Volume 4 Issue 3-4

Jagadguru speaks

News & Events

From the President, SVBF

From the Editorial Board

Sreemad acyutAshtakam

Life and Teachings of His Holiness Jagadguru Sri Abhinava Vidyateertha Mahaswamigal

Vaidika Samskaras

Tattva Bodha of Adi Sankaracharya – A Vedantic Primer : Part 2 (contd.)

An Introduction to Sanskrit : Unit IX

Prasnottara Ratna MAlikA

Essay contributions from our young readers

Krishna Saves the Pandavas Jagadguru ANUGRAHA Speaks.... SANDESA

Sri Abhinava Vidyatirtha Mahaswamigal

Jagadguru Sri Abhinava preaching to anyone he should Vidyatirtha Mahaswamigal who practice the precept himself. It was the 35th Acharya of was his settled conviction that Dakshinamnaya Sringeri Sharada wherever anything good happened, Peetham for 35 years, shone as a it should be recognized and given jnani and . due credit.

Although he was the head of He was a great pandit among a great samsthana, such as the Sri pandits; a great yogi among ; Sharada Peetham, he had the spe- a great jnani among jnanis. There cial quality of being very kind to is no doubt at all that Sri every one with not a little trace Abhinava Vidyatirtha was a great of ego or ahankar. mahapurush of recent times. Just by remembering the great saint, Notwithstanding his extraor- we will be able to get rid of all dinary knowledge and proficiency sins, and all prosperity and wel- in Sastras, he was not merely able fare will come to us. to talk freely with the common man but also convey to him lu- ivveikn' mh;p[_' cidly the import of or truth. /wy;wd;yR=m;ini/m‡ .

Throughout his life he sd;i&nv pUvR' t' adopted the principle that before iv´;tIqRguö' &je .. News & Events

The annual Gayatri Yajnam was conducted on Saturday, August 31st (Labor Day weekend). Nitya to the deities was performed by our NJ based priest Shri.Sandeep Sastri Kapase. About 80 Ritwiks for the Gayatri Yajnam assembled around 9:00 am. A good number of Brahmachari's took part in the yajnam. New yajnopaveetams (sacred thread) were given to the ritwiks while chanting of continued. The priest conducted Yajnopaveeta Dharanam followed by Maha Sankalpam to perform 1008 Gayatri and 100 Gayatri homams. Gayatri Yajnam - Procession

Gayatri Yajnam - Procession Gayatri yajnam Navarartri Celebrations While the ritwiks were doing the Gayatri japa, Ganapati homam was performed in the SVBF celebrated in the traditional Sala. On completion of Gayatri japam, the ritwiks manner with the recitation of Sapasati on assembled in the Yajna Sala to perform Gayatri all days. homam. The priest led the Gayatri homam The annual Chandi Homam was conducted followed by Avahanti homam and Purnahuti. on Sunday, October 13th, 2002, which happened A procession was taken around the temple to be Durgashtami. Around 9:00 am, in the with Vedic chants. The function concluded with Yajnasala, the priest performed Ganapati puja, Maha Deeparadhana and Prasadam distribution. Kalasa sthapana, puja and commenced The Annapoorni's (ladies volunteers) as usual did the Chandi Homam with recitation of Sri Durga an excellent and silent job of feeding every one Sapthasati. The homam concluded with with lunch. Purnahuti. Devotees attending Chandi Homam SVBF chairman Shri.Ravi Subramanian and Smt. Ramaa Subramanian did Kanya puja and Dampati puja. The function concluded with Maha Deeparadhana and Prasadam distribution. A large number of devotees attended the function. The Annapoorni's (lady volunteers) as usual did an excellent and silent job of feeding Chandi Homam - Poonahuti every one with lunch. Later in the afternoon, Smt.Bhavani Prakash with her group rendered Dikshitar's Navavarana kritis. Deepavali Celebrations SVBF celebrated Deepavali on Saturday, November 9. The puja started at 10:30 am. Pairs of ladies were seated on either side of several lamps and were provided with all the items required for performing the puja, including 16 silver flowers. The priest conducted the puja Deepavali Puja with the recitation of Sri Lalita Sahasranamavali followed by Sri ashtotram. The puja was very colorful and peaceful.

34 From the President and Chairman, SVBF…………..

Dear friend:

Greetings.

On behalf of all our fellow devotees, SVBF offers their New Year 2003 namaskarams at the lotus feet of His Holiness Sri Sri Bharati Teertha Mahaswamigal. May the grace of Sri Sharadamba and the blessings of His Holiness be with us always and guide us in the right direction.

SVBF celebrated several events during the last several months, such as the Annual Gayatri Yajnam, Deepavali Puja etc. As in the previous years, Gayatri Yajnam was celebrated with the participation of several youths and children. Details of the event are captured under the News and Events column of this issue of Paramaartha Tattvam.

We have introduced a new program called "Nitya Kainkaryam" program to sponsor any day's expenses of SVBF. The entire day's programs will be done in the name of the sponsor and prasadams will be mailed to the sponsor's home. The response has been really encouraging. We have received support for 190 days and we need support for 175 days to fulfill an year's sponsorship. Please send in your sponsorhip and support the Foundation.

As was also mentioned earlier, we appeal to our devotees to write their first check of every month for any token amount to Shri Sharadamaba payable to SVBF. Every dollar contributed with devotion by several thousands of devotees will take us all a long way. We suggest a monthly minimum contribution of $11 towards this initiative.

We wish all our readers a peaceful, healthy and prosperous New Year 2003!

S. Yegnasubramanian Ravi Subramanian President, SVBF Chairman, SVBF

1 From the Editorial Board…. Greetings. Lectures by First of all, let us apologize for the delay in the publication of Paramaartha Dr. S. Yegnasubramanian Tattvam. We received several emails from regular readers regarding this delay across Srimad the globe! Since we are behind in the publication cycle, we merge issues 4.3 and Saturdays: 4.4 so that we will be able to resume normal publication cylce from Volume 5 No.1. 3 PM to 4:30 PM (Starts January 18, 2003) The series of articles on the Life and Teachings of Sri Mahasannidhanam Venue for Lectures : Jagadguru Sri Abhinava Viydateertha Arsha Bodha Center Mahaswamigal, concludes with this 84 Cortelyou Lane, volume. We plan to publish the Life and Somerset, NJ 08873 (732-940-4008)

Teachings of Jagadguru Sri Directions from US 287 Chandrasekara Bharati Mahaswamigal in 1. Easton Ave exit towards New Volume 5, starting from Janurary 2003. Brunswick You may sponsor any issue of 2. After 2 miles, right on JFK Blvd. Paramaartha Tattvam ($5,000), either 3. After 2.5 miles, road bends left alone or as a group. We will dedicate a page 4. After 1 mile, right on to Hwy 27 (s) including details of the sponsor(s) as 5. After two miles, right on Cortelyou desired. Lane 6. After 3/4 mile, right at 84 Cortelyou As was mentioned several times (Arsha Bodha Center) earlier, we would like to maintain free Directions from NJ Tpk subscription to Paramaartha Tattvam. 1. Take exit 9 of the tpk (routes 1 and 18) However, as you can appreciate, this will 2. Take route 18 towards New Brunswick become increasingly difficult, if sufficient south on to route 1 (south) support is not received from the 3. After 5 miles on route 1 south, take readership!!! We are sure that we can count right onto Cozzens's Lane on you! 4. After 1 mile on Cozzens Lane, make left onto Route 27 south. Happy New Year 2003 to all. 5. After 1 mile on route 27, make right Editorial Board onto Cortelyou Lane 6. After 3/4 miles make right into 84 Opinions expressed by the authors are not Cortelyou (Arsha Bodha Center) necessarily of Paramaartha Tattvam

2 ˆ ¿;Imd‡ˉaCyut;–km‡ ˆ Sreemad acyutAshtakam Sankara BhagavatpAda

aCyut;Cyut hre prm;Tmn‡ r;m kO-, puöWo∆;m iv-,o . v;sudev &gv«;inö∏ ¿;Ipte xmy du"%mxeWm‡ ˆ1ˆ

acyutAcyuta harE krushNa purushOttama vishNO | vAsudEva bhagavannaniruddha SreepatE Samaya du:khamaSEsham ||1|| 1. Oh, the unlapsing Lord, the unswerving being, Hari, the supreme self, the handsome Sri Rama, the dark-blue , the best Purusa, the all pervading God, the one enveloping all and residing in all, Bhagavan possessing the six essential characteristics, the unabated and unobstructed Lord, the Lord of Goddess Sri, may you ward off all our sufferings and pains. iv¬m≥l iv&o jgdIx nNdnNdn nOis'h nreNd[ . mui†d;yk mukuNd mur;re ¿;Ipte xmy du"%mxeWm‡ ˆ2ˆ

vishvamangala vibhO jagadeeSa nandanandana nrusimha narEndra | muktidAyaka mukunda murArE SreepatE Samaya du:khamaSEsham ||2|| 2. Oh, the most benevolent and auspicious Lord of the universe, the all pervasive being, the sole controller of the world, the endearing child of Nandagopa, the Lord who took the descent of Man lion form, the greatest Nara (i.e. Sri Rama), the supreme being who confers mukti, Mukunda, the destroyer of Mura, Lord Sripati, may you ward off all our sufferings and pains. r;mcNd[ r`un;yk dev dInn;q duirt=yk;irn‡ . y;dveNd[ ydu&UW, y_ ¿;Ipte xmy du"%mxeWm‡ ˆ3ˆ

