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Brisbane Comes Alive with Colours and Culture at Basava Jayanthi 2025

Brisbane Comes Alive with Colours and Culture at Basava Jayanthi 2025

RCBI Delivers on Promise: 5 Dialysis Machines to Ba Kidney Dialysis Centre (BKDC) in Lautoka awaiting installationBrisbane, Australia – 23 May 2025: The vibrant multicultural city of Brisbane witnessed a heartwarming celebration of Basava Jayanthi 2025, hosted by Basava Samiti of Asia Pacific (BSAPAC). The annual event commemorates the birth anniversary of Guru Basava, the 12th-century social reformer and spiritual visionary who pioneered inclusive social practices and ethical living, centuries ahead of his time.

Held at a packed venue in Coopers Plains, the celebration showcased a spectacular blend of devotion, knowledge, and community spirit. It was a multicultural confluence of the community dressed in traditional attire, children and adults alike participated in a lively procession of Vachana recitations, songs, and interactive discussions—highlighting the adoption of Guru Basava’s values that centre on equality, compassion, and rational thought.

RCBI Delivers on Promise: 5 Dialysis Machines to Ba Kidney Dialysis Centre (BKDC) in Lautoka awaiting installationThe program opened by lighting the lamp followed by the key note address was delivered by Mrs Karen Lay-Brew, the Board Member of Energy Queensland, Strategic Advisor to Australian Government. Karen migrated with family at the age of 11 from Mynamar provided an inspiring speech of the hardships of migrants and their journey to success, happiness and peace while navigating through the value system of life. Her speech was inspirational and touched the hearts of young and old.

Mrs. Margie Nightingale, Member of Inala, graced the audience and was impressed to see the community unity threaded with the values. Her encouraging best wishes meant to a lot to the growing community and the charity.

The key highlight of the discussion was the interactive introspection from the audience representing different ethnicities in the community namely, Sri Lanka, multi cultural diaspora of India, Pakistan, Iran, Burma, local Australians sharing their journey of life and the adoption of values. The Distinguished speakers, including local leaders and community scholars, praised BSAPAC’s commitment to Engage, Educate, Empower, and Enlighten across the Asia Pacific. / Guru Basava vegetarian, non-alcoholic community meal (Anna Dasoha), symbolising Basava’s vision of social equality through shared values.

The event also honored young children for their beautiful singing from the Sargam Academy of Music. We thank Mr. Mithun Chakraborthy and Mrs. Bonita Chakraborthy for presenting the wonderful music to the audience. Mr. Linden May, Ex-Board Director of the Charity awarded all the children with the medals for their fantastic participation.

RCBI Delivers on Promise: 5 Dialysis Machines to Ba Kidney Dialysis Centre (BKDC) in Lautoka awaiting installationOther notable programs included the Australian national anthem via the violin, presentation of the Guru Basava Dashboard Idol – a spiritually uplifting artefact designed for the car, symbolising values of truth, work, and devotion, ideal for daily travel inspiration by the 12 year old Master Hanish Banavar. BSAPAC will promote these dashboard idols that can be used in the cars via their shopping carts.

Mrs. Soniya Sharma, from the ANZ Bank Mt Ommaney also spoke to the team regarding the offering of the Home Loan Introductory Program.

Other notable organisers were Mrs. Girija Karekal, Executive Director; Mr. Stephen Hodgson, CEO, Mrs. Nivedita H E lead coordinator of Brisbane Chapter. BSAPAC offers gratitude for all the volunteers and children who made this an intimate evening and strengthened the values through multicultural confluence. “Guru Basava’s message is more relevant today than ever. His vision of a just society is what drives our charity’s work in over eight locations across Australia and New Zealand.”

Basava Jayanthi 2025 in Brisbane stood not only as a celebration of history but also a call to action for unity, service, and purposeful living in our contemporary world.
Learn more at https://basavasamitiapac.org
Follow us: #BasavaJayanthi #BSAPAC #GuruBasava #STEMWithValues #EngageEducate
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‘Lagna Panchami’ brings Marathi theatre to Brisbane in its first international show

‘Lagna Panchami’ brings Marathi theatre to Brisbane in its first international show

‘Lagna Panchami’ brings Marathi theatre to Brisbane in its first international show

Brisbane’s Marathi community had plenty to laugh about on Sunday evening as Lagna Panchami, one of the latest Marathi theatrical productions featuring popular actors Swapnil Joshi and Amruta Khanvilkar, made its first international stop in Brisbane as part of its proposed world tour.

The show, organised in Brisbane by C&G Entertainment, was held on Sunday, 2 August at the Star Theatre, Wynnum State High School. The Brisbane performance was a sold-out, house-full event, giving the production an encouraging start to its international journey.
For the audience, however, the evening was about more than simply watching a popular Marathi play.

Lagna Panchami takes a familiar subject, marriage, and looks at the many personalities, expectations, misunderstandings and moments that emerge once two people begin sharing a life together. Presented with plenty of humour and everyday situations, the story found an easy connection with the Brisbane audience.

There was laughter throughout the performance, with many of the situations on stage striking a familiar chord with couples and families in the audience.
For Brisbane’s Marathi-speaking community, having a production of this scale and calibre on the local stage was particularly special.

“Living in Brisbane, we don’t often get an opportunity to watch a Marathi play of this scale with such a wonderful cast. For those two hours, it genuinely felt like we had brought a little bit of Maharashtra to Brisbane,” said Pradnya, who attended the performance.
For younger Marathi Australians, the experience offered a different connection to the language and culture.

“I grew up in Australia, so watching Marathi theatre here was a different experience for me. I understood the humour and the cultural references, but it also made me appreciate something that my parents grew up with,” said Chinmayi.

The evening became even more memorable after the curtain call, when the cast took time to interact with the Brisbane audience. Fans had the opportunity to meet Swapnil Joshi and Amruta Khanvilkar, take photographs with the actors and share their appreciation for the performance.

