General Topics

There are so many wonderful things we can grow in the garden to offer Krishna — fruits, flowers, vegetables — but I think the best offering we can grow in the garden is our children. Parents, children and gardens go perfectly together. In the garden, love and fun and common interests take root, forming the basis of ties that last for generations. Whatever is taught in the growing and friendly environment of the garden is sure to be remembered in a treasured way, and for us as devotees, the garden is the ideal place to share with our children many lessons of Krishna consciousness.

The garden is a place where a person can explore, investigate and be curious — at any age. Even the youngest toddlers can be entertained in the garden. Let them bring their dump trucks and turn them into seed-delivery vehicles. Toy wheel barrows and shovels can deliver compost or mulch. "But won't it take a lot longer if I garden with children? The neighbor has an older girl. Couldn t they just go play with her while I m working?" They could, but you would miss out on raising your most important and rewarding crop — your children. It takes time to raise children in the garden, just like it takes time to raise beans or strawberries or any other crop. But you will see that little extra time is time well invested, when it results in children who are proud of their work, and who have developed a genuine appreciation of the value of simple living and high thinking.

"But what if they step on the newly sprouted plants?" you worry. With small children, my method is to always hill up all the rows so that they
can easily see where the rows are and step over them — or jump over them. What four year old doesn't love to jump and jump? If you make it so they can easily see where the rows are, they have the freedom to run in the garden, making it a game not to touch the rows.

One of the first lessons you want to teach the child is that gardening is fun. That's why it s important to make sure they do not get a sense of being overwhelmed with work. Be sensitive to their attention limits, and to their size limits. When you give a child his or her own rows to care for, make sure that the rows are very short — that way weeding is shortened. It s worth investing in tools that are their size. They will take pride in working with their own tools.

Show them how the spirit soul is present in every living entity — even plants. Plants have spirit souls, and plants can talk, but they talk in a different way than we do. Wilted plants say, "i m thirsty! Please, give me some water." Small scraggly plants are saying, "Help, the weeds are trying to choke me to death — save me!" Pale plants say, "I m hungry! Please, give me manure."

Children, unlike some of our grownup city friends, easily develop an appreciation for manure. Explain how Krishna loves the cows because they are friendly and playful — and they can give so many benefits. People become strong when you give them milk, and plants become strong when you give them manure. As you guide their powers of observation, they will quickly catch on to the value of manure.

Then the green, healthy plants will be saying, "I m so healthy and happy! I just want to grow some big tomatoes for Krishna!"

Build a compost pile with kitchen scraps (— no fat, please), cow dung, forest leaves and grass clippings. It s a valuable lesson for them to learn, to be able to see Krishna s arrangement that by some things decaying and decomposing, nutrients are recycled so that new plants can grow lush and healthy.

One very exciting activity for a child is helping select seeds for the garden in the spring. If the child has his or her own little plot, some favorite vegetables can be grown. But encourage them to try one or two new things also. Growing things is a different kind of adventure. It takes time, so in that way, it s not in the mode of passion, it s an adventure in the mode of goodness. That s a healthy experience for a child to be aware of and want to repeat.

Growing plants naturally leads to cooking food, and that leads to making offerings for Krishna. Devotees in the Northern Hemisphere will find that Balarama s Appearance, Krishna s Appearance, Radharani s Appearance, and Govardhana Puja all make especially good holidays for your child to make a special offering from the garden. (Devotees in the Southern Hemisphere may find holidays like Gaura Purnima and Lord Rama s Appearance to be ideal times for the child to make special offerings.) Take time to be sure that their offering is important. You re Krishna s representative in this situation. It s important that parents show how much they appreciate any prasadam prepared with the child s homegrown ingredients.

Preaching Consciousness
As children get a little older, you can stimulate their minds with a little Krishna conscious sociology. Point out to them that instead of being in the fresh air, growing plants for Krishna, most children who live in the city spend their time watching TV, playing computer games and even becoming involved in gangs. Imagine ways that devotees could spread Krishna consciousness in the city by developing community gardening plots and inviting children and their parents to harvest feasts for Krishna.

Encourage them to think of different ways to use simple living to spread Krishna consciousness. Remember Prabhupada rehearsed for impressive large-scale Rathayatras as a child pulling a small cart with Jagannatha Deities in Calcutta. Children s dreams for spreading Krishna consciousness have a way of becoming reality later on. Encourage them to develop their imaginations for Krishna.

If you are imaginative you can turn work into play, but still get the job done. Make a bean tipi village. Plant your corn in a spiraling circle. Plant flowers among your vegetables. Marigolds help repel insects and hide young brassicas from greedy ground hogs. Nasturtium flowers (and leaves) can be offered to Krishna in salads.

Observant Gardeners
Observation is the most important tool of good gardening. In one sense, the garden is a playground, but let it be a playground where lots of learning goes on. Have your child put her ear to the ground and just listen to the world below. How are the earthworms helping Krishna plants grow? Teach him about good bugs and bad bugs. If you make your own bug repellent from garlic and onions, children can see firsthand why Krishna doesn t want these things offered to Him in His food. These plants can serve Krishna by providing bug protection for plants that are too tender and succulent to fight bugs on their own.

Encourage them to be observant in other ways. Why did this plant die? Let s dig it up and find out what was wrong. In the garden, even a dead plant is not a total loss, because children can learn from it. Have them experiment with planting by the moon signs. Plant some root crops by the waning moon and some by the waxing moon. Plant some leafy crops by the waxing moon and other seeds of the same variety by the waning moon. Which plants in each category came out better?

Teach them how to be attentive to the weather. Read thermometers, measure the rainfall after each storm. What are the effects of wind velocity and humidity? During thunderstorms, you can actually watch the squash grow. It loves the nitrogen in the rain.

But, what if it doesn t rain? In fact, there s nothing better than gardening to train them to become dependent on Krishna for the results. They can make all the endeavor, but the only Krishna can supply the results. It can be a very personal exchange with Krishna when they see the miracle of sankirtana. I have never seen a sincere kirtan fail to bring rain. Their faith will grow along with the tomatoes.