3 rAmacandra raghunAyaka deenanAtha duritakshayakArin | yAdavEndra yadubhooshaNa yajna SreepatE Samaya du:khamaSEsham ||3|| 3. Oh Ramachandra, Scion of Raghu's family, the almighty, the one God approached by all the poor and destitute, the Lord who eradicates sins, the supreme Monarch and beautiful adornment of Yadu's race, the embodiment of Yajna, Lord Sripati, may you ward off all our sufferings and pains.

devkItny du"%dv;ge»»» r;i/k;rm, rMysumUtRe . du"%mocn dy;,Rv n;q ¿;Ipte xmy du"%mxeWm‡ ˆ4ˆ

dEvakeetanaya du:khadavAgnE rAdhikAramaNa ramyasumoortE | du:khamOcana dayArNava nAtha SreepatE Samaya du:khamaSEsham ||4||

4. Oh, the son of Devaki, the forest fire that devours (all our) miseries, the endearing Lord of Goddess , the God of enchanting and bewitching form, the destrokyer of agonies, the ocean of mercy, the overlord, Sripati, may you ward off all our sufferings and pains. goipk;vdncNd[ckor inTy inguR, inr-jn ij-,o . pU,Rop jy x±r svR ¿;Ipte xmy du"%mxeWm‡ ˆ5ˆ

gOpikAvadanacandracakOra nitya nirguNa niranjana jishNO | poorNaroopa jaya Sankara sarva SreepatE Samaya du:khamaSEsham ||5||

5. Oh, Lord Sripati, the eternal being, the one above all limiting characteristics, the unstained, imperishable and undiminishing Lord, the victorious sovereign, , the embodiment of victory, the well wisher of all, the all supporting and all cognising Lord, Oh Chakora bird (in relation) to moon-like faces of Gopikas, may you ward off all our sufferings and pains.

4 gokulex igir/;r, /Ir y;mun;Czt$%eln vIr. n;rd;idmuinviNdtp;d ¿;Ipte xmy duï%mxeWm‡ ˆ6ˆ

gOkulESa giridhAraNa dheera yAmunAcchataTakhElana veera | nAradAdimunivanditapAda SreepatE Samaya du:khamaSEsham ||6||

6. Oh, the one Lord of Gokula, the one who lifted the Govardhana hill, the courageous Lord, the valourous warrior who sported on the pure banks of the river Yamuna, the Lord Sripati whose feet are adored by great sages like Narada, may you ward off all our sufferings and pains. ª;rk;i/p durNtgu,;B/e p[;,n;q pirpU,R &v;re . _;ngMy gu,s;gr b[Ö;n‡ ¿;Ipte xmy duï%mxeWm‡ ˆ7ˆ

dwArakAdhipa durantaguNAbdhE prANanAtha paripoorNa bhavArE | jnAnagamya guNasAgara SreepatE Samaya du:khamaSEsham ||7||

7. Oh, the Emperor of Dvaraka, the repository of all merits in abundance like the unfathomable ocean, the sole Lord of all selfs, the only one who is ever complete and full, the destroyer of samsara, the Lord who is attainable only through jnana (supreme wisdom), the ocean of virtues, the supreme Brahman, Lord Sripati, may you ward off all our sufferings and pains.

du–indRln dev dy;lo pÓn;& /r,I/r /imRn‡ . r;v,;Ntk rmex mur;re ¿;Ipte xmy duï%mxeWm‡ ˆ8ˆ

dushTanirdalana dEva dayAlO padmanAbha dharaNeedhara dharmin | rAvaNAntaka ramESa murAraE SreepatE Samaya du:khamaSEsham ||8||

5 8. Oh, Lord Sripati, the vanquisher of the wicked, the supreme being of great splendour, the merciful Lord, the one from whose Lotus-navel (sprang up Brhma), the Lord who lifted the earth (through his avatara as the great Boar), the embodiment of , the slayer of Ravana, Lord of Goddess Rama the foe of Mura, may you ward off all our sufferings and pains

aCyut;–kimdì rm,Iyì inimRtM&v&yì ivinhNtum‡ . yï p#eiªWyvOi∆;invOitˉ jRNmduï%mi%lì s jh;it ˆ

acyutAshTakamidam ramaNeeyam nirmitambhavabhayam vinihantum | ya: paTEdvishayavruttinivruti- rjanmadu:khamakhilam sa jahaAti ||

This beautiful acyutAshtakam is composed for the removal of the fear of samsAra. Whoever reads this hymn, with (a mind) detached from worldly objects, will relieve himself from all the afflictions of birth (and death).

6 LIFE AND TEACHINGS OF SRI MAHA SANNIDHANAM - JAGADGURU SRI ABHINAVA VIDHYATEERTHA MAHASWAMIGAL (contd.) (From Tattvaloka, volume XX No. 5 (1988)

PART 7: PEERLESS PRECEPTOR spiritual aspirants. On a certain day he was not Various types of people whom Lord Krishna doing well and visitors had been highly classifies as the distressed, the seeker of restricted. A spiritual aspirant in his twenties knowledge or of wealth, and the man of wisdom, had traveled a long distance to see the Acharya all these came to the Acharya for guidance and and was to leave the next day. When this was succour. Those suffering from various ailments made known to the Acharya, he called for the would have him play the role of a divine doctor; person, patiently heard him and gave inimitable persons with problems would seek the Acharya’s spiritual advice. guidance and sacred intervention. People The Acharya did not confine himself to just desirous of progressing in the spiritual path as initiating a disciple into a mantra. He would also those who have attained realization sought willingly give clarifications when asked. For his guidance. instance, a person approached him and The Acharya would respond to each of them requested him to explain the Dhyana Sloka of a in an appropriate manner. The Acharya always particular mantra. The Acharya closed his eyes went out of his way to make himself accessible and gave such a lucid description that it seemed to his devotees. He made no distinction of caste, as if he were seeing a form in front of him and creed or status as far as sincere aspirants were describing it. concerned. The surprised devotee remarked, “The Extreme Concern Acharya’s explanation is so excellent that I can A certain Muslim instrumentalist once visited virtually see the form in front of me.” Candidly Sringeri, and was seen by the Acharya playing the Acharya replied, “Of what use will my his instrument in front of the Samadhi temple clarification be if I merely confined myself to of the Parmacharya. The Acharya then sent word mechanically translating the Dhyana Sloka? I to the unsuspecting man to come and play his was indeed visualizing the form described instrument at the time of the night puja. Usually therein. That was the reason why I was speaking musicians are allowed to perform only during slowly, focusing my attention on the various the intervals in the chanting of the mantras in parts of the divine form before describing what the puja. However, the already surprised I was observing.” musician was in for a greater surprise when the Acharya ordered that the loud Vedic chanting Inexplicable be stopped to facilitate the musician to play his His compassion was something that can only instrument through the entire length of the puja be wondered and not explained. while the Acharya chanted mantras mentally. Some years ago an Ayurvedic physician The Acharya accorded very high priority to brought the Acharya a rare preparation whose

7 composition he kept secret. The doctor said that When the Acharya resumed his journey he the lotion he had prepared would heal any remarked, “How fortunate the other car driver wound. The quantity supplied was very small was to be able to render help! I was not lucky and so was precious. enough to avail of the chance to help the suffering one.” One day Acharya saw a badly wounded dog. He noticed that someone had hurt it with a knife Importance of Gratitude and that the wound was very deep. The poor One of the things that we learn from the creature whimpered in agony. The Acharya was Acharya’s life is the importance of gratitude. The moved. Immediately, he ordered that the lotion Paramacharya had engaged the scholar Sri be applied on the dog. Who indeed would have Ramachandra Sastry to teach Tarka to our Guru. thought that such a rare medicine meant for the The studies were completed during the future use of the pontiff himself, would be given Paramacharya’s time itself. After the Acharya’s to treat a dog? coronation as the pontiff, he could have treated The application of the ointment was Sri Ramachandra Sastry as a mere Asthana continued for a couple of days. It was surprising Vidvan, though of a very high caliber. This, to note that the wound healed well beyond however, he did not choose to do. In his own expectations and that too in a remarkably short hand he wrote letters to Sastry and even period of time. The dog became completely addressed the latter as his Upadhyaya or teacher. normal. The Acharya would reveal his perfection even Even when traveling he would notice persons in mundane matters. He used to have a or situations needing help. Once, as the handkerchief with him, which he would use Acharya’s car sped through a city lane he saw a during the course of the day. As such, it would beggar lying prostrate on the ground and having naturally be a crumpled piece of clothe after a fits. He ordered the driver to halt the car so that while. the man’s welfare could be looked into. The When giving darshan, for example, he would driver replied that such sights were common and sometimes be seen folding this handkerchief. At more often than not were mere pretences put the end of the exercise the folded piece of cloth up by beggars to earn the sympathy of passers- would look as if it had been ironed—the edges by and get alms from them. The Acharya refused of the cloth would coincide so perfectly that it to budge from his stance and said, “It matters would be hard for a person who had not noticed little whether the man is a fraud or not. I am him folding it to believe that it had been done going to help him.” Accordingly, the driver halted merely with the hands. the car. The Acharya realized that the man had It was not that he did it with conscious intent stopped having fits and was feeling thirsty. So, but quite casually like anybody else folding a without a moments thought he picked up his crumpled piece of cloth. Only in his case the own vessel and asked for the water to be taken result would always be perfect. to that man. While peeling an apple, the Acharya would In the meantime, another car had stopped and invariably do so in such a way that not even a its driver rushed with water to the sick man and thinnest slice of the flesh was peeled away. The gave it to him before the water vessel sent by skin alone would be neatly peeled off, and all the Acharya reached the spot. this done in a most casual way.