For many in the audience, the opportunity to see familiar faces from Marathi cinema and television perform live on stage, followed by a personal interaction with the artists, added another dimension to the evening.

The production brings together an experienced creative and performing team, with Swapnil Joshi and Amruta Khanvilkar leading the cast alongside Madhugandha Kulkarni who has also written the play herseld and of course the versatile Sunil Abhyankar. For Khanvilkar, Lagna Panchami also marks an important step into Marathi theatre.
The successful Brisbane show also highlights the growing appetite for Marathi cultural and entertainment events in Queensland.

Brisbane’s Indian community has grown significantly over the years, and so has the demand for events that bring audiences closer to the languages, traditions and performing arts they grew up with. For the Marathi community in particular, live theatre provides something that digital entertainment cannot quite replicate: sitting together in a theatre, sharing the same jokes, recognising the same cultural references and experiencing the performance collectively.

For C&G Entertainment, bringing Lagna Panchami to Brisbane represented another significant milestone in what has already been a busy and rewarding year of bringing quality Marathi and Indian entertainment to Queensland.

Throughout 2026, C&G Entertainment has worked to steadily broaden the range and scale of cultural experiences available to Brisbane audiences. Its calendar has included acclaimed Marathi theatre productions such as Kutumb Kirrtan, the devotional musical experience Abhangwari featuring internationally acclaimed vocalist Mahesh Kale, Marathi cinema screenings, and now Lagna Panchami — with each event offering audiences a different connection to Maharashtra’s rich artistic and cultural traditions.

Community coverage of Abhangwari also recognised C&G Entertainment’s growing contribution to Brisbane’s cultural landscape through its program of theatre, comedy and musical performances.

The organisation’s focus has been not simply on staging events, but on helping create a sustainable platform in Brisbane for high-quality Marathi theatre, music, cinema and performing arts, while encouraging leading artists and production houses from India to increasingly view Brisbane as an important destination alongside Australia’s larger traditional touring markets.

The sold-out response to Lagna Panchami was therefore particularly encouraging. Having Brisbane chosen as the production’s first international performance outside India, and then welcoming the team with a full house, demonstrated both the enthusiasm of the local Marathi community and Brisbane’s growing potential as a destination for major Marathi productions.

C&G Entertainment is already looking to continue that momentum. Its next presentation, Sambhavami Yuge Yuge, is scheduled for 4 September at the Queensland Multicultural Centre — a Bharatanatyam-based Dance Drama exploring the timeless philosophy and teachings of Lord Krishna through dance, music and theatrical storytelling.

For C&G Entertainment, the broader ambition remains simple: to keep bringing diverse, professionally presented and culturally meaningful entertainment to Brisbane, while giving the local community more opportunities to experience the artists, stories and traditions of India live on a Brisbane stage.

The success of the show, particularly its sold-out Brisbane performance and enthusiastic audience response, could also signal a growing opportunity for more major Marathi productions and artists to include Brisbane in their international touring plans.
As the audience left the Star Theatre, the evening had clearly delivered what good theatre is meant to do: make people laugh, connect with a story and, for a few hours, feel a little closer to home.

For Brisbane’s Marathi community, Lagna Panchami was not just a night at the theatre. It was a little piece of Maharashtra arriving on an international stage, and Brisbane was proud to give it a full house.

The Moral Responsibility for Peace

The Moral Responsibility for Peace

By Rajyogi Brahma Kumar Nikunj Ji

Reason why the world has no peace today is because many nations and most individuals deny the supremacy of a moral order, in their inter-personal,inter-communal and international relationships. The number of such individuals and nations is increasing day-by-day who think that wickedness, cunningness, vice is better than virtue and violence is better than non-violence.

There are whole societies or nations that think that man is merely an animal, hankering after material progress and comforts. They believe that man is satisfied merely by sense-gratification, and that he is an animal that Iives from sensation to sensation! They refuse to accept the evident, namely that man has a conscience and that he has higher aspirations, such as the aspiration for peace, calmness and bliss.

Even a most degraded person also has an inner aspiration for solace, satisfaction and peace. However, they fail to realise that peace, contentment, and bliss are not the qualities of bodily cells; they are the qualities of conscient self in its state of moral greatness.

Because of their materialistic thinking and attitude, scholars have given to society what is called the materialistic interpretation of history. This view of man and history has been popularised and publicised by historians, economists and social scientists. The result is that the modern man does not believe in the supremacy of the moral law. Man has, therefore, ceased to apply human values to the problems he faces in day-to-day life.

Take, for example, the problem of nuclear weapons. There have been many agitations and conferences to bring about disarmament. In the talks for disarmament or in the negotiations for reduction of nuclear weapons, the only quality brought to bear is the fear of a way and the resulting annihilation.

The talks are vitiated and they do not lead to actual disarmament because no moral values are brought to bear on the problem. Thus, it can be easily said that lack of the sense of moral responsibility is, in fact, the most sinister aspect of modern civilization. In fact, the whole modern thinking of man is characterised by lack of moral responsibility.

A psychiatrist, today, would explain that a person committed a murder because he had developed a complex after his father had beaten him with a stick when he was a small boy! So, the responsibility is of the father who had been cruel to his son! In many other forms, the attitude that ‘I am not responsible’, runs through every aspect of modern life. This has undermined the moral quality of life.

So, if we now want world peace, the real effort lies in giving man a sense of moral responsibility. Let man realise that, with all his human limitations, he can, in this life, conquer attachment, sex-lust, greed, anger and pride which are the causes of all kinds of peace lessness. And he should think that it is his moral responsibility to eliminate these because these cause peace lessness not only to him but to others as well.

Today we see people killing people in the name of Religion, but has any religion ever taught its followers to kill innocent people? The chronicles of mankind or of various civilizations or nations bear witness to the truth that property worth inestimable and incalculable amount, and millions of men have been lost in the slaughterhouse of intolerance during the last 2000 years or so because of intolerance that ensued from a hurt ego, an unfulfilled selfish motives or narrow-mindedness that could not stand the existence of different views, different life-styles, different cultures and different self-interests.

