School of Vedic Sciences (Aust) Inc. ABN 49 567 817 265 rāṣṭraguṇagānam

vande hiraṇmaya khaṇḍam vNde ihr{my o{fm! āpravāla śilātalam || vande || Aaàval izlatlm!. vNde.

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ratnākaresthita dakṣasatva bhūmiḥ rTnakreiSwt d]sTv ÉUim> varṇasarasāyuta praśānta bhūmiḥ | v[Rsrsayut àzaNt ÉUim>, bhūmarāṅga naipuṇya vīrārṣa bhūmiḥ ÉUmra¼ nEpu{y vIra;R ÉUim> rājaśrī vinata nīlācala bhūmiḥ || rajïI ivnt nIlacl ÉUim>. ( himagiri bhūmiḥ ) (ihmigir ÉUim>) Dr Meenakshi Srinivasan

© School of Vedic Sciences (Aust) Inc

Commentary: Australia is also known as the ‘HiraNmaya Khanda’ to signify its richness in gold and coral deposits. This land is also known as the ‘manidweep bhoomi’ implying “the land of gems”. Various varieties of pearls, minerals, opals and other precious stones are found in abundance here. A plethora of flora rich in medicinal value is also found on this land. Approximately, sixty rivers flow through this country. Water flowing in these rivers is impregnated with metals and alloys. This place was home to a large species of marsupials, of which a few such as Kangaroos, Wallabies and Koalas can still be seen in the wild. Indigenous inhabitants of this land revere the five elements and venerate fire (Agni) ‘yagneeshwara’ understanding its importance for mankind and hence are called Shivaganas. Through dot paintings they depict various states of mind. These paintings are a spiritual representation of the mother earth on a higher plane. The Indigenous people have created their own vocal instrument called Didgeridoo that reverberates OmKara and are experts in the use of a specialised weapon called Boomerang. Uluru, a sacred place in this land is also the normative icon of this country. This is a stable land in the middle of the vast ocean affluent with rich minerals, diverse flora and fauna. The rich exuberance of colours , red at the centre Uluru, white on the peaks of Snowy Mountains, blue on the Mountains, colourful extravagance of the reef and top end bordered by the green oceans, makes this land an abode of peace and serenity. I salute this great country with its plethora of colours, natural resources, flora, fauna, art, culture and people. Medhā: Edition 5 - November 2014 Page 3 Foreword

We could be pardoned for the lack of humility in claiming laurels for the Fifth edition of Medha 2014, the annual School Magazine. From humble beginnings the magazine has established a benchmark for community language publications. Medha is seen as a platform for academics, community leaders, elders, students and scholars to share knowledge and experience complimenting the pluralistic openness of both the Indian and Australian societies. This is also a scaffold for aspiring young scholars as some of the articles are written by primary school children enrolled in the Sydney Sanskrit School.

This edition presents a variety of articles on diverse subjects such as , Philosophy, history, arts, culture, science, mathematics, Bhakti (devotional service) spread across in an easy reading format. The annual achievements of the school, the students learning outcomes are reflected in the annual report and in articles by students.

It is also a pride to announce this edition of Medha has been electronically formatted and compiled by a senior student of the school, Ram Kaniyur.

On behalf of School of Vedic Sciences executive committee, students and teachers, we extend our gratitude to NSW Department of Education and Communities, NSW Community Relations commission and NSW Federation of Community Language Schools for their continual support in maintaining and extending our heritage language, Sanskrit.

We also acknowledge the support from various dignitaries including Mr Paul Lynch, MP Liverpool, Ms Nina Conomos, Coordinator, Community Languages Schools program, Mr Albert Vella, President Federtion of Community Language schools, NSW and Sri Bhoomananda Theertha Swamiji.

We are also thankful to the Principal, Marsden Road Public School and Principal of Glenwood Public School, Glenfield for the support provided with access to the school for conducting our learning program.

With sincere acknowledgement to all the custodians of community languages contributing to multicultural and multilingual Australia, we, the editorial team present to you the fifth edition of Medhā for your reading pleasure.

The Editorial Team Medhā: Edition 5 - November 2014 Page 4

Narayanashrama Tapovanam

Ref. No. 1516201410/874 29th October 2014

Eternal Relevance of Sanskrit in Education

Harih Om Tat Sat. Education is at once a pursuit, promotion and dedication, humanity needs at all times. The qualitative wealth and merit of the citizens of any country will depend upon how well its boys and girls are taught and what cultural refinement the language and education are able to instil in the students right from the beginning. Education does not end anywhere or at any levels. Commencing from the primary, it proceeds relentlessly through the secondary, undergraduate, graduate and post graduate levels. Everywhere the art and process of education have to remain vibrant, permeating and inspiring.

As is education important so is language, the vehicle through which education is imparted and imbibed. For any society to develop a language and make it wholesome, it will take inordinate time. To think of perfecting a language, so as to make it survive any length of time without change is perhaps the great ideal of linguists and language lovers.

In fact, the greatness of any society consists in the inner potential and imaginativeness to evolve a language as well as literature, rich in contemporary as well as eternal relevance, so that it will be able to cater to the needs, inspiration and ideals of people at all times. Literature is the ever-living memorial of a cultured and civilized society.

It is in this context that the Sydney Sanskrit School, the first Sanskrit community language school in Australia, beckons students and parents to its campus, with a promise to impart a language and education with covetable distinctions.

Vedas are the most ancient Sanskrit Treasure of , evolved and imparted during prehistoric times. Countless millennia have passed ever since. And we of the present are reading, understanding, imbibing and pursuing the content and message of Vedic and Upanishadic treatises, without even a change of syllable in the original Texts. How could a language have such intrinsic worth and merits to reign for an ineffably long time? Sanskrit linguists had developed its vocabulary, grammar and idioms so well that the successors were left only with a wonder and admiration for what they saw and heard, yearning to preserve the treasure with tenacity and resolve.

Mahabharatam, the second and larger of the two epics in Sanskrit, was penned 5153 years ago, according to documented data. Bhagavadgeeta, a significant part of Mahabharatam, is a dialogue between the Knower and seeker that transpired in the battlefield of Kurukshetra. Though it was to redress the doubts and conflicts in Arjuna’s mind to take up the ethical war against relatives, friends and elders ranged in the opposite camp, the

Venginissery, PO Paralam, , 680563, ; Tel: 0487-2278363; Email: [email protected] Medhā: Edition 5 - November 2014 Page 5

Narayanashrama Tapovanam

inspiring, enlightening and persuasive manner in which Krishna spoke has made the message an all-time gospel for humanity. The majesty, magnificence, spiritual splendour and grandeur Sanskrit holds scintillate in the Text, making its message eternally appealing to all human societies the world over.

Bhagavadgeeta is now known the world over. It should be a matter of stunning enlightenment for anyone to know that this transpired over 5000 years. India and Indians have preserved this invaluable treasure without any change whatsoever till date. The 700 verses of the Text are still being learnt, recited and revelled in by not alone the elderly and scholarly but also by students and even children, who rejoice in reciting the chapters with relish and skilful memory.

Sanskrit, as a language as well as culture, instilling characteral, behavioural and interactional refinement at every stage, is unparalleled for the wisdom and enrichment it contains and provides. Because of this distinction many countries in the West have started teaching Sanskrit in schools and other centres of learning.

Many a branch of knowledge has been dealt with in melodious Sanskrit poetry, conforming to the rules of rhythm and rhetoric. To mention a few, history, economics, medicinal science, astronomy, astrology, dictionary, physics, chemistry, mathematics and the like all have been composed in Sanskrit poetry. This is a unique greatness, the language and its creations can claim, to the unreserved appreciation of all those who value and esteem language for its ceaseless contribution in enriching and empowering humanity of all times.

I extend hearty appreciation and blessings to the School Management and the Teaching team. Let them be even more inspired to reinforce their commitment to the laudable mission they are engrossed in.

With love, regards and benedictions.

Inmost Self

Swami Bhoomananda Tirtha

For over 50 years, Poojya Swamiji has been travelling throughout the world like a moving university, exposing the audiences to a rational interpretation of our great spiritual compositions like Bhagavadgeeta, Sreemad Bhaagavatam, the Upanishads, Yogavaasistha Ramayana and others.

Venginissery, PO Paralam, Thrissur, 680563, Kerala; Tel: 0487-2278363; Email: [email protected] Medhā: Edition 5 - November 2014 Page 6

Message to Medha

I am delighted to be able to send a message to Medha, the annual school magazine published by the School of Vedic Sciences on the occasion of Samskrutotsavam 2014 at the Sydney Sanskrit School.

I have been aware of the work of the School teaching Sanskrit for a number of years and have been impressed by the School’s achievements.

At one level, this is a powerful display of the strength of the multi-cultural society in which we live. Celebrating the cultural diversity of the communities in our society adds to our diversity and collective strength. It’s one of the attractive features of our society and one of the reasons why this is such a good place in which to live.

Additionally, the importance of Sanskrit as a ‘foundational’ language is overwhelming. It is an extraordinarily significant component of world culture. The work of the School is important in that context as well.

I look forward to continuing to work with the School.

Yours Sincerely

PAUL LYNCH MP Shadow Attorney General Shadow Minister for Justice Member for Liverpool

Medhā: Edition 5 - November 2014 Page 7

NSW FEDERATION OF COMMUNITY LANGUAGE SCHOOLS 269A Livingstone Rd, Marrickville South, NSW 2204 Phone: 02 95586134 Fax: 02 95586176 E-mail: [email protected] www.nswfcls.org.au

MESSAGE OF SUPPORT FOR THE SANSKRIT SCHOOL OF SYDNEY

The NSW Federation of Community Language (NSWFCLS) Schools would like to congratulate the Sanskrit School of Sydney for completing another successful year in providing the Indian community of Sydney with the opportunity to learn and language study the Sanskrit and culture.

Since the Sanskrit School was established in 2006 and it has steadily increased the number of students to 60 being taught by 5 teachers. It is a credit to the Sanskrit School of that Sydney they now offer Sanskrit language classes from pre-­‐schoolers to adults in two locations -­‐ Glenwood Public School, Glenfield and Marsden Rd Public School , in Liverpool which is a great achievement.

The Indian Community of Sydney is very fortunate to have a small but vibrant Sanskrit language school situated here in NSW. Under the leadership of the school Principal -­‐ Dr Meena Srinivasan and the President of the School Committee -­‐ Karthik Subramanian this school has grown due to the commitment to ensure the teachers are properly trained and the students achieve linguistic outcomes.

Many families who send their children to a community language school sometimes do not realise the many hours that the management committee spend organising a school such as the Sanskrit School of Sydney.; arranging access to classrooms, finding suitable , teachers managing financial matters and organising teaching resources are some of the ssues i that this and other community language schools have to face. The management committee and the teachers have to be acknowledged for their hard work and dedication for providing the Sanskrit students and their families with a great community educational facility. This hard work is reflected in the success of the Sanskrit School of Sydney.

The school is also fortunate to have a wonderful group of teachers who both gave up their time during the October school spring holidays to attend Conference the State and Professional Development Training Day organised by the NSWFCLS on the 5 October in the University of Sydney. Again this reflects the attitude of this school in providing the students with the best possible learning environment.

I would like to conclude by asking the Indian community to continue to support the Sanskrit School of Sydney and to encourage more students to attend to ensure this community continues to have a long existence just like the Sanskrit language.

I hope that you e all hav a safe holiday summer and best wishes for 2015 to all those associated with the Sanskrit School of Sydney.

Kind Regards

Albert Vella President -­‐ NSWFCLS

Medhā: Edition 5 - November 2014 Page 8

Annual Report 2014 by Ranjani Rao ANNUAL REPORT 2014

It has been 8 years since the establishment of Sydney Sanskrit School in 2006. Still going strong with enrolments increasing over the years, I am proud to be part of this family. The vision of the school is teaching the Sanskrit Language in a formal context so that the students learn it in a fun, engaging way to retain and use it in their daily lives to understand our Vedic literature in the context of their current day functioning.

2014 has been yet another eventful year with the students growing in confidence their usage of the language and engaging themselves in a myriad of activities during which the Glenfield and the Liverpool batch converge together and participate as one. Due to more and more students expressing interest in the Sanskrit language, the Glenfield classes are now being conducted in Glenwood Public School, Glenfield. The School also hosts Skype classes for the students who are unable to attend on Sunday. This year, we welcomed our former student, Rashmi Ravi as a faculty member.

As usual, we started off with an open day. Open day generates a lot of excitement among all us because it gives us an opportunity to showcase all that we have achieved so far. The senior students came forward and helped us display our materials, references and resources in a chronological order so that the newcomers and the parents could browse through and appreciate the efforts school is putting towards promoting the language and its beauty. Shri. Tiruvarul Vallal, a devoted Sanskrit scholar from Canberra visited us and gave a speech on the value of the Sanskrit language. He was overjoyed to see that the students are getting an opportunity to learn the language – which he missed as a child. He was happy to answer questions posed by the students at end of the session. The open day was complemented by a presentation of the Australian National Anthem in three different languages at the Children’s festival.