8 Sometimes the Acharya would cut an apple When they were together the same afternoon, and distribute the pieces among his attendants. the Acharya suddenly got up and proceeded at a All the pieces would be symmetrically cut, of great speed, beckoning the devotee to follow the same size. him. They quickly reached the Sharada temple where a new gopuram was being built. The Acharya never believed in keeping to Some workers were found to be idling, instead himself what he had learnt. Hence he had trained of attending to their tasks. The Acharya climbed many in Tarka. He was even more keen on the scaffolding with great agility and proceeded expounding the Vedantic texts. He would to reprimand them in no uncertain terms. welcome doubts and would not hesitate to send for numerous reference texts. He would permit He then climbed down rapidly and walked interested people to attend his classes for he held back towards the bridge. His face bore a that “even the mere hearing of the Sastras is delightful smile directed towards the devotee. beneficial. Thus, supposing 20 persons came for The devotee was amazed that the Acharya was the lessons, maybe atleast one or two would seemingly angry a moment back but was so listen intently and interestedly and thereby peaceful immediately afterwards. The devotee derive special benefit from hearing the Sastras.” learnt a permanent lesson in the manner of handling official duties without a word having Stamp of Realization been exchanged. Quite often his Upanyasams clearly bore the stamp of realization. Since he regarded only a Another young disciple was to appear for an genuine practitioner as competent to preach, he honours elective exam during his engineering was meticulous in his Anushtanams (religious studies. He suddenly felt that the result of practices). He would get up before sunrise, bathe passing the exam would be a few worthless and proceed for his morning Anushtanam which additional alphabets to an already worthless would go on till 9a.m. Only after that he would certificate. When he requested the Acharya’s give audience. In the afternoon, after giving permission to immediately proceed to Sringeri, prasadam and finishing his duties, he it was not granted. would go for his afternoon bath followed by The Acharya later clarified to him as follows: Anushtanam and only then take Bhiksha. He “I had told you not to come earlier because I did would bathe, without fail, in the evening and not want you to miss your examinations. A task perform Anushtanam for the third time. Thus, undertaken should be accomplished whether one there was perfect consonance between his considers it important or otherwise.” practice and preaching. The Acharya never forgot any good turn done The Acharya’s instructions also were unique to him even if the favour was meagre. During a and the method adopted was particularly suited camp at Chennai, a devoted lady yearned that to the disciple. A young devotee (in his twenties) the Acharya visit her house when he would be was working in a management concern. He often in the vicinity. Though it was not in his schedule, had to take his assistants (some of them being the Acharya graced her house and blessed her old enough to be his father) to task. He felt that and her family members. he was being rude and was disgusted with Wanting to express her gratitude at least in a himself. He met the Acharya at Sringeri. small measure, the lady later went to the Acharya

9 and submitted a small silver glass filled with One of the projects that he initiated in the sugar. The Acharya accepted it and told the lady eighties was the construction of a bridge across that he was pleased with her devotion and would the Tunga. He was very involved in the work have visited her even without such an offering. and was once having a discussion with the When she subsequently went to Sringeri, he director of a leading firm in India. During the remarked to the assembled devotees that the lady conversation he recounted the main features of had given a big silver vessel to the Mutt just all the important bridges in the country and then because he visited her house. This happened on went on to talk about the salient features of world her next visit too when he again expansively famous bridges in the UK, France, the USA and commented on her generosity. Having a crystal Australia. After this, he even asked an attendant like pure heart, the Acharya also, like Yuddhishtira, was able to see only the good in to bring a small photo album in which he had others. collected, with necessary statistics, photographs PART 8: MAHASAMADHI of world famous bridges over the years. This From 1954, the Acharya had set a hectic pace shows how perfectly thorough he was. for himself as the Jagadguru. During this time he packed his life with achievements of no mean With the passage of time the Acharya began order. For example, he had traversed the entire to hint that his work in a mortal frame was length of the country from Kashmir to nearing completion. He remarked to his personal Kanyakumari twice, in addition to numerous assistant, “If I am there until 1992. A lot of short tours. One effect of these tours was that activities, such as a bridge across the Tunga, can many religious leaders became close to him, be accomplished for the Mutt. I may or may not attracted as they were by his winning live to see the latter.” personality. These religious leaders included Advaitins as well as those belonging to other sects Row of Samadhis and religions. One day the Acharya and H.H. Sri Bharati Appointing Successor Tirtha were standing in the Adhishtanam of our On November 11 1974, he initiated a Parameshti Acharya. The Acharya then said, successor designate. The Acharya named his “After my life is over, you need not have to successor as ‘Bharati Tirtha.’ The Guru and his wonder where to have my Samadhi. It can be disciple made a number of visits together. built here (pointing to the southern side of the Speaking about His Holiness Sri Bharati Tirtha, Parameshti Acharya’s Adhishtanam).” the Acharya once said, “When I was in Delhi (in Unable to bear such words, H.H. Sri Bharati 1982) my disciple was with me. He conducted Tirtha said, “Why should the Acharya talk about himself the way a disciple should. On the such matters now?” To this he replied “I am not occasion of Vidvat Sadas, he showed that he was more scholarly than the most erudite of the just talking about my Samadhi. For you too it scholars who came.” The Acharya had also must be constructed on the southern side of my mentioned in the speech that the tradition of the Samadhi. You know that Vidvat Sadas is being Sringeri Sarada Peetham is transferred from held in the Mandapam in front of the samadhis. Guru to sishya just as a lamp lights another lamp. If my Samadhi is also constructed adjoining the He thus indicated that the lighted lamp becomes existing samadhis more people can be as bright as the one that lit it. comfortably accommodated.”

10 Premonition of End characteristic of extreme compassion never The Acharya’s speeches also subtly reflected deserted him even then. During the latter half the recognition that the time to relinquish the of the morning he shed his mortal coil. mortal coil was nearing. For instance, in 1986 at The Acharya did not live to see the bridge Chennai he said, “Brahman shines in the form across the Tunga completed. Small matter of consciousness. If one were to get the direct though, for is he not, himself, the ultimate bridge realization of this entity one will fulfill the enabling his disciples to cross the ocean of purpose of a human birth. This is what the transmigratory existence? scriptures say. Experience is also like that. The more absorbed we become in Brahman the more PART 9: TEACHINGS OF THE JAGADGURU we realize all that is happening in the universe 1. It is a pity that when many of us are asked, is merely an illusory sport.” “who are you?” The first thought that arises is “I am a Keralite,” or “I am a Punjabi.” If Again, in Bangalore in July 1989, his people feel that they are Indians, only then benedictory discourse was spoken from the the nation will have great prosperity and standpoint of a knower of Truth. Uncommonly, the divisive forces will not be operative as he even commented on this holy address to a they are today. disciple at Sringeri, in August 1989. 2. Our nation and its culture have a hoary past He said, “I remember that, while at Bangalore, and we should all be proud of it. Mere aping I went one day to Bharatiya Vidya Bhavan. That of the West is not beneficial for us. For morning, I had been in Nirvikalpa Samadhi for example, care of the aged parents has come a long period of time. Though I engaged in my down to us traditionally and we must never normal activities, my mind was particularly neglect this duty by imbibing concepts of indrawn that day. Perhaps, that is why I spoke some free societies, wherein concern for about the viewpoint of a knower of Truth and one’s own parents is at low ebb. about Samadhi. I now get a feeling that I shall not be discoursing on those lines again.” 3. By God’s grace, we have obtained a human birth, the power of discrimination and Final Days someone to teach us about ultimate truth. From the second week of September 1989, If we still remain lazy, we will be wasting a he was not well. During this time, he asked his marvelous opportunity. secretary to read to him, texts like Mohamudgara, Siva Maanasapuja Stotram and 4. Tendencies develop, regardless of the Brahmanuchintanam. He said, “Instead of characteristics of the action performed. mourning and wailing when one is sick, one can Hence, he who wishes to lead a proper life read holy works, such as these. This is what my will do well to avoid evil deeds and Guru has taught me. But now I not able to read, repeatedly perform virtuous deeds. and so you read them out to me.” 5. An ideal disciple will indeed act as per the In the early hours of the morning of Guru’s instructions and not give place to September 21, 1989, he experienced chest pain thoughts, such as ‘Is it possible for me to do and uttered “Narayana.” His assistant came as he says? Shall I try something else?’ If running. The Acharya’s first reaction was, “Have we follow our Guru’s instructions, it does I spoken so loudly that I woke you up?” The not mean that we are unintelligent. It only