Pride in Devotional Service
Encourage their pride in their work. As devotees, materialistic pride is something we try to discourage. But to encourage a child s pride in devotional service is to encourage spiritual growth. If you have invited guests to your home for prasadam, they can be given a tour of the garden after dinner and you can point out the different projects that the children are working on in the garden. Take pictures of the children working in the garden during different stages and make a small book of the photos. If the children like to color or sketch, have them make pictures of the garden as it grows and changes.

Don t forget the scarecrow — a garden wouldn't be complete without one. (Even though you'll probably find you don t need it, since children will be in the garden frequently enough to scare away any wildlife pests.)

As a child grows, his or her garden patch can grow along with the child. For
starters, measure the child s height, and make the plot twice that long and with the same width. As children get older, give them no more than they can work in one hour. Once they get to be young adults, their garden can grow to as large an area as they can plow with a team of oxen.

Of course, not all children will want to maintain such a big garden, but it s pretty certain that once they have been "bitten" by the gardening bug, they will always want to grow something for Krishna. Another way to keep the interest of older children is to share the profits of the garden with them, or by selling or bartering produce. Or, give the child a specific project and allow him or her the freedom to develop it and profit by it.

Winter Gardening Projects
Gardening doesn t have to stop in the fall. Winter is the time to clean and paint your garden tools with bright colors. Make sure you plant a cover crop. Explain how that prevents soil erosion and weeds and adds nutrients to the ground. Spread some delicious manure for next year s plants. Now is the time the children can help you make your own tea mixtures and put them in bags or pretty jars. During the summer, you can collect leaves from different kinds of plants and press them between wax paper. Make a gardening card game by mounting the pressed leaves on colored construction paper and play leaf identification games.

Winter is a good time to make a redworm condo in the house. The worms can compost all your kitchen scraps, and in return give you soil-enriching earthworm castings.

Best of all, winter is the time to offer all the wonderful produce that you canned or dried during the summer. Once the days get start getting longer, it s time to start thinking about seeds for next year. It s a good time to teach the children about the difference between hybrid and open-pollinated varieties. You may get open-pollinated seeds from Johnny s Seeds or from the Seed Saver Exchange. Better yet, perhaps you saved your own seeds from last year s crops.

In early spring you can start your own plants indoor, peat pellets are good for kids to work with. You can show them how to make their own evenly spaced seed tape. Unroll a long sheet of toilet paper. Have the child dab it every inch or so with a dot of wet flour paste and press a seed in every dot. Allow the whole long sheet to dry. Roll it up carefully. In the spring, the child can dig a shallow trench and unroll the "seed tape, and cover it with a thin layer of soil. In the moist earth, the paste and toilet paper will disintegrate, leaving only the child's perfectly spaced row of seedlings.

When Krishna and Balarama went to the forest to tend the cows with their friends, their work was actually play. Similarly, try to keep in mind that a successful gardening for kids and parents mixes play with work in such a way that no one can tell for sure which is which.

Fellowships, associations, communities, etc., are formulated on the basis of shared interests. Social ranking, political sympathies, economic concerns, ethnicity and religious affiliations etc., are some of the factors that provide the impulses for this coalescence. Prabhupada's International Society for Krishna Consciousness provides a framework for spiritual association to nourish those interested in reestablishing their relationships with the Supreme Personality of Godhead. A Krishna conscious community is established on this same premise. We want to associate with like-minded persons, who share our convictionS and aspirations; people who embrace the Vedic paradigms as opposed to secular materialism.

Prabhupada denounces the proliferation of slaughterhouses that brutally violate innocent souls. Animals are slaughtered to satisfy the cravings of blood thirsty men; innocence and the finer human sentiments are slaughtered through the agency of modern educational institutions. Prabhupada states that real nonviolence means "not arresting the progress of any living entity. One should not think that since the spirit spark is never killed even after the killing of the body there is no harm in killing animals for sense gratification. "^1. Likewise, "nonviolence is generally taken to mean not killing or destroying the body, but actually nonviolence means not to put others into distress. People in general are trapped by ignorance in the material concept of life, and they perpetually suffer material pains. So unless one elevates people to spiritual knowledge1 one is practicing violence. One should try his best to distribute real knowledge to the people. so that they may become enlightened and Leave this material entanglement. That is nonviolence. "²

Prabhupada likens ignorance to a trap. An animal in a leg hold trap dies a tortured death. A human being "trapped by ignorance" is cast again into the cycle of repeated birth and death. He will be slaughtered in successive bodies, if not by a predator then by the material energy. If we do not distribute real knowledge to our children, then how are we showing them our love? It is misdirected sentiment. For most of us, the responsibility that comes with having children is the force that drives us to sublimate our energies. Not unlike the materialists, we want the best for our children. The difference lies in our understanding of what constitutes the ultimate good or sreyas. We want our children to become free from samsara, the cycle of repeated birth and death. We want them to awaken their dormant love of God and become reinstated in their original relationships with the Supreme Lord Krishna. Premapumartho ma/ian. This is the ultimate goal of life. -

Devotees of Krishna draw together in rural communities to provide themselves and their families an opportunity to develop their Krishna consciousness. As such, community members must practically demonstrate their commitments. Parents must see that their children receive a Krishna conscious education somehow or other. "So we are organizing this Society, we welcome. Some way or other we shall arrange for shelter, but to take care of the children, to educate them, that will depend on the parents... the father, mother must take care at least." 3 Parental responsibility is the corner stone of our rural communities. If our determination to see to our childrens' Krishna conscious education is compromised, we run the risk of being deprived of other earnest Vaisnava families whose association contributes to the success of these communities.