Classroom session with the guests Rama Navami & Saraswati Pooja

Upanishad classes were held for adults by Shri. Sambamurthy. Upanishads, the text of science has evolved and was developed in the gurukula system. Since it is not possible to teach it directly, the resource material was presented as a conversational text and was taught in an interactive way, the and shishyas asking and answering questions, thus progressing in their understanding of the text. A resource material has been published by the School of Vedic Sciences and this is being used as text material for our students. Medhā: Edition 5 - November 2014 Page 9

|| न िह ज्ञानेन सदृशम् || ‘na hi jñānena sadṛśam’ nothing is equivalent to knowledge. Term 1 started with the usual invocation of the Goddess of Knowledge and we took the blessings of Ma Saraswati by celebrating Saraswati Puja. We had the honour of having the presentation of Ganathipa Pancharatna, a tongue twisting sloka on Ganesha by His Holiness Narasimha Barathi of Shringeri Samsthana, a royal seat for Sanskrit learning. We were also fortunate to welcome Shri. Chandrakishore, an eminent scholar and pracharak of Tulasi Ramayan (by Goswami Tulasidas of the late 14th century). He reminded us how lucky we were to have an outlet like our school that teaches the language Sanskrit – the pride of India. He went on to explain how the Fiji Indian community inculcated the culture from India. Saraswati Pooja also seen in a way as ‘Graduation Day’ for the students and involves distribution of certificates to the students acknowledging their progress in learning the language. We combined the Saraswati Pooja with Rama Navami celebrations and little Shahil and Sharika dressed up as Rama and Sita respectively and Tarun Bhat as Hanuman. We had cake cutting for Rama Navami followed by the traditional ‘presents distribution’ by Hanuman. This has been our practice since 2009 and the presents – books – were sponsored by our well wishers.

We try and engage the students in many different kinds of fun activities as part of our unique learning through fun approach with results in LEADS -­‐ Learn, Engage, Advance, Discover, Succeed. This ensures the students feel involved in the various kinds of activities and that the language does not become a chore. We try and provide a blended and hybrid approach to learning, bridging the mainstream teaching methodologies with the ancient Gurukula system. This makes sure that our students are well assimilated citizens of this country while maintaining their roots. We celebrate Matru Divasam and Pitru Divasam (mother’s day and father’s day) and engage the children in activities according to their skill levels. For Matru Divasam, the students were given a picture of a mother and asked to colour in the picture, the younger students just coloured in the pictures while the older students decorated their ‘mother’ with various ornaments and accessories and the older ones still, labelled all the parts and wrote a ew f sentences describing their mother. For Pitru Divasam, similarly, the younger ones coloured in various pictures related to their father while the older ones drew some pictures depicting the positive and negative characters for their fathers – it was fun to see the pictures painted by the students of their fathers - and wrote a few sentences about them.

Father's Day celebration at SSS Felicitating Fathers with Sanskrit cards

Federation of Community Languages organises events and competitions from time to time. As a part of this, the children of the school made a movie and participated in a poster competition. The theme was “Remembering and Celebrating the ANZAC Spirit” . The title for the movie was “Thyaga Smaranam: Lest we forget ” – a short clip recalling the sacrifices of nations and communities in war. Medhā: Edition 5 - November 2014 Page 10

The clip was video graphed by Sanjay Raghavan, edited by Adithya Senthil, and translated by Annapoorni Kaniyur. Manasvinee Karthikeyan, Shalini Rao, Rachael Vakayil , Charlotte Vakayil Meera Jagadeesh and students of Sydney Sanskrit School participated in the clip. Under the same theme, Rucha Joglekar, Swara Rabade, Jay Hegde and Swaroop Kunte participated in the poster competition.

The school is an active participant in all federation’s activities and multicultural affairs. The teachers of Sydney Sanskrit School attended the Premiers Harmony Dinner hosted on 10 April 2014. Here, six citizens were honoured for their exemplary service to multicultural communities in NSW. This event culminates the NSW Government's Multicultural March celebrations. This year the NSW Federation of Community Language Schools hosted their annual dinner on 28th June. Our school was represented by Dr. Lakshmi Satyanarayana, Dr. Meena Srinivasan and Mrs. Vanaja Subramanian. The gala community event was attended by the Premier of NSW the Hon. Mike Baird MP and his wife Kerryn who were warmly welcomed by the 430 attendees. Many other delegates were also present. In March, the School also participated in the Multicultural Children’s Festival. Bhagavadgita competition is another regular event in our calendar. This took place in Term 3. This year is the international year of crystallography and family farming. Just like a drop of water turns into a crystal in due course with proper care, so does a small seed become a tree with proper nurturing. As part of this year’s topic, the students were given the task of reciting the 9 th chapter from the Bhagavadgita – Rajavidya Rajaguhya yoga. The essential message of this chapter basically being that the process of knowledge is cultured through the constant practice and this in turn leads one to perfection. We had three judges for this competition – Smt. Aruna Gandhi, Shri. Chandra Kishore, and Shri. Deepak Vinod.

In Term 3, we also organised a ‘Sanskrit for hree fun’ educational camp, a t day camp. This has been an ongoing event of our School and it aims to provide a Sanskrit framework for those who are unable to attend classes regularly and enhances Sanskrit learning for those already attending classes. Students participated in activities like games, yoga sessions, group learning sessions and leadership classes. Sessions were held by Sundar Kaniyur, Pandit Ramasivan, Acharya Rajan Sharma, Dr Ragbir Bhathal, Ms Malathy, Dr Vasundhara Kaushik and Aboriginal Elder Larry Brandy. We also had a campfire and the camp ended with the children summarising their views and opinions on the camp and their stay.

Spring Camp - Aboriginal Tools Camp Fire - Warmth Inside & Outside Medhā: Edition 5 - November 2014 Page 11

This year, on Friday, th 26 September, we also participated in the Diwali Festival held Martin Place in the City. The festival was organised by the Hindu Council of Australia. The students had an opportunity to assimilate among others. They sang the Australian National Anthem in Sanskrit. Since it was held on a weekday (Friday), it was also an opportunity for -­‐ people from other non Indian communities to understand and appreciate our culture.

Sanskrit National Anthem by Students With Ravana in Deepavali Mela

The Minister's Awards for Excellence in Student Achievement – Community Languages Schools honour the achievements of outstanding students from community languages schools. This year, the Minister’s Awards were held on the 29th of September in University of NSW. Lavanya Raman won the award amongst the four students who were selected this year on behalf of our school. She was presented the award by Ms. Mary Karras, NSWFCLS Board Member.

Teachers & the Minister - Conference NSW FCLS Teachers Conference Lavanya Raman Minister's award

Our school continues to go from strength to strength over the years and we all look forward to being a part of this organisation for many many more years to come.

We welcome all the new students and their parents into our family and appreciate all the wonderful efforts put in by our students during 2014. We also thank the volunteers, parents, teachers, committee members, organisers, and everyone else involved with the school. Without their sincere contribution and efforts we would not have been here today.

We also acknowledge the ongoing fered support of by the NSW Department of Education, NSW Federation of Community Language Schools, NSW Community Relations Commission, The Hindu Council of Australia, publications like Today and the Indian Herald and other associated sponsors. Medhā: Edition 5 - November 2014Ananya Bhakthi Page 12 Ananya Bhakthi by Sri Sambamurthy By Samba Murthy

Lord Krishna says at the end of chapter 11 of Gita: मत्कमकृन्मत्परमोम ------मामतिे पा赍डव॥ (Gita 11-55) O , He who does actions for Me, who looks upon Me as the Supreme goal, who is devoted to Me, who is free from attachment and who bears no enmity towards any being, he attains me. In this sloka Lord Krishna has laid down four criterions for His bhaktha to attain Him. As Lord Krishna is speaking these words not as the son of Devaki and Vasudeva but as the incarnation of Cosmic Supreme, attaining Him is Mukthi or liberation from the cycle of birth and death and so we can take these as criterions for a bhaktha of any chosen deity, Ishta Devatha, be it Siva, , Devi, Muruga etc. to attain Mukthi. We shall hereafter refer to Ishta Devatha as Iswara. These conditions are:

1) मत्कमकृिम ् - Whose work is all for Iswara

2) मत्परमः - For whom Iswara is the Supreme goal

3) सङ्गवतजिःम - Who is free from all worldly associations

4) तिवरःै सवभम िू षे ु- Who has no sense of enmity towards any living being

Bhakthi of such a bhaktha is referred to as Ananya bhakthi by Lord Krishna in the previous sloka (Gita 11-54). Now we shall see these conditions one by one, though not in the same order.

1. मत्परमः - Not all bhakthas have Iswara only as their goal. Bhakthas can be broadly classified as sakama bhakthas and nishkama bhakthas. For a sakama bhaktha, Iswara is only a means to attain his material goal of money, position, power, fame, health, happiness etc. He is not free from attachment for worldly pleasures and possessions. But for a nishkama bhaktha, Iswara is the only goal and he has no other worldly goal. He has vairagya and has no attachment for worldly goods and does not seek anything material from Him. He feels fully satisfied and happy in his devotion to Iswara. Ananya bhakthi is such a nishkama bhakthi. This Ananya bhakthi is described in sutra 2 of

Narada bhakthi sutras as परमप्रम셂पाे (parama prema rupa), of the nature of Supreme Love in Iswara, the Love itself totally satisfying and fulfilling. In Sutra 70, these bhakthas

are said to be totally absorbed in Him, िन्मयाः (tanmayaha).Of such bhakthas Lord

Krishna speaks in Gita (9-14) thus: सिि ं कीियन्तोम ------तित्ययक्ताु उपासि॥े Constantly singing my glories, striving for My realization with firm resolve, bowing to Me again and again, ever united with Me through meditation, they worship Me steadfastly. Medhā: Edition 5 - November 2014 Page 13

2. सङ्गवतजिःम - Here what the bhaktha renounces is the evil company, dussangha and not satsangha, company of sadhus and good people. Rather he will be in satsangha only, when he is not alone. And in their company he will be always talking about His glories,

as Lord Krishna points out in Gita (9-14): मतित्ता मद्गिप्राणा ------रमतन्त च॥ With their mind fixed in Me, with their senses absorbed in Me, always speaking of Me and enlightening one another about My greatness, My bhakthas ever remain contented and happy.

3. मत्कमकृिम -् As Iswara is his only goal, all his actions are Iswara-centred. Even when he is engaged in worldly activities for survival, he will dedicate his actions to Iswara and do it as work for Him only. This is explained by Lord Krishna earlier in detail as follows:

यत्करोतष यदश्नातस ------मदपणमम ॥् Gita 9-27) Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give away as gift, whatever penance you perform, do all that as an offering unto me, O Arjuna. Lord Krishna describes again this

statement briefly in the first line of Gita 12-6 as ‘renouncing all the actions to Me” (सवातणम

कमातणम मतय सन्यस्यं . Sarvani karmani mayi samnyasya). He also gives a clue for achieving this in the first line of Gita 12-8, as ‘Fix your mind on Me only; place your intellect in Me”

(मय्यवे मि आधत्स्व मतय बतधु ं तिवशये Mayyeve mana aadhatsva mayi buddhim nivesaya). Our actions are prompted by our mind or governed by our intellect or both. If both mind and intellect are fixed in Iswara, then all the actions will be for Iswara only.