11 implies that we have surrendered for our 10. Let us suppose that a student takes an own good to a power superior to us. examination. He would be very involved with it mentally. If he does not fare well in 6. The light of a lamp falls on its surroundings. a particular subject, he gets worried and for One may study Sastras in that light, while that reason will not perform well on the next another may, paying no attention to it, spend day also. He who is calm after dedicating time sleeping. Similarly, great souls are the result to God prepares whole heartedly. always showering their grace. Each one can Such a student will prepare well for both derive benefit depending on one’s mentality. the examinations. As he is without worry, 7. The best disciple directly understands what he will perform better. his guru desires him to do even without the 11. There is no reason whatsoever to despair preceptor actually telling him anything. By about one’s spiritual progress. If one tries devotion to the preceptor one attains the hard enough, one will certainly make much highest goal. If one has single-minded progress. After all, prarabdha has been devotion to one’s preceptor like Ekalavya compared by to a seed. What one (who attained magnificent proficiency in gets out of the field is determined not only archery by virtue of his faith in Dronacharya by the seed but also by the effort one makes even without the latter actually teaching to till the land. By proper manuring and the him anything), one need not have any fear like, the result can be very much improved. regarding one’s spiritual progress. It is meaningless if a man just sits quiet and 8. When tendencies nurtured in the previous expects fate to lead him on in the spiritual birth are the same as those in the present path. birth, then obstacles to a course of action 12. The greatest impediment to is the are negligible. On the other hand, when past ego which repeatedly asserts itself and and present trends are at variance, the prevents self-surrender. Thus a man can course of action is decided by the one which truly surrender himself to Isvara only if he is the stronger. If one tries hard enough, one annihilates his ego. Repeatedly thinking of can certainly overcome the past tendencies. Isvara and practicing spiritual discipline How hard one must try cannot be precisely in the manner indicated by the determined beforehand. Only when Guru, go a long way in effacing the ego and obstacles arise one must try hard till one engendering devotion. succeeds. 13. One must never doubt the wisdom of God 9. It is ridiculous to suppose that Prarabdha and must never feel that attempts to reach can be more powerful than one’s will. The Isvara are not noticed by the Lord who is reason for this is that Prarabdha itself is a an ocean of mercy. The Lord grasps the result of one’s will. What one performed inner feeling and is not concerned with mere guided by one’s will in the previous births, externals and so prayer must be done with is what is now appearing as fate. What one utmost sincerity. Even if one accidentally has brought about due to exercise of will makes mistakes while praying, one need not power in the present birth can certainly be be unduly concerned. overcome, provided one makes adequate effort. 14. When praying to Isvara it is best not to ask

12 for anything. Asking Isvara for worldly that happiness can be obtained from things things is not a good practice at all. Isvara external that the mind goes outward. knows what is best and one should leave 17. People are often devoid of dispassion. The everything to him. One should love Isvara reason for this is the lack of discrimination. purely for the sake of love. By keeping the Dispassion may dawn due to some calamity company of sages one develops pure but that dispassion is only temporary. The devotion. Everything which one does should dispassion which results from be completely dedicated to Isvara. One discrimination is lasting. The importance of should act for his sake and offer the fruits burning dispassion can never be of all actions to him. overemphasized. It would not be wrong to 15. The need for mind control is quite obvious. say that much of the trouble which people Only he who has control over his mind can encounter in controlling the mind is due to be successful in worldly pursuits and be want of vairagya. happy. Such being the case, what need be 18. Desire, anger and greed are described by said about the need for mind control in the Sri Krishna as the triple gates to hell. These case of spiritual aspirants? To study, to are man’s worst enemies and one must work, and even to play well, the mind must never succumb to them. Desire can be be concentrated on the task in hand and this overcome by dispassion. Anger is a result is possible only if one has control over the of frustration of desire. Thus, by conquering mind. desire completely one can conquer anger. 16. The source of bliss is not something external An attempt must be made to control greed but is one’s own true nature, the Atman. by impressing upon the mind that in reality Not realizing this, man devoid of everything belongs to Isvara alone and that discrimination seeks happiness in external one is but an instrument in the hands of objects. It is because of the mistaken feeling Isvara.

13 , Sri Gurubhyo Namaha Vaidika Samskaras (contd..,) Dr. S. Yegnasubramanian (Sections and sub-sections are numbered in continuation from the previous article)

In the previous article in Volume 4 No. 2 of ñ Then a special rite is prescribed for com- Paramaartha Tattvam, we discussed the three fortable delivery called, sOshyantI , pre-natal samskaras, namely, garbhAdAnam, derived from the root sU – prasavE. pumsavanam and seemantam. All these are meant Then, following the child birth, the ritual for the health and complete growth (physical, performed by the father is jAta karma. psychological and spiritual) of the child, in the womb of the mother. We will now continue j;te sit ik[ym;,ì kmR j;tkmR OR the discussion with the post-natal samskaras. j;tì pu]ì øŒ; ik[ym;,ì kmR 4.2 Post-natal samskAras ñ Generally, the time for performance of this There are four post-natal samskAras before ritual has two options: the Educational samskAras: a) Immeidately after the birth 1. jaata karma – the birth ceremony b) For any reason if it could not be done, 2. naama karaNa – the naming ceremony can be done on the 11th day along with 3. anna-prASana – Feeding of solid food naama karaNam. 4. cUDA karma OR caulam – tonsure ceremony This is essentially a purificatory rite. The father has sewn the seed in the kshetram - the 4.2.1 jaata karma – the birth ceremony womb. The child that comes is not in the pure The fourth samskAra is the birth ceremony. form and so has to undergo jAta karma to remove Before the actual birth of the child, several details the natural dOsha’s. These are of two kinds: are mentioned: a) Those related to garbha - g;i&Rk-doWm‡ ñ Around the time of delivery, the pregnant b) Those related to the seed - bIjm‡ lady should be taken to a sUtikA bhavanam (birthing room) with its door opening in the Generally the following rites are involved: east or northern side. ñ nAndI srAddham – to propitiate and seek ñ The room should be able to influence the blessings of the pitrus. The karma is postive thoughts in the mother. very important during the birth since, it is ñ The time of entry into the room is chosen believed, that all pitrus come to that house astrologically. The lady should enter into during that time. Why? It is a happy affair the room with vedic chanting, or music on for the continuation of the paramparA, the glory of the Lord . since a male child is required for pinDa- udaka- kriyA (essentially food-offereing to ñ Well experienced ladies in child birth the pitrus) should be asked to assist in the birthing ñ Then the father keeps the child on the lap process, as it is a very painful process. and prays for the welfare:

14 aìg;dìg;t‡ sì&vis Édy;di/j;yse so that the milk will become jnAna pUtam – with a;Tm; vw pu] n;m;is sjIv xrdXxtm‡ the jnAnam of . The child is given a secret name based on the star of the child – for aXm; &v prxu&Rv ihr

ayì kum;rï jr;ì /ytu dI`Rm;yu" . The fifth samskAra is the naming ceremony. As was mentioned earlier, a secret name is ySmw Tvì Stn p[Py;y a;yuvRcRï yxo blm‡.. already given to the child based on the star of There are mantras to invoke Devi the child. Two more names are given at this time Saraswati’s breast on the breast of the mother as follows:

15 a) For divine purpose - dev ˉVyvh;r;qRm‡ - there 4.2.3 anna prASanam – First feeding of are rules governing the choice of the name. solid food For example, male child will have even letters This ritual is generally conducted af- and female child will have odd letters. There ter six months (boy) or seven months (for girls), are rules for suffixes etc. The name can be when the teeth also slowly get formed. The chosen based on several considerations: child is fed a combination of ghee, honey, curd ñ based on the month of birth – and rice mixed with salt and chilli, along with SrAvaNkumAr praNava and vyAhruti. A special prayer to all ñ based on forefather’s name the plants (Oshadhi) and water is recited, es- ñ based on the kula devatA – family deity sentially to impart respect to nature and for their help and nourishment of the child. At ñ based on Rishis this time, it is believed that the vAsanas get ñ based on what the parent’s desire: for ex- developed for the child and the aptitude of the ample, sundaram, kubEra, meenAkshi child can be found – painting, arts, music, tools This name is not used casually but only dur- (motor skills). Even though this ritual is done ing important spiritual occasions such as so early, it is again conducted during upanayanam, vivAham etc., and when the boy upnayanam in a different style (kumAra recites the pravaram. bhojanam). b) For social / worldly purpose - lok ˉVyvh;r;qRm‡ 4.2.4 cUDA karma – Tonsuring ceremony - popular name. The seventh samskAra is c;wlm‡ or cU@; ˉkmR - ñ According to one’s , proper suffix is shaving off the hair keeping the tuft or SikhA. chosen for the name; for example, It is generally performed during the third year. o – SarmA – stands for Ananda o –varmA – an armor to society ñ Symbolically hair is considered to repre- o Vaisya – guptA – one who protects wealth sent our rAga-dvEshAs – passion and ha- or deals with secrets tred. The reason for using hair and not o Sudra – dAsa – one who serves. other organs as a symbol, is because it is countless, and so does our sins, accumu- ñ Later, other suffixes are given, such as lated over several cycles of births. Shav- dIxitah: (one who takes dIkshA for conduct- ing of the hair symbolizes the removal of ing yajna; sAstrI – one who has studied the sins. sAstras etc. ñ The whole body is considered a chariot; Before the conduct of the next (6th) samskAra, the chariot requires a roof, symbolized by another ritual is prformed by some people, the tuft. called, nishkramaNam – first outing. This is generally done during the 3rd month. The child ñ According to Sushruta ( expert), is taken out with Vedic chanting etc. for the within the head, on the top portion, there first time on an auspicious day. The child is is a junction of the blood vessels and the shown the Sun and the Moon – sUrya-candra- vital part (marma sthAnam) and just below darSanam – sitting in a decorated place, by the that, the life is stored. If that is damaged, father. Mrutyunjaya mantra is recited for long death takes place immediately. And, the life. SikhA acts like a helmet!