Jyotirmayi dasi: Because you were saying that parents can keep their children and teach them themselves, like Arundhati is teaching Aniruddha. So does that mean that the parents can...
Prabhupada: He complained that "my boy is not being properly..." so I said that "You teach your son."
Jyotirmayi dasi : She can keep him and teach him all the time? Until be is older and so on?
Prabhupada: Yes. Yes. Yes. That is the duty of the father and mother. Along with that, he can teach others also. These things are to be organized. But some way or other, our students should be given education and spiritual life, Krishna consciousnesS. Individually, collectively, somehow or other. The principle is laid down there, brahmacari gurukule vasan danto guror hitam. That s the beginning. Everything is there, we have to simply follow it. We haven t got to manufacture anything. That is a waste of time. Whatever is there, you follow. Is that alright?4

If the community members, either due to financial constraints, differences of opinion with the teachers, the child s specific disposition, personal preference etc., are not inclined to send their children to a "regular" classroom gurukula, then they should have the resolve to home school their children. This is what Prabhupada means when he says that "...the father, mother must take care at least." It also means that, even though the children are in guru-kula, the parents should carefully monitor their childrens' development. Not that the parents think that, "We've sent our children to guru-kula. We ve fulfilled our obligations. Now it is up to the teachers to make them Krishna conscious." Children are molded by their experiences at home as much as by association, therefore maintaining a Krishna conscious environment at home is the principle ingredient in a successful educational program. In fact, on a day to day basis, the parents should be living testimonials of the Krishna conscious principles their children are imbibing in the classroom. A commitment by the parents to provide their children with this spiritual nourishment vitalizes the Vaisnava society. It communicates a deep-rooted will to actualize our Krishna conscious goals. The virtue of our commitment will also leave an indelible impression upon the minds of our children, substantiating the relevance of our purpose.

How will our children willingly accept this path less-traveled? By making Prabhupada s books the hub of all their instruction. This association with Srila Prabhupada will inspire them to become powerful proponents of our Krishna consciousness movement. Surely this is the hope of all devotee parents; that our children grow up to become exemplary Vaisnavas, capable of affecting a change in the hearts of all they come in contact with. Prabhupada has provided us the means for achieving this, His copious volumes of books are the source of our own education and inspiration. Our children are our most precious assets. Without ‘making one more devotee, simply by keeping our children blissfully engaged in devotional service we will ignite a social revolution. "The children should be taken, you can give lectures to the mothers, that the children should be taken care of. They are future hopes. Child is the father of man." 5

This most important task of nurturing the bodies, minds and souls of our young is, by Vedic decree, the parents obligation.

guror na sa syat sva-jano na sa svat
pita na sa syajjanani na sa syat
daivarn na tat syan no patis ca so syan
no mocayed yah samupeta-mrtum

One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod. "6

Gour Mohan De responsibly attended to this obligation. Prabhupada was tutored from the time he was five years old until he was eight. At that point, he was enrolled in a boy s school located in his neighborhood. This school, established by a wealthy Vaisnava, taught a basic curriculum of math, science, history and geography, along with their own Vaisnava culture and religion. Even after Prabhupada entered the Scottish Churches College, his father was watchful that his son, whom he wanted trained first and foremost as a pure servant of Radharani, was not being affected or allured by Western ideas and culture. Gour Mohan was adamant that his son not go to London to become a British lawyer contaminated by European social customs. His resolve was to see his son play mrdanga, sing bhajanas and preach Krishna consciousness from the Srimad Bhagavatam.7

If our devotees are unflinchingly determined to provide their children with a Krishna conscious education like Gour Moban De was with his transcendental son, a strong allegiance will undoubtedly be established between all community members as we receive the blessings of Srila Prabhupada and Krishna. Vyavasaytmika buddhir ekeha, "Those who are on this path are resolute in purpose, and their aim is one .8. As athletes, businessmen, artists, etc., encourage and drive each other onward to scale greater heights by their own personal achievements and acts of courage, similarly, we as devotees also gain the same encouragement by seeing our godbrothers or godsisters fulfilling their respective responsibilities as disciples and parents, Such sadhu sanga motivates us to perfect our human form of life. A community developing in this way, will then become the beacon of hope that Srila Prabhupada intended it to be.

"Individually, collectively, somehow or other" providing our children a Krishna conscious education is essential if we are to achieve self-sufficiency. Our communities must subsequently provide these children opportunities to earn their own livelihoods. Otherwise, our aspirations for self-sufficiency will remain incomplete. The urban preaching centers and the rural communities should be able to engage all our graduates in Krishna conscious careers. This was the course Prabhupada set for his movement. Cow protections, ox power, preaching centers, restaurants, book publishing, book distribution and sattvik entrepreneurial enterprises should be made available to these young devotees directing their propensities towards the loftiest of spiritual ambitions. If a position is not available to comfortably slide into, a young graduate should be encouraged to strive on his own with the blessing, encouragement and guidance of his family and friends. With our minds set on our goals, guided by Srila Prabhupada s instructions, we should forge ahead in our efforts to establish these communities, applying our common sense according to how the particular time, place and circumstances affects us. May Srila Prabhupada grant us the determination, enthusiasm and confidence to fulfill our obligations. Hare Krishna.

Endnotes:
1. B,G. 16.3, purport.
2. B.G. 13.12, purport.
3. Conversations, August 3, 1976
4. Conversations, Paris, July 31,
1976.
5. Conversations, New Mayapura,
August 2, 1976.
6. S.B. 5.5.18 - Lord Rsabhadeva to His sons.
7. Lilamrta Vol. 1, p. 8-25.
8. B.G. 2.41.

I needed kerosene, but I couldn't get to the gas station to get any. Even if I could have walked there, the gas station could not have pumped it because the pump was run by electricity and they had no power either. This brought me the realization that I had to have a stock of lighting oil on hand — ideally one that I could grow and process myself __ without depending on outside technology. I began research castor oil seriously.

Srila Prabhupada explains that castor was used in Tretya and Satya yugas. More recent history shows that it was used in the Egyptian pyramids and in Greek culture. Castor oil was used right on through the Middle Ages for lighting, medicine, liniments and lubricants -- what to speak of a good old-fashioned laxative. Other uses included shampoos and soaps. Gardeners appreciate the exceptional compost value of castor bean byproducts:

This past year, I planted some castor beans, just to get the experience of growing them. They did quite well, and I hope to grow a large crop in the future, so that I can press the beans for oil to use for lighting. I telephoned a few industries who process castor beans for soap makers, and found their retail price of $20 per gallon to be beyond a reasonable price to use for lamps.