4. तिवरःै सवभम िू षे ु– This bhaktha knows that Iswara is the creator of the universe and therefore as kaaranam, He pervades the Universe which is kaaryam. This way he is conscious of Iswara’s presence in all living beings and so he has no feeling of hatred towards any living being. Lord Krishna calls such bhakthas, who worship Him with loving consciousness knowing that He is the source of all, living and non-living, in the universe,

‘wise’ in Gita 10-8. अहं सवस्यम ------भाव समतििाः॥ (Gita 10-8) I am the source of all and from Me everything evolves; knowing thus the wise worship Me with loving consciousness. This graduation to Universal vision of His presence in all living beings is what distinguishes the mature Ananya bhaktha from an ordinary Iswara bhaktha. Without this vision one’s intense love for one’s chosen form of Iswara may turn to fanaticism making one hate and attack other forms and beliefs with the same intensity and fervour. This phenomenon of hate and bigotry we witness even now among some keen followers of certain monotheistic sects. Lord Krishna elaborates this quality later in Gita 12-13 as ‘he is friendly and compassionate to all besides not having Medhā: Edition 5 - November 2014 Page 14

hatred for any being’ (अद्वष्टाे सवभम िािाू ं म ैत्रः क셁ण एव च Advesta sarva bhuthanam

maitrah karuna eva cha) when he speaks of the qualities of bhakthas dear to Him. What is termed as bhakthi yoga is this Ananya bhakthi where everything the bhaktha sees is Iswara, everything he does is for Iswara, every thought is of Iswara and where he has no mind or mood for anything other than Iswara. In short anything not connected with Iswara is ‘anyam’, foreign to him and only Iswara is ‘ananyam’ not foreign but his own. For such bhakthas, Lord Krishna declares in Gita 10-10, “I will give them buddhi yoga by which they

come to Me (ददातम बतधयोगु ं ि ं यिे मा ं उपयातन्त ि े Dadami buddhiyogam tam tene mam

upayanthi te). What He means by buddhiyoga is only AthmaJnanam; Lord Krishna makes

clear in the next sloka िषाे ं एव अिकम्पार्थु ं ------ज्ञािदीपिे भास्विा (10–11) I shower my Grace on them by destroying the darkness born of ignorance through the shining light of knowledge by abiding in their hearts. We saw earlier that Narada bhakthi sutras speak of bhakthi as Supreme love in Iswara. In sutra 82, it says that this love can be expressed in one or more of the following 11 ways: 1) Through love for glorifying His qualities 2) Through loving attachment to His Divine Form 3) Through love of ritual worship 4) Through love for constant remembrance of Him 5) Through love of service to Him as a servant 6) Through love of attachment as to a friend 7) Through love as to one’s beloved 8) Through love as to one’s own child/parent 9) Through love for a total surrender of oneself 10) Through love for complete absorption in Him 11) Through love as expressed in pangs of separation for one’s beloved. Whatever form it takes, when it is one-pointed with shraddha, vairagyam and intense mumukshuthvam, then it becomes Ananya bhakthi. For such a bhaktha Lord Krishna makes the promise of Mukthi, again asserting that he is dear to Him, in the final summing up of His

teaching in Gita: मन्मिा भव ------तप्रयोऽतस म॥े (18-65) Place your mind in Me, be devoted to Me, worship Me, bow to Me. I promise you truly that by doing so you shall come to Me only, as you are dear to Me.

Sri Sambamurthy has had a long and distinguished career with LIC in India. He was posted to London because of his technical skills with computers, when computers were still in their infancy. He retains this interest even today and loves to keep in touch with the advancements in technology. He is an ardent blogger. View his latest blog at http://viswan36.blogspot.com.au/ Medhā: Edition 5 - November 2014 Page 15

सभाषितमु ् subhāṣitam

अषभवादनशीलस्य षनत्य ं वद्धोपसृ षवनः।े

चत्वाषि तस्य व셍न्तध े आयषवु द्याध -यशो-बलम॥्

abhivādanaśīlasya nityaṁ vṛddhopasevinaḥ|

catvāri tasya vardhante āyurvidyā-yaśo-balam||

one who habitually salutes, one who takes care of aged(honouring the aged)his life span, knowledge, fame and valour ( all these four ) certainly exhilarate.

शक्यो वािषयत ंु जलेन तभक्च्छत्रु णे सयाू तपोध

नागोे षनषशताङ्कुशने समदो द赍डने गोगदध भौध । व्याष셍भिजसहैश्चे षवषव셍मै ैर्प्ध योगैषवध िध ं सवस्यौि셍मषिध शाषवषहत ं म셍ू स्यध नाौिष셍ं । । śakyo vārayituṁ jalena hutabhukcchatreṇa sūryātapo nāgendro niśitāṅkuśena samado daṇḍena gorgardabhau | vyādhirbheṣajasaṅgrahaiśca vividhairmantrairprayogairviṣaṁ sarvasyauṣadhamati śāstravihitaṁ mūrkhasya nāstyauṣadhiṁ | |

With water, a fire can be extinguished; an umbrella protects one from the heat of the sun; a frenzied elephant can be tamed by a mahout’s sharp iron-goad, and so can a cow and a donkey with a stick; diseases can be cured by an assortment of medicines, and the incantation of various mantras is an antidote to toxicants. The scriptures contain remedies for all, but there is none for a conceited fool. Medhā: Edition 5 - November 2014 Page 16

Swami Bharati Krishna Tirtha by Annapoorni Kaniyur Swami Bharati Krishna Tirtha is credited with the discovery of Vedic mathematics. Vedic mathematics is basically a set of strategies for mathematical calculation based on the . These strategies are often more efficient than commonly used mathematical techniques. These techniques were created independently by Swami Bharati Krishna Tirtha. Similar techniques could also be found in early Modern European works.

Swami Bharati Krishna Tirtha is most well-­‐known for his book ‘Vedic Mathematics’ which was written in 1957 and first published in 1965, five years after is death. Although it was published only in 1965, Swami Bharati Krishna Tirtha had been teaching these techniques in lectures and classes much earlier. This book contains a list of mental calculation techniques that are based on the Vedas. The book itself has 367 pages and contains 16 sutras, with each one containing a mental calculation technique. This book was quite widespread and used in the school curriculum of Madhya Pradesh and Uttar Pradesh. Other schools run by Hindu organisations have also included Swami Bharati Krishna Tirtha’s techniques in their syllabus. Now Vedic mathematics is taught by many schools and organisations throughout India as well as other parts of the world.

Swami Bharati Krishna Tirtha was born in March 1884 to a Tamil family, and was named Venkatraman. During his school years, Venkatraman excelled in almost all academic areas. He always scored high in subjects such as mathematics and science, he was particularly skillful at Sanskrit and it was one of his favorite subjects. At the young age of 16, he was awarded the title ‘Saraswati’ by the Sanskrit Association of Madras for his proficiency in written and oral Sanskrit. He was influenced by his Guru Vedam Venkatrai Shastri.

He came under the tutelage of Satchidannand Svabhinava Nrsimha Bharathi, Sankaracharya of the matha, to learn Adhyatma Vidya. He moved on to teaching, as a professor at the newly opened National College at Rajamahendri. Venkatraman then abruptly left in 1911 after three years of teaching, to go back to Sringeri Matha. At Sringeri, Venkatraman spent eight years studying philosophy. During this time he also practised vigorous meditation. After this eight year period was over, Venkatraman was initiated into the holy order of sannyāsa in on July 4, 1919 and was granted the title Swami and the new name Swami Bharati Krishna Tirtha. He was then installed as Sankaracharya of the Saradha Peetha in 1921. He took over as the Sankaracharya of the Govardhana math in , in 1925 and continued to serve so until his in 1960.

In 1958, sponsored by the Self Realisation Fellowship of , he went on a trans-­‐oceanic tour to America via United Kingdom, to speak on world peace and Vedanta. Thanks to him, Vedic Mathematics saw a revival in the modern period -­‐ which now has been picked up many others, all around the world. Even in our Sydney Sanskrit School, on the eastern coast of Australia, we had a volunteer come in to give us exposure to this timeless science -­‐ also called mathematics!

Annapoorni Kaniyur is a year 7 student, studying in Sydney Girls High School and who has been an ardent student of Sanskrit during the sunday classes since early 2012. She loves languages, art and video games. Medhā: Edition 5 - November 2014 Page 17

Schoolwork Photos

Vedic Mathematics introduction session by Mr. Ramesh Morkhandikar.

Sanskrit terms for body parts and jewels.

Some schoolwork by our junior students. Medhā: Edition 5 - November 2014 Page 18

Charaka Samhita by Skanda Jagadeesh

Maharshi Charaka was born around 300 BC in Kashmir (some works says he lived around 800BC) and was one of the principal contributors to the ancient art and science of Ayurveda, a system of medicine and lifestyle developed in Ancient India. He is referred to as the Father of Medicine. Another principle contributor of Indian medicine/surgery is Sushruta, who is believed to have practiced plastic surgery as long back the first century A.D.

Maharshi Charaka wrote the Charaka Samhita (Compendium of Charaka) an early text on Ayurveda (Indian traditional medicine). It is one of the two foundational texts of this field, alongside the Sushruta Samhita, which is based on teachings of Maharishi Dhanvantri (believed to be an avatara of Lord Vishnu. The relative chronology of the two texts is not entirely clear. The text of the Charaka Saṃhitā as it survives dates to the Gupta period or roughly to 300-­‐500 AD, would make it contemporary to or slightly younger than the Sushruta Samhita. Charaka Samhita is one of the oldest medical textbooks written. Maharshi Charaka had done excellent work in the field of healing and medicine and he gave great importance especially in healing using natural herbs.

The Charaka Samhita is divided into 8 sections and 150 adhyayas (chapters). It lists around 600 drugs and medicines made from plants, minerals and animals. Surprisingly, the book also contains guidelines for those in a medical profession. One of the things written in the Charaka Samhita says, “A doctor must not betray their patient, even at the cost of his/her life”. Charaka knew the fundamentals of genetics. For instance, he knew the factors determining the sex of a child. A genetic defect in a child, like lameness or blindness, he said, was not due to any defect in the mother or the father, but in the ovum or sperm of the parents (an accepted fact today).

Maharshi Charaka studied the anatomy of the human body and various organs. He gave 360 as the total number of main bones, including teeth, present in the human body. That is just more than half of all present bones in the body. He wrongly believed that the heart had one cavity, but he was right when considered it to be a controlling center. He claimed that the heart was connected to the entire body through 13 main channels. Apart from these channels, there were countless other ones of varying sizes which supplied not only nutrients to various tissues but also provided passage to waste products. He also claimed that any obstruction in the main channels led to a disease or deformity in the body.

For two millennia the Charaka Samhita has remained a standard work on the subject of healing and medicine and was also translated into many foreign languages, including Arabic and Latin. The term Charaka is a label said to apply to "wandering scholars" or "wandering physicians". According to Maharshi Charaka's translations, health and disease are not predetermined and life may be prolonged by human effort and attention to lifestyle. As per Indian heritage and science of Ayurvedic system, prevention of all types diseases have a more prominent place than treatment, including restructuring of lifestyle to align with the course of nature and four seasons, which will guarantee complete wellness. Medhā: Edition 5 - November 2014 Page 19

He seems to have been an early proponent of prevention is better than cure doctrine. The following statement is attributed to Acharya Charaka:

"A physician who fails to enter the body of a patient with the lamp of knowledge and understanding can never treat diseases. He should first study all the factors, including environment, which influence a patient's disease, and then prescribe treatment. It is more important to prevent the occurrence of disease than to seek a cure."

Skanda Jagadeesh has been a student of Sydney Sanskrit Schoool for 9 years now. He is one of the top students there, and enjoys the Sanskrit activities. His hobbies include playing cricket, tennis, table tennis and drawing. Medhā: Edition 5 - November 2014 Page 20

SrishtiSrishti or or Cosmology Cosmology by Mr. K. Srinivasan

Hinduism is a tradition based on very ancient scriptures called the Vedas. Like other religions, Hinduism has its own theological concepts about God, Heaven and Creation. What is special about Hinduism edanta, is that V which is the foundation of Hinduism, talks about your basic identity with God. According to Hinduism the word Creation is a misnomer. From Sankya Satkarya vaada and Mandukya Upanishad we understand that nothing can be created and nothing can be destroyed. The ects Lord proj this creation and withdraws it into Himself at the time of dissolution.

This article is based on Sri Shankara Bhagavadpada’s Tattwa Bodha and Sri Vidyaranya Swamy’s Panchadasi

Before we go to the Sri topic of shti, it is appropriate to understand some basic terminology

1. Shareera Traya: The body can be divided types into three – (a) Sthoola Shareera (Gross); (b) Sukshma Shareera (Subtle); (c) Karana Shareera.

1.1 Sthoola Shareera: The gross body is built up from (Sthoola Pancha Maha ) Bhootas -­‐ Space Akasha ( ); Air (Vayu); Fire (Agni); Water (Apah) and Earth (Pridhvi). For this reason it is referred to as “Bhoutica Shareera”. The gross body is subject to a six -­‐fold modification – called as Shad “ Vikaras”. They – are Asthi (existence in mother’ s womb); Jayate (Birth); Vardhate (Growth); Viparinamate (Ageing); Apaksheeyate (Decay); Vinasa (Death). You can see the gross body and transact with it. After death the leaves Self the old body and requires a new body to experience the Karmaphal of the previous birth. There can be no interaction with the world without the physical body. And there can be no experience of Sukham or Dukham without interaction. Punarjanma is getting associated with a new physical body

1.2 Sukshma Shareera (Subtle body): What is meant the subtle body? Subtle elements refer to those that are existing but not available for transaction. An example of -­‐ subtle existence is butter in milk. Gross elements, on the other are hand, those that are available for external transaction. The subtle body is made out of subtle matter which consists of Five subtle elements (Sookshma Pancha Maha ) Bhootas . It has 19 components – 5 sense organs of knowledge (Jnanendriyas-­‐ Eyes, Ears, Nose, Tongue and skin), 5 organs of action (Karmendriyas-­‐ Organs of speech, hands, legs, rectum and organ for procreation ); and the 5 Pranas (Pancha pranas-­‐Prana, Apana, Vyana, Samana, Udana ); 4 Antahkaranas (Mind, Buddhi, Chitta, Ego. They function behind Karmendriyas all . They are giving life functions.). Please note that we do not refer to the physical part -­‐ of the organ here For example Ear does not organ refer to the Ear to but the subtle power behind it . The job of this , subtle body Ear is to gather knowledge of sound). The features of the subtle body are given below (a) The subtle is body also subject to changes (b) The subtle Janma body continues from to Janma. At the time of Pralaya, the subtle body ceases to exist (c) The subtle body is not available for experiencing by others. It is only available to me.