Can anyone calculate or imagine how many families lost their peace and harmony and how many cities and civilizations were ruined because of intolerance? If only this virtue, called Tolerance, had been sustained—all or many other virtues also would have survived, for, when tolerance is lost, man loses his patience, self-control, spirit of non-violence, etc.

Therefore it is not too late in the day, for, if even now those who are mercilessly killing innocent people begin to observe this virtue, which is greater than valour and all weapons of war put together, mankind can be saved from the scourge of wars, bloody ethnic strife, communal riots and conflict on the basis of difference in religious beliefs and can be saved from extinction through a nuclear catastrophe.

Yog in the Gita

Yog in the Gita

Each chapter of the Gita ends with “Om tatsatiti shreemad bhagavadgitasu upansitsu, Brahmvidyayam yogshastre Shree Krishna Arjun samvade, title and chapter number” emphasising that the Bhagavad Gita which is the discourse between Shree Krishna and Arjun is an Upanishad, the science of Brahm and the scripture of Yog.

Philosophical Opinion

The word Upanishad has been translated in many ways. According to conventional Indian scholars, Upanishad means setting ignorance to rest by revealing the knowledge of Brahm, the supreme spirit. Adi Shankaracharya relates Upanishad to Atmavidya, that is the knowledge of the self and to Brahmavidya, which is the knowledge of the Brahm.

Some Western scholars have translated the term Upanishad as ‘secret doctrine’, ‘mystic meaning’ and ‘hidden connection’. Others interpret it “to sit down near” or “sitting at the feet of a teacher,” implying the transmission of profound wisdom from a guru to an eager student.

Upanishads are also called Vedant, meaning the end of the Ved, because they represent the final and deepest wisdom of Vedic thoughts. There are over 200 known Upanishads of various lengths. They delve into the spiritual core of human existence and the universe, exploring relationships between the two concepts, Atama the self and Brahm the supreme. The Gita appropriately fits into the category of Upanishad.

Brahmavidya is the pursuit of Brahm and self-realization. It encompasses both theoretical understanding through study of scriptures or Gyan and practical self-realisation through meditation and yog. The ultimate aim of this pursuit is Moksha, liberation, which is freedom from suffering and the cycle of rebirth. Scholars and practitioners define Brahmavidya as any dedicated quest for absolute truth and everlasting knowledge, applicable across diverse spiritual traditions.

Yog is one of the six major schools of Hindu philosophy, others being Sankhya, Nyay, Vaisheshik, Mimamsa and Vedant. It focusses on achieving union with the divine by following certain prescribed approaches.

The traditional yog philosophy is credited to sage Patanjali, who composed the book Yog Sutras. He states that yog is restraining the mind from wandering around. The Yog Sutras identify eight limbs of yog which are known as Yam comprising nonviolence, truthfulness, non-stealing, continence and absence of greed; Niyam comprising purity, contentment, self-discipline, self-study and devotion; Asan (postures); Pranayam (breathing exercises); Pratyahar (detachment); Dharan (concentration); Dhyan (meditation); and Samadi (pure consciousness). These limbs help the practitioners achieve Moksha and union of their soul with the supreme. This approach is also called Astang or eight-limbed yog.

Sankhya is one of the oldest schools of Hindu philosophy, founded by the sage Kapil. According to Sankhya, all of existence is divided into two ultimate and independent realities.

They are:

1) Purush or consciousness which is the spiritual essence, pure awareness, and the eternal witness. Purush is inactive and devoid of any qualities or attributes.

2) Prakriti or matter/nature which is primal, unconscious source of the physical and psychological universe. Prakriti is active and constantly changing.

Sage Kapil noted twenty-five philosophical principles from the analytical breakdown of the cosmos, hence the name Sankhya, which translates to enumeration or counting.
Prakriti evolves into the physical world through the interplay of three primary qualities namely Sattva, Rajas and Tamas. Prakriti and Purusha through their interaction produce other elements, including the intellect (Mahat), the ego (Ahamkara), the mind, five senses, and the five gross elements (earth, water, fire, air, and space).

In the Gita, elements of Sankhya have been discussed in the form of Sankhya yog as well as purush, prakriti and gunas.

Elements of Nyay, Vaisheshik and Uttar Mimamsa have been also been briefly discussed in the Gita at various instances.

The Gita synthesises various philosophical as well as practical concepts which have been relevant to the seekers of truth throughout its long history. In addition to the vast topics of Atma and Brahm, it highlights various types of yog that lead to liberation.

Yog in Gita

The Bhagavad Gita stresses on the yog. Ordinarily, the yog is understood to be the practice of physical exercise by performing various postures of the body, to aid well-being of mind and body. The yog in the Gita transcends this level and provides guidance on how to become broadly accomplished in one’s life and beyond. The term yog has many meanings in the Gita. It denotes a union, a path or a discipline which leads to a state of integration with the object of one’s interest.

The Sankhya yog (path of Sankhya); the Gyan yog (path of knowledge), the Karma yog (path of action), the Dhyan yog (path of meditation), the Bhakti yog (path of devotion), the Sannyas yog (path of renunciation) and others are examined. These are the different

routes to attain perfection in life and union with the Brahm after death.
Elements of Patanjali’s Astang yog such as concentration, meditation, samadhi have been discussed in some chapters. Patanjali Yog Sutras define yog with ‘yog chitavriti nirodhah’, which is translated as ‘yog is restraining fluctuation of the mind’. Whereas Gita defines yog in BG 2:48 as ‘samatvam yog uchyate’, conferring tranquillity of mind to be yog. In BG 2:50 it states ‘yogah karmashu kaushalam’ that is yog is skill in action.

Sankhya Yog

In chapter 2 of the Gita, Sankhya yog provides the distinction between the eternal unchanging soul and the transient physical body. It is anticipated that understanding this concept will influence believers to overcome grief and subsequently perform their duties with peace and detachment.