However, I did buy a small quantity, and found that you need a special lamp to burn castor oil. Kerosene can wick about 4 or 5 inches, but castor oil is thick and must have a flame level with the oil at all times. I experimented with several lamp designs and even molded a few lamps using our local clay, but none of them was satisfying. I wish I knew what the lamps from previous times looked like. If anyone can send me pictures or drawings, I would appreciate hearing from you. Just send a note to Hare Krsna Rural Life.

I also tried to find out how to process the castor bean into a useable oil. It is not very easy to get that information here in the U.S. And it's not that I want to build a factory. What I'm looking for is a program for very small-scale production of castor oil, which could be carried out by a family along with other routine chores. Through some Peace Corps publications, I found about about the Indian ghani:

Kirtanananda: Why is it any better to grow castor seed than to...
Prabhupada: No, you require lamp. So you finish that lamming business as simply as possible. In the balance time you save you improve your self realization. That is the life. Just like this child, he wants to play. He does not go to school, does not take an education, and he improves type of toys, toys, he's engaged in improved type of football playing, and... Then is that very good intelligence?
Conversation, New Vrindavana, June 24, 1976

Bhagavatam: In Satya-yuga or Treta-yuga they would not drill for petrol to use to make electricity or to make these gas lamps, so by what means did they use to
light the palaces and the kingdoms? What was the natural resource utilized for that purpose?
Prabhupada: This oil. You produce castor seed oil. You grow castor seed by agricultural.
Bhagavata: Grow cas...?
Prabhupada: Castor seed.
Bhagavata: Castor seed.
Prabhupada: Yes, and you get sufficient oil.
Bhagavata: And that was used, castor seed.
Prabhupada: Yes. Instead of one cand..., one lamp, hundred candlepower, if you want more light you just have hundred castor seed lamps. That's all. It will look beautiful, and there'll be light. You'll find it. If you bring one hundred castor seed lamps, it will look very nice and the light is there. (end)
Conversation, Mayapur, February 21, 1977

The farm you describe sounds nice and if you can supply grains, butter, etc. to Toronto, Montreal and Ottawa as you suggest, it is very good. From the photos it seems that it gets very cold there. Whether the weather will hinder the farming as happened at the Vancouver farm? There they were forced to sell the farm. The farm may be called “ Subha Farm.” I have already given general guidelines for our other farms. Whatever is available easily we can use. There is no objection to using electricity. But we should not be dependent upon it. Produce oil from castor seeds and stock the oil sufficiently. It can be used in so many ways--for burning, grease, cooking, and as a purgative to cure all diseases. And oxen can be used for driving carts and go preaching village to village. What is the question of killing them? Here in India our Lokanatha Maharaja has successfully organized such a program and it is a great success. He has traveled all over India and everywhere they distribute books, prasdam and perform kirtana. Each night they stop at a different village. We can introduce many millions of such carts all over the world. As far as possible try to adjust to a natural way of life free from dependence on machines. But our principle should be that we are against nothing and for nothing. Only for Krishna. We want whatever is favorable for Krishna. From the farms we should get sufficient foodstuffs and these can be sent to be used at our restaurants.
Letter, March 16, 1977

Prabhupada: This is nasty civilization, unnecessarily increasing necessities of life. Anartha.
Kirtanananda: We would not have understood you if you had said that eight, ten years ago.
Prabhupada: Hmm?
Kirtanananda: Ten years ago I know I could not have understood you if you had said that. Now I understand a little bit.
Prabhupada: Now suppose these electric lights. So, crude form of light, we grow some castor seed, everything from the earth. This also you are getting from earth, petroleum, and running on machine, and electricity is generated. But really you are getting the impetus from the earth. As soon as the petroleum supply is stopped, everything stopped. But for this purpose you have to search out petroleum from the middle of ocean, boring. Therefore it is ugra-karma. The purpose is that you grow some castor seed, press it, get oil, put in any pot, and one wick, the light is there. So even understanding that you have improved the lighting system, but that is not the only necessity of my life. But to improve from the castor seed lamp, castor oil lamp, to this electricity, you have to work so hard. You have to go to the middle of ocean and drill it and get out petroleum and... In this way your real business of life is finished. The energy and the intelligence you got for your self-realization or your, this precarious position, constantly dying and taking birth in various species of life, this is your problem, and this was to be solved in human life, you have got advanced intelligence, but that intelligence is utilized from castor seed lamp to the electric lamp. That's all. Just try to understand. What is that improvement? And for this improving from castor seed oil lamp to electricity lamp, you forget your real business.
Conversation, New Vrindaban, June 24, 1976

For your hair you can try a little castor oil. So far the milk fast, if possible you can observe it. But these things are not so important. For preaching work we have to make so many adjustments.
Letter to Himavati, August 27, 1971

Whatever is available easily we can use. There is no objection to using electricity. But we should not be dependent upon it. Produce oil from castor seeds and stock the oil sufficiently. It can be used in so many ways -- for burning, grease, cooking, and as a purgative to cure all diseases....
Letter to Nityananda, March 16,1977

It is important to realize that the current world situation is traveling in an exact opposite heading than that set out by Srila Prabhupada; and as such, we have a clear indication of what not to do. Driven by an attitude of domination over nature, a materialist strives for an opulent lifestyle by exploiting the weaker sectors of creation. This has been accomplished historically by destroying self-sufficient village life, promoting international trade and creating artificial wants. Therefore, in our attempt to fulfill Srila Prabhupada's desire for rural community development, we must reverse this domination and begin to understand our place within Krishna's creation and our relationship to the
myriad of living species contained therein.

In order to practically comprehend our place within Krishna's creation, the fundamentals of ecology should be understood. Ecology is the study of how living entities interact with each other and the environment. To understand and respect the structure of the ecological arrangement is a crucial first step because we must be aware that every living entity from bacteria, earthworm and human being has an essential role to play in this drama called self-sufficiency. If any link of the ecological chain is broken the opportunity to develop self-sufficiently could be lost.

PRODUCERS, CONSUMERS & DECOMPOSERS
The defining manner of how living entities interact in an ecosystem is divided along the lines of food production and consumption. Either you are a producer or a consumer. The producer population consists of living entities capable of photosynthesis. Photosynthesis is the process whereby plants use light energy, absorbed by chlorophyll, to convert carbon dioxide from the air and water into sugar.¹ . This is the primary process of how energy is captured with these photosynthetic species being generally identified by their green colour.