1.3 Karana Shareera (Causal body): What is meant by causal body? Causal body is one which existed before the formation of gross and subtle The bodies. causal body consists Sthoola of and Sukshma shareeras in their potential forms before manifestation. The gross and subtle bodies evolve from the causal body. The causal body is the subtlest form of matter “Prakruti” and it is called or “Maya”. At the end of each birth, the Sthoola Shareera is destroyed and Sukshma the Shareera moves on to Sthoola another Shareera – until the cycle of Creation is complete. Samsara. This is Just after Pralaya, the Sukshma Shareera resolves into Karana Shareera and remains in the un-­‐manifest condition till the next creation starts. While the Sthula and Sukshma shareeras gets destroyed, Karana the Shareera does not. It will continue to exist until the individual gets liberation. Karana Shareera cannot be seen or transacted with. It is called “Nirvikalpa Swaroopa”. Medhā: Edition 5 - November 2014 Page 21

2 Avastha Traya: I n his book Tattva Bodha, Sri discusses the three states of the mind, called Avastha Traya. They are (a) Jagrat (waking); (b) Swapna (dreaming); and Sushupti (sleeping) states. Since they fall outside the scope of this article, we will not be discussing it.

3. Kosha Panchaka: In his Tatt book va Bodha, Sri also discusses about Kosha Panchaka. They are called (a) Annamaya Kosha: (b) Pranamaya Kosha (c) Manomaya Kosha; (d) Vijnanamaya Kosha and (e) Anandamaya Kosha. Since they outside fall the scope of this article, we will . not be discussing it

4. Athma: We have thus far studied about – Shareera Traya, Avastha Traya and Pancha koshas. Now we will talk about Athma . The best equivalent in Athma English for is “Self”. Though Soul been has used often it does not exactly convey the meaning.

Shareera Traya, the three bodies, are all made up of . matter Hence, they are material Sanskrit in nature. In they are referred to as Bhoutikam or Jadam. In fact, all material Jada or matter are in nature. They are called Jada due to the fact that they are inert in nature. And what is meant by “Inert”? Inerts are those that do not have consciousness of its own nor can they generate consciousness. Hence they are insentient.

Yet, in our experience, we feel that our body is conscious and it is aware of its surroundings. Logically, Shareera Traya cannot be a conscious entity. The explanation is that they have a borrowed consciousness which makes them look like conscious elements. Who is lending consciousness to Athma them? That is . Athma alone makes the Shareera Traya glow or sentient with consciousness.

The important features of Athma are given below-­‐

(a) Athma Chaitanya Swaroopa. It is consciousness itself. It is spiritual in nature.

(b) Athma is swatantra. It is not part of matter. It is not an attribute of is matter nor it a product of matter. It is an independent principle.

(c) Athma is free from any attributes – Nirguna. Since it is a non-­‐material principle it does not possess any attributes e.g shabda, Rasa, roopa and gandha.

(d) Athma is Nitya. Since it is a non-­‐material principle, space and time do not bind it.

(e) Athma is Omni-­‐present

(f) Athma is Advaita. It is only one but it is behind all bodies

The nature of Athma -­‐ is Sat (Pure existence), Chit (Pure consciousness), Ananda (Happiness)

Fig-­‐1 summarises our discussions so far

All that we have studied so far, namely, Shareera Traya, Avastha Traya, Kosha panchaka, and Athma are all referenced to the Individual level or microcosmic level. It is called “Vyashti”. When it is extended to a macrocosmic level, it is called Samashti. This takes us to the topic of Srishti or Creation.

5 Srishti: The scriptures clearly state that nothing can be created or destroyed. Science agrees with it. In our context creation means that -­‐ something which existed in an un-­‐manifest state has now become manifest. Un-­‐ manifest means that the object (matter or energy) was not available for perception or transaction. objects The were in a Causal form.

The basic entity which is the source of all matter and Energy a is called Maya. It material principle and was in Causal form. In addition there existed a Consciousness principle -­‐ which is a non material principle. While at the micro level consciousness was referred as “Athma”, at the Macro level it has been referred Brahman to as Medhā: Edition 5 - November 2014 Page 22

(Samashti level). Before Creation just we had 2 entities -­‐Brahman and Maya. They are both beginning less and origin-­‐less. Yet, there are differences between them.

S.No Brahman Maya

1 Non-­‐material principle Material principle

2 Nirguna (No properties or attributes) Saguna

3 Beyond Time and Space. Changeless Ever changing

4 Nirvikalpa (spatial divisionless) Subject to multiplication and division

From this Brahman and Maya, the Universe is manifest out of the seed of Maya. And this manifestation takes place in two – stages like a seed becoming a plant and then fully the plant becoming a fledged tree. Maya is the causal Universe at and the first stage it comes to the level of subtle . Universe At the second stage it manifests into a gross Universe. It must be noted that the -­‐ causal universe is beginning less whereas the subtle and gross universes have a beginning. After some time, at the time of Pralaya, the subtle and gross universe dissolves goes into the un-­‐manifest form. Gross will become subtle and subtle will become causal. With this broad background, we will see now how these changes take place.

5.1 Formation of subtle Universe from Causal Universe:

Maya has basically three components (not -­‐ properties) Jnana , Kriya and Shakti Dravya Shakti. For this reason, Maya, is often referred Trigunatmika to as “ Maya” (a) Jnana Shakti : This is found in all living beings. It helps in sensing, Knowing and experiencing the world. This is called “Satva Guna” (b) Kriya Shakti: This is the capacity to be active. All activities happen due to this faculty. This is called “Rajo Guna”. (c) Dravya Shakti: This is Inertia. This is active when both the above faculties are not available. This is called “Tamo Guna”.

The scriptures point , out that out of this Causal Universe (Maya), five subtle elements are formed. They called Sukshma “ Pancha Mahaboothas”. Since they are in the subtle form they are not available for transaction (seeing or perception is not possible-­‐ Pramana agocharam). They are Akasha (space), Vayu (air), Agni (Fire), Apah (water) and Pri dhvi (Earth) – and in that sequence. It means Maya from , Space is formed; from space Air is formed; from air Fire is formed; from fire Water is formed; from water Earth is formed.

Since they evolved Maya from , these five subtle elements inherit Maya the features of . That means that each of these elements has the three Guna components – Satva, Rajas and Tamo gunas. These components are also in the subtle – form un-­‐manifest.

5.2 Formation of subtle body

From the subtle , elements Sukshma Pancha Mahaboothas, described above all the subtle bodies of individual manifest.

5.2.1 Jnanendriyas

(a) The satva Guna components of each Sukshma of the Pancha Mahaboothas are the cause for generation of the five subtle sense organs. Sukshma They are called “ Pancha Jnanendriyas”. From the satva component of Space, the ears are formed. (b) From the satva component of Air, the skin is formed. Medhā: Edition 5 - November 2014 Page 23

(c) From the satva component of Fire, the eyes are formed. (d) From the satva component of Water, the tongue is formed. (e) From the satva component of Earth, the Nose is formed. (f) From the satva components all of five Sukshma Pancha Mahaboothas, the internal organs (Mind, Buddhi, Ahankara and Chitta) are formed.

5.2.2 Karmendriyas and Pancha Prana

(a) The Rajasic Guna components of each Sukshma of the Pancha Mahaboothas are the cause for generation of ive the f subtle Karmendriyas. The argument is the same as above. Tongue from Space; Hands from Air; Legs from Fire; Anus from Water; and Genital from Earth are born. (b) From the Rajasic components of Sukshma all five Pancha Mahaboothas, the Prana Shakti – Pancha Prana ( Prana, Apana, Vyana, Samana, ) Udana are formed. We have seen the formation Sukshma of the Bhoota and Sukshma Shareera. Now we are about to study of manifestation of the Gross, visible and transactable Universe.

6. Panchikarana (Grossification):

We have far thus seen that Satva the and Rajo Guna parts alone taking part in the evolution of subtle Jnanendriyas, Karmendriyas, Antahkarana and Pancha Prana. Still the evolution of the Gross body remains to be explained. The scriptures tell us that during Grossification Tamo the Guna of the Sukshma five Pancha Mahaboothas get intermixed. This process is called Panchikaranam. After the Panchikaranam each gross element thus formed is a mixture of all elements.

First each element is split into two halves. Then one half of each element is further split into four equal parts. Each one of the four parts, thus formed, joins with the undivided half portion of the other element. Thus each element will have 50% (half portion) of its own part th and 1/8 of the other four elements

For example take the Sthoola case of Akash (gross element Space). It will have 50% of Tamo Guna of its own part + 1/8th of Tamo Guna element of Air + 1/8th of Tamo Guna element of Fire + 1/8th of Tamo Guna element of Water + 1/8th of Tamo Guna element of Earth. Similar processes takes place in the Sthula formation other Pancha Maha Bhootas. Fig -­‐3 explains the process.

This is the Vedic cosmology of the Hindus. It has the authority of Upanishads and as such has been there for thousands of years. Medhā: Edition 5 - November 2014 Page 24 Medhā: Edition 5 - November 2014 Page 25

K Srinivasan holds an Honours degree in Physics and a degree in engineering (Instrumentation & Control systems) from India. Worked as a Manager of engineering for almost 40 years, the later 20 years in Australia. After retirement in 2002, he taught at TAFE on a part time basis for four years. Over the years, he has published several papers on engineering. Even now, on holidays in India, he give talks on engineering subjects.

Medhā: Edition 5 - November 2014 Page 28

My - Ram Kaniyur

Sri Seshadri Swamigal Sri Kamakshi Amman Sri Kuzhandaiananda Swamigal

Sri Seshadri Swamigal

Sri Seshadri Swamigal was born to Sri Varadharaja Josiyar and Smt Maragathavalli, of the well-­‐ known Kamakoti family. His grandfather, Sri Kamakoti Sastri, was well known as both an academic and a musical exponent, and had composed many sanskrit songs. Sri Seshadri was born in the town of on the the 22nd of January, 1870.

By the young age of four, Seshadri had already begun singing devotional songs, taught to him by his mother. Even back then, everyone had high hopes for him. Yet he still lived the life of an average boy at that time, with little out of the ordinary. When he was five, he was sent to school as normal, and his upanayanam (sacred thread ceremony) was performed at the age of seven.

Tragedy struck when his father died. Seshadri was only 14 at the time. Yet, by the time he was 16, Seshadri had completed his education, having mastered several religious texts (including the , Upansihads and Brahmasutras), as well as music and astrology. Around this time was when he began taking a greater interest in mantra japas, and he even began performing them overnight on cremation grounds, an act questioned by many around him. Many of Seshadri’s relatives, perturbed by his behaviour, suggested to his mother and uncle (now head of the family) that Seshadri be married off. However, his uncle, a gifted astrologer, rejected all their advice, saying that Seshadri was certain to become a sanyasi. Upon hearing this, Seshadri’s mother fainted. From that point, she started losing interest in life.

A year later, she passed away. Her last words were to her son, Seshadri. She recited the sloka, “Satsangatve Nissangatvam, Nissangatve Nirmohatvam, Nirmohatve Nischalathatvam, Nischalathatve Jivan Muktihi”. Medhā: Edition 5 - November 2014 Page 29

Company of good and enlightened people leads towards solitude and reflection which then enables detachment (from desires). This will result in stable and serene mind by establishing on the single Truth (non-­‐duality), that brings in liberation.

She died repeatedly chanting the word ‘Arunachala’, referring to Lord ’s manifestation as a pillar of light, and then as a hill, in Thiruvannamalai, and the liberation that can be obtained merely by thinking of it. Upon her death, he drew a picture of Arunachala hill, driven purely by instinct. Later, he began worshipping this depiction, alongside icons of Kamakshi and Rama.

Increasingly worried by his daily japas at the cremation grounds, both for the taboo nature of visiting them, and for the health ffects e of extreme penance, Sri Seshadri’s uncle tried repeatedly to stop him. His big mistake was when he told Seshadri that it was wrong to frequent between family life and the cremation grounds -­‐ upon hearing this, Seshadri Swamigal simply stopped coming back home.

One day when Seshadri was at Sarvatheertha Karai, he caught sight of a sanyasi named Sri Balaji Swamigal, passing by with his 4 disciples. Immediately, he submitted himself to the sanyasi’s service, accepting him as his guru. After a few days, he requested his guru to give him Upadeshas (instruction). Upon seeing his level of vairagya, Balaji Swamigal gave him Sanyasa Diksha. At that moment, Sri Seshadri Swamigal, now an ordained sanyasi detached from all worldly ties, had become a Jivan Muktha.

