1) TO ADRI
2) From: Urdhvaga: Unbelievable or for real?
3) Dinadayadri: The Peace Formula
4) GURUKULA REPORT continued

Dear folks, PAMHO. AGTSP.

[PADA is an online newsletter going out to over 1,000 devotees and Hindu's. Please let us know if you have comments, or if you are not interested. We try our best to keep our mailing list in order. Jai Srila Prabhupada!]

Please let us know if you wish to add other addresses or cancel your subscription. PADA also may or may not endorse all of the statements found in our featured letters.

ALSO the names of the GBC as well as accounts of their activities are sometimes unverified at this point, we are merely allowing readers to express their experiences, and we encourage others, including those named, to feedback. Comments / corrections on the history section are also encouraged...

BERKELEY FESTIVALS

* Goverdhana puja will be held on Friday in Berkeley, October 27th.
* Disappearance of Srila Prabhupada festival will be held in Berkeley on Monday, October 30th.
* HARE KRISHNA YOUTH presents a fright night experience on Halloween, Tuesday October 31, in Berkeley. There will be a harinama party. Bring your kiddies.

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1) TO ADRI

From: Caturbahu
Date: Mon, 23 Oct 2000 14:23:25 EDT
Subject: Re: flabbergasted
To: adri@cwcom.net

All glories to Srila Prabhupada,

I have seen it reported on pada that you did not support the fact that Prabhupada was poisoned, is this not truth? And if you do agree with this fact why would there be such a large misunderstanding on your position? I will also question him (Puranjana) about this for clarification.

Varnasram-dharma is based on the codes and laws of Manu, coming down from ultimately the Supreme Personality of Godhead. One may accept or reject them as is our free will. These laws are not dependent on our capacity for truth but stand alone as truths in themselves. If I make an honest mistake based on what I read on the Internet it doesn't nullify Prabhupada's instructions for reorganization of the movement as of 1974.

Ritvik as a singular formula for reform I still say is not sufficient in of its self. There will still remain gross misunderstanding as to the major direction this movement is to take and that we ceased to be a movement of brahmanas long ago is self evident by the quallity of the members. Prabhupada said so Himself in the conversation of March 14, 1977. Thank you for your quick responce. Hare Krsna,

Caturbahu Dasa Bhakti

(replied by Adri)

From: Caturbahu
Date: Mon, 23 Oct 2000 14:33:14 EDT
Subject: (no subject)
To: angel108b@yahoo.com
CC: adri@cs.com.net

All glories to Srila Prabhupada,

I have just received a challenge by Adri as to the truth of my statement that he doesn't agree that Prabhupada was poisoned. Have I misread your news letters? If I have then I most certainly owe him an apology. Your quick reply would be appreciated. Thank you, Hare Krsna,

Caturbahu Dasa Bhakti

[PADA: Please send us a copy of what Adri wrote to you because it is not clear what you mean here. Anyway, Adri first told pada that he agreed with the poison issue, simultaneously, he told us he could not pursue it since he might lose his buildings in Calcutta. Later, he denied the poison issue. He now says that Tamal is the official IRM shiskha guru expert on this issue and that we all have to reject Srila Prabhupada's statements, accepted by several prominent South Asia RISA scholars from India, many Brijabasis, thousands of devotees, thousands of others, and of course pada, and instead surrender to Tamal's statements? What Adri does not know is that no one trusts Tamal anymore, nor do we trust anyone who trusts Tamal. Tamal is the IRM's and Adri's authority but he is not anyone else's authority at this point.

Thanks pada]

===========================

2) From: Urdhvaga
Subject: Unbelievable or for real?
To: angel108b@yahoo.com

Genital suckers compared to Srimati Radharani.
Unbelievable or for real?

Try telling the public that Hare Krishna Gurus are sucking other peoples genitals and engage in anal sex and afterwards audaciously sitting in the Vyasasana being worshiped by Isk con devotees as intimate assistants of Krishna's eternal consort, Srimate Radharani. Unbelievable?

Unfortunately this is for real. But the worst thing of all is not even the perverted Iskcon gurus, cheating every one, but the sheer stupidity of those Iskcon idiot devotees, having bulls manure in their brains, still continually worshiping and supporting these a**hole gurus. This is the most unbelievable. O Lord, pray, please tell me why am I surrounded by so many idiots? What a punishment are you inflicting on me? Better to throw me in a pit of snakes, than to have such ass sociation.

But then: Birds of the same feather.. The molesters and their created nests...