On the other hand, consumer species derive their energy and nourishment from this same energy captured through photosynthesis, but either through ingesting the plant material (herbivores) or by eating the herbivores (carnivores and omnivores). The next component of this feeding arrangement are the decomposers (still consumers). Their meal consists of fallen leaves, wood and feces (detritus) and their form takes that of earthworms, fungi and bacteria to name a few. And when all of these various interrelationships are viewed together, it is labeled a food web. In reality this food web is incredibly diverse with many species playing a role and with countless numbers of individuals involved within each species.

The role of the decomposers is very important because with their assistance considerable amounts of energy and nutrients are recaptured and routed back to the producers. However at each step there is a certain amount of energy lost (second law of thermodynamics) so the further away one derives nourishment from a vegetarian diet, the less the amount of energy available and subsequently the smaller the size of population able to exist.

So to recap! The energy of the sun enters the ecosystem and a percentage of it (approximately 3-4%) is captured by the process of photosynthesis and this converted energy moves along the trophic (feeding) path to the subsequent levels of herbivores, carnivores and decomposers. During every exchange there is a loss of energy since each living entity requires such for their maintenance which is energy that cannot be passed onto the next trophic level. This is the reason that for every one hundred producers (as measured in biomass) there are ten herbivores and only one carnivore.

As the energy eventually reaches the decomposer level in the form of detritus this organic form of energy and nutrients are gradually recycled through a host of creatures, bacteria and fungi into an inorganic form which is then taken up by the plant roots and converted back into plant (organic) material. It is an odyssey with many twists and turns but not without great relevance to developing self-sufficiently.

SIMPLE LIVING & HIGHER THINKING
Therefore, in the design of our Krishna conscious rural communities, we must evolve a lifestyle that does not consume greater quantities of energy than that captured through the process of photosynthesis, including the energy recycled through our ecological trophic mandala. Our gardening, forestry and agricultural methods must maximize the ecosystem's photosynthetic propensities and encourage its recycling characteristics. In the development of our communities it is obvious that we will alter the biophysical environment in a way that it yields the greatest bounty in the form of foodstuffs to be consumed by our devotee and cow populations.

However, we must be diligent to encourage diversity in all plant, animal and soil life as it is a well-observed principle that this diversity provides ecological stability. If we disrupt too greatly the ecosystem's living diversity or follow a lifestyle bent on consuming or wasting inordinate amounts of energy, then we will be required to import energy in the forms of oil, electricity, fertilizer, etc. resulting in a lost opportunity for self-sufficiency. The irony of oil is that it is also organic matter, but of many ages past. So in any case, all our energy is being supplied either directly or indirectly by the sun through the photosynthetic process. The difference is that oil dependency is based in the mode of passion and ignorance and is therefore unsustainable; while a lifestyle based on simple living, higher thinking and respect of nature is situated in the mode of goodness and can be maintained (i.e. sustainable).

Permaculture advocate Bill Mollison stresses that ‘the characteristic that typifies all permanent agricultures is that the needs of the system for energy are provided by that system (my emphasis). Modern crop agriculture is totally dependent on external energies — hence the oil problem and its associated pollution.”² The pollution is caused by current society being organized around linear energy flows which neglect the natural cycling propensities of biological systems. We import immense quantities of energy which exceeds the local ecosystem's ability to consume and recycle so this excess energy transforms into pollution. Therefore it is mandatory that we design biological complexity into our communities' food production with the eventual goal of closing our borders to the import of energy and nutrients.

“However, diversity either of components or assemblies does not of itself guarantee either stability or yield. Where we maintain such diversity, as in our gardens, then this may guarantee yield, but if we leave our gardens, they will simplify, or simply be obliterated by non-maintained and hardy species adapted to that site (as is evident in any abandoned garden).

“Thus, our own efforts are an integral part of maintaining diversity in a permaculture system. Few species grown by people persist beyond the lifetime of those species if we leave the situation alone.”³ Therefore the:
Principle of Stability
It is not the number of diverse things in a design that leads to stability, it is the number of beneficial connections between these components.⁴

So as we integrate various living entities into an ecologically-beneficial grouping (an assembly) we must concentrate on this principle of connectivity. Each living entity consumes and produces waste. However, we must be aware that what one considers waste provides another's feast. Our communities must be organized around this principle of the capturing and recycling of energy and nutrients throughout
the ecological mandala since it is as integral to self-sufficiency as chanting Hare Krishna is to spiritual life.

To translate this into action will be the responsibility of the vaisya community. It will require the design of comprehensive crop rotations and polycultures; aligning our homes to the sun in temperate climates and ensuring they are well designed in order to capture the maximum amount of the sun's generosity; organizing our gardens and fruit and nut orchards in a manner that ensures high yields with the minimum of
inputs; rebuilding and maintaining soils; catchment and responsible use of water; ox-power; development of alternative energy sources; composting; planting of windbreaks, and the list goes on and on.

It must be noted that self-sufficiency is an advanced stage of social development and cannot be achieved overnight. Rather, careful planning is required from the outset so that each new phase is built upon a solid foundation and intent upon the final goal. As we progress through the various stages of self-reliance our confidence and skills will blossom with each new victory. In the end we will have assisted Prabhupada in building a house in which everyone can live and prosper. It will demonstrate that our philosophy and religious process are valid in all areas of life and therefore must be considered the Absolute Truth.

1. Bernard J. Nobel, Environmental Science, The Way the World Works,
(Englewood Cliffs: Prentice-Hall, Inc., 1987), p. 27.
2. Bill Mollison, PERMACULTURE: A Designers' Manual, Tyalgum Australia: Tagari Publications, 1988), p.6.
3. Ibid., p. 32.
4. Ibid., p. 32

Designing a homestead, community or farm begins with a systems approach. Within the discipline of science or economics, it is accepted practice to vary one circumstance while holding all other variables constant in order to derive an acceptable scientific conclusion. But in the situation of a farm or homestead there is a wide Variety of forces in play at any one time and success depends on action which considers as many variables as possible. In this regard the science of ecology has considerable value because it is a study of the broader aspects of how plants (biotic) and animals (biotic) interact with each other and their environment (abiotic).