16 ñ From the Sastra point of view, the SikhA is ñ This can be removed for a sannyAsi through required for many rituals: another ritual – ashta- SrAddhas are per- formed, the ancestors are propitiated; the ix%;rihtì kmR in-flm‡ guru initiates chanting mantras and then There are two contexts in which the signifi- the tuft is removed. cance of SikhA is understood: ñ There are other details mentioned, such as a) As part of a japa or pujA, anganyAsa, prayers to the barber, to the knife etc. Also, karanyAsa are performed which includes the order in which the sides should be the application of SikhAyai vashaT. shaven are given – first, the front, then b) After the daily snAnam, the water in the right side, left side etc – with chanting of SikhA is called SikhOdakam which is sup- appropriate mantras –including the disposal posed to be offered to the pitrus. The scrip- of the hair! tures say: ñ Then, the hot and cold water are mixed for lt;ˉvO=eWu guLmeWu vtRNte iptro mm - my ancestors the bath. The procedure is to mix the hot are in various places – the creepers, trees etc. water with the cold water, for long life of teW;ì a;>y;yn;qRNtu - for their welfare, growth Edì the child. aStu ix%odkm‡ - let this SikhOdakam be an of- ñ Along with the hair, they cut the kusa grass, fering. keeping a porcupine quill along with the ñ Also, during cUDA karma, the pitrus are knife (to symbnolize sharpness) supposed to come as in the case of jaata ñ For each side shaving, there are special karma since they will receive SikhOdakam mantras; East: health; south – fame; west – then onwards! logevity; north – intelligence.

ñ Similary, vastrOdakam also should be of- ñ Then the cut hair is mixed with cow dung fered. That is why our scriptures say that, and buried under a udumbara tree or at least, minimum clothing should be on thrown far away. the body during bath. Naked bath is not ñ Then snAnam is performed! allowed - ivvsnï n Sn;y;t‡ . The scriptures say, The next major samskAra is the samskAra. There are a few incidental rituals, Aket;Smt‡ kule j;t; apu]; go]j;mOt; practiced by some before the upanayanam. One te gOäNtu my; dTtì vS] in-pI@nodkm‡ is called karNa-vedha. Vidh – to pierce. In this vS] in-pI@nodkm‡ - when I ring the cloth, let ritual, the ears are pierced and an ear orna- the water be offered to the ancestors. ment is put.

ñ The SikhA is not supposed to be removed From the Ayurvedic angle (Sushruta), it is be- under any circumstances. If to be removed lieved that sun’s rays give good health, when for any reason (due to disease etc.) should they pass through the holes of the ear. When be substituted with kuSa grass on the ears. a metal like gold is used, it removes diseases like hernia etc. Also, there are special nerve ñ Even though this is to be done in the 3rd centers (such as between eyebrows, temple year, it is also done during upanayanam. etc.) in various parts and they get activated.

17 Another ritual is vidyArambha or akshara- Source Material: abhyAsa, where the child is initiated to alpha- 1. Hindu Samskaras, Rajbali Pandey, Motilal bets. The tradition is to use rice or wheat and Banarasidass, Delhi, 1998. practice the child to write on it with a golden 2. The Book of Samskaras, Prema Rasa Dasa, pen! After prayers to the various deities, the Bhakti Book Trust International, rice is cooked and offered to them and the 1977. prasAdam is given to the child. This ritual is done also on an auspicious day when the plan- 3. Lectures by Swami Paramarthananda, ets are in favourable position, and the child Madras will seek the blessings of the elders, the devatas etc.

18 Bodha of Adi Sankaracharya – A Vedantic Primer : Part 2 (contd.) (Lecture Notes compiled by Venkat Ganesan from the series of SVBF Lectures given by Dr. S. YEGNASUBRAMANIAN) Under the discussion of Creation (Section 3.1), we briefly outlined the evolution of the sattva aspect in the previous article. We will now continue with the discussion of the evolution of the rajas and tamas aspects.

3.1.3 Evolution of the rajas Aspect pOiqVy;ï r;js;ìx;t‡ gudeiNd[yì sì&Utm‡ .

The second aspect of (which is From the rAjasic aspect of Earth, the anus triguNAtmikA) is rajas and it also appears in evolved. the five elements and consequently in the 3.1.3.2 Five Vital Airs jagat. From the rajo- guNa (action or agility) aspect of the five basic elements, evolved the AteW;ì smi-$r;js;ìx;t‡ p®p[;,;ï sì&Ut;ï . karmendriyas (organs of action) as follows - From the total rAjasic aspect of these five speech (Space), hands (Air), legs or locomotion elements, the five vital airs evolved (comprising (Fire), genitals (Water) and Anus (Earth). Then, of prANa, apAna, vyAna, udAna and samaAna) from the total (samashTi) rAjasic aspect of the five basic elements, the panca prANa’s (five Thus, from the rAjasic aspect of the five subtle vital airs) are born. elements, the prANamaya koSa: ( comprising the panca and the karmendriyas) 3.1.3.1 Organs of Action evolved as given below. AteW;ì p®t∆v;n;ì m?ye a;k;xSy r;js;ìx;t‡ From the rajas is formed v;igiNd[yì sì&Utm‡ . aspect of AkASa: Speech From among these five elements, from the rAjasic : Hands aspect of AkASa:, the organ of speech evolved. : Legs v;yoï r;js;ìx;t‡ p[;,eiNd[y' sì&Utm‡ . Apah: Genitals prithvI Anus From the rAjasic aspect of vAyu:, the hand Total of Five Five Airs. evolved. vÑeï r;js;ìx;t‡ p;deiNd[yì sì&Utm‡ . Thus, from the sAttvic and rAjasic aspects of the five elements, evolved the sUkshma SarIra From the rAjasic aspect of agni:, the leg evolved. and the sUkshma prapanca. This concludes the jlSy r;js;ìx;t‡ ØpSqeiNd[yì sì&Utm‡ . discussion of the creation of the subtle aspects of the body and the universe. From the rAjasic aspect of Water, the genitals evolved.

19 3.1.4 Evolution of the tAmasic aspect The process can be summarized as follows:

The evolution of tamas aspect (inertness 1 1 1 1 1 Sky = S + A + F + W + E or ignorance) is explained by the a process 2 8 8 8 8 known as pancIkaraNam which can be briefly 1 1 1 1 1 described as follows: This is the way the five Air = A + S + F + W + E 2 8 8 8 8 basic subtler elements become grosser elements and make up the gross body (sthUla 1 1 1 1 1 Fire = F + S + A+ W + E SarIra) as well as the gross world. 2 8 8 8 8 1 1 1 1 1 AteW;ì p®tTv;n;ì t;ms;ìx;t‡ Water = W + S + F + A+ E p®IkOtp®tTv;in &viNt . 2 8 8 8 8 From the tamas aspect of these five subtle 1 1 1 1 1 Earth = E + S + F + W + A elements, the grossified five elements 2 8 8 8 8 formed This means that every gross element is a p®Ikr,ì kqm‡ Eit cet‡ . mixture of all five where as, every subtle If it is asked, how panCikaraNam element contains only that element. The subtle (grossification) takes place, (it is as follows). element is called tanmAtrA. Even though each AteW;ì p®mh;&Ut;n;ì t;ms;ìxSvñpm‡ of the gross elements is a mixture of five, they Akmekì &Utì iª/; iv&Jy are named after the element that is predominent. For example, the gross Air a) the tamas aspect of each of the five basic cosists of the grossification of the tamas aspects elements divides into two equal parts. of ½ Air, 1/8th each of Space, Fire, Water and Akmekm/Rì pOqk‡ tU-,Iì VyvSq;Py Earth. b) One half of each remains in-tact. Ate>yï p®IkOtp®mh;&Ute>yï aprmprm/Rì ctu/R; iv&Jy SqUlxrIrì &vit . From these five grossified elements, the gross body c) The other half of each gets divided into four is formed. equal parts. (which is 1/8). Thus the five grossified elements and their Sv;/RˉmNyeWu a/eRWu combinations are responsible for the formation Sv&;gctu-$ysìyojnm‡ k;yRm‡. of the gross body and the gross objective world. d) To the intact-half of each element, a 1/8th Avì ip<@b[Ö;;<@yorwKyì sì&Utm‡ . portion from each of the other four elements gets joined. Thus, there is the identity between the microcosm (piNDANDa) and the macrocosm (brahmANDa). td; p®Ikr,ì &vit . The sUkshma SaIira (individual level) and e) Then pancIkaraNam is complete. sUkshma prapanca (samashTi level or total) have