Sankhya yog encompasses a number of core elements that include Vivek or discernment, the immortality of the soul, equanimity and duty, and the path to liberation.

Gyan Yog

It is the path of intellectual inquiry, discrimination, and self-analysis aimed at recognising the self and its ultimate unity with the Brahm. It operates on the premise that the embodied self is inherently divine but is clouded by ignorance and ego.

By using wisdom and arduous introspection, a practitioner learns to detach from material desires and distinguish between truth and illusion. This topic has been discussed in several chapters of the Gita. For example, BG 2:11-30 delves into separation of the embodied self (soul) from the body and on self-enquiry.

Chapter 4 is dedicated to wisdom and spiritual knowledge. The virtues of Gyan are praised in many verses. In BG 4:38, Gyan is described as the ultimate purifier that can be used to destroy the illusion of ignorance. In Chapter 7, the focus is on knowledge of the absolute truth and the realisation of divine presence in all things. In BG 18:20-22, qualities of knowledge classified as sattvik, rajasi and tamasi are detailed.

Karma Yog

The core philosophy of the Bhagavad Gita, is the path of selfless action. It encourages one to perform one’s prescribed duty, but remain wholly detached from the results of the action. By working with integrity and without craving rewards, one should avoid karmic bondage and move towards inner peace.

In BG 2:47, it is stated, “Your right is to your action alone and never to its fruits at any time. Fruits of action should never be your motive, neither let your attachment be to inaction.”

BG 3:5 – “No one can remain still, even for a moment without performing action. Everyone is forced to perform action against one’s will by the impulses born of innate nature.”
BG 3:30 – “Submitting all actions to me, with your mind fixed on the indwelling self, and becoming free from any thought of gain or sense of ownership, shake off your lethargy and fight.” Work should be treated as a form of sacrifice and surrendered to the divine.

Dhyan Yog

It is a spiritual discipline focused on achieving self-realization, inner stillness, and mastery over the mind. It is explained in detail in chapter 6 of the Bhagavad Gita, Atma Sanyam Yog. Dhyan requires controlled breathing, balanced living, and an unwavering concentration on the supreme.

It is the practical discipline of training the mind to transcend fluctuations and rest in the self. The Gita instructs that through balanced living, mental discipline, and steady contemplation, one can achieve spiritual liberation.

Arjun confesses that controlling the mind is difficult as it is restless, blustery, powerful and obstinate. Subduing it is as difficult as controlling the wind (BG 6:33-34). Krishna explains that mastery requires two key pillars: consistent and sincere practice over time, and detachment from the distractions of worldly attractions and sense gratification.

The practice involves gently but firmly withdrawing the flickering mind from worldly attachments and returning its focus entirely on the self. By doing this repeatedly and systematically, the mind eventually achieves a state of deep, serene, and unbroken concentration.

Meditation succeeds when supported by a balanced lifestyle. The Gita advises against extremes – neither eating too much nor starving, and neither sleeping too much nor sleep deprivation.

Dhyana is also one of the limbs of the Patanjali Yog Sutra. It focuses on deep contemplation, single-pointed concentration, and transcending the mind to achieve inner harmony and oneness with the self.

Bhakti Yog

It is the spiritual path of loving devotion and surrender to God. Lord Krishna emphasizes it as the most direct and accessible way to obtain spiritual liberation. Chapter 12 of the Bhagavad Gita focuses on the subject of worshipping a personal deity and the Nirgun Brahm (formless Absolute). The Gita states that the devotion to a personal form is much easier and more natural for human beings.

In BG12:8-11, a step-by-step approach to attaining the Supreme is offered, that includes:
• Concentrating the mind and intellect entirely on God.
• If one is unable to do so, then practicing Abhyas yog is advised, namely constant remembrance of the divine through devotion.
• If that is also difficult, then one is guided to perform all daily works selflessly for God.
• If one cannot even accomplish that, surrender of the fruits of actions and seeking inner peace is advised.

In BG 12:13-20, ideal characteristics of a Bhakti Yogi are outlined as follows:
• Equanimity in both happiness and distress.
• Compassion, humility, and being free from ego and attachment.
• Freedom from malice and the ability to forgive easily.

Sannyas Yog

The Bhagavad Gita primarily refers to Gyan Karma Sannyas Yog (the yog of renunciation of action in knowledge) in chapter 4; Karma Sannyas Yog (the yog of renunciation of action) in chapter 5; and Moksh Sannyas Yog (the yog of liberation through renunciation) in

chapter 18.
Sannyas is generally understood as the formal renunciation of all worldly duties and desires. It is also known as the fourth stage of one’s life, the other three being

1) Brahmacharya or stage of learning,

2) Grihastha or householder stage and

3) Vanaprastha stage, which is transition from the householder to Sannyas.
In the Gita, Sannyas yog bridges the gap between formal ascetic renunciation and selfless action. It reveals that true renunciation is detaching oneself from the fruits of one’s work rather than abandoning action itself.

Karma yog is the execution of righteous duty without attachment to the outcome. The Gita synthesises both and asserts that Karma yog (selfless action) is practically superior and safer than outward Sannyas, and ultimately, they both lead to the same spiritual goal.
Chapter 4 of the Gita focuses on the yoga of knowledge and the renunciation of actions in knowledge. It explains how true understanding burns away the reactions of all actions, making one free from material bondage.

Chapter 5 of the Gita addresses Arjun’s confusion regarding the better path – renouncing work entirely or performing work selflessly. Krishna concludes that a true Sannyasi (renouncer) is one who neither hates nor desires the fruits of their actions, merging both paths into one.

Chapter 18 of the Gita clarifies the distinction between Sannyas (renunciation of desire-driven action) and Tyag (relinquishment of attachment to the results of action). It emphasizes that one must never abandon their essential duties like charity, austerity, and sacrifice, but to perform them with detachment.

Finally, Krishna addresses Arjun by saying “fix your mind on me, be devoted to me, sacrifice to me, bow down to me. In this way you will come to me. I promise you, for you are truly dear to me.”