Is there any offence greater than comparing genital sucking rakshasas to be Srimati Radharani's intimate assistance?

Can any one conceive of a greater offence? Not even the demons on the lower planetary systems would do this.

What a Isk con philosophy.

Urdhvaga das

===================

3) Dinadayadri
Subject: The Peace Formula
To: angel108b@yahoo.com

Dear PADA,

Please accept my most humble obeisances.
All glories to His Divine Grace Srila Prabhupada!

I was very happy to read your call for unity amongst the "Prabhupadanugas". If we sign an "oath of allegiance" to anybody, it should be to Srila Prabhupada. I was also very happy to read Sudarshan dasa's letter wherein he called attention to all the suffering that is going on in the world for want of Krsna consciousness. Srila Prabhupada so perfectly embodied the principle of compassion for the suffering of all living beings stuck in the mire of material existence. Here is Srila Prabhupada's Peace Formula, which was the first piece of Krsna conscious literature I ever read. It was contained in a pamphlet that some devotees handed me on the streets of Boston in the summer of 1969. It is as powerfully relevant and applicable to the world situation today as ever.

Your servant and Godsister,
Dinadayadri dasi

[PADA: Thanks. Yes, we have also never wanted anyone to sign an "oath of allegience" to pada like Adri wants people to sign an oath to him, because for starters, we have never heard of this idea except in communist Russia? You had to sign an oath of allegience to the dictator ....or get you finger tips chopped off. Even Krishna does not demand that we sign an oath of allegience to Him. This ISKCON is supposed to be a society of love and trust, that was Srila Prabhupada's standard, not some signed legal contract. This is good? At the time of death, we can flash our contract and say that this qualifies us for liberation in Vaikuntha. Not how it works. Therefore here in the West the IRM is not making hardly any impact, because people are way tired of these "oath of allegience" imperious dictator types of ideas.]

===========================

THE PEACE FORMULA

by His Divine Grace A.C. Bhaktivedanta Swami Prabhupada
(Founder-Acarya of the International Society for Krsna Consciousness)

The great mistake of modern civilization is to encroach upon others' property as though it were one's own and to thereby create an unnecessary disturbance of the laws of nature. These laws are very strong. No living entity can violate them. Only one who is Krsna conscious can easily overcome the stringency of the laws of nature and thus become happy and peaceful in the world. As a state is protected by the Department of Law and Order, so the state of Universe, of which this earth is only an insignificant fragment, is protected by the laws of nature. This material nature is one of the different potencies of God, who is the ultimate proprietor of everything that be. This earth is, therefore, the property of God, but we the living entities, especially the so-called civilized human beings, are claiming God's property as our own, under both an individual and collective false conception. If you want peace, you have to remove this false conception from your mind and from the world.

This false claim of proprietorship by the human race on earth is partly or wholly the cause of all disturbances of peace on earth. Foolish and so-called civilized men are claiming proprietary rights on the property of God because they have now become godless. You cannot be happy and peaceful in a godless society. In Bhagavad-gita Lord Krsna says that He is the factual enjoyer of all activities of the living entities, that He is the Supreme Lord of all universes, and that He is the well-wishing friend of all beings. When the people of the world know this as the formula for peace, it is then and there that peace will prevail.

Therefore, if you want peace at all, you will have to change your consciousness into Krsna consciousness, both individually and collectively, by the simple process of chanting the holy name of God. This is a standard and recognized process for achieving peace in the world. We therefore recommend that everyone become Krsna conscious by chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/Hare Rama, Hare Rama, Rama Rama, Hare Hare. This is practical, simple and sublime. Four hundred and eighty years ago this formula was introduced in India by Lord Sri Caitanya, and now it is available in your country. Take to this simple process of chanting as above mentioned, realize your factual position by reading The Bhagavad-gita As it Is, and reestablish your lost relationship with Krsna, God. Peace and prosperity will be the immediate worldwide result.

=================================

4) GURUKULA REPORT continued

Prof. James says (Principles of Psychology): Outside of their own business, the ideas gained by men before they are twenty-five are practically the only ideas they shall have in their lives. They cannot get anything new. In all pedagogy, the great thing is to strike the iron while hot and to seize the wave of the pupil’s interest in each successive subject before its ebb is come. On the other hand, if the iron is not struck while hot, if the psychological moment is passed by, the chance of gaining the desired habit is practically lost for the rest of life.