20 the same basic elements in nature. Also, the experience the presence of brahman everywhere sthula SarIra (individual or vyashTi) and the and will be also able to see the identity between sthUla prapanca (total) have the same raw the individual and the universe, or the material, namely the five elements. The five microcosm and the macrocosm. gross elements are the effect (kAryam) from brahman-mAyA couple. And, the author This concludes the discussion on creation concludes the section by saying that in creation (srushTi-prakaraNam). We will continue with the individual, piNDa – (the microcosm) and the the discussion of Iswara in the next article. total, brahmANDa – the macrocosm, are identical Om, SAnti: SAnti: SAnti: | in terms of their material nature. Neither of these is part of brahman, which is the fundamental 1. Tattvabodha of Sankaracharya, Central substance from which the entire universe is Chinmaya Mission Trust, Bombay. 1995. made. Therefore, everything, sentient and 2. Tattvabodha – Lectures by Swami insentient, is made by brahman. Through the Paramarthananda, Chennai. attainment of Knowledge, one will be able to

21 Sì;Sk÷t &;-;; pircyï An Introduction to Sanskrit : Unit – XIV M. R. DWARAKANATH

ˆ ¿;I &gvDIt; ˉ s;ì:yyogo n;m iªtIyoñ?y;yï ˆ Notice the bhuv[Iih compound - mh;rq . akIitR®;ip &Ut;in kqiy-yiNt teñVyy;m‡. av;Cyv;d;ì¡ bhUNvid-yiNt tv;iht;ï . sM&;ivtSy c;kIitRmRr,;ditirCyte ˆ34ˆ inNdNtStv s;mQyRì tto duï%trì nu ikm‡ ˆ36ˆ aip c &Ut;in te aVyy;ì akIitRì kqiy-yiNt . c tv aiht;ï bhUn‡ av;Cyv;d;n‡ vid-yiNt tv s;mQyRì c sì&;ivtSy akIitRï mr,;t‡ aitirCyteˆ inNdNtï . ttï nu duï%trì ikm‡ ˆ And[I] ˚c¸ also[I] ˚aip¸ beings (people) [n,N,p] And[I] ˚c¸ your [G,s] ˚tv¸ enemies [m,N,p] ˚&Ut;in¸ will narrate [ft,3p,p] ˚kqiy-yiNt îkq‡¸ will speak [ft,3p,p] many your [G,s] ˚tvˉte¸ relentless [f,A,s] ˚aVyy;ì¸ ˚aiht;ï¸ ˚vid-yiNt îvd‡¸ disgrace [f,A,s] ˚akIitRì¸ . And [I] ˚c¸ of a [m,A,p]˚bhUn‡¸ unspeakable words [m,A,p] reputed person [pp,m,G,s] ˚sM&;ivtSy¸ disgrace ˚av;Cyv;d;n‡¸ criticizing [prp,m,N,p] ˚inNdNtï¸ [f,N,s] ˚akIitRï¸ exceeds (is worse) [pt,3p,s] your [G,s] ˚tv¸ valor [n,A,s] ˚s;mQyRì¸ . Thence ˚aitirCyte îirc‡¸ than death [n,Ab,s] ˚mr,;t‡¸ . [I] ˚ttï¸ what [n,N,s] ˚ikì¸ indeed [I] ˚nu¸ (is) more painful [n,N,s] ˚duï%trì¸. sM&;ivtSy is formed from the root &U . The causative of &U ˉ &;vy - cause something to be or In Sanskrit, one way to form comparative and bring into existence. The past participle of &;vy ˉ superlative degrees is by affixing tr v; tm . duï% &;ivt something created. Finally the ØpsgR ˉ sm‡ ˉ duï%tr ˉ duï%tm . The other affix is ERys‡ v; Eœ makes it ˚sM&;ivt¸ esteemed, reputed etc.! . líu ˉ líIys‡ ˉ liíœ . av;Cy is a potential ppl. The verbal root irc‡ of the 7th g, means to void or to hto v; p[;PSyis SvgRì ijTv; v; &o+yse mhIm‡ . empty. However, with the ØpsgR ˉ ait the meaning tSm;duiTtœ k*Ntey yu∏;y k÷tin¡yï ˆ37ˆ changes to exceed, which is the sense of the ØpsgR itself! ˚yid¸ v; htï SvgRì p[;PSyis v; ijTv; mhIì &o+yse . &y;d[,;duprtì mìSyNte Tv;ì mh;rq;ï . ˚he¸ k*Ntey . tSm;t‡ k÷tin¡yï yu∏;y ØiTtœ ˆ yeW;ì c Tvì bhumto &UTv; y;Syis l;ívm‡ ˆ35ˆ Either (if) [I] ˚v;¸ killed [ppp,m,N,s] ˚htï¸ you mh;rq;ï Tv;ì r,;t‡ &y;t‡ Øprtì mìSyNte . c yeW;ì Tvì will attain [ft,2p,s] ˚p[;PSyis îa;p‡¸ heaven [m,A,s] bhumtï &UTv; l;ívm‡ y;Syis ˆ ˚SvgRì¸ or [I] ˚v;¸ having won [ger.] ˚ijTv;¸ you Great warriors [m,N,p] ˚mh;rq;ï¸ will think[ft,3p,p] will enjoy [ft,2p,s] ˚&o+yse î&uj‡¸ the earth ˚mìSyNte îmn‡¸ you [A,s] ˚Tv;ì¸ (as having) turned (sovereignty) [f,A,s] ˚mhIì¸ . Oh! Arjuna (son of back [m,A,s] ˚Øprtì¸ from the battlefield [m,Ab,s] Kunti) [m,V,s] ˚k*Ntey¸ . Therefore [Ab,s] ˚tSm;t‡¸ ˚r,;t‡¸ out of fear [n,Ab,s]˚&y;t‡¸ . And [I] ˚c¸ with resolve [m,N,s] ˚k÷tin¡yï¸ arise [im,2p,s] among whom [m,G,p] ˚yeW;ì¸ you [N,s] ˚Tvì¸ having ˚ØiTtœ îSq;¸ for battle [n,D,s] ˚yu∏;y¸ . been [ger] ˚&UTv;¸ well regarded [m,N,s] ˚bhumtï¸ will go (now become) [ft,2p,s] ˚y;Syis îy;¸ a su%duï%e sme k÷Tv; l;&;l;&* jy;jy* . lightweight [n,A,s] ˚l;ívm‡¸. tto yu∏;y yuJySv nwvì p;pmv;PSyis ˆ38ˆ

22 su%duï%e sme l;&;l;&* jy;jy* ˚sm*¸ k÷Tv; yu∏;y Here [I] ˚Eh¸ no [I] ˚n¸ loss of effort [m,N,s] yuJySv ttï n Avì p;pì av;PSyis ˆ ˚ai&⁄mn;xï¸ exists (occurs) [prt,3p,s] ˚aiSt îas‡¸ . No [I] ˚n¸ obstacle [m,N,s] ˚p[Tyv;yï¸ Having made [ger] ˚k÷Tv;¸ equal [n,A,d] ˚sme¸ materializes [prt,3p,s] ˚iv´te îivd‡¸ . Even [I] pleasure and pain [n,A,d] ˚su%duï%e¸ gain and loss ˚aip¸ a little [n,N,s] ˚SvLpì¸ of this [m,G,s] ˚aSy¸ [m,A,d] ˚l;&;l;&*¸ victory and defeat [m,A,d] Dharma (‘s) [m,G,s] ˚/mRSy¸ protects [prt,3p,s] ˚jy;jy*¸ join (prepare!) [im,2p,s] ˚yuJySv îyuj‡¸ ˚];yte î]w¸ from great [n,Ab,s] ˚mhtï¸ fear for battle [n,D,s] ˚yu∏;y¸ . Thence [I] ˚ttï¸ in (danger) [n,Ab,s] ˚&y;t‡¸ . this manner [I] ˚Avì¸ you will incur [ft,2p,s] Vyvs;y;iTmk; bui∏rekeh kuönNdn . ˚av;PSyis îa;p‡¸ ¸ no [I] ˚n¸ demerit [n,A,s] bhux;%; ÜnNt;¡ bu∏yoñVyvs;iyn;m‡ ˆ41ˆ ˚p;pì¸. ˚he¸ kuönNdn . Vyvs;y;iTmk; bui∏ï Eh Ak; ˚aiSt¸. su%dï%e€ l;&;l;&*€ jy;jy* are ªNª compounds. ih aVyvs;iyn;ì bu∏yï anNt;ï c bhux;%;ï ˚siNt¸ ˆ su%® duï%® su%duï%e . l;&¡ al;&¡ l;&;l;&* . jy¡ ajy¡ jy;jy* . al;& c ajy are n-;‡ Oh Arjuna (darling of Kurus) [m,V,s] ˚kuönNdn¸ . tTpuöW compounds! Here [I] ˚Eh¸ (is) a resolute [f,N,s] ˚Vyvs;y;iTmk;¸ single [f,N,s] ˚Ak;¸ mind [f,N,s] ˚bui∏ï¸. Indeed AW; teñi&ht; s;ì:ye bui∏yoRge iTvm;ì xO,u . [I] ˚ih¸ among the vacillating [m,G,p] bu∏Ú; yu†o yy; p;qR kmRbN/ì p[h;Syis ˆ39ˆ ˚aVyvs;iyn;ì¸ minds [f,N,p] ˚bu∏yï¸ (are) endless te AW; bui∏ï s;ì:ye ai&ht; . tu ˚he¸ p;qR yoge Em;ì xO,u [f,N,p] ˚anNt;ï¸ and [I] ˚c¸ multi-branched yy; bu∏Ú; yu†ï kmRbN/ì p[h;Syis ˆ [f,N,p] ˚bhux;%;ï¸ ˆ

