Joint Statement
Indian community in NSW stands united for harmony
As Australians of Indian origin and leaders from the Indian community in New South Wales, we stand together against all forms of violence and hatred.
Recent incidents are not a proper reflection of our community.
While we are connected to India, we affirm our shared commitment to Australia and the laws that govern this state and nation.
We cherish the freedoms enjoyed in this country, and we respect people’s democratic rights to express their views peacefully and lawfully. We also believe in exercising those freedoms responsibly with a shared respect for our fellow Australians irrespective of origin, race, culture or religion.
The diverse Indian community in New South Wales has a long history of harmony and peace. We are always ready to help those in need, whether it is supporting communities during natural disasters or caring for vulnerable members of our society.
As community leaders, we will work together to maintain trust and harmony across our community. We will work with police and relevant government agencies to identify and resolve issues, ensuring that we continue our positive contributions to the peaceful and harmonious state of New South Wales.
We continue to call for unity and compassion at all times.
Statement endorsed by:
Australian Council of Hindu Clergy Inc., Australian Indian Sports Educational and Cultural Society , Federation of Indian Associations of NSW Inc.,
Hindu Council of Australia, Indo-Australia Bal Bharathi Vidyalaya-Hindi School Inc., Sikh Youth Australia, Support Organisation for Migrants and Asylum Seekers (SOMA), United Indian Association, Youth Sikh Professional Network.
(organisations listed in alphabetical order)
Domestic Violence
Domestic violence is a topical issue in Australia and has become the focus of a lot of socio-political attention and advocacy. Domestic violence is found in every community including the Hindu community — but there is little discussion of the subject.
Many Hindu males may justify their abuse of women on the bases of misogynistic stories or commonly held views and attitudes. The purpose of this article is to clarify what the Hindu Scriptures teach about the treatment of women.
There are a variety of attitudes found in the vast Sacred Literature of Hinduism. The law-givers and teachers offered a variety of opinions positive, negative and neutral depending on whether they were sanyasi (renunciate) orientated or grihastha (householder). When addressing celibates and monks, women were said to the source of all problems; when addressing householders, they were said to be the basis of all positive outcomes.
The Mahabharata, echoing the Dharma Shastras has the following to say:--
pūjyā lālayitavyāśca striyo nityaṁ janādhipa |
striyo yatra ca pūjyante ramante tatra devatāḥ || 13-81-5
Women, O king, should always be worshipped and treated with affection. Wherever women are treated with respect, the very deities are said to be filled with joy.
apūjitāśca yatraitāḥ sarvās tatrā phalāḥ kriyāḥ |
tadā caitat kulaṁ nāsti yadā śocanti jāmayaḥ || 13-81-6
Wherever women are insulted, all acts become fruitless. If the women of a family, in consequence of the treatment they receive, grieve and shed tears, that family soon becomes extinct.
jāmīśaptāni gehāni nikṛttānīva kṛtyayā |
naiva bhānti na vardhante śriyā hīnāni pārthiva || 13-81-7
Those houses that are cursed by women meet with destruction and ruin as if scorched by some Atharvan rite. Such houses lose their splendour. Their growth and prosperity cease. O king.
strī-pratyayo hi vai dharmo rati-bhogāśca kevalāḥ |
paricaryā namaskārās tadāyattā bhavantu vaḥ || 13-81-10
The Dharma depends upon women. All pleasures and enjoyments also completely depend upon them. So serve them and honour them, bend your wills before them.
utpādanam apatyasya jātasya paripālanam |
prītyarthaṁ loka yātrāyāḥ paśyata strī nibandhanam || 13-81-11
The begetting of offspring, the raising of children, and the accomplishment of all acts necessary for the needs of society, all these are dependent upon women.
pitā rakṣati kaumāre bhartā rakṣati yauvane |
putrāśca sthāvire bhāve na strī svātantryam arhati || 13-81-14
In childhood, the father protects her. The husband protects her in youth. When she becomes old, her sons protect her. At no period of her life should a woman be left alone.
śriya etāḥ striyo nāma satkāryā bhūtim icchatā |
lālitā’nugṛhītā ca śrīḥ strī bhavati bhārataḥ || 13-81-15
Women are goddesses of prosperity. The person that desires affluence should honour them. By cherishing women, O Bharata, one cherishes the goddess of prosperity Lakshmi herself.
Although the Dharma Shastras are generally ambivalent in regard to women, the Tantras are overwhelmingly positive. All the Tantras glorify women as the image of the Divine seen as the Great Goddess.