—Awadhesh Sharma
www.hinduguru.com.au.

Basava Samiti Asia Pacific Marks another Big Month of Culture and Innovation

Basava Samiti Asia Pacific Marks another Big Month of Culture and Innovation

The volunteer-led charity celebrated India’s 80th Independence Day across three cities, participated in Stripe Tour Event in Sydney, while preparing to refresh its website next month. Celebrating Culture Across Three Cities on India’s 80th Independence Day
The charity’s Independence Day events drew families, children, young people and community leaders in all three major cities, celebrating Australia’s multicultural character alongside the richness of Indian heritage through music, performance and community participation. It is building bridges between generations and communities, while promoting values of equality, dignity, service and responsible citizenship associated with the teachings of Guru Basava.

In Brisbane, Mrs. Girija Karekal, Executive Director along with other community members and government officials attended the magnificent celebration at The Star Hotel which was hosted by the Consul General of India in Brisbane on the 16th Aug 2026. The BSAPAC Brisbane team also participated in the Independence Day Parade hosted by the GOPIO at the Roma Street Parklands on the 15th Aug 2026.

Maria Luqman, Head of Marketing, introduced the services of Basava Samiti Asia Pacific (BASPAC), with former Australian cricket captain Shane Watson and other cricket personalities during the 80th Indian Independence Day celebrations in Sydney.
BSAPAC Management Committee under the leadership of Mr. Vinay Moogi Community leaders hosted by the Indian Society of Western Australia, at the ICC on Saturday August 15th at 9am for the flag raising marking the completion of India’s 79th Independence Day.
In the Tech Sector – Stripe Tour 2026

In Sydney, BSAPAC also discussed the challenges of Not for Profit charities and required advancements in relation to the payment platforms at the Darling Harbour, Sydney during the Stripe Tour 2026. The event brought together leaders in technology, artificial intelligence, digital transformation, fintech and business, giving BSAPAC officers a chance to connect beyond the community sector.

The Stripe Tour event carried particular significance given its own foundations are heavily digital: BSAPAC officers already voluntarily contribute professional skills across technology, education, communications, finance, marketing, design and community development. BSAPAC is a demonstration of how community impact is strengthened when professional skill and experience are connected to social cause, Guru Basava philosophy being reflected in its Learn2Grow initiatives, which delivers ethical training program in technology and workplace skills.

A Volunteer Model Built on Shared Values

Underpinning both the celebrations and the sponsorship is a growing base of volunteers contributing their time and professional expertise to a shared cause. BSAPAC describes its model as volunteer-driven, technology-enabled and task-based, letting people contribute according to their own skills and availability, summed up in its motto, “Engage. Educate. Empower. Enlighten.” It traces its philosophy to two principles associated with Guru Basava: Kāyaka, the dignity and value of meaningful work, and Dāsōha, the sharing of one’s abilities and resources for the benefit of others.

Next Month: A New Website
BSAPAC’s next milestone arrives next month with the launch of a refreshed website intended to make its work more visible to the public. The site will feature volunteer success stories, community initiatives, educational programs, cultural activities, professional development opportunities and charitable projects, it aims to offer greater transparency about how a technology-enabled volunteer charity can operate across geographical boundaries while staying connected to local communities.

BSAPAC is committed to creating opportunities for people to participate, learn, contribute and make a difference, with more programs, community engagement and collaboration planned in the months ahead.
Visit Basava Samiti Asia Pacific

Conducting Yourself Gracefully

Conducting Yourself Gracefully

Sadhguru: A very large part of the Indian population worships Rama, but if you look at the situations in his life, and the way life happened to him, it seems like a continuous series of disasters. He loses the kingdom that is rightfully his and ends up in the forest. Then his wife gets kidnapped and he has to fight a brutal war even though he does not want to. Then when he brings his wife back, he has to suffer very uncharitable comments about her from everybody around. So he takes his wife, who was very dear to him and is pregnant with two children, and leaves her in the forest. Then he unknowingly ends up in a battle against his own children and then finally loses his wife. His life was a continuous disaster. With all that, why do so many people worship Rama?

The significance of Rama is not in the situations he faced in his life. The significance of Rama is with how much gracefulness he conducted himself through this series of disasters that occurred to him. Never once was he seen angry or cursing someone or freaking out. He conducted everything gracefully.

So people seeking liberation and a graceful life sought Rama because they understood and had the wisdom to see that external situations can go wrong at any moment. Even with lots of management, external situations can still go wrong. You may have everything organized, but if a cyclone hits you, it can take away your home and everything. “Oh it will not happen to me,” is a foolish way to live. “Even if it happens, I will go through it gracefully,” is a wise way to live. People sought Rama, because they saw this phenomenal wisdom. It is not the question of how much you have, what you did, what happened or what did not happen. Whatever happened, how did you conduct yourself?

Does this mean to say we should not manage our life properly? No, we manage what is around us well because it is good for everybody. If the situation is well-managed it need not necessarily make me feel wonderful. I will feel wonderful only when I can conduct myself gracefully through every situation. But you manage the situation because you are concerned about everybody’s wellbeing.

Rama tried to manage the situations in his life, but he could not always do that. He lived in difficult times and things went out of control, but the important thing is that he always conducted himself gracefully. This is the fundamental essence of becoming spiritual. If you want the right kind of ambience for your being to flower into a beautiful fragrant flower, you must constantly create an atmosphere of grace.

Ranked amongst the fifty most influential people in India, Sadhguru is a Yogi, mystic, visionary and a New York Times bestselling author. Sadhguru has been conferred the Padma Vibhushan by the Government of India in 2017, the highest annual civilian award, accorded for exceptional and distinguished service. He is also the founder of the Conscious Planet – Save Soil movement, which has touched over 4.1 billion people, and the Miracle of Mind app, which aims to empower 3 billion people with tools for mental wellbeing.