On the day of his father’s srardha, his uncle compelled him to go home, despite constant refusals, and the fact that Seshadri Swamigal was now a sanyasi. He was locked in a room, and was only to be brought out when the srardha was over, so he could pay his respects. However, by the time door was opened, he had disappeared. On that day, all his relatives finally realised Sri Seshadri’s yogic powers.

At the mere age of 17, he walked all the way from Kanchipuram to . He stayed there for a whole 40 years. He didn’t have a house there, but he did often spend his days in the Kambathu Ilayanar sannidhi of the Lord Arunachaleswarar temple. Often, though, he wandered around the town, acting like a madman. Often, he would just walk into a random shop and play with the cash box. But people eagerly let him do things like this, because they knew would benefit merely from his presence.

On January 4th 1929, Seshadri Swamigal left his mortal body. As his body was brought out in the procession, it is said that the whole town was lit up with camphor, as the grief-­‐ stricken devotees flocked to its streets. Devotional songs filled the air until finally, Sri Seshadri Swamigal’s samadhi was built, adjacent to where the Ramanashram stands today, and he was laid there. Thus ended the physical body of Sri Seshadri Swamigal and his astral body continues to provide care and guidance to his devotees.

One of the main teachings of Sri Seshadri Swamigal is “Don’t attach yourself to the results of your action” Medhā: Edition 5 - November 2014 Page 30

Sri Kuzhandaiananda Swamigal

After years of childlessness and much praying, Sri Ramaswamy Iyer and Sree Tripurasundari, from the small village of Samayanallur near Madurai, were finally promised two children by Goddess Meenakshi of Madurai. However, one was to be offered to the temple. And so he was left in the innermost part (the sanctum sanctorum) of the Meenakshi Amman temple. His name was Rajagopalan.

He lived most, if not all, of his childhood in that temple and was brought up by the Goddess. One day, a Sadhu by name Sri Ganapathy Baba came to Madurai and asked Rajagopalan’s grandfather if he could take Rajagopalan as his disciple. Of course, his grandfather agreed.

They both moved to the holy city of Varanasi where Sri Ganapathy Baba taught all sadhanas to his disciple. Rajagopalan mastered everything and went immersed in the Samadhi state for about 50 years. Amazed at his achievements, Ganapathy Baba advised the local people to not disturb his disciple and he himself went on his own wanderings towards the Himalayas.

When Rajagopalan had awoken from the Samadhi state, he had the form of three lingas on his back. For this reason, he came to be known as Trilinga Swami. He was very tall and quite heavy, weighing in at about 300 pounds. His samadhi is situated in the Panchaganga ghat in Varanasi. His period of stay in Varanasi under this name is also covered quite well in the world-­‐renowned book “Autobiography of a Yogi” written by Paramahamsa Yogananda.

Having come out of that state, Trilinga Swami immediately moved on to Nepal and was welcomed there by the king. While he was there, the king’s son died. The king, with unwavering faith, begged the Swami to bring back his son to life, not only for selfish reasons but mainly to ensure that the kingdom had a successor to take the throne after his death. Faced with such great faith and devotion, Swami agreed, and asked to be left in a closed room with the body of prince, for three days. The king agreed, and three days later, when the door was opened, they found prince alive. The king and his people worshipped him and the king presented a “Maharakandi maaka” to him. At that time Guru Ganapathy Baba also came there and blessed his disciple as “Raja Pujitha”, which the people then used as his title.

Ganapathy Baba then asked him to go back to south India and told him that he himself will come back and meet him at Tiruvannamalai, a holy city in Tamilnadu.

On his way back, many kings worshipped him and obtained his blessings for their own as well the country’s prosperity. Swami arrived at Tiruvannamalai and after spending about 13 years there he took his second Jeeva Samadhi there.

When he came out of the second Jeeva Samadhi he had taken a much shorter form, with more childlike features, and was easily approachable by all -­‐ from this point onwards he came to be known as Raja Pujitha Kuzhandaiananda Swamigal. Medhā: Edition 5 - November 2014 Page 31

He moved on to Kancheepuram, Srirangam, Trichy and then came back to Madurai and spent quite a number of years there. Once he went to Tenkasi and in a devotees house took his third Jeeva Samadhi. On the next day he was seen sitting outside a neighbours house in the same form. He came back to Madurai and helped innumerable devotees on their quest for both material and spiritual wealth, Sri Kuzhandaiananda Swamigal attained his fourth Jeeva Samadhi in Madurai, 1932. He has indicated to his devotees that he will be taking nine Jeeva in his life time.

Passionate devotees, with his permission, have had darshan of him in Kazhugu malai hills near .

One of the main teachings of Sri Kuzhandaiananda Swamigal is “Do not consider Humble ones as unknowledgeable.”

For those who passionately believe, God is in their mind and in this way always with them. In the same way, Sri Seshadri Swamigal and Sri Kuzhandaiananda Swamigal are always close to those devotees who hold them in their heart.

Author Ramachandran aniyur K (Ram) is a year 9 student and has been attending Sydney Sanskrit School for the last 3 years. Ramachandran Kaniyur (Ram) is a year 9 student and has been attending Sydney Sanskrit School for the last 3 years. Medhā: Edition 5 - November 2014 Page 32

Lilavati by Lavanya Raman "Lilavati" is a book that Bhaskaracharya had dedicated to his daughter Lilavati. The book was initially written in Sanskrit, but was later translated into other languages. The book illustrates atypical methods to assist in resolving simple maths sums, which include addition and multiplication. The book also projects Bhaskaracharya's knowledge of the basic laws of algebra. Bhaskara also known as Bhaskaracharya was born in Bijjada Bida, in Sahyadri Mountains, India. He was one of the most distinguished mathematicians of the 12th century. He consolidated his knowledge on various mathematical facets into sutras that he illustrated in four books and Lilavati was one of them.

Bhaskaracharya was an expert astrologer who had understood through great study of the stars that his daughter will not get married anytime soon if an auspicious moment had passed. After all his calculations he had designed a tool (a cup with a hole with a vessel in it which would indicate the auspicious moment when the cup would sink) with the means of which he could predict the auspicious moment for his daughter’s marriage. Unfortunately on the day of her marriage, a bead had dropped into the tool which caused an obstruction on the day and the moment had passed and Lilavati was unable to be married off. Due to Lilavati’s grief, Bhaskaracharya had narrated his book and dedicated it to his daughter to console her.

The book proceeds with Bhaskaracharya's devotion towards Lord Ganesh. Many of the sums in book are directly addressed to his daughter. “Fawn-­‐eyed child Lilavati, tell me, what is the number [resulting from] 135multiplied by 12, if you understand multiplication by separate parts and separate digits. And tell [me], beautiful one, how much is that product divided by the same multiplier?” The book also summarises the findings of Pythagoras' Theorem and algebra. It is said that Bhaskaracharya was the first one ever to use algebra to unravel the mystery behind finding the correct value 2 or more unknowns in equation. The book also consists of the basic findings geometry. The methods in the book are translated into almost all languages and are applied in schools all around the world.

Bhaskaracharya’s contribution of Lilavati to the mathematical world has polarised the opinion of many people about maths. It assists students by providing simpler and shorter methods of solving equations that could have taken hours. Lilavati is a great handbook for mathematics that has largely contributed to society in a positive manner.

Bibliography http://www.maa.org/publications/periodicals/convergence/mathematical-­‐treasures-­‐lilavati-­‐of-­‐ bhaskara http://qna.rediff.com/questions-­‐and-­‐answers/who-­‐was-­‐leelavati-­‐she-­‐was-­‐famous-­‐for-­‐her-­‐ mathmati/15098455/answers

Lavanya Raman is a year 9 student and has been attending Sydney Sanskrit School for the last five years. She loves maths. She is a recipient of Minister’s award for proficiency in community language. Medhā: Edition 5 - November 2014 Page 33

Laughing Kookaburra by Manasvinee Karthikeyan आत्माराम-गगु बरु

विटप े नीलवगवर िृक्षोऽवि। viṭape nīlagiri vṛkṣo'sti| िृक्ष े गगु बरु उपविशवि। vṛkṣe gugubara upaviśati| ḍaya gugubara ḍaya gugubara ḍaya डय गगु बरु डय गगु बरु डय gugubara āhāram anviśa| गगु बरु आहारम अविश।् āsṭreliya deśe sañjātaḥ| आेवलय दशे े सञ्जािः। nīlakṛṣṇaśveta-varṇayutaḥ| नीलकृष्णश्विे -ि셍यण िः।ु piṅgaḻa cañcu-manoharaḥ| वपङ्गळ चञ्च-ु मनोहरः। hasa gugubara hasa gugubara hasa हस गगु बरु हस गगु बरु हस गगु बरु आवदनं हस॥ gugubara ādinaṁ hasa|| paśyantu khagasya smitavadanam| प�यन्त ु खगस्य विििदनम।् budhyantu āyāti sūryodayam| बध्यन्तु ु आयावि सयोदयमू ।् nama gugubarāṁ nama gugubarāṁ नम गगु बरांु नम गगु बरांु नम आत्मारामं नम॥ nama ātmārāmaṁ nama||

The happy Kookaburra.

In the bush there is a gum tree. A Kookaburra is sitting in the tree. Fly Kookaburra fly, fly kookaburra, find your food. You are native to Australia. Your colours are blue, black and white. You have exquisite reddish-brown beak. Laugh Kookaburra laugh, laugh kookaburra all day long. Look at the bird’s happy face, Always greeting the dawn with a laughing call. Hail, Hail, Hail, Hail the Heavenly Bird. By. Manasvinee Karthikeyan.

Manasvinee has been learning Sanskrit since she was 2 years old. She is a keen student of dance and music. She represents her school in Netball and athletics. Medhā: Edition 5 - November 2014 Page 34

Art in Ancient India by Jay Hegde

Each era is unique in its distinctive culture. In the same way Indian art forms have continuously evolved over thousands of years. Various art forms like paintings, architecture and sculpture have evolved, in ancient India.

Alongside the art forms like architecture, paintings and sculpture, there have been evolving, changing, transforming, folk and tribal art traditions in India. These art forms are expression of people belonging to different cultural and social groups of India. It is the expression of people whose life is tuned to the rhythms of nature and its laws of cyclic change and whose life is knotted with natural energy. It's been a tradition in India that Gods and legends are transformed into contemporary forms and familiar images. Fairs, festivals and local deities play a vital role in the development of these arts forms. This art is an expression of their life and holds their passion and mystery.

Art is an integral part of any civilisation and ancient India flourished in this. Evidence suggests, people in ancient India were great admirers of different art forms. They loved fine arts and indulged in dancing, sculpting and painting. A very interesting aspect of ancient art in India is that it is realistic. The anatomical detailing in their sculptures is worth applauding for. Animal and human figures have been carefully carved and chiselled to get a refined effect and portray the physical details in a very fine way.

As time progressed, the cruder forms were refined and a new kind of art form developed. This was the art form of rock cut caves and temple art. Rock cut art and architecture was a very important step taken towards the progress of ancient Indian art. The rock cut architecture are found commonly in Buddhist Hindu and the Jain structures at sites like Ajanta, Badami, Ellora, Elephanta caves, etc. The patterns varied according to different regions they were built in. The expression of mental attitudes in the form of ancient art is truly fascinating and helps us analyse the journey travelled from then to now.

The relics of Ancient Indian art and architecture concern predominantly religious themes. Many of these were made possible through the patronage of wealthy merchants, guilds and some royal donations. Buddhist religious architectures consisted of Viharas, monasteries, Stupas and Chaitya halls. The caves at Ajanta were decorated with sculpture and some contained rural paintings depicting the life of the Buddha, the Jataka stories and other familiar narratives that in effect provide a visual representation of contemporary life.

The art and architecture of Ancient India touched new height during the rule of Gupta Empire. The most impressive artistic achievements of the Gupta period lie in the cave painting of Ajanta. Medhā: Edition 5 - November 2014 Page 35

During the rule of the Kushanas in the 1st and 2nd century AD, the most important thing was the emergence of the Gandhara School of art. This art developed in Afghanistan and north-­‐ west India. It evolved a mixture of styles, one of which was the Greece-­‐Roman style of Alexandria, from where sculpture in bronze and stucco travelled along the west Asian trade routes to influence Hellenistic and Indian models nearer home. It must be noted that the earlier Indian civilisation stretched beyond current boundaries to include Aghanisthan, Pakistan and till Persia. Previously Buddha was not portrayed in the image of God or historical person.