The ideal and full period of education is stated to be thirty-six years, from the beginning to the end of the residence with the teacher. The whole circle of knowledge can be encompassed in this period. The next best is eighteen years, the minimum nine years.

After having spent the first quarter of life with the Teacher undergone the discipline which produces real knowledge, should the twice born man take a wife and dwell in the household. Persons who had passed through the full course would be practically omniscient (all knowing) and able to cope with the difficulties of any situation in life.

They would be fully aware of the immediate consequences of a single unhappy word in a conversation between two persons, as also of the distant and many sided effects on the life of future generations of a legislative measure taken today (divorce).

They would become the centres of happy homes and bear the burdens of the household lightly. They would also become the centres, radiating love and wisdom, of happy communities and bear the burdens of the larger household of the nation lightly, as the guides and counsellors of Kings.

Such would be true Teachers (Brahmanas) Sages and Saints, combining self denial and overflowing compassion and the irresistible power of knowledge (tapas and vidya). They would be the real Patriarchs of the race, God’s blessings incarnate amongst men.

‘Having taken up the pupil, in order to lead him to the Highest, the teacher shall first teach him the ways of cleanliness, purity, chastity of body and mind, as well as manners and morals. He shall teach him how to tend the fires, sacrificial and culinary, but most importantly, how to perform his Sandhya-devotions’. Manu samhita ii.69: The verse quoted not only shows what to teach first, but also where the education is to be carried on. It is in the home of the teacher. The residential, or rather the house-master system, in a very complete sense, is clearly enjoined, but under conditions which retain all the benefits and all the beauty of the life of the good home.

Who taught us first the ways of cleanliness? The mother and father. The teacher continues the process. He is as father and mother, the willing and tender slave and relative of the student. The pupil of the olden day, becomes literally, part of the family and Manu’s Brahmana knows how to compel the gratitude and reverence of his beloved pupil by unceasing offices of tenderness. Also, the only difference that the child experiences in staying at the home of the guru, is that the wife of the guru would tend to spoil him more than his own mother.

The pupil earns his and at times his teacher’s meals, by going round begging in the neighbouring town. Bhagavan Das adds a footnote hear that: the ‘neighbouring town’ shows shows that the Gurukula is to be located in the open healthy suburbs, wooded lands and garden places, not amidst crowded habitations.

The begging is to be done in a fashion which, while it gives the student the training in poverty that is an essential part of a full life, eliminates from it all humiliation and invests it instead with poetry. ‘At first he should beg from his own mother, or sister, or the mother’s sister, from whom he may not feel shame and shyness in taking.

But later: He should not beg among the family and relatives of his preceptor, or of his own kinsfolk; but from the houses in the neighbouring town and only the houses of the good and dutiful householders, in whose homes the sacrifices enjoined by the Vedas are kept alive. Having secured the needed food and no more, by begging artlessly, he should present it to his preceptor’. Manu Samhita ii. 50, 183, 184, 185, 186

There is the practice of true socialism, where every mother and every sister learns to look upon every student-beggar as her own son and her own brother and the heart of every parent goes out to every child. And because the Great Father Manu has said that students must not take their food from the houses of the vicious and the sinful and therefore the children will not come to them, every home for the sake of the children strives to maintain its standard of dutifulness.

By this simple process of every begging food from every other home than his own, the Great Progenitor binds together in one the hearts of all the families of the community. Of the things to be taught, cleanliness, chastity, good manners and high aspirations come first. If a man is taken from the plough (sudra) and put into an official place, how is it possible for such a man not to feel that he is there to enjoy the taste of power. By a piece of sheer good luck, in which his fellow ploughmen have not and need not have any share. How is it possible for him to behave otherwise than in the ways of vulgar arrogance?

YVD: (This always makes me think of the Iskcon ‘gurus’ - the epitome of arrogance) No one ever told him that he was put in that place in order to serve the public by helping the good and hindering the evil and not in order to feel himself a great man.

A code of manners, to be systematically taught to all men in their days of studentship, is therefore necessary. Not only should it be taught to the young, but the old should revive their memories of it from time to time. The Rishi’s used to revive the memories of the Kings on such points, in the earlier day. Men in office and authority, especially, need to be very studious in the ways of behaviour and goodwill. Without rules of behaviour between young and old and equals, without forms of salutation of reply and address life is without grace and courtesy and stateliness.

The careful observance of any such code involves a training in self control and in understanding of one’s own and others feelings, which smoothes relations, obviates misunderstandings and makes explanations possible and easy.