The Resource Inventory provides an in-depth look at all the available resources and broadens your information base upon which to make wise decisions. As an example, ecology would attempt to study the factors in figure 1 and how each affect the other and the whole.

Any change in any one of these factors will modify the whole. To illustrate:
a) A severe change in soil pH will affect mineral availability and the makeup of soil populations. As in the case of a soil containing a high measure of calcium, the phosphorus will strongly bind to the Ca making it unavailable to plants. As. well, bacteria tend to proliferate in more mellow soils so in a lower pH situation you will find greater populations of fungi in comparison to actinomycetes and bacteria. These factors will ultimately affect the type of crops feasible for planting and can alter methods and types of fertilization, etc.
b) An obvious example is in wide fluctuations of precipitation which will affect the practice and outcome of any cropping system. Traditionally dry land agriculture differs widely in practice and crop selection than those found in more temperate climates.
c) Religion, or lack thereof, can also have a drastic effect on our ecology. A self-sufficient and cow/oxen protected agricultural system differs radically from the modem day cash crop scenario. Ox power will limit the size of farms and fields while altering management practice through the use of crop rotation, manure management and choice of crop varieties. Large cities quickly become unfashionable and communities return to small villages based on satisfying needs rather than artificial wants.

So we can understand that by changing even one factor within the arrangement an important effect on the whole can occur. Of course, the greater the quantity of components within the assembly, the less the change. For this reason, in planning our rural communities, we must invest in biological diversity since it provides the much sought after ecological stability. In a modem day monoculture, the farm's ecosystem is simplified through the use of fertilizers and harsh and toxic chemicals which protect vast stands of a handful of commercially-exploited crops. However, each year sees more pests developing immunity to these chemical agents and with so much land being planted to the same crop, the risk of disease and pest epidemics high.

Therefore the hazards of poor design are obvious. So our challenge is to take these same ingredients and weave them into a strategy based on a lifestyle in the mode of goodness. As an artist mixes colour and the potter transforms clay, we must responsibly fashion the components in a manner which will ensure sustainability while placing Krishna at the center. And there is no better way to begin our design than with the Resource Inventory. The following is a list of items that should be considered. Though it has been compiled for a commercial farm application, and does not suit our discussion perfectly, it does illustrate some of the factors to be considered.

B) Biotic
Crop Histories
Use of fertilizers, lime, mulches and pesticides
Tillage, cultivation, drainage, irrigation
Fire, e.g. burning of crop residues
Seed histories
Weed histories
Forests, bush, shelterbelts
Pest & non-pest insects & wildlife
Livestock histories
Fertilization histories

C) Climatic factors
Temperature
Solar radiation
Precipitation
Evaporation
Microclimatic features
Wind

D) Physical
Equipment
Housing
Processing potential
Borrowing and renting potential

E) Human
Community members (individual abilities [i.e. farmers, carpenters, plumbers, surveyors, etc.] and potential for cooperation
Advisors
Suppliers
Community services & supports
Regular & specialty markets
Proximity to markets

A primary consideration to all aspects of village development revolve around soil fertility. Once the soil is depleted the village will soon follow. Therefore, there is no better place to begin our focus. It is important that we all do a little reading on the basics of soil science to be aware of the terms listed above under Soil and Site. There are many agencies which can be found through consulting a neighbouring farmer, a local agricultural agent or the agricultural college to secure a list of laboratories performing soil tests. Generally the basic soil test provides information on soil type, organic matter, pH, bulk density (a measure of soil compaction), the supply of major nutrients (phosphorus & potassium) and some even list the primary micronutrients such as magnesium, calcium, boron, copper, etc.

As well, it has been my experience that many organic farmers prefer to understand soil conditions by identifying weed populations (e.g. lambsquarter indicates nitrogen (N) fertility and mullein often indicates sandy soils and poor N fertility). The criticism of soil tests is that they represent only an average of field conditions and can be only as reliable as the soil sample. However, in the beginning, and if it is not too costly, soil tests are a good supplement until one becomes knowledgeable of weed indicators.

If you are new to a property, the cropping history and previous chemical use can also be determined through an interview of the previous owner or neighbours. Similarly, most of the items listed under the Biotic section can be determined through inquiries to previous owners and neigbours supplemented by personal walkabouts around the property. You will find that each journey provides new observations and
insights into the property. Another useful tool is aerial photos, and with the aid of stereoscopic viewers, you can determine useful information in the form of the land's physical characteristics, cropping history, drainage, field size plus details on the makeup of forest and windbreaks.

You also need to acquire information on climate. Details can be found at local weather bureaus, airports, departments of agriculture, from neighbours and most importantly through direct observation and experience. However, only personal observation can reveal the microclimatic features. To illustrate: crops planted in a field surrounded by windbreaks will outyield a crop in an open field. This is because the crops are more sheltered and under less stress. In addition, a field sloping southward (in the northern hemisphere) will be much earlier than a field sloping away from the sun rays.

Elliot Coleman in The New Organic Grower states that “the lay of the land in most of the northern half of the United States is a very important factor. Land with a southern aspect has number of advantages. A southern exposure warms up sooner in the spring. The more
perpendicular a slope is to the angle of the sun the faster it warms up... .Land in the northern hemisphere at about 43 degrees latitude (the northern border of Massachusetts, Illinois, or California) that slopes 5 degrees to the south is actually in the same solar climate as level land three hundred miles to the south. Also, observing tree flagging will reveal predominant wind pattern and strength which is useful information to consider in planting windbreaks and positioning of buildings. These last examples are just a few of the factors that cannot be determined from studying the overall weather and climate patterns.

Finally, the physical and human components affect the direction and potential of rural development. An inventory of farm equipment reveals which crops can or cannot be planted and identifies priorities for purchasing. Certainly trained journeymen and advisors are worth their weight in gold and will aid greatly to the potential of the community.

Armed with this information we can begin the process of designing our homestead or village. Our task will be to equip and educate ourselves to build upon strengths and transform weaknesses. Being armed with this material our advisors can more effectively advise on proper direction and our tendency will be to understand our place in nature, and therefore, to cooperate rather than attempt to dominate. Combined with a strong spiritual sadhana, this is the formula for success.