In the Gupta epoch the role of Buddhism declined and the consequent changes took place in the character of sculptural monuments. The images of Buddha and Bodhisattvas were strictly canonised, and sculptures of Hindu Gods became widespread. Temple for the worship of Vishnu and Shiva were built with royal patronage. Temples were affected by the rulers of the regional kingdoms. Most famous among those temple were Lingaraja temple, Bhubaneswar, Jagannathadeva temple at Puri and Sun Temple of Konark. Another distinctive type of temple architecture is supplied by the Khajuraha group of temples erected by the Chandelles of Bundelkhand. Besides the most important specimens of western Indian style of temple architecture could be found in the Jain temple of Mt. Abu.

South India too made remarkable contributions in art and architecture. Cave temples were built under the patronage of the Pallava rulers. The seven rock-­‐cut pagodas of Mahabalipuram are regarded as the best specimens of the Dravadian style of Indian architecture. However, to the Cholas belongs the credit of developing the Dravidian style to greater perfection. Their most remarkable achievements are the great Saiva temple at the capital city of Tanjore. The Rashtrakutas too developed the art of cave temple and their remarkable achievement was the erection of the great Kailashnath temple. It is a fine massive structure built of solid rock.

The Indian contribution to the fine arts was primarily in sculpture.

My name is Jay Hegde. I am 11 years old and I go to Casula Public School. My grandparents are very devoted to My a name guru is Jay Hegde. called I am Sridhar 11 years old Swami. and I go to Many Casula of Sridhar Swami’s text are in Sanskrit which prompted Public me School. to My grandparents learn Sanskrit. are very devoted I now to a have guru been learning for 4 years with a 1 break for selective. I called really Sridhar enjoy Swami. learning Many of Sridhar Sanskrit Swami’s every text are week in and I hope will continue Sanskrit which prompted me to learn Sanskrit. I now have reading, writing and been understanding learning for Sanskrit. 4 years with a 1 break for selective. I really enjoy learning Sanskrit every week and I hope I will continue reading, writing and understanding Sanskrit. Medhā : Edition 5 - November 2014 Page 36

Dhanurvidya by Pratiksha Chuttar

Martial art is a part of India’s ancient culture and refers to the fighting systems of the Indian subcontinent. The Indian subcontinent includes India, Pakistan, Bangladesh and Sri Lanka and the fighting styles of all mentioned countries are generally identified as “Indian” due to their shared history and culture. Indian martial arts is comprised of many different fighting systems such as śastra-­‐vidyā (knowledge of blades), āyudha-­‐vidyā (knowledge of weaponry), dhanurveda (the science of the bow), vīra-­‐vidyā (warrior knowledge), varma kalai (in Kerala) and taṟkāppuk kalai (self-­‐defense art)

The martial arts have originated from The Supreme Being so they need to be practiced on spiritual aspects like meditation and breathing exercises. These exercises develop subtle energies, concentration, a strong sense of duty to follow a moral code, and are just some of the most important steps of astānga-­‐yoga (yoga into eight parts).

The Brahmanas knew the secrets of martial arts but could cause not practice them be of their vow of non-­‐ violence so they taught this knowledge to the Kshatriyas who could use force for a good cause. Some causes included: defending the elderly, women, children, cows, defenceless animals, the innocent, weak, and many other categories as mentioned in the moral code. Therefore, the martial arts was always taught to kings, princes and their armies in all the dynasties of India as those who belonged to the warrior community of the Kshatriyas were considered the administrators and protectors of the people.

Dhanurvidya derives from the words for bow (dhanushya) and knowledge Veda) ( and is one of the earliest martial arts. Recorded references dates back to Vedic Civilisation and deals with the science of archery and Vedic martial art. The Vedic mantra narrate salutations to the person who makes the bow and arrow, the chariot etc. in “Krishna Yajurveda – Taittareeya Samhita 4 Canto (Khanda) 5th Prapaataka” The original techniques of Dhanurveda are still remaining today through Dhanurvidya, the Archery of Asian Warriors (India, Mongolia, China, Thailand, Japan, Hungary, Turkey), and many more.

Dhanurvidya (archery) was once considered the noblest form of fighting and it is certainly one of the oldest. In the Vedas, there is a section which talks of the survival in forest “āranyaka”. The Vedic mantras state that the only way of survival was through the use of the bow and arrow and these weapons could also be used to protect their territory. In the Agni Purana, all the deities fought with different varieties of arrows like Bramhāstra, Agneyāstra, Vāyavyāstra, Ardha Chandrāstra etc. In the Ramayana, Vishwa-­‐Mitra was a born Kshatriya who realised that physical power will not take him to know the wisdom of theory of creation or incarnation. Therefore, he renounced this and became a Brahmana so he could secure his knowledge and pass it on to someone who could use this art for the well-­‐being of society. So, after Prince Rama and Lakshmana were born, Vishwa-­‐Mitra taught them the science of archery that works both at the physical and meta-­‐physical level. The people of the Sun-­‐dynasty Shabdhavedi” mastered in “ knowledge. One of these was Rama’s father, King Dasaratha, who mastered in shooting the arrow and hunting by only hearing their sounds. Medhā: Edition 5 - November 2014 Page 37

During the , Indian archery further developed with the advent of scientific knowledge to use genetic arrows, which could only kill a particular family, were created. This was how the Upa-­‐ (children of the Pandavas) were killed. There was also development of arrows which could be fired in a series and formed into a curtain and development of arrows which released all their energy at once. Arjuna, one of the Pandavas was Dronācharya’s student and the champion in archery during the Mahabhārata era. He used his archery skills in “Matsya Yantra Bedha” to win his bridegroom as well. All our 56 province kings who ruled post Mahabharata period had mastered this art form.

Now, archery is mostly used as a sport, even in Olympics. It is still used for living / survival amongst certain tribes including in Andaman Nicobar islands. One who takes archery as a sport has to have focus, concentration and vision to hit the bulls-­‐eye. This article has been written by I, Pratiksha Chuttar, and I acknowledge all external references that have been used to create this article • http://en.wikipedia.org/wiki/Indian_martial_arts • http://www.ksatriya-dharma.com/en/larte-marziale.html • http://www.walkthroughindia.com/sports/8-different-forms-of-martial-arts-in-india/

My name is Pratiksha Chuttar and I am currently in Year 11 at St. George Girls’ High School. I am 16 years old and have been attending Sanskrit classes for nearly 3 years. Medhā: Edition 5 - November 2014 Page 38

Gita and its Relevence Today by Suchi Kumar Until about 12 years ago, for me, Bhagavad Gita was a book on Krishna’s teaching to Arjuna in a battlefield to fight. With Krishna as their sārathi (charioteer), Arjuna and his brothers won the war.. This bore no relevance to me in today’s world or so I thought. How wrong had I been all these years was driven home when I came to listen, read and understand the Gita..

The very essence and relevance of Gita is highlighted to us by its choice of venue which is a battlefield – like the Kurukshetra, the battle field of our mind constantly wages its war internally on the what, why, when, where and hows of this life .. So, who better to guide us through this battle of our minds than the Lord Krishna himself with his Direct Instructions, just like he did to Arjuna who emerged the victor, inspite of the unchanged circumstances – what changed was his perception, or, in today’s language an “attitudinal change” within Arjuna, who with clarity rode to victory with his brothers and of course Krishna who was his constant guide and sarathy ..

To bring about this attitudinal change within ourselves, so we can emerge the victor through this journey of life, enclosed are, one or two gems from the wondrous ocean called Bhagvad Gita. Any time one takes a dip in the ocean there will emerge a gem whose brilliance will cut through our doubts taking us that one step closer to Freedom from the Kurukshetra (Battles) of our Mind..

These gems to me are multifaceted that help and guide us through various stages of our life from doubts through to Love of God through to complete surrender which in today’s world and relevance means gliding through Life “Stress free” in spite of the circumstances that Dice of Life throws at us..

क्लैब्य ं मास्मगमःपा셍 थ नैतत्वयपपद्यतु ।े

क्षद्रु ं ह्रिदय-दौ셍ल्यथ ं त्योह्रिष्ठंतप॥ पर Ch II–V3 klaibyaṁ māsmagamaḥ pārtha naitatvayupapadyate| kṣudraṁ hridaya-daurbalyaṁ tyaktvottiṣṭha paraṁtapa|| When Arjuna threw his Gandheevam and wailed and moaned about how he can’t fight this battle anymore as he can’t bear to face his uncles and teachers and brothers, Krishna listens patiently without interruption and the first word he utters to Arjuna is like a whiplash as he calls the mighty warrior Arjuna a Klaibyam which means a coward or impotent and he asks him to stand up and scorch his enemies as this stance in life doesn’t befit Arjuna the warrior.. Medhā: Edition 5 - November 2014 Page 39

Key word to us is Utthishtha – Here Krishna is asking us to give up our helplessness and not learn to stay in that condition of our mind or wallow in our mind’s self pity and darkness – Even if one can’t see the daylight, the instructions to us is to move in the darkness, and, not sit or stay in that condition of mind.. Does that mean one shouldn’t wallow at all – Point made is not to stay there after that initial feeling of helplessness..

To see how to move even in darkness with that one mantra that will make us see the light of day let’s go to:

मात्रा स्प셍ास्तथ ु कौन्तये शीतोष्ण सखदःखदाः।ु

आगमापाह्रयनो ह्रनत्यः तां ह्रस्तह्रतक्षस्व भारत॥ Ch II – V 14 mātrā sparṣāstu kaunteya śītoṣṇa sukhaduḥkhadāḥ| āgamāpāyino nityaḥ tāṁ stitikṣasva bhārata|| Life’s situation can never be the same – Everything constantly changes – life will bring with it pleasure, pain, joys and sorrows – the one mantra that will teach us to act inspite of these situations is the one statement we all know but don’t use as often as we should is THIS too shall pass..With this mantra moving in darkness is also possible as we are sure to see the light of day – What will define us is our movement through the darkness of our lives knowing that change to our circumstances will definitely come about..

Key word to us here is :

āgamāpāyino nityaḥ – This too shall pass

tāṁ stitikṣasva – Forbearance – as anyone can go through life moaning and groaning – the key is to go through with Faith in God knowing that This too shall pass ..

So go through Life with “Forbearance” knowing that This too shall pass ..

The Gita in total contains 18 chapters and 700 shlokas. Of the 700 shlokas, 1 (first) shloka is of Dhritarashtra, 40 are of Sanjaya, 84 of Arjuna and 575 of Lord Krishna.

The above are just two of the gems which when contemplated can release us from the stress of Depression and circumstances and surge through life even in Darkness – Can you imagine if we were to go through the remaining gems of Krishna how much more at peace we can be..

I was lucky to find Swami Swaroopanandaji of Chinmaya Mission who inculcated this love for Gita and guide me through its wondrous ocean by not just giving the Artha but also find a parallel to sync it with today’s life and thus allow me to see and feel Gita and its relevance to today’s life ..

So what are you waiting for – Seek the Gita.. Medhā: Edition 5 - November 2014 Page 40

The History of Ajamila by Mrunal The Srimad Bhagvatam is written by Srila Vyasdeva. Sukadeva Gosvami told this Srimad Bhagvatam to Pariksit Maharaj, who was inquisitive. Pariksit Maharaj was the grandson of Arjuna, he was cursed by a young Brahmana that he will die in seven days by a snake bite. Then Maharaj Pariksit went to Sukadeva Gosvami for advancement in material knowledge and to attain salvation at the end.

Throughout the first five Cantos of the Srimad Bhagvatam there are descriptions of ten subject matters such as creation, subsequent creation, the planetary systems, etc. In the Sixth Canto Sukadeva Gosvami describes the protection by the Lord. In first chapter Sukadeva Gosvami tells the story of Ajamila.

In a city called Kanyakubja, there was a learned brahmana, named Ajamila. He was of good character, good conduct and good qualities. He kept his mind and senses under control. Ajamila was truthful and he respected his spiritual master, the fire god, guests and the elder members of the household. He was a well behaved brahmana.

One day, he went to the forest, under the orders of his father to collect flowers and fruit for worship. As he was walking home, he came upon a couple shamelessly embracing each other. Both of them were drunk, when Ajamila saw them.

When Ajamila saw the prostitute, the hidden lusty desires in his heart aroused and he fell under their control. He tried his best to remember the instructions of sastras. Ajamila struggled to control his lusty desires but even with the help of his knowledge, he could not force the cupid within his heart. As a result he failed to control his mind.

This brahmana lost his good sense and took advantage of the situation. He always thought of the prostitute. After a short period of time, he took her as a servant and left behind all the regulative principles of a brahmana.

In order to please the prostitute he began spending the money he had inherited from his father. He gave up his brahminical qualities to satisfy the prostitute. Ajamila engaged himself in sinful acts because of his lustful glance towards the prostitute. He even abandoned his beautiful, chaste, good wife.