For you [D,s] ˚te¸ this [f,N,s] ˚AW;¸ wisdom [f,N,s] y;imm;ì pui-pt;ì v;cì p[vdNTyivpi¡tï . ˚bui∏ï¸ in [m,L,s] ˚s;ì:ye¸ has been vedv;drt;ï p;qR n;NydStIit v;idnï ˆ42ˆ imparted [ppp,f,N,s] ˚ai&ht;¸ . However [I] ˚tu¸ p;qR . aivpi¡tï y;ì Em;ì pui-pt;ì v;cì p[vdiNt vedv;drt;ï oh! Arjuna [m,V,s]˚p;qR¸ (now) listen [im,2p,s] ˚xO,u n aNyt‡ aiSt Eit v;idnï ˆ î¿;u¸ to this [f,A,s] ˚Em;ì¸ [m,L,s] ˚yoge¸ by Oh! Arjuna [m,V,s] The ignorant [m,N,p] which [f,I,s] ˚yy;¸ intellect [f,I,s] ˚bu∏Ú;¸ endowed ˚p;qR¸ . proclaim [prt,3p,p] [ppp,m,N,s] ˚yu†ï¸ you will be free [ft,2p,s] ˚aivpi¡tï¸ ˚p[vdiNt îvd‡¸ which [f,A,s] this [f,A,s] flowery ˚p[h;Syis îh;¸ from the bondage of Karma [m,A,s] ˚y;m‡¸ ˚Em;ì¸ [f,A,s] speech [f,A,s] engaged in ˚kmRbN/ì¸ ˆ ˚pui-pt;ì¸ ˚v;cì¸ Vedic disputations [ppp,m,N,p] ˚vedv;drt;ï¸ In the above verses, the future tense has been used speakers [m,N,p] ˚v;idnï¸ (say) nothing [I] ˚n¸ to express what will likely, happen. The verbs are: other [n,N,s] ˚aNyt‡¸ exists [prt,3p,s] ˚aiSt kqiy-yiNt€ mìSyNte€ y;Syis€ vid-yiNt€ p[;PSyis€ &o+yse€ îas‡¸ˆ av;PSyis c p[h;Syis . Observe the formation of the (This verse is to be taken along with the following finite verb /;tu ˚E¸ Sy itÛ‡ p[Tyy . verse. The speakers are k;m;Tm;nï etc.)

neh;i&⁄mn;xoñiSt p[Tyv;yo n iv´te . k;m;Tm;nï SvgRpr; jNmkmRflp[d;m‡ . SvLpmPySy /mRSy ];yte mhto &y;t‡ ˆ40ˆ i⁄y;ivWexbhul;ì &ogw¬yRgitì p[it ˆ43ˆ

Eh n ai&⁄mn;xï aiSt . p[Tyv;yï n iv´te . aSy / k;m;Tm;nï SvgRpr;ï jNmkmRflp[d;ì i⁄y;ivWexbhul;ì mRSy SvLpì aip mhtï &y;t‡ ];yte ˆ &ogw¬yRgitì p[it ˆ

23 The desirous selves [m,N,p] ˚k;m;Tm;nï¸ intent on indeclinable - aVyy ˚ØpsgR v; i⁄y;ivxeW,¸ and a gaining heaven [m,N,p] ˚SvgRpr;ï¸ rebirth, the fruit nominal or n;mpd . In the compound the nominal of actions [f,A,s] ˚jNmkmRflp[d;ì¸ emphasize much takes npuìsk p[qm;˚iªtIy;¸ Akvcn ending. The action [f,A,s] ˚i⁄y;ivWexbhul;ì¸ aim at [I] ˚p[it¸ the compound is an aVyy . The compound typically path of enjoyment and wealth [f,A,s] ˚&ogw¬yRgit츈 expresses proximity, ability, similarity, excess, lack- of, towards, beyond, etc. Some examples: k;mï a;Tmin ySy sï ˉ k;m;Tmn‡ ˚bhuv[Iih¸ he who has desire in his self. SvgRpr;ï is also bhuv[Iih . gu,Sy yoGym‡ ˉ anugu,m‡ . a+,oï prm‡ ˉ pro=m‡ . jNmkmRflp[d; is a tTpuöW compound. kmR,ï flì ˉ a+,oï smIpm‡ ˉ sm=m‡ . xi†ì anit⁄My ˉ yq;xi† kmRflì ˚tTpuöW¸ . jNm Av kmRflì ˉ jNmkmRflì . idne idne Eit ˉ p[itidnm‡ . ngrSy smIpm‡ ˉ Øpngrm‡ ˚kmR/;ry¸ . jNmkmRflì p[dd;it ˉ jNmkmRflp[d; . y*vnSy aTyyï ˉ aity*vnm‡ . jn;n;ì a&;vï ˉ ˚ØppdˉtTpuöW¸ . injRnm‡ . hreï s;øXym‡ ˉ shir ˆ The following verse from ríuvìx will illustrate the 2 vOTtyï – Expositions / Glosses use of this compound. 2ˉ2 /;tuvOOiTtï ˉ Verbal Derivatives 2ˉ2ˉ3 yÛNt;ï ˉ Frequentatives yq;ivi/hut;GnIn;ì yq;k;m;icRt;iqRn;m‡ . yq;pr;/d<@;n;ì yq;k;lp[boi/n;m‡ ˆ The frequentative is used to express an action, which is carried out repeatedly or with extreme force. Once yq;ivi/€ yq;k;m€ yq;pr;/€ yq;k;l - according to the stem is formed from the root, it may be custom, wish/desire, mistakes/crimes, time. These conjugated in most tenses and moods. compounds themselves have been compounded further. 2ˉ2ˉ3ˉ1 yÛNtrcn; - Frequentative construction The construction of the Frequentative verbal stem 4 itÛNtp[kr,m‡ - Verbs / Conjugation involves reduplication - a>y;s optional E ˚E$‡ v; 4ˉ3 a´tn&Ute luÛ‡ Aorist - Past Tense ve$‡¸ and the marker y . However, the marker y is This is the last of the three conjugational past tenses added before a>y;s ˉ yÛNt ˉ inTy a;Tmnepd . in Sanskrit. To recap, the three past tenses are: Alternately, the marker is dropped in which case it an´tn&Ute lÛ‡ € pro=&Ute il$‡ c a´tn&Ute luÛ‡ . is called yÛ‡lugNt ˉ inTy prSmwpd . The a>y;s While il$‡ is primarily used to express actions in root vowel is often strengthened. Frequentatives the distant past, the luÛ‡ expresses more recent but may only be formed from roots of the 1st thru 9th completed actions. While the former is used g,;ï which are monosyllabic and start with a extensively in Puranic narratives, the latter is seldom consonant. Here are some examples of verbal roots used in narratives. and frequentative stems: &U ˉ &Uy ˉ bo&Uy . k÷ ˉ⁄Iy ˉ ce⁄Iy . gm‡ ˉ gMy Like the lÛ‡ the luÛ‡ also uses the prefix a . When ˉ j≥My . d; ˉ dIy ˉdedIy . cr‡ ˉ cyR ˉ c®uyR v; it comes to the suffixes, there are as many as 7 c®UyR ˆ ˚a;Tmnepd¸ ˆ gm‡ ˉ j≥mI . vd‡ ˉ v;vdI varieties of this past tense (times two.) The simplest . ivd‡ ˉ veivdI . &U ˉ bo&vI ˆ ˚prSmwpd¸ ˆ variety uses exactly the same terminations as lÛ‡ . You may be wondering then, how this is different 3ˉ2 sm;svOiTt - Compounds from lÛ‡ if both the prefix and terminations are the 3ˉ2ˉ4 aVyI&;v sm;sï same! The key difference is that lÛ‡ is s;vR/;tuk The aVyyI&v ˚pUvRpd p[/;n¸ compound is adverbial while luÛ‡ is a;/R/;tuk . The prefix and termination in nature. The compound is formed from an are added directly to the /;tu in luÛ‡ . There is no

24 intermediate step of forming the a≥ via gu,€ vOi∏€ 8guh; ivkr, . 10 ENd[ijt‡ ˉ r;v