Without knowing how to address each other, how to tell the truth gently, people can only cause and feel hurts and resentments and can take no steps to help an awkward situation. They will only make it worst by acting on their unexamined and uncontrolled emotions.

A detailed code of manners is therefore carefully enjoined by Manu, whereby reverence to elders, tenderness to youngsters, affection to equals, are expressed on all appropriate occasions, making life a continual feast of fine feeling.

The student was also taught to cure physical defects and diseases by breathing exercises. Mental diseases and excitements were overcome by exercises in concentration of the mind. Vicious attachments and addictions of sense by the practice of mental abstraction and finally to overcome the disturbance of the gunas by the practice of meditation.

‘The evening sandhya purifies the mind and body, of the day’s strains, worries and sinful thoughts. The morning sandhya clears away vices and gives new strength to meet the trials of the coming day’.

Manu Samhita ii. 102: Without it the mind goes on accumulating vices, distractions and depressions, day by day, till it sinks suddenly into the depths of confusion and misery and finally under its load of foulness and feebleness, into disease and death. Such is the most important item of the religious education prescribed by Manu.

‘To the illiterate, the possessors of books are superior. To the possessors of books, those who remember are superior. To these the men that know and understand their remembered knowledge are superior. Superior still are those who put their well-reasoned knowledge into practice’.

Manu Samhita xii. 103: For this reason great importance was attached to the committing to memory of compact texts. Shabda Shastra, the science of sound, was laid great stress on. The sciences of psychology, philology and physiology, linguistic and human evolution, generally, are all very closely bound up with each other.

‘All meanings, ideas, intentions, emotions, items of knowledge, are embodied and rooted in speech. He therefore, who misappropriates, misapplies and mismanages speech, mismanages everything’.

Manu iv.256: In other words the connection between thought and language is so close, at our stage, that the two can be perfected only side by side. He who cannot express himself justly and gently, is really thinking and feeling wrongly and will be constantly causing misunderstandings. How many deadly feuds, battles and great wars have arisen in history, out of mere imperfections of spoken words? For such reason much stress was placed upon the science of sound. Also, the science of logic was taught side by side with language.

In the earlier years when the imitative faculties are strong, the memory and simple observation were more exercised. In the later years, when the causal faculties grow strong, reason and the powers of subtler examination were worked more. All these other sciences and arts are clearly provided for also. But they are considered as minor to the One Science. If you can have both earth and heaven – that is perfection. But if we can have only one, then heaven rather than earth.

All the sacraments prescribed for the boys are prescribed for girls also. There is absolutely no prohibition against girls following the same full course of education as the boys of their caste. But the general routine was different. One was prepared for life outside the home, for teaching, battle, for trading. The other for the life within the home principally, for beautifying, for nourishing and fostering, for being a perpetual fountain of tenderness and happiness.

Under Manu’s scheme competitive equality of man and woman is not contemplated. His ideal for the two is that of identity, not equality. If it came to a debate we might as well try to settle whether the right half of the body is superior or inferior to the left.

A Brahmana girl was given full education, a Ksatriya girl training in active exercise, the vaishya girl in economical matters, though, in each case, less than her brother. Generally speaking girls seem to have been given more training in the fine arts, for which their psycho-physical constitution fits them better.

With such training in the arts which beautify life and enhance its enjoyments, husband and wife would become all-sufficing to each other and placed above the need of seeking aesthetic delights outside the home. Such a condition would naturally minimise social vice.

The Yoga Sutra says: ‘attraction accompanies pleasure’. Pleasures outside the home mean attractions outside it also and where the life is not dominated by the Spirit, the attractions must be matter-wards and not soul-wards. But where both pleasures and love are between the spouses and within the home, that home becomes a veritable heaven on earth. Stories about the wives of Rishis being versed in the details of the Science of the Self are well known. So also of Kshatrya women, accompanying their husbands to battle. The two kinds of education are halves and together they make the perfect whole.

In the Mahabarata, when Subahadra wished to drive Arjuna’s chariot, feeling highly delighted to see the force of excited elephants, rushing cars, horses and challenging warriors, she declared, ‘I shall be your charioteer o Son of Prtha, for I have been well instructed in the art’.

Manu’s ideal is of gentle men and gentle women, each filling a distinct place in the domestic and social scheme, never entering into conflict with each other, but ever supplementing the qualities of each other. It is obvious (he says) that to restore the old scheme in its entirety is impossible, by a law of nature the future cannot be an exact copy of the past. In modern education Bhagavan Das recommends that all teachers should be specially trained for their work, by a comparatively long course of study and travels; should be householders, or retired, of patriarchal heart and beyond middle age.