Krishna consciousness has been called “the kitchen religion” due to its emphasis on offering nice food to Krishna and distributing prasadam. It could also be called the “work religion” because its basic text, the Bhagavad Gita, stresses how people can worship the Lord by executing their occupational duty in society.

When we examine Bhakti Tirtha Maharaja's recommendation, we see that both parts have to do with occupational duty — that of farming and cow protection, and that of crafting suitable items for a self-sufficient community. In this article, we will want to open up a discussion of the spiritual relevance of local production of items for local use. This idea of small-scale, localized production is also called "appropriate technology" or “intermediate technology.” We believe that it is important concept to understand in the development of rural Krishna conscious communities because it promotes two valuable factors 1) simple living, and 2) full employment.

Simple Living
Appropriate technology is in keeping with our philosophy of simple living and high thinking. In the ultimate stage, a community which depends on appropriate technology to fulfill its needs will naturally scale back on its level of material possessions. As material treasures are reduced, corresponding spiritual treasures should be increased.

As a practical example, that could mean that we don't have a Nintendo game or a video, but our local crafts people can create wonderful costumes and staging to depict the pastimes of Lord Ramacandra. It could mean we don't have store-bought flour, but we feel greater spiritual satisfaction because we offer Krishna grains produced by our own oxen with home-built plows (like Nolle's Kanol illustrated in the last HKRL), and ground by an ox-powered gristmill built by a local devotee.

Appropriate technology also provides simple living by increasingly insulating us from the problems of politicians and businessmen thousands of miles away. If we have our own simple machines, our own flour and cloth,we won't have to worry about those problems so much. That means more time to chant Hare Krishna and spread theword that we can help others with their problems. This prospect awaits us as we become self-sufficient in simple technologies to support our communities.

Full Employment
The other value of appropriate technology is that it promotes full employment. If the way to spiritual advancement is doing one's occupational duty for Krishna, then for a person to be unemployed makes that advancement much harder. That's why Prabhupada was staunchly against unemployment. In the Fourth Canto of the Bhagavatam andother places he emphasizes that it is the duty of the government to provide training and make sure that everyone isengaged in the work which in most satisfying for them.

Industrialism leads to sinful behavior not only because it promotes unnecessary consumption of material goods, but also because it creates hellish work conditions for some and unemployment for thousands of others. Prabhupada states:

Another thing worth noting about point 4 is that true appropriate technology operates in a needs-oriented economy, not a wants-oriented or market-oriented economy. Its primary goal is not to sell a lot of items to a broad geographical market, but to directly provide things to be used by the worker and his or her community. In the ultimate stage, sales are not the primary concern, meeting local needs is the
primary concern.

Implications for ISKCON's Communities
As indicated, this is meant to be just the beginning of a discussion on the topic of developing appropriate technology in ISKCON. These principles don't come directly from Srila Prabhupada, so theyare not meant to be absolute. They are presented here simply to help us form our ideas on the subject,accepting only as much as is favorable in order to develop our communities as envisioned by Srila Prabhupada. We hope to hear some response on their usefulness from our readers, and thus continue the discussion.In closing, the following passage shows Prabhupada view of Gandhi's principle village organization:

Guest: Like poverty and this lack of balance between rich and poor, how these problems can be solved
Prabhupada: That Gandhi wanted to solve, but you rejected. Gandhi wanted them to..., village organization. I-fe started that Wardha asrania. You have rejected. What Gandhi can do? That was a good proposal, to remain satisfied in one's own place. That was Gandhi's proposal, that “Don't go to the city,town, for so-called better advantage of life. Remain in your own home, produce your food, and be satisfied there.” That was Gandhi's policy. The economic problem he wanted to solve by keeping cows, by agriculture,by spinning thread. You want tod, shelter and cloth. You produce here, and remain here. Don't be allured by the capitalists and go to cities and be engaged in industries.

Room Conversation. London. July 11, 1973

Farmstead Planning

The following notes have been taken from: Agricultural Buildings & Structures, authored by James H. Whitaker and published by Reston Publishing Company of Reston, Virginia.

Our readers should take note that the following text was written for a North American setting. Any rural devotees living in the southern hemisphere, make sure that you do not follow exactly the instructions as outlined below in regards to orientation of the building, etc. Vd.

SELECTING A SITE

Certain factors which significantly influenced the selection of a farmstead site in the recent past have relatively less importance today. The location of the farmstead in relation to fields, for instance, once was of prime consideration. Today large farms require considerable travel at best and most equipment is designed for efficient road speeds (ed note: This doesn’t particularly apply to our situation). So while this aspect may call for some deliberation, it is of secondary importance. Likewise, with modern snow removal equipment, distance from the road is of less concern. In some cases, farm practices, such as the use of large irrigation systems, may influence the choice of farmstead site. Nevertheless, there are several critical factors to consider in any farmstead development.

Drainage   This is the most important consideration in selecting a site for a farmstead. Adequate surface and subsurface drainage will insure all weather driveways and dry foundations and will prevent local flooding. Well drained soil is essential for satisfactory operation of septic tank drainage fields and for the removal of feedlot runoff and other wastes. Fractured or limestone geologic formations may present as serious a problem as poorly drained soils because pollution may be carried underground for long distances.

Waste Management   If the farmstead is to house a major livestock enterprise, one of the prime considerations is waste management. The ability to handle waste without serious problems is essential. If drainage and other factors are to be adequate for a livestock enterprise, all or most of the following questions should be answered affirmatively before a site can be considered satisfactory.

     1.   Can the site conform with all state and local environmental regulations? Additional regulations that may be issued in the future should             also be anticipated.
     2.   Is the topography satisfactory for the required storage and drainage of manure and effluent produced at the farmstead?
     3.   Is there sufficient area to store and dispose of effluent from stables and yards without polluting a stream, river, or lake?
     4.   Are prevailing wind directions, air drainage, and distances such that the farm home and neighboring farms will not be bothered by                 odors?

Water   An adequate supply of good quality water is nearly as important as the possibility for good waste management. While water my reasonable be piped for some distance, it is advisable to insure a satisfactory water source early in the site election process.