The following is the teaching from the Lakshmi Tantra:--
avanindaṃścaraṃ strīṇāṃ priyaṃ śāstrānukūlataḥ |
evaṃ vṛattaḥ sadācāro naro vigatakalmaṣaḥ ||
A man of piety free from sin, consistently adhering to the precepts of the sacred scriptures, performs those deeds that are not condemned by women and that please them. (Lakshmi Tantra 27.47)
Lakshmī Tantra Chap 43.
na smaret kāminī nindāṃ karmaṇā manasā girā |
yatrāhaṃ tatra tattvāni tatrāhaṃ tatra devatāḥ || 62 ||
A yogin (dharma practitioner) should never abuse a woman, either in deed, speech or thought. Wherever I am the realities are, wherever I am the gods too are.
yatrāhaṃ tatra puṇyāni yatrāhaṃ tatra keśavaḥ |
vanitāyāhaṃ tasmānnārī sarvajaganmayī || 63 ||
Wherever I exist , merits too exist, wherever I exist Krsna too exists. I am the womanhood pervading the entire universe and inherent in all women.
yo 'bhinindati tām nārīṃ sa lakṣmīmabhinindati |
yo'bhinindati tāṃ lakṣmīṃ trailokyamabhinindati || 64 ||
He who abuses women, abuses lakshmi herself,
He who abuses lakshmi abuses the entire three worlds.
yo dveṣṭi vanitāṃ kāṃcit sa dveṣṭi harivallabhām |
yo harivallabhāṃ dveṣṭi sa dveṣṭi sakalaṃ jagat || 65 ||
He who bears ill-will against any woman, is ill-disposed towards Laksmi herself. He who is ill-disposed towards Lakshmi is ill-disposed towards the entire universe.
jyotsnām iva striyaṃ dṛṣṭvā yasya cittaṃ prasīdati |
nāpadhyāyati yatkiñcit sa me priyatamo mataḥ || 66 ||
He whose heart is gladdened by the sight of women - like moonlight, and who never entertains evil thoughts about them, he is most dear to me.
yathā nārāyaṇo nāsti mayi vā śakra kilbiṣam |
yathā gavi yathā vipra yathā vedāntavedini || 67 ||
Just as there is no sin whatsoever in Narayana or myself, O Indra, Neither in a cow, a brahmin nor a scholar of Vedanta.
vanitāyāṃ tathā śakra duritaṃ naiva vidyate |
akalmaṣā yathā gañgā yathā puṇyā sarasvatī || 68 ||
In the same manner no evil whatsoever exists in women O Indra. Just as the Ganga and Sarasvati (rivers) are free of impurity & sin.
aruṇā hyāpagā yadvattathā sīmantinī varā |
yadasmi jananī nāma trayāṇāṃ jagatāmaham || 69 ||
tadidaṃ nāryavaṣṭambhāt sā hi me paramaṃ balam |
trailokya jananī devī sarva kāma samṛddhinī || 70 ||
As also the Aruna river, so too are all women revered as being sinless. The fact that I, the Mother of the three Worlds, am the basis of womanhood, makes my power manifest in women. Thus a woman is the mother of the three worlds, a goddess full of abundance.
mattanurvanitā sāksād yogī kasmānna pūjayet |
na kuryād vṛjinaṃ nāryāḥ kuvṛttaṃ na smaret striyāḥ || 71 ||
Knowing women as my direct manifestation, how can a yogi refrain from revering them? One should never hurt women, and should never even think of wronging women.
ṛte pāpāt priyaṃ nāryāḥ kāryaṃ yogamabhīpsatā |
jananīmiva tāṃ paśyeddevatāmiva māmiva || 72 ||
A yogin who wishes to attain the fulfillment of yoga, should always act to please women. He should regard all women as mothers, as goddesses as my very self.
Pandit Sri Rama Ramanujachari
Many Hindu males may justify their abuse of women on the bases of misogynistic stories or commonly held views and attitudes. The purpose of this article is to clarify what the Hindu Scriptures teach about the treatment of women.
There are a variety of attitudes found in the vast Sacred Literature of Hinduism. The law-givers and teachers offered a variety of opinions positive, negative and neutral depending on whether they were sanyasi (renunciate) orientated or grihastha (householder). When addressing celibates and monks, women were said to the source of all problems; when addressing householders, they were said to be the basis of all positive outcomes.