He recommends, ‘that the state should issue manuals, for the use of officials and non-officials alike, giving them appropriate ethical teaching as to the spirit in which each member of the community and public service should do his work. Also, laying down detailed codes of manners and etiquette to be observed towards superiors, equals and inferiors, pointing out the uses of etiquette in promoting good feeling and the right and appropriate mood of mind’.

Today there are many Gurukula’s in India, such as the Labour Indian Public School Gurukulam in Kerala and the Veda Vedanta Mahavidyalaya in Chennai, which use a combination of modern and traditional teaching methods. While the Labour Gurukulam describes the Gurukula as, ‘the place where the disciples stay with Guru and learns everything that comes out of his mukha’ and promotes traditional Gurukula values, they use computer technology and allow the children to play games, listen to radio and watch television. There are also many social and cultural activities / groups, for the children to become involved in.

But the main difference between these and Iskcon Gurukula’s that I can make out, is that they seem to have the interest of the child as their foremost concern, as opposed to Iskcon where the care of children and family values has been institutionally under-prioritised.

I have included, below, a letter from Prof. Yvette Rosser, which has information about the destruction of the Gurukula system in India.

Dear Jeff, Perhaps this brief look at the impact of British colonial educational reforms on the pre-existing educational system of India will be of help. This is excerpted from a paper of mine that was published in The Asian Review from Dhaka, Spring 2000. I have added a short bibliography, which may be of help.

All the best,

Yvette

Department of Curriculum and Instruction/ The University of Texas at Austin

---excerpt from "Hegemony and Historiography: The Politics of Pedagogy"------

In the article, The Purpose and Impact of Government Policy on Pathshala Gurumohashoys in Nineteenth-century Bengal, based on his larger research of indigenous education in pre-colonial Bengal,

(1) Kazi Shahidullah investigates the negative impact of British pedagogical interventions. Seemingly well meaning and articulated in the cloaked language of reform, these "measures aimed at controlling and improving the education given in the pathshalas. (gurukulas) had severe ramifications for the pathshala gurus who were often unable or unwilling to adjust to the changes imposed.

(2)Similar to Arnold's later study of villages schools in Panjab, William Adam, a Scottish missionary, conducted a survey, between 1835 and 1838, on the state of education in Bengal.

(3) He "found that almost every village in Bengal had a pathshala and estimated that there were about 100,000 such schools in existence at the time in Bengal and Bihar."

(4) He reported that printed books were not used, "and even manuscripts were unknown to most of these institutes. Pupils were taught mainly through the oral tradition where exercises were dictated by the teacher and learnt by dint of rote memory."

(5) Pathshalas were popular with all classes of people, "irrespective of their religion, caste, or social status," as the "curriculum was designed towards meeting the practical demands of rural society"

(6) with emphasis put on accounting and letter writing.In this way pathshalas had functioned for centuries, providing practical instruction to all classes of children and meeting local needs by "teaching traditional subjects in the traditional way."

(7) However, after the Education Dispatch of 1854 the government initiated a series of programs designed at developing a more modern system of education. The pre-existing pathshalas were targeted, because they were operating in almost every village and because they were well attended and economical."The reforming measures taken were directed mainly at. . . improving the guru, [and] providing him with training, and on directing him as to how best he could run a pathshala properly and efficiently."

(8) By 1855, the Inspector of Schools for East Bengal, Henry Woodrow had designed a system to assert government control over the pathshalas. In October 1860, Lieutenant-Governor, Sir J.P, Grant initiated a program which identified "existing pathshalas in every district" and provided books and created a system of examination which would evaluate the guru as well as the pupils.

"Grant's scheme thus was aimed at improving the education in the pathshalas through improving the gurus. However, a flaw in the scheme was that it made no provision for training, the mere offer of monetary rewards was unlikely to lead to the adoption of the desired improvements. The introduction of printed books and the study of geography and history marked an important change in the course of studies at old pathshalas. Clearly, it would be difficult for the traditional guru to teach subjects which he himself never studied."

(9) Ironically, these improvements "had a negative impact on the enrolment of the pathshalas. Pupils belonging to the lower classes could not comprehend the utility of the changes introduced and began to drop out from the improved pathshalas."