There are a number of other factors of varying importance to be considered.

Utilities and Services   These include telephone, electrical service, school bus, feed delivery, product pickup, snow removal, road maintenance and the possibility for adequate access drives and turnaround areas.

Soil, particularly around the house, should be well drained and rich enough to provide landscaping, gardens, play areas and a septic tank drainage field.

Orientation   Orientation on a gentle southerly slope may be desirable for air drainage and maximum sunshine. However, prevailing winds should also be taken into account and natural barriers used where possible. While much of the eastern half of the United States experiences
westerly winds in the winter and the southern half of the country receives southerly winds in the summer, there is considerable local variation and information should be obtained from the nearest weather station.

Expansion   Is there room for expansions? Any plans for farmstead development should anticipate growth in the enterprise and the layout should facilitate expansions of buildings and services. Increased production volume requires more than additional or larger buildings;
expansion of all facilities from machinery inventories to utilities and drainage fields may become necessary. It is wise to look for twice as much area as that required initially and, in developing a layout, recognize the full impact of increasing production volume in the future.

Other consideration in selecting a site are the proximity of housing developments, other commercial or industrial enterprises, and airports.

BUILDING ARRANGEMENT

The arrangement of facilities for maximum efficiency of operation should be the prime concern in farmstead planning. Proper arrangement increases efficiency by reducing walking distances to a minimum and providing adequate driveways and turn-arounds. It can also minimize the negative and utilize the positive effects of climatic elements (sun, wind, rain, and snow) and will in turn be influenced by drainage, slope, and other topographic features. Finally, fire protections, safety, and security are all influenced by the farmstead layout.

When a site has been selected, a large-scale map should be drawn and all major details indicated. These should include contour lines, the direction of north, the direction of prevailing winds and the general slope, existing roads, and natural wind barriers and waterways. Using model cutouts drawn to the same scale as the map, buildings then can be arranged and rearranged until a satisfactory layout is designed.

An operation center should be located for a starting point. Generally this well be the farm home which is likely to house the office and phone and perhaps a CB base station. It should be situated at least 100 feet (30 m) from the road and located so that the flow of traffic to and from the farmstead may be observed from inside. It should also be oriented to take maximum use of sunlight and to take advantage of the best possible view.

The remaining buildings can then be arranged in relations to the operating center. There are a number of factors to be considered, the priority of which will vary with the enterprise.

Slope   Buildings should be located on relatively high ground with surface drainage directed away from foundations. When constructing a building on an area that slopes, some cutting and filling will be required. Costs may be kept to a minimum if the structure is carefully positioned and planned at an elevation that allows the volume of cut soil to just equal the fill soil required.

Drainage   Assuming that drainage was found to be adequate in the original selection of the site, buildings should be arranged to take the greatest advantage of the natural conditions.

Prevailing winds   Winds can blow from all directions, but the prevailing summer breezes and winter winds need to be considered in farmstead planning. As a general rule, winter winds sweep in from the north or northwest while summer breezed blow from the south, southwest, west, southeast, or east. Local conditions may further alter wind patterns, and information on prevailing winds for a given locality should be obtained from the local weather station.

The arrangement of buildings shown in Figure 3-1 (not available) should take advantage of the cooling effects of summer breezes and minimize the discomfort caused by cold winter winds. Open-front buildings faced away from the prevailing wind will usually benefit from the cooling summer currents.

Winds carry odors, dust, and noise, and prudent arrangement of buildings will sue the wind to carry these away from the living center. Livestock yards and buildings should be located down wind from the farm home and from neighbors.

Buildings lined up at right angles to the wind rather than parallel are less subject to the spread of fire. In areas with appreciable snow fall, care should be taken to arrange buildings and fences to reduce to a minimum the drifting of snow into yards, drives, and open-front buildings.

Sun   Open-front buildings, stock yards and solar heated facilities should be arranged so that in winter they receive the full benefit of sunlight throughout the day. Tall buildings, such as tower silos, should be located so they do not cast a shadow on feedlots.

Distances   Labor efficiency is improved by reducing travel to a minimum. Buildings between which there will be the most travel should be located close together. IF separate feed storage structures are used locate them as close as possible to where the feed will be used. Arrange buildings in relations to drive and yard to allow easy maneuvering of large vehicles and equipment.

The distance between buildings usually is determined by a compromise involving efficiency, fire safety, odor control, and the space available. Fifty to 100 feet (15 to 30 m) is usually considered a minimum safe distance between buildings or groups of buildings. This minimizes safe distance between buildings or groups of buildings. This minimizes the risk of the fire spread and permits access for fighting fire. It is advisable to check with an insurance company before starting construction.

Growing Children in the Garden
by Hara Kanta devi dasi

The Resolve for Krishna Conscious Education in Community Development
by Jivan Mukta dasa and Sita devi dasi

Working Towards Castor-Oil Lighting
by Harakanta dasi

THE ROAD TO SELF-SUFFICIENCY
by Vyapaka dasa

DEVELOPING A RESOURCE
INVENTORY
by Vyapaka Dasa

Appropriate Technology — beginning a discussion
by Hare Krsna dasi

Farmstead Planning

Growing Children in the Garden by Hara Kanta devi dasi

The Resolve for Krishna Conscious Education in Community Development by Jivan Mukta dasa and Sita devi dasi

Working Towards Castor-Oil Lighting by Harakanta dasi

THE ROAD TO SELF-SUFFICIENCY by Vyapaka dasa

DEVELOPING A RESOURCE INVENTORY by Vyapaka Dasa

Appropriate Technology — beginning a discussion by Hare Krsna dasi

Farmstead Planning

Growing Children in the Garden
by Hara Kanta devi dasi

The Resolve for Krishna Conscious Education in Community Development
by Jivan Mukta dasa and Sita devi dasi

Working Towards Castor-Oil Lighting
by Harakanta dasi

THE ROAD TO SELF-SUFFICIENCY
by Vyapaka dasa

DEVELOPING A RESOURCE
INVENTORY
by Vyapaka Dasa

Appropriate Technology — beginning a discussion
by Hare Krsna dasi