What Is In a Name? “Indo Fijians” and the Making of Race

What Is In a Name?
“Indo Fijians” and the Making of Race

The Human Thread with Sabrina Iqbal Khan
Exploring humanity, storytelling, and the social issues impacting our communities.

What is in a name? Ask ten “Indo Fijians” how they identify and the answers rarely match: Fijian, Indian, Pacific Islander, South Asian, or simply Indian in Fiji. None of these answers are wrong. What is worth asking is where the label came from.
“Indo Fijian” grew out of the machinery of British indenture. From 1879, over sixty thousand labourers were shipped from India to work Fiji’s sugar plantations under the girmit system, a word drawn from the English “agreement” that workers could barely read before they signed it. Many were stripped of freedom of movement and legal standing for years, housed in cramped lines and paid little. Colonial administrators then sorted iTaukei, Indian and European populations into separate legal categories, deciding who could own land, vote or belong.

That inherited system still echoes today, not only in memory but also in politics: the ethnic categories drawn up under empire have resurfaced again and again in Fiji’s constitutional debates and coups. New Zealand’s recent move to classify Fijian Indians as “Asian” rather than “Pacific” has denied many access to support their neighbours receive, a reminder that naming is never mere semantics. It is about dignity and it is about rights.

This got me thinking about race itself, a word we use daily yet one with no settled scientific definition. In 1950, UNESCO called race “less a biological fact than a social myth.” Geneticist Richard Lewontin later found that most human genetic variation exists within so called racial groups, not between them, a finding echoed decades later when the Human Genome Project confirmed that any two people share the overwhelming majority of their genetic code.

The American Association of Biological Anthropologists confirmed in 2019 that humans are not divided into fixed biological clusters. Scholars of International Relations now trace much of “race” to the colonial expansion of the seventeenth century, a tool built to govern and extract, not a fact of biology. Empires needed categories to decide who could be taxed, indentured, or ruled, and race supplied a convenient, false certainty.

None of this erases real history or lived difference. Communities carry genuine memory, language, and inherited hardship, and that deserves respect, not dismissal. But the boxes themselves were built by policy, not nature. The Universal Declaration of Human Rights reminds us that all people are born free and equal in dignity and rights, and later international law extended that promise into a direct prohibition on racial discrimination. If a category was invented to govern people, it can be reimagined to include them instead, on their own terms.

“Indo Fijians” did not choose their name, but they have chosen, again and again, to build community through language, faith, memory and resilience. Perhaps the lesson for the rest of us is this: differences are real, but the boxes we file them into were built, not born. When we see people as they define themselves, rather than as history classified them, we lay the very bridges this column is named for. The strongest communities are not those without problems, but those willing to face them together.

ABOUT THE WRITER:

Sabrina Iqbal Khan is an international award-winning filmmaker, producer and actress, a barrister to the High Court of Fiji and admitted to the Supreme Court of Victoria, 2007. She is a recipient of a Fijian Medal of Honour for community service, domestic violence awareness and poverty alleviation, and the winner of the 2025 New South Wales Human Rights Medal. Her first film, Seema, received recognition in the United States of America, where a national day was declared in honour of the film.

Sabrina has also been published in the field of cross-cultural dialogue, including developing a dialogue theory recognised by the American Center for Dialogue. With heritage connected to North West India, Bengal, Afghanistan and the wider Girmit diaspora experience, she writes on humanity, storytelling, rights, and the social justice issues impacting our communities.

Don’t Touch My Super!

Don’t Touch My Super!

Don’t Touch My Super!

Sir Albo, as I like to call him, has another crazy, stupid idea. He has somehow concluded that your superfund balance is not, erm, actually yours. He can’t say that of course so he decided to use, as politician’s do, a fancy word which only a few will understand.
Anyway, according to Sir Albo our superfund balances are a ‘national asset.’
And that to me is scary because it could have some serious consequences to your superfund balances.

As an advisor, who advises business owners on how to navigate taxes, money and business the constant ‘ideas’, law changes and tinkering is getting wearisome. It is scaring the hell out of people too.

A while back I was in Fiji, and a raft of new legislations came through changing the budget because the original budget was designed on a scrap piece of paper. This resulted in my inbox blowing up with clients asking what this all meant.

Then I decided to have the weekend off to relax and recuperate when Sir Albo decided $4.5 trillion dollars of our money should maybe not be our money but a ‘national asset.’ This also resulted in manic and panic phone calls, and this resulted in my wife not being a fan of Sir Albo – which come to think of it is not necessarily a bad thing.

Anyway, you know the Government is a bit messed up when people call or message in a panic.

And that is what we have. A nation whose citizens are under pressure and uncertain. An uncertain population is not confident. And a lack of confidence is not a good place for a country to be because history has shown this stops a country growing.

So, for those of you who think Sir Albo is going to raid and take their Superfund balances away from to pay for whatever you think our governments should not pay for, that is not what he is saying.

His actual words are “There is a real potential to see these funds as a national asset that can be used more appropriately and get better returns as well, not just for individuals and for retirees, but for the nation.”

In my words he is saying:
‘I have spent so much money that I had to borrow and that borrowing is ballooned so big that sooner or later everyone will realise I was the idiot that put the nation’s wealth at risk.
So, I have idea. There is $4.5 trillion dollars in Superfunds. Why don’t I ask Superfunds to invest in Government projects and give Superfunds a percentage return we make on those projects and that way Australia as a country does not need to borrow more. Isn’t that a fantastic, brilliant idea?’’
Err…. No. It’s a stupid idea.
Here’s why.

Australian governments (Labour or Liberal) can’t organise a drinks party at a brewery. If they tried this is what would happen:
– They would book a school hall (because they think that will do as a brewery)
– Organise it to start at 12pm and end at 2pm (not realising that midday is not a time for drinking and most people will be at work anyway).
– Overpay for the food and drinks (not realising no-one is going to turn up)
– Then realise that you can’t serve alcohol in a school because it is illegal.

See what I mean?
There’s more.
The problem is that Australia is looking at what has happened in China and the Middle East and think they can replicate that here. They can’t. That is because we think short term and they think long term.