The Mahabharata, echoing the Dharma Shastras has the following to say:--
pūjyā lālayitavyāśca striyo nityaṁ janādhipa |
striyo yatra ca pūjyante ramante tatra devatāḥ || 13-81-5
Women, O king, should always be worshipped and treated with affection. Wherever women are treated with respect, the very deities are said to be filled with joy.
apūjitāśca yatraitāḥ sarvās tatrā phalāḥ kriyāḥ |
tadā caitat kulaṁ nāsti yadā śocanti jāmayaḥ || 13-81-6
Wherever women are insulted, all acts become fruitless. If the women of a family, in consequence of the treatment they receive, grieve and shed tears, that family soon becomes extinct.
jāmīśaptāni gehāni nikṛttānīva kṛtyayā |
naiva bhānti na vardhante śriyā hīnāni pārthiva || 13-81-7
Those houses that are cursed by women meet with destruction and ruin as if scorched by some Atharvan rite. Such houses lose their splendour. Their growth and prosperity cease. O king.
strī-pratyayo hi vai dharmo rati-bhogāśca kevalāḥ |
paricaryā namaskārās tadāyattā bhavantu vaḥ || 13-81-10
The Dharma depends upon women. All pleasures and enjoyments also completely depend upon them. So serve them and honour them, bend your wills before them.
utpādanam apatyasya jātasya paripālanam |
prītyarthaṁ loka yātrāyāḥ paśyata strī nibandhanam || 13-81-11
The begetting of offspring, the raising of children, and the accomplishment of all acts necessary for the needs of society, all these are dependent upon women.
pitā rakṣati kaumāre bhartā rakṣati yauvane |
putrāśca sthāvire bhāve na strī svātantryam arhati || 13-81-14
In childhood, the father protects her. The husband protects her in youth. When she becomes old, her sons protect her. At no period of her life should a woman be left alone.
śriya etāḥ striyo nāma satkāryā bhūtim icchatā |
lālitā’nugṛhītā ca śrīḥ strī bhavati bhārataḥ || 13-81-15
Women are goddesses of prosperity. The person that desires affluence should honour them. By cherishing women, O Bharata, one cherishes the goddess of prosperity Lakshmi herself.
Although the Dharma Shastras are generally ambivalent in regard to women, the Tantras are overwhelmingly positive. All the Tantras glorify women as the image of the Divine seen as the Great Goddess.
The following is the teaching from the Lakshmi Tantra:--
avanindaṃścaraṃ strīṇāṃ priyaṃ śāstrānukūlataḥ |
evaṃ vṛattaḥ sadācāro naro vigatakalmaṣaḥ ||
A man of piety free from sin, consistently adhering to the precepts of the sacred scriptures, performs those deeds that are not condemned by women and that please them. (Lakshmi Tantra 27.47)
Lakshmī Tantra Chap 43.
na smaret kāminī nindāṃ karmaṇā manasā girā |
yatrāhaṃ tatra tattvāni tatrāhaṃ tatra devatāḥ || 62 ||
A yogin (dharma practitioner) should never abuse a woman, either in deed, speech or thought. Wherever I am the realities are, wherever I am the gods too are.
yatrāhaṃ tatra puṇyāni yatrāhaṃ tatra keśavaḥ |
vanitāyāhaṃ tasmānnārī sarvajaganmayī || 63 ||
Wherever I exist , merits too exist, wherever I exist Krsna too exists. I am the womanhood pervading the entire universe and inherent in all women.
yo 'bhinindati tām nārīṃ sa lakṣmīmabhinindati |
yo'bhinindati tāṃ lakṣmīṃ trailokyamabhinindati || 64 ||
He who abuses women, abuses lakshmi herself,
He who abuses lakshmi abuses the entire three worlds.
yo dveṣṭi vanitāṃ kāṃcit sa dveṣṭi harivallabhām |
yo harivallabhāṃ dveṣṭi sa dveṣṭi sakalaṃ jagat || 65 ||
He who bears ill-will against any woman, is ill-disposed towards Laksmi herself. He who is ill-disposed towards Lakshmi is ill-disposed towards the entire universe.
jyotsnām iva striyaṃ dṛṣṭvā yasya cittaṃ prasīdati |
nāpadhyāyati yatkiñcit sa me priyatamo mataḥ || 66 ||
He whose heart is gladdened by the sight of women - like moonlight, and who never entertains evil thoughts about them, he is most dear to me.
yathā nārāyaṇo nāsti mayi vā śakra kilbiṣam |
yathā gavi yathā vipra yathā vedāntavedini || 67 ||
Just as there is no sin whatsoever in Narayana or myself, O Indra, Neither in a cow, a brahmin nor a scholar of Vedanta.
vanitāyāṃ tathā śakra duritaṃ naiva vidyate |
akalmaṣā yathā gañgā yathā puṇyā sarasvatī || 68 ||
In the same manner no evil whatsoever exists in women O Indra. Just as the Ganga and Sarasvati (rivers) are free of impurity & sin.