Even though Ajamila was born of a brahmana family he earned money somehow or the other, properly or improperly and used it to maintain the sons and daughters of the prostitute. Medhā: Edition 5 - November 2014 Page 41

He spent his time to maintain his family of many sons, in which eighty-­‐ eight years of his life passed. He had ten sons and the youngest whose name was Narayana, dear to both to the mother and the father.

Ajamila was very attracted to Narayana because he had broken language and awkward movements. He took care of the child and enjoyed his activities. When Ajamila ate, he called the child to eat and when he drank water, he called the child to drink. Always occupied with the child, he did not know that his time was now fatigued and death was upon him.

Ajamila spent his long lifetime disobeying the rules and regulations of the Holy Scriptures. He lived immoderately and ate the food prepared by the prostitute. He was full of sins and was obsessed to prohibited activities.

When the time of death came for Ajamila, he began thinking entirely of his son, Narayana. Ajamila then saw three awkward people with distorted bodily features, fierce, twisted faces and hair standing on their bodies; they were called Yamadutas, the servants of Yamaraja. They came to take Ajamila away to the abode of Yamaraja, with the ropes in their hands.

When he saw them, he was tremendously confused and because of great attachment to his child, who was playing a short distance away, he began to call him name loudly. With tears in his eyes, he somehow chanted the holy name of Lord Narayana.

As Ajamila chanted the holy name of Narayana in complete anxiety and without offence, the Vishnudutas, who are the order carriers of Vishnu, immediately arrived before the dying Ajamila.

When the order carriers of Yamaraja were seizing the soul from the heart of Ajamila, the husband of the prostitute, the echoing voices of the Vishnudutas, messengers of Lord Vishnu, forbade them from doing so.

Later the Vishnudutas explained to the Yamadutas that Ajamila was not punishable. The Vishnudutas explained as follows:

“Simply by chanting the holy name of Narayana, this brahmana has become free from the reactions of sinful life. Indeed he has been freed not only from the sins of this life, but from the sins of many, many thousands of other lives. He has already undergone true atonement for all his sinful actions. If one atones according to the directions of the sastras, one does not actually become free from sinful reactions, but if one chants the holy name of the Lord, even a glimpse of such chanting can immediately free one from all sins. Medhā: Edition 5 - November 2014 Page 42

Chanting the glories of the Lord’s holy name awakens all good fortune. Therefore, there is no doubt that Ajamila, being completely free from all sinful reactions, should not be punished by Yamaraja.”

After the Yamadutas went to their own abode, Ajamila paid respectable obeisances to the Vishnudutas. He realized the full significance of this good fortune. After thoroughly understanding the conversation between the Yamadutas and the Vishnudutas, he became a pure devotee of the Supreme Personality of Godhead. He lamented for how sinful he had been.

Ajamila’s original consciousness aroused because of the association with the Vishnudutas. Therefore he gave up everything and went to Hardwar, where he engaged himself in devotional service and always thinking of the Lord. Thus Vishnudutas went there, seated him on a golden throne and took him away to Vaikunthaloka.

In summary, although the sinful Ajamila was meant to call his son, the holy name of Lord Narayana, even though chanted in the initial stage, was able to give him liberation. Therefore if one chants the holy name of the Lord with faith and devotion is certainly exalted. He is protected even in his material, conditional life.

HARE KRISHNA HARE KRISHNA KRISHNA KRISHNA HARE HARE HARE RAMA HARE RAMA RAMA RAMA HARE HARE

My name is Mrunal. I was born in India and brought up in Australia.My name I am is Mrunal. currently I was born in in year India and nine. brought up I in came toISKCONin 2007. I got Australia. to know I am currently about in the year nine. history I came to of ISKCON Ajamila in asI was studyingthe Srimad2007. Bhagvatam. I got to know Every about Sunday the history there of Ajamila is as I a was Bhagvatam class that I attendstudying at the Glenfield. Srimad Bhagvatam.I learnt Every this Sunday story there under is a the guidance of His Bhagvatam class that I attend at Glenfield. I learnt this story Grace under Viraja the guidance Krishna of His Grace Das Viraja KrishnaPrabhuji. Das Prabhuji. This story helped me understand the importance of the chanting the holy name of the Lord. Medhā: Edition 5 - November 2014 Page 43

Guru Parampara by Dr. Saroja Srinivasan Every ardent student requires the guidance of a learned master, a Guru, who by his own understanding and experience imparts to his disciples the truth that we seek. Knowledge of Sanskrit is also equally important if we want to truly appreciate the genius of our scriptures. Our Gurukulam tradition dates back to milleniums. It is a holistic approach to life – a lived experience for each student to learn and assimilate about life and living. In the traditional life led centuries ago, many subjects were taught in this manner for example living in the household of the great teachers learnt classical music.

No one in contemporary India has done more than Pujya Swami Dayanandaji in preserving and spreading the importance of Sanskrit and the understanding of the Upanishads through various commentaries from such great teachers as Shri Adi Shankara. Swamiji has written around 70 books, on diverse topics ranging from value of values to the profound commentary on the Bhagavad Gita. His talks for over 50 years have always been popular both in India and abroad. His students who have managed to complete the stringent training in the Ashram are dotted around the world imparting the knowledge with the same passion. A Brief Biography Swami Dayandaji was born in Thiruvarur in on 15 August 1930.

He was the eldest of four sons. His father passed away when he was 8 years old. He then had to take on the responsibilities of the family. After his education, he took up a job as a journalist. His interest in Vedanta was aroused after listening to Swami Chinmayananda when he was 22. He became active in the Chinmaya Mission and his eagerness to learn Sanskrit, brought him to a well-known Professor of English, Shri P.S. Subramaniya Iyer, himself a learned scholar of Sanskrit involved with the Chinmaya mission.

Setting up a branch of the Chinmaya Mission in Madurai, actively being involved in the preparation of a Bhagavad Gita took up most of Swamiji’s time in the next few years.

On the encouragement of Swami Tapovanam Maharaj in Uttarkashi, Swamiji decided to go further in his study of Vedanta when he would be able to spend the time. His Sanskrit studies continued in Bangalore in the Sanskrit College in Chamarajpet under the privileged tutelage of Prof. Veeraraghavachariar.

The next major influence on Swamiji was his stay with Swami Pranavananda near Vijayawada. Of this stay Swamiji says: “I saw the Swami giving direct knowledge to the people he was teaching. This resolved my conflicts. My problems with Vedanta has been seeing it as a System”. This way of imparting the knowledge is something that is completely followed in all Arsha Vidya ashrams. This led to a shift in Swamiji’s study of Vedanta in depth following the commentaries of Shri Adi Shankara.

Swami Chinmayananda initiated Swamiji into Sanyasa in 1962. He then spent many years teaching and co-ordinating courses at Sandeepany Sadhanalaya of the Chinmaya mission in . He developed a systemised curriculum that would unfold the teachings of the Upanishads to the ardent seeker. This also included proficiency in Sanskrit to appreciate the text fully. Swamiji initiated 3-year courses in which students could completely experience the teachings and become confident in teaching. Swamiji has conducted several courses in India and in USA in the Arsha Vidya Ashram set up in Saylorsburgh, Pennsylvania.

In the Arsha Vidya Ashram, Sanskrit and Vedanta are covered in their various aspects following the traditional method. From accurate chanting, meditation, discourses on the Upanishads and question and answer sessions at the end of each day, students are immersed in a learning experience that is unique. Medhā: Edition 5 - November 2014 Page 44

The importance of reading and understanding Vedanta in its original form through the Upanishads and their enlightening Bhashyas (commentaries) in Sanskrit is vital to the accurate imparting and learning of this profound subject. Good knowledge of the Sanskrit language is a must for a thorough understanding. Hence, Sanskrit classes take a prime role during this journey into Vedanta. A Personal Experience I have had the privilege of being a student of Swamiji going back to the late 1970s. A chance meeting with one of Swamiji’s students, Brni. Sulabha (Susan Werner) who had spent 6 years in Sandhheepany, led to my introduction to Swamiji’s teachings. Brni. Salah’s passion for Sanskrit and Vedanta was the oasis in Sydney, where the dearth of such groups was felt keenly by a few.

Growing up in Chennai and having had a brief study of Indian philosophical systems at the University and being brought up in a traditional household in Chennai, had kindled my interest. I attended Swami Chinmayananda’s public talks, listened to learned talks from monks at the Ramakrishna Mission even as a young adult and so my interest in the subject goes a long way back. When I attended a 10-day Vipassana retreat, here in Blackheath, in 1990, the missing link was complete. I realised the importance of a lived experience to fully understand the path that had to be taken. However domestic commitments have not given me the opportunity to experience a ‘Gurukulam-like’ experience until early this year.

As it so happened, I was at the right place at the right time. I had visited Swamiji’s Ashram at Anaikatti, near Coimbatore in December last year and met one of the senior teachers, Swamini Atmaprakashananda.

Swamini is in charge of the Arsha Vidya centre in the UK and has visited Australia several times and conducted classes as well as given public talks.

As luck would have it, Swamini mentioned that she would be conducting a 16-day course for her Australian and UK students in January. Her gentle persuasion and my own excitement at having the opportunity, led me to postpone my return and I attended the course.

The Ashram amidst the tress, the early morning pooja at Lord Dakshinamoorthy temple at 5am, meditation, accurate chanting of the Sukthas, simple and clear explanations of a the Aitreya Upanishad and the first chapter of Panchdasi were the texts for the course. Every session on the Upanishads started with the invocation of the specific Vedic Shanthi mantra and the salutations to the Guru parampara. Two of the resident Swaminis teach the chanting and oversee the pooja at the temple.

The Sanskrit classes were focussed on the level of the participants. Having some grounding in Sanskrit, particularly since attending the classes with Dr Meena in 2004 held at the Bharatiya Vidya Bhavan, I decided to go to the class, which looked at Sandhis in detail and the samaasa padam. Needless to say it was quite tough going after a long lapse and I began to appreciate the diligence needed to learn this profound language. Many examples from various shlokas and Upanishad lines were examined.

The classes, be it the preliminary one or the intermediate one or the advanced one, were all taught in the traditional style through sutras. Our teacher was a Japanese teacher, Michika, who has a profound grasp of the language. Swami Dayanandaji has given her the name of Medha. It is well known that she has the makings of a modern grammarian master as she seems to have a fantastic grasp of what Panini had in mind when he wrote his treatises. She shared with us her journey in Sanskrit and its beauty and intricacies when she came as a tourist to Rishikesh many years earlier and decided to stay on and study under Swamiji. I felt very privileged as a novice to this tradition. What it did to me was to rekindle my interest. Medhā: Edition 5 - November 2014 Page 45

The importance of Sanskrit in our lives is something we need to appreciate and encourage. Vedanta is a scientific enquiry into life and living and the best instrument to conduct this enquiry is proficiency in Sanskrit.

Note: I am not in anyway qualified to do justice to Swami Dayananda’s biography. Readers, kindly refer to the many writings and details about Swamiji’s life and teachings which are present in the Arsha Vidya website.

Dr Saroja Srinivasan was born in Madras (now Chennai), India and grew up in and Madras. She did her initial degrees from the , clinical training from the University of Liverpool, UK and PhD from the University of Sydney. She moved to Australia in 1972 and has lived in Sydney since then. She has held several senior positions in the NSW Department of Health as well as Academic positions in the University of Sydney and University of Wollongong. She has been an active member of the Indian community in Sydney. She is presently in private practice.

Yaadein Vision Group assists the poor and needy of Fiji

Since its inception in 2000 by Ex Citizens of Fiji, Yaadein Vision Group have been assisting the underprivileged children of Fiji with stationeries, Fees, Computers and other teaching aids in various schools mainly in the western and Northern division sectors where urgent assistance is required. Yaadein Vision started its charitable deeds in 2000 when it sponsored 10 children in 5 schools in Fiji, then in 2001 YV started assisting 50 children in 10 schools, in 2003, YV had assisted 100 children in 20 schools and by 2011 YV has assisted over 1800 needy children in more than 50 schools throughout Fiji. Director/Treasurer Mr. Jagdish Ram said the Yaadein Vision saw there was urgent need of clean drinking water in many schools and poor communities thus YV started installing many water tanks and bore hole pumps in schools and communities. To date Yaadein Vision has donated over: • $85,000 in Fiji towards Building/Sports/exam fees for the needy students • Finances Micro enterprise projects e.g. Bee Hive Farming, Pawpaw Farming and Pineapple Farming in various schools throughout Fiji • Assists during natural disasters • Provides Medical assistance e.g. Wheel Chairs and pays for treatments etc, Yaadein Vision Group which is registered as a charitable not for profit organisation is truly an international organisation based in Sydney Australia, New Zealand, Canada, USA and Fiji. Yaadein Vision’s major project is to build an orphanage centre and an Old Peoples Home in Ba on a 10 acre land kindly donated by Tui Ba. For any info please visit their website www.yaadeinvision.org Face Book: Yaadein Vision or Email: [email protected] Medhā: Edition 5 - November 2014 Page 46

Swami Sivananda Maharaj on Pranayama by Veda Srinivasan

It came as a surprise to me when my Sanskrit Guru, Dr. Meenakshi ji, asked me to write something about my favourite Guruji Swami Sivanandaji. I gave Meenakshi ji Prasad from Swami Sivananda, two laddus, signifying his blessings for the magnificent effort in starting the school for Sanskrit learning. She was delighted. Today, when she asked me to write on Swamiji I could not say “NO”. I am still following Swamiji’s path on Yoga practice and would like to write a few insights into Swamiji’s sayings and writings.