We all think that the EV revolution started about 10-15 years ago. Nope. The Chinese government started and invested in EV companies going back to 2001. Even today there are about 150 companies in China making EVs and the Chinese government are still investing in them. And they will make a killing (money wise) from all of us.

When you invest it is always about the long term. For Australian Governments its always about the short term. The two don’t mix.

And that is why I think this idiotic idea is a disaster for your Superfund balances. Our government cannot budget for anything. Remember NBN? It was supposed to cost $40Bn. We ended up paying $70bn. We also had a French Submarine Program. That was to generate $4bn income. It actually generated …… $0. Nil. Nothing. Zilch.
If this happens in China someone gets shot. When it happens in Australia someone get a gold plated pension.

I have been reminded that Superfunds need to act in the best interests of their members so they will not do what the government asks them. I know that but that does not stop the Superfund industry advisors making a killing from those same members in fees and charges. What are chances they are going to say no to a government handout that promises a new yacht?

This is what I know.
Many have Self-Managed Superfunds. They don’t get charged a fee unless they want to pay it. And I get to decide how their money is managed and what they are prepared to invest in.

The investments are usually a bit boring. There will some individual shares, property, ETF’s and index funds diversified across different sectors and geographical areas. They don’t pay for anyone’s private jet, and they will never invest in a useless government project. Ever.
It’s their money and Sir Albo can keep his grubby hands off it.

But what if you don’t have a SMSF? Keep an eye on your fund and see what they are doing. If you think their eyes are sparkling because Sir Albo may have promised them a new private jet, it may be time to move away. Also check how well your superfund is performing against others. In other words be vigilant. If you aren’t, don’t complain when you find out you invested in a wind farm where there is no wind.

— Hitesh Mohanlal

When Is a Gift Really a Gift? The Bank of Mum and Dad

When Is a Gift Really a Gift? The Bank of Mum and Dad

When Is a Gift Really a Gift? The Bank of Mum and Dad

For many Australians trying to enter the property market, Mum and Dad have quietly become the biggest lender no one talks about. They might act as guarantors, let their kids live at home rent-free while saving, or simply hand over a cheque with the words: “We want to help. Here’s some money towards your home.” As a mortgage broker, I’ve worked with plenty of clients whose parents did exactly that no loan agreement, no repayment schedule, no strings attached. But I’ve also seen how the story can take an unexpected turn years later.

The Twist Nobody Plans For

The child is now financially comfortable and says, “My parents helped me when I needed it. Now I want to give something back.”

It’s a generous instinct. But it raises an odd question: does paying your parents back mean the original gift was secretly a loan all along?
Not necessarily.

A Gift Today, Gratitude Tomorrow

There’s a real difference between money handed over with no obligation, and money handed over with an unspoken understanding that it must one day be repaid.

I’ve seen this play out with clients firsthand. What started as an unconditional gift stayed a gift years later, better circumstances simply gave them the chance to return the favour. The original arrangement never changed; only their ability to be generous in return did.
That distinction matters more than it might seem.

If It’s a Loan, Call It a Loan

If everyone understood from day one that the money would eventually be repaid, it shouldn’t be presented to a lender as a gift.

Depending on the lender and circumstances, you may need to prove the funds are genuinely non-repayable, a gift letter, a declaration, sometimes a statutory declaration.
There’s a good reason lender ask.

If a borrower is quietly on the hook to repay a large sum to their parents, that’s real pressure on their household finances, pressure the lender needs to see when assessing whether the borrower can meet their commitments. Dressing up a loan as a gift to help an application scrape through isn’t just risky. Transparency matters for the lender, and for the family.

The Indian Family Perspective

In many Indian families, financial support across generations isn’t a transaction it’s woven into tradition and a sense of duty.

Parents help fund an education, a wedding, a business, a first home. Later, adult children look for ways to return that support. Because none of this is treated as formal, the line between “gift” and “loan” can blur without anyone meaning it to.

A parent might say, plainly: “Take it. Buy your home. You don’t have to pay us back.”
The child may still want to repay them one day. That’s a personal desire not the same thing as an agreed obligation. It can feel strangely formal to spell out terms between family, but one honest question cuts through the ambiguity:

Is this genuinely a gift, or is repayment expected?

Can Mum and Dad Gift Your 5% Deposit?
Family assistance can often contribute toward a deposit but whether it counts toward genuine savings requirements depends on the lender, the loan structure, and any government scheme involved.

If you’re eyeing the Australian Government 5% Deposit Scheme, don’t assume a gifted deposit automatically qualifies check the current requirements. Participating lenders still assess every application against their own criteria.

Australian Government 5% Deposit Scheme | Housing Australia

As a broker I can walk you through exactly how gifted funds and savings requirements apply to your situation.

Family Legacy
The Bank of Mum and Dad can give the next generation an extraordinary head start. But before any money changes hands, everyone should be on the same page: is this a gift or a loan, is repayment expected, and what does that mean for the home loan application?
Because sometimes legacy isn’t just about what parents leave behind.

It’s about helping the next generation move forward and perhaps, one day, watching that generosity find its way home again.

Roshika Chand is the Founder and Principal Mortgage Broker of Heirs & Legacy Co. and a Features Writer & Interviewer for Australian Indian Times.

Disclaimer: This article provides general information only and does not constitute financial, tax, legal or credit advice. Lending policies, eligibility criteria and government scheme requirements can change and vary between lenders. Seek advice from appropriately qualified professionals before making financial decisions.

The Power of Community: Supporting One Another Through Life’s Challenges

The Power of Community: Supporting One Another Through Life’s Challenges

By Xavier Hernandez

I would like to begin this month’s column by saying a heartfelt thank you to all our Australian Indian Times readers who have taken the time to speak with me and share their thoughts about my column. It is wonderful to hear that the topics I cover are giving people something to think about, learn from and discuss. Your feedback is invaluable. It also reminds me that while social media is an important way of staying connected, print media is still valued, respected and an important part of our community.