aruṇā hyāpagā yadvattathā sīmantinī varā |
yadasmi jananī nāma trayāṇāṃ jagatāmaham || 69 ||
tadidaṃ nāryavaṣṭambhāt sā hi me paramaṃ balam |
trailokya jananī devī sarva kāma samṛddhinī || 70 ||
As also the Aruna river, so too are all women revered as being sinless. The fact that I, the Mother of the three Worlds, am the basis of womanhood, makes my power manifest in women. Thus a woman is the mother of the three worlds, a goddess full of abundance.
mattanurvanitā sāksād yogī kasmānna pūjayet |
na kuryād vṛjinaṃ nāryāḥ kuvṛttaṃ na smaret striyāḥ || 71 ||
Knowing women as my direct manifestation, how can a yogi refrain from revering them? One should never hurt women, and should never even think of wronging women.
ṛte pāpāt priyaṃ nāryāḥ kāryaṃ yogamabhīpsatā |
jananīmiva tāṃ paśyeddevatāmiva māmiva || 72 ||
A yogin who wishes to attain the fulfillment of yoga, should always act to please women. He should regard all women as mothers, as goddesses as my very self.
Pandit Sri Rama Ramanujachari
Hinduism and Surrogacy
In view of the current heated debate about surrogacy let us investigate what light the Dharma Shastra can shed upon this very emotive topic. Given that the technology for in-vitro fertilization is a very modern advancement we need to apply the principles of progeny and adoption enunciated in the Dharma Shastra.
First let us consider the types of adoption that were recognised under Hindu Law.
Most of the Dharma Shastras accept the legitimacy of a variety of adopted children --
1. dātrima — a baby given affectionately to a childless couple by the birth parents.
2. kritrima — a child who knows the difference between right and wrong (9 years and older) and who is known and is affectionate to the childless couple - with the childs consent - is officially adopted.
3. apavidha — an abandoned child who is adopted
4. kanina — the child of a single mother who is adopted by the husband who weds the girl.
5. sahodha — the child of a pregnant bride that is adopted by the husband who is not the biological father.
6. kritaka — the child that is "bought"
7. svayamdatta — an abandoned child that gives itself to a couple. (Manu 9:168 — 174.)
The Mahabharata adds the following:--
8. niruktaja — The child that is begotten upon one’s wife by a person whom one has invited for the task.
9. prasritaja — The child that is begotten upon one’s wife by somebody without one’s permission.
10. patitaja — The child begotten upon one's own wife by a degenerate person (through rape).
But there are differences of opinion among the law-givers, Apastamba was opposed to the giving away or selling of children. (2:6:13:5)
It was considered of paramount importance to have a child who would perform one's funeral ceremonies and offer annual sraddhas for one's welfare in the afterlife. Being childless was regarded as one of the greatest curses and therefore one was permitted to obtain progeny however one could.
(The preference or need for a son is a separate issue and is not discussed in this article.)
In summary according to Hindu Law, in the modern context — if the husband is infertile then in-vitro fertilization could be done preferably with the sperm of either a brother or other close relative on the husband's side or failing that, with the sperm of a donor.
In case of the wife being infertile then the husband's sperm could be inseminated into a surrogate who is preferably related to the wife and offers her services for free or through a paid surrogate.
The rational is that the womb can be regarded as the field in which the seed is sown. The crop belongs to the owner of the seed and the field can either be his own or one that is rented for the purpose.
The governing ethical principle is that the renting of the womb should be a free choice by the woman and she should be rewarded on her terms according to her desires. She should be treated with the utmost respect and kindness and her welfare attended to. There should be no deception, exploitation, coercion or intimidation.
A number of problems can be anticipated:--
1. What if the woman bonds with the child and refuses to hand it over to the adopting couple?
2. What if the child is challenged in some way and the adopting couple decide that they won't take the child?
3. What if the surrogate takes ill or suffers some health issues as a result of the pregnancy — are the adopting parents responsible for her continuing health care.
These are difficult questions which need to be addressed as individual cases.
Let's consider the ethics of "renting a womb." From a Hindu ethics perspective, in any transaction, as long as everyone is benefitted and no harm is caused then there is no issue at all. It is a private arrangement between consenting adults and there is no need for the community to make value judgements. Government intervention should be to ensure the welfare of adopters, surrogate and child.
As a community we all constantly hiring and renting 'organs'. A labourer is hired for his strength of arms, a singer is hired for her voice, a dancer for her body, male and female sex workers for their respective organs. Orators are hired for their speaking ability and consultants are hired for their brains - why should a womb be any different? Until the invention of baby-formula, lactating women were hired as wet-nurses. If a poor woman can rent her womb and use the money to educate her other children and raise the family out of poverty what's the harm in that? Who are we to judge what others chose to do with their bodies as long as no one is harmed by it?