Swami Sivananda was born on the 8th September in the year 1887 in the illustrious family of Sage Appaya Dikshitar and several other renowned saints. He had a natural flair for a life devoted to the study and practice of Vedanta and was eager to unite and serve all mankind. His passion for service led him to pursue the Medical profession. He became a doctor and served in Malaysia for a decade, serving the Indian labourers there. He also edited a health journal. He understood that people needed the right knowledge in every field. This drove him to leave the medical career and took to a life of renunciation which would enable him to study the inner Self of man. He settled at in Rishikesh 1924 practising intense austerities and shone as a great Yogi, saint, sage, Jivanmukta and achieved his great mission.

In 1932 he established the Sivananda Ashram and soon after in the year 1936 the Divine Life Society. India was born. In 1948, the Yoga cademy Vedanta Forest A was organised, training people in Yoga and Vedanta. In the year 1950, Swami Sivananda went on a big tour of India and Sri Lanka to spread the word on Divine life. In 1953 he organised a World Parliament led of Religions. This him to an involvement at an International level with disciples coming from all over the world belonging to different religions and creeds.

He has authored more than 500 books and also the Universal Prayer which is read by all his disciples. In 1963, on th the 14 of July Swami vanandaji Si attained Maha Samadhi. It is very well said “to read his works is to drink at the fountain of Wisdom Supreme”. I am trying to read as much I could. With Guruji’s grace, I am a happy peaceful person practicing Yoga till today. I am also a Life member of the Divine Life Society of both India and Australia.

My own personal experiences in the field of Yoga and reading many of his very popular and informative publications are wonderful. The special books that I read, a few pages a day, as daily routine include -­‐ Bhagavad Gita, , Sadhana, Bliss Divine, Sivananda Upanishad (written by my special Guru Swami Vishnudevanand ji), Jnana Yoga, the science of Pranayama and a few others.

The science of Pranayama is a special book, currently out of print, that taught me to follow Pranayama in a disciplined manner. While attending a course, a few years back, on this subject I learnt the fundamentals of this science. That enabled me to progress well in g this field gainin a good understanding of Prana. I started teaching seniors that, as a first step, they should learn to breath properly. Most of them were surprised to see how shallow their breathing was and they have started to practising breathing exercises regularly. Medhā : Edition 5 - November 2014 Page 47

According to Swamiji -­‐ ‘Pranayama is an exact science’. Control of Prana means control of Mind. Mind cannot operate without Prana. Prana is the vital energy or force that is present to help in the regulation of breath. Prana produces thoughts in the mind and sets the process, mind in motion. The by which the Prana is controlled by regulation of external breath, is termed Pranayama. The Shrutis have declared – “ he who knows Prana knows the Vedas”.

“Prana is the sum total of all energy that is manifest in the Universe.” The Prana is related to Mind; through Mind to Will; through Will to the Self (Individual Soul) and through this to the Supreme Being. Swamiji said that a Yogi who knows this by practicing the Pranayama will understand the Universal Prana as the power of personality and become very successful in life and the Yogi uses this power consciously by the command of his will.

Prana is the link between the Astral and the physical bodies. It is through Pranayama that you can control your circumstances, character and consciously harmonise the individual life with the cosmic life. Swamiji said – It is within easy reach at every moment of your life. Use it judiciously. In the yogic tradition the breath is seen as the outward manifestation of Prana or the vital energy required for Life. We all have to aim to practice a few minutes before of Pranayama or after asana practices. Prana helps in the training respiratory of the muscles. When we fill our entire body with Prana by proper breathing exercises, we enhance our energy mprove levels and i in awareness and restore our concentration.

By practising Pranayama by regulating your breath, you can easily attain the mental discipline required for meditation in Yoga and attain “Bliss Divine”.

Veda Srinivasan holds a Master’s Degree in science. She has 30 years of teaching experience in Early Childhood Education. She has also presented a paper at World conference and conducted workshops in the field. Medhā: Edition 5 - November 2014 Page 48

The Reach of the Tulasi Ramayan by Sri Chandra Kishore Goswami Tulasidaasji, a great scholar, poet, saint and a devotee of Shri Raam, wrote his Ramayan, known as ‘Raam Charit Manas’ (RCM) in the years 1574 to 1576 AD during the reign of Baadshah Akbar. India was going through difficult times then and Tulasidaasji with the blessing of Lord Shiv wrote his Ramayan in simple language, namely ‘Awadhee Bhaasha’, a language far simpler then Sanskrit as virtually all the scriptures were in Sanskrit then. His vision was, ‘To make Ramayan and its values and greatness available to all in a simple, appealing , and unified form’ and he achieved that. Whilst writing his Ramayan he would not have envisaged that his great piece of divine creation would have such a great effect and impact in the world and would reach the remotest of the remote villages in the world. So much so that Tulasidassji’s Ramayans were taken out of India in mid 1850s onwards by the poor Indentured Indians contracted by British to work on the farms of their distant colonies in the world.

Indentured Labour System started 8 in 1 34 with the first batch of Indians taken to Mauritius in 1834 by the British. Spanning from 1834 till 1916, about one million Indians were taken to the British Colonies such as Mauritius, British Guyana, Jamaica, Grenada, South Africa, Surinam, Fiji etc. First batch of Indentured Indians (464) arrived in Fiji on the ship Leonidas on 14th May, 1879. From 1879 – 1916 about 60,000 Indians arrived in Fiji under the Indentured System to work mainly on Sugar cane plantation farms. Indians came on an Indentured Contract or Agreement (Girmit) for 5 years which was extendable to another 5 years, qualifying for a free passage back to India after 10 years of continuous labour. Some went back to India but majority stayed back after their contracts expired.

Working conditions were harsh during the Indenture period; people worked for 9 hours on or Mon to Sat f a pittance wage. Working conditions were not only harsh but painful, humiliating and de-­‐meaning. Religious activities and large gathering were restricted during this time for the fear of people fighting back the system. In spite of these restrictions the Indians held gatherings in hiding to recite Tulasidaasji’s Ramayan and sing bhajans. These restrictions were eased later on though.

Goswami Tulasidaasji’s Raam-­‐charit-­‐manas has been a great source of inspiration for this special group of people in the istory h of India, especially in Fiji. These Indentured Indian Labourers who were poor, vulnerable, mostly illiterate and exploited were greatly influenced and inspired by Tulasidaasji’s RCM. Their survival and hope were greatly influenced by this great scripture during the s harsh day of the Indentured Labouring (Girmit . Days) In Fiji, in particular, those Indentured Labourers (Girmityas) sang, recited and propagated the great values and morals of this great scripture on weekly basis in villages and temples with their small Mandalees ( teams). By doing this they retained their heritage, culture and religion and proudly passed it on to their descendants which is still evident at present time.

Since late 1800, Tulasidaasji’s Ramayan has been ted reci and sung , in Fiji even in the remotest of the remote villages. Hindus have been reciting and singing his Ramayan on every Tuesday evening since then with great joy and commitment. Tulasidaasji’s Ramayan became the most favourable and revered scripture for them and they got their inspiration from it to keep their culture, religion and language alive for generations since then. Tulasidaasji’s Ramayan has also been the reason that the language, ‘Hindi’ has been kept intact in Fiji and it still has its own standing as a language. This has led to the fact that Hindi has been made a compulsory language along with the native Fijian language in the primary schools as of this . year Fiji will now have a greater understanding and tolerance for each other resulting in a unified Fiji. Unfortunately this did not happen in our time and Fiji went through political turmoil due to mis-­‐understandings and perceived threats by the two major races.

As for me, a third generation Fiji Indian, Tulasidaasji’s Ramayan has intrigued me since I have been reading and studying it for the last twelve years. It has certainly changed my life and has taken me closer to my religion, culture and heritage which in turn has led me to another scripture, namely Shrimad Bhagvad-­‐Gita. As they say, with the Lord’s blessings and good intentions, the effect and reach of , anything we do finally finds its true place in the world. This is one of the very strong messages from his Ramayan. Certainly Tulasidaasji’s e Ramayan has found its plac in today’s world.

Chandra Kishore, a third generation Fiji Indian and a retired Electronics Engineer has been living in Sydney for the last 27 years. He worked as a Professional Electronics Engineer with Fiji Telecoms, Telstra Mobile Networks and Ericsson Australia during his career. He is passionate about his Indian Culture and heritage and actively promotes it amongst his community. He is actively involved in promoting Tulasidaasji’s Ramayan and Shrimad Bhagvad Gita and doing community work. He is currently studying Sanskrit Language under the tutelage of Dr. Meenakshi Srinivasan.

Medhā: Edition 5 - November 2014 Page 50

Learn to read, write and speak Sanskrit Sydney Sanskrit School is the first Sanskrit community language school established in the southern hemisphere. This school is running under the auspices of School of Vedic Sciences (Aust) Inc and is supported by the NSW Department of Education under the Community Languages Schools program.

The main objectives of the school are to: • Impart Sanskrit learning to enable students to converse, read and write in the language • Comprehend first hand Sanskrit literature relating to Vedas, Yoga, Meditation, Spirituality, Culture and History • Enable students to appreciate the classical significance of this language, its role/influence in their own personal development, local and universal cultures.

The school operates on all Sundays, except school and public holidays. Weekly classes are held at: Marsden Road Public school Marsden Road Liverpool, NSW 2170. Open Day 2015 ENROL NOW Sunday, 8 February Adult Sanskrit Classes 11.00am - 1.00pm 11.30am to 1.00pm at Kids Sanskrit Classes 1.00pm - 3.30pm Marsden Road Public school Marsden Road, Liverpool, Tabla Classes 3.30pm - 4.30pm NSW 2170

Weekly classes are also conducted at Glenwood Public School, Glenfield, on Thursdays 5pm - 7pm.

For more information contact now... For more information contact now... Dr. Meenakshi Srinivasan 0423457343 Dr. Meenakshi Srinivasan 0423457343 Mrs. Meera Jagadeesh 0402960564

Mrs. or Meera email us Jagadeeshat [email protected] 0402960564

or email us at [email protected] www.sanskritschool.org www.sanskritschool.org Support us in our cause to preserve and promote Sanskrit as a community language. We will acknowledge your contribution as an o cial sponsor of the Sydney Sanskrit School. To request a sponsorship proposal email [email protected] Become a sponsor now...

Contribute an article If you would like to submit an article for Medhā, please email to [email protected]. The article can be in Sanskrit, Hindi and or English language. We encourage you to express your opinion, views and or compliments relevant to the activities done by the Sydney Sanskrit School. Please note that all the articles will be reviewed by the editorial team to ensure that the language used is neutral and does not hurt readers’ sentiment. Publication Team Editors and reviewers Electronic Formatting, Design & Layout Mr Sundareswaran Kaniyur Dr Lakshmi Satyanarayana Ramachandran Kaniyur Mr Karthikeyan Subramanian Mr Sundararajan RD Dr Meenakshi Srinivasan Mr Ramakanth Rajagopal

School of Vedic Sciences (Aus) Inc. Management Committee 2014 Dr Meenakshi Srinivasan Members Members Founder Principal Ph:    Dr Lakshmi Satyanarayana Mrs Vijaya Alur Email: [email protected] Mr Avichal Narayan Mrs Amita Narayan Mr Karthikeyan Subramanian Founder Member Mr Sundar Kaniyur Mr Arun Alur Ph:    Email: [email protected] Mr Gopal Subramanian Mrs Nirja Mallik Mr Jagadeesh Dorai Mr Sundararajan RD Mr Ramakanth Rajagopal Founder Member Email: [email protected] Mr Rajesh Malik Mrs Meera Jagadeesh Founder Member Email: [email protected]

Medhā [Print ISSN: 2200-5951| Online ISSN: 2200-6192] is an annual school magazine published by the Sydney Sanskrit School under the auspices of School of Vedic Sciences (Aust) Inc. In this publication occurrence of copyright symbol © indicates that the copyright is owned by the School of Vedic Sciences (Aust) Inc. All rights reserved. No part of the copyright content in this publication may be reproduced in any form or by means, electronic or mechanical, reading, forms of performance or any other information storage device without prior permission in writing from the School. Sydney Sanskrit School does not take responsibility of the authenticity, correctness and any implied meaning of the various articles published in this magazine. The articles are the sole opinion and or view point of their authors. For feedback or enquiries please contact us at - [email protected].