A special thank you to JD and Sandy Deo, along with the entire Australian Indian Times team, for their continued commitment to keeping our communities informed, connected and part of the conversation.

As I write this month’s column, events around the world remind us how quickly life can change and how important it is to stand together during times of tragedy.

I ask our readers to keep in their thoughts and prayers everyone affected by the devastating disaster along the Nepal–Tibet border. On 26 August, a catastrophic glacial collapse in the Himalayas triggered a massive surge of water, mud and debris, causing widespread destruction and leaving many people missing. Among those missing are people from the Indian diaspora, Australians and many more.

We have also seen significant volcanic activity in Guatemala, reminding us once again of the power of nature and the importance of looking after one another. For me, this is a reminder that our communities extend far beyond where we live. A simple prayer, a message of support or an act of kindness can mean so much to someone experiencing unimaginable loss.

This month, I continue that conversation by looking at the real-life impact community organisations can have, the importance of supporting carers and how funding can better reach those providing support on the ground.
Now, this is Part 5 of my interview with Cr St Ledger, Councillor for Division 4, City of Logan.

Xavier Hernandez:
When you’ve seen firsthand how early intervention and community support can help people?

Cr St Ledger:
One that really stands out, and I talk about it a bit, is our ACFC golf days. They’re charity days and they always sell out. So you’ve got roughly 72 people there. The whole idea of the day is to have an enjoyable day, give people time to have a chat with their mates, but also for people to look around and realise that there’s always help and support there.
After one of those events, we had a fella’s wife send us a message and just say, “Thank you.

Thank you for the day. Thank you for what you did for my husband. It’s the first time he’s ever spoken to me about how he feels. I feel like I’m going to get my husband, and my kids are going to get their father back.”
So, things like that are really powerful.

Xavier Hernandez:
How important is it to recognise the mental health of carers?

Cr St Ledger:
Yeah, no, most definitely. Over the last 18 months to two years, I’ve been lucky to come across another charity group, Arafmi, that do amazing work in the space that you talk about.

I think that’s a really vital thing in the mental health space: don’t try to do everything yourself, and you don’t need to. Be open to talking, and you’re not competing with other organisations. You’re all in this for the same reason.

We only do what we do at ACFC to genuinely help other people. It’s not about money, it’s not about recognition; it’s about being able to help other people and to bring those suicide rates down.

Arafmi’s wheelhouse for a lot of what they do is supporting carers. And not carers as far as paid carers, but carers like young people caring for parents who might be suffering from mental illness, parents caring for young people, and people caring for their partners.
They do respite, training and all kinds of things. So, with that sort of support, linking people in with an organisation like Arafmi is amazing.

Xavier Hernandez:
If you could change one thing, what would it be?

Cr St Ledger:
Well, there’s… I was actually talking to someone about this the other day.
I would love to change the way that funding is received and distributed, and have guidelines around really big organisations.

By empowering and getting more people on the ground rather than less bums on seats in offices, we need more boots on the ground doing real support.
Because you can’t beat life experience. People with life experience, with some training and some education behind them, can make a real difference in this space.
So, I’d love to see something done around that.

End of Interview
On a different note. A special acknowledgement also goes to all the community groups that hosted an Indian Independence Day celebration. I was very fortunate to continue volunteering at the iconic GOPIO Brisbane India Independence Day celebration by volunteering at the GOPIO stall.

What truly made my day was seeing the number of people from all walks of life who attended, laughing, dancing and simply enjoying the warm Brisbane weather. I loved handing out beanies donated by Mission Possible, decorating the stall, selling raffle tickets and much more. But it was the hugs and thank-yous that I appreciated the most.

This year, I was delighted to walk with the banner and team and, of course, have a dance on stage with former president Usha Chandra OAM and the team.

In addition, thank you to Mukesh Dubey for hosting the fabulous Dandiya Night at Greater Springfield. This was such a bright, colourful and incredible night. It was great to volunteer for a team who loves our vibrant Australian Indian community as much as I do.
Also, thank you to Neetu from the Hariyanvi Welfare Association, as well as Desi Mums Brisbane and the Gold Coast, who recently welcomed so many people from different community groups to their India Day celebrations.

So, I finish this article by wishing all the fathers out there, father figures, and those who are doing the job of both mum and dad, a very happy Father’s Day, and of course, a happy Grandparents’ Day.

Your hard work doesn’t go unnoticed, especially that of our mentors. Thank you, JD, and your family for being such great mentors to me and other young people in the community.

Welcome to your monthly REIA update

Welcome to your monthly REIA update

This month, our advocacy has focused on several significant housing taxation and finance proposals that could affect housing investment, supply, and the operation of small and family-run real estate businesses. We have lodged our submission on the second tranche of the negative gearing and capital gains tax reforms, calling for workable new-dwelling definitions, proportionate compliance requir-ements, and a formal review of the reforms’ effects on investment, rental supply, rents, and housing delivery. We have also joined a broad industry coalition seeking to preserve borrowing for newly constructed homes through self-managed super funds while the proposed restrictions are independently assessed.

We are now seeking evidence from businesses that may be affected by the proposed 30 per cent minimum tax on discretionary trusts from 1 July 2028 to inform our advocacy efforts, so we encourage eligible members to have their say before the survey closes.

AML/CTF compliance also remains a priority. This edition outlines important updates to the AML/CTF starter kit and highlights the Smart Real Estate Agent’s Guide to AML/CTF, a practical training package developed specifically for frontline real estate professionals.

Across the broader market, inflation eased in June, the cash rate was held at 4.35 per cent, and housing lending declined during the June quarter, with investor commitments recording the sharpest fall. These trends will require close monitoring given the importance of finance and investor confidence to rental supply and new housing delivery.

Read on for these updates, along with details of an upcoming webinar exploring homelessness, domestic and family violence, and the contribution the property sector can make

—Scott Rollason
CEO, The Real Estate Institute of Australia