field of politics and governance, he ran as an independent candidate with a strong campaign and message, from Mangalore Dakshina Kannada constituency in Karnataka, India for the Loka Sabha Parliament elections. And, although he lost badly, it caused effective impacts, and pushed India towards much needed transformative changes, contributing also to external or worldwide impacts. He married Usha in 1976 and they have two sons, Kaviraj and Shilpi. At present, Raya is staying home in New Jersey, and his skills and services, are available for all, in the USA, in India and elsewhere also,
This article is written in the style of addressing brahmins, but is open to everybody to read, comment, criticize or appreciate, or forward. Initially, I wrote it for and spoke about it at the World Brahmin Federation Convention in New Jersey in 2004. That first version appeared there in WBF's Brahmodaya magazine, later in USBrahmins yahoogroup, and in Udupi Puthige Matha 's Suguna Mala digest Further later, I added an Abstract to make it easier for the reader, and now I re-touched it a bit again, here and there, revising, also adding two small sections, and expanding the article title. Yet, in essence, it is the same view, same message, as the initial WBF version. Our many thanks and regards to Shree Nirmal Choubey ji and WBF World Brahman Federation and others, for all the excellent help, kind invitations, great opportunity, and full support. Please feel free to pass it on, re-print, or publish..
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