(10) This negative impact was noted in Government of Bengal, Education Proceedings, General Department, no. 64, October 1860,

"When one passes from a patshala in it original condition, to one under a Normal school pupil, it is striking to observe the marked difference in the appearance of the pupils in each; in the former I found the naked children of the cultivators, and boys of the lowest class that has ever been reached by instruction of any kind with a rare specimen of better class of villagers; in the latter I found (as a rule) only the Brahmin and writer-cast boys. To my enquires, made from everyone I met, there was but one answer, namely that the lower-class boys had retired altogether from the patshalas."

(11)Drawing from colonial documents such as the Education Commission Report of the Bengal Provincial Committee (Calcutta, 1884), and the Report of Public Instruction in Bengal (Calcutta, 1863-64) , Kazi Shahidullah describes the standardisation of the curriculum and the introduction of print media. Subjects now included history and geography. "Students now learnt to draw maps of different districts showing railways and rivers passing through them; they had to study the administration of Warren Hastings, Lord Cornwallis and Lord William Bentinck."

(12) The new system was designed to improve education by modernizing pedagogic practices.The results, of this standardisation, was that schools moved away from indigenous knowledge which was intimately embedded in the local culture and began to emphasise the needs and the deeds of a conquering elite. This was accomplished by coercion and the introduction of "the art of teaching" which taught gurus, how "to maintain registers of attendance and the different kinds of punishment to be invoked for purposes of discipline and control. . . . The independence [of the traditional teachers] was clearly being undermined, and they were gradually being transformed into officials of the government."

(13)Centralized control of the schools had a negative impact on teachers, who then had to teach what was deemed worthy by the colonial state, based on prescribed methods. Education became a totalising hegemonic tool.
--------
Gandhi's statement at Chatham House, London, in October 1931, criticises the effect of the English educational system on traditional learning, "India is more illiterate than it was fifty or a hundred years ago . . . because the British administrators, when they came to India, instead of taking hold of things as they were, began to root them out." Gandhi accused his colonisers of destroying the "beautiful tree" of the indigenous system of village schools by digging up the roots and leaving them exposed. He claimed that the British had made education too expensive for the common man and that they had not supported the traditional village schoolmaster. (Dharampal, The Beautiful Tree: Indigenous Indian Education in the Eighteenth Century (New Delhi: Sita Ram Goel for Biblia Impex Private Limited, 1983).)
--------

Footnotes
1. Kazi Shahidullah. The Purpose and Impact of Government Policy on
Pathshala Gurumohashoys in Nineteenth-century Bengal, Crook, Nigel (ed.)
The Transmission of Knowledge in South Asia, Essays on Education, Religion,
History, and Politics, (Oxford University Press, Delhi, 1996).
2. ibid, p. 119.
3. W. Adam, Reports on the State of Education in Bengal (1835 and 1838)
,(ed. Anatanath Basu) Calcutta, 1941.
4. Kazi Shahidullah, p. 120.
5. ibid, p. 121.
6. ibid, p1 22.
7. ibid.
8. ibid, 123.
9. ibid, 124.
10. ibid, 125.
11. ibid.
12. quoted in Kazi Shahidullah from: Government of Bengal, Report of Public
Instruction in Bengal (Calcutta, 1863-64) appendix A, pp. 342-3.
13. Kazi Shahidullah, p. 127.
-------------------
Short Bibliogrphy
Crook, Nigel, editor. The Transmission of Knowledge in South Asia: Essays
on Education Religion, History, and Politics, Oxford University Press,
Delhi, (1996).
Dharampal, The Beautiful Tree: Indigenous Indian Education in the
Eighteenth Century (New Delhi: Sita Ram Goel for Biblia Impex Private
Limited, 1983).
Mookrji, R.K., Ancient Indian Education Brahmanical and Buddhist, (Motilal
Banarsidass, Delhi, first edition London, 1947, reprint 1989)
Shahidullah, Kazi. The Purpose and Impact of Government Policy on Pathshala
Gurumohashoys in Nineteenth-century Bengal, in Crook, Nigel (ed.) Oxford
University Press, Delhi, (1996)

Yvette Claire Rosser
==========================

I intend to produce a much fuller paper on Gurukula than this, but this is along the lines that I’m thinking.

Your servant,

Yaduvendu,
===========================

SITES TO CHECK OUT:

* http://mitglied.lycos.de/pada/ (Pada's Newsletter Archive)

* ISKCON WOMEN-PRABHUPADA'S TIME (by Jyotirmayi Devi Dasi)
* Polygamy In The Hare Krishna Movement (Pritha's Page)