Another commonly raised concern is for the "welfare of the child." There is absolutely no restriction on single girls falling pregnant and raising a child as a single parent. They are not subjected to government regulation - and even when they are, DOCS is apparently incompetent in dealing with their welfare. Why do we want to scrutinise desperate parents who go to immense trouble to have a child to raise, when there are so many children growing up in unregulated and unsupervised households? The ideal situation would be to adopt an unwanted baby, but due to the ease of abortion there are not many around and the laws regarding adoption are so stringent in Australia that couples wait for years on end and are made to jump through endless hoops.
First let us consider the types of adoption that were recognised under Hindu Law.
Most of the Dharma Shastras accept the legitimacy of a variety of adopted children --
1. dātrima — a baby given affectionately to a childless couple by the birth parents.
2. kritrima — a child who knows the difference between right and wrong (9 years and older) and who is known and is affectionate to the childless couple - with the childs consent - is officially adopted.
3. apavidha — an abandoned child who is adopted
4. kanina — the child of a single mother who is adopted by the husband who weds the girl.
5. sahodha — the child of a pregnant bride that is adopted by the husband who is not the biological father.
6. kritaka — the child that is "bought"
7. svayamdatta — an abandoned child that gives itself to a couple. (Manu 9:168 — 174.)
The Mahabharata adds the following:--
8. niruktaja — The child that is begotten upon one’s wife by a person whom one has invited for the task.
9. prasritaja — The child that is begotten upon one’s wife by somebody without one’s permission.
10. patitaja — The child begotten upon one's own wife by a degenerate person (through rape).
But there are differences of opinion among the law-givers, Apastamba was opposed to the giving away or selling of children. (2:6:13:5)
It was considered of paramount importance to have a child who would perform one's funeral ceremonies and offer annual sraddhas for one's welfare in the afterlife. Being childless was regarded as one of the greatest curses and therefore one was permitted to obtain progeny however one could.
(The preference or need for a son is a separate issue and is not discussed in this article.)
In summary according to Hindu Law, in the modern context — if the husband is infertile then in-vitro fertilization could be done preferably with the sperm of either a brother or other close relative on the husband's side or failing that, with the sperm of a donor.
In case of the wife being infertile then the husband's sperm could be inseminated into a surrogate who is preferably related to the wife and offers her services for free or through a paid surrogate.
The rational is that the womb can be regarded as the field in which the seed is sown. The crop belongs to the owner of the seed and the field can either be his own or one that is rented for the purpose.
The governing ethical principle is that the renting of the womb should be a free choice by the woman and she should be rewarded on her terms according to her desires. She should be treated with the utmost respect and kindness and her welfare attended to. There should be no deception, exploitation, coercion or intimidation.
A number of problems can be anticipated:--
1. What if the woman bonds with the child and refuses to hand it over to the adopting couple?
2. What if the child is challenged in some way and the adopting couple decide that they won't take the child?
3. What if the surrogate takes ill or suffers some health issues as a result of the pregnancy — are the adopting parents responsible for her continuing health care.
These are difficult questions which need to be addressed as individual cases.
Let's consider the ethics of "renting a womb." From a Hindu ethics perspective, in any transaction, as long as everyone is benefitted and no harm is caused then there is no issue at all. It is a private arrangement between consenting adults and there is no need for the community to make value judgements. Government intervention should be to ensure the welfare of adopters, surrogate and child.
As a community we all constantly hiring and renting 'organs'. A labourer is hired for his strength of arms, a singer is hired for her voice, a dancer for her body, male and female sex workers for their respective organs. Orators are hired for their speaking ability and consultants are hired for their brains - why should a womb be any different? Until the invention of baby-formula, lactating women were hired as wet-nurses. If a poor woman can rent her womb and use the money to educate her other children and raise the family out of poverty what's the harm in that? Who are we to judge what others chose to do with their bodies as long as no one is harmed by it?
Another commonly raised concern is for the "welfare of the child." There is absolutely no restriction on single girls falling pregnant and raising a child as a single parent. They are not subjected to government regulation - and even when they are, DOCS is apparently incompetent in dealing with their welfare. Why do we want to scrutinise desperate parents who go to immense trouble to have a child to raise, when there are so many children growing up in unregulated and unsupervised households? The ideal situation would be to adopt an unwanted baby, but due to the ease of abortion there are not many around and the laws regarding adoption are so stringent in Australia that couples wait for years on end and are made to jump through endless hoops.