KlwByì m; Sm gmï p;qR ˉ m; ˚a¸gmï ˚a + gm‡ + î¸ - Oh Arjuna, don’t go the way of (become) a coward! 6 7 8 9 m; ihìsIï puöWì jgt‡ ˉ m; ˚a¸ihìsIï ˚ a + ihìs‡ + ERï¸ - Do not hurt man or the world! 10 Exercises: 11 12 1. Do sm;s v; ivg[h . g≥;y;ï søxm‡ . x≤c⁄en yugpt‡ . ahin ahin Eit . 13 aiGnì p[it . iví»;n;ì a&;vï ˆ 2. Identify the underlying /;tu . Solutions to Exercises from Unit -13 a&[mt‡ . v;v;´te . aisSv;id– . aCzwTsIt‡ . ad[;=It‡. 1. p[,;p;nVy;nod;nsm;n;ï . p[;,¡ ap;n¡ . p;vRtI c pepIyte . ayy=t . avitR– . p;p[CzIit . av;sIt‡ . prme¬r¡ . /mR¡ aqR¡ k;m¡ mo=¡ . ipt;pu]* . s;s;´te . neneit . aSto– ˆ ¬xur* . pu]¡ pu]I c . xIto-,ì . k÷t¡ ak÷t¡ 2. Change the luÛ‡ to lÛ‡ and il$‡ . Atyoï sm;h;rï . p]ì c pu-pì c flì c toyì c ˆ ap;#It‡ . a&;iW– . Aei=– . a;icRct‡ . a⁄mIt‡ . 2. &rtï r;mì d[–uì ECzit . b;lï modkì %;idtuì ECzit ag;sIt‡ . ajin– . ak;WIRt‡ . ak÷t . ap;=It‡ . . Tvì coriytuì ECzis . jn;ï devì Stotuì ECzeyuï ˆ ap† ˆ 3. tÈ . _; . kup‡ . hn‡ . &uj‡ ˆ Sanskrit Crossword #14 (One syllable per box) Clues Across: 4. Solution to crossword # 13 1 ENd[Sy vj[;yu/ï 1 ?vin . 4 p] . 5 x;rd;pI# . 6 krj . 8 jytu . 4 p;xkï ˉ xkuneï s;mQyRì yiSmn‡ tt‡ 10 nkul . 11 kl;p . 12 ctur; . 13 dhr ˆ 2 5 prmï c as* ER¬rï inx;cr . 3 Ød;r . 4 p#nIy . 6 klkl . 7 jnpd 6 sUyRï . 8 jlcr . 9 tuW;r;id[ ˆ

25 p[√;»o∆;rp[√;»o∆;rˉrTn ˉm;ilk; A. vO∏opsevy;. vruddhOpasEvayA | praSnOttararatnamAlikA By serving intimately the elders. Sankara Bhagavatpada Q. ke vO∏;" ˘ kE vruddhA:? (The Gem-Garland of Who are the elderely? Questions and Answers) A. ye /mRt∆v_;" . (In this work, Adi Sankara enlightens and kE dharmatattvajnA: | clears our doubts about various issues, in Those who know the duty and the the form of simple question-answers. We truth. will include some selections in each issue Q. s'&;ivtSy mr,;t‡ ai/k' ikm‡˘ of the Journal. ) - Ed. sambhAvasya maraNAt adhikam kim? Q. k; dulR&; nr;,;m‡ ˘ What is more painful than death to the kA durlabhA naraNAm ? respected? What is rare for people to get. A. duyRxo &vit . A. hir&i†". duryaSO bhavati | Haribhakti: | Infamy Devotion to Hari Q. ko /mR"˘ Q. p;tk' c ikm‡ ˘ KO dharma: ? pAtakam ca kim ? What is righteousness? What too, is heineous? A. ai&mto y" ix–;n;' injkulIn;n;m‡. A. ih's;. abhimatO ya: SishTAnAm himsA | nijakulInAnAm| Cruelty. That which has been practiced by the Q. ko ih &gviTp[y" Sy;t‡ ˘ virtuous elders of the family. kO hi bhagavatpriya: syAt ? Who, verily, is dear to the Lord? A. y" aNy' n تejyet‡ anuiªGn". ya: anyam na udvejayet anudvigna: | One who causes no pain to others and We invite advertisements is not lost in worries. in the SVBF Journal.

Q. kSm;t‡ isi∏" ˘ Full Page : (Black & White) $300.00 KasmAt siddhi: ? Full Page : (Color) $500.00 Whence is divine power ? Half page : (Black & White) $200.00 A. tps" . Half-Page : (Color) $300.00 tapasa: | | From penance. Advertisements are another way of Q. kuto bui∏" ˘ contributing to our Foundation. We kutO buddhi:? appreciate this, and will perform archanas in Whence intelligence ? the advertiser’s name and send prasadam.

26 Essay Contributions from our young readers……..

Ages up to 13: Swetha Chandrasekar, is a fifth grade student Is Unselfish Love Possible ? in Princeton Community Park School. Her Swetha Chandrasekar (10) interests include: reading, writing, music, arts We live in a world where nothing is and crafts. appreciated. They do not have the time or inclination to appreciate things. And, we live in Ages 13 - 19 a world where, for everything you do, something Science, Religion and Philosophy are is always expected in return. For any help that integrated in Hinduism they do, if they help at all, something bigger is Srikant Srinivasan (15) expected in return! Even during lunch in school, Hinduism imparts much knowledge to its it's a snack for a snack. Everyday, everything is followers regarding many aspects of life. The trading and not truly helping. If almost everyone religious scripturess tell how to live life and the has time for only their own interest, how can principles one must adhere to in order to reach you expect love? Or find out what is God. Thorough interpretations of the Vedas reveal unconditional love? And, what is love without a ideas so sophisticated that they surpass the Western hidden agenda? culture's train of thought. Hinduism is laden with First of all, we must define love, and then highly philosophical and scientific ideas that define unconditional love. What is love? enlighten a person's mind and soul. Love is caring, helping and being During the 19th century, America affectionate and supportive. Unselfish love is experienced a philosophical reform movement caring for others, expecting nothing in return, called transcendentalism. Reformers led by helping people in need without their asking, talented orators such as Henry David Thoreau and affectionate even to people who do not think Ralph Waldo Emerson believed that everything in love matters, and supporting always without any the world actually belonged to a larger Whole. condition. See the difference! People viewed this reform movement as completely new and original. However, You probably think there is nobody like this, transcendentalist ideas were actually deep-rooted but I know not just one person, but two people beliefs established in India long before. The ancient who give their unselfish love to our whole scriptures of Hinduism asserted that only God community. Both of them spend so much of their existed and nothing else. Essentially, the two time, teaching to kids and elders alike. concepts overlap. Nonetheless, the scriptures Interesting, they give no assignments for grading. preceded the transcendentalist movement by eons, In fact, they are equally affectionate to every thus showing the highly philosophical ideas student - one who learns best as well as the one emerging in Hindu culture at early times. who is not so good at doing it. Thanks to both of them - one teaching Slokas and the other teaching Even the most routine daily ablutions are sanskrit, vedas, and Gita.,- we have all the bases satiated with scientific reason. apply covered! Vibhoothi to their foreheads because they believe it offers psychological powers. Scientifically

27 speaking, the forehead area encompasses an intersection of many nerves. The Vibhoothi Contributions for next issue !! strengthens these nerves and provides Children Writers ! nourishment. On a philosophical level, it represents the fact that all Hindus regardless of wealth or class (Ages: Upto 12) result in ashes like Vibhoothi after death, thus This section features contributions from emphasizing the equality in death. our children. We invite short stories, anecdotes, poems etc. on a given theme. The sacred Rudraksha Malai carries a scientific significance along with its religious Theme for next issue of Journal: significance. Upon contact with the body, it absorbs the body's heat, thus ameliorating the adverse If Character is Lost, Everything is Lost effects of sweltering temperatures. The Hindu religion codifies fasting on days such as Shashti (Length: Max. 250 words) and Ekadasi. The fasting removes harmful chemicals that remain from constant food intake, ******** and also offers the digestive organs a period of rest.

Hinduism devotes sections of the Vedas for Youth Writers ! modern day sciences. Vedic science comprises of (Age: 13-19) simple theories such as the helio-centric view of the solar system, as well as complex ideas that This section will feature articles from revolve around present-day string theory. Vedic our young adults on a suggested theme. mathematics employs a few mental steps to arrive Theme for next issue: at topics such as recurring decimals to more involved topics such as integration by partial What it means to me to be a fractions. Hindu? The rich blend of philosophy and science into (Length: 400 words) the Hindu religion illustrates the diversity of the Each selected entry will be published rich culture. The Vedas explain profound ideas of in the Journal. the transcendental movement, suggest methods to improve people's lives, and even aid in a math class. Full respect for the Vedas and the Hindu Dead-line for submission of articles religion will give one a full understanding of science February 15, 2003 and philosophy, which many seek in other ways. Mail to: SVBF, Srikanth Srinivasan is a junior at South 53 Knightsbridge Road, Brunswick High School, New Jersey. He enjoys Piscataway, NJ 08854 playing tennis, and learning Carnatic violin and OR the Vedas. email to [email protected]

28 Krishna Saves The Pandavas

Ramaa Subramanian

It was Queen Draupadi's great faith in Lord After testing Duryodhana in this way for a Krishna that caused Him to miraculously appear while and seeing that he was neither incensed before her and save her and her husbands from nor irritated, the peppery sage became amiably being cursed by Yogi Durvasa. By developing disposed towards him and said, "I have the such faith in the Supreme Lord, we can easily power to give you three blessings. You may ask obtain His valuable grace and thereby increase for whatever are closest to your heart. May you our wisdom and virtue manifold. have good fortune? As I'm pleased with you, you may obtain from me anything that is not Prince Duryadhana learned that the five antagonistic to religion or morals." Pandava princes and their wife Draupadi were dwelling as happily in the forest as they When Duryodhana heard these words, he previously had in the city. But he, along with felt exhilarated with new life. This was because his sly friend Karna, his brother Dushashana, he, Karna and Dushahana had planned and others, yearned to make them unhappy by beforehand on the type of blessing he would ask causing them harm. As they were concocting for if the sage were happy with his services. various evil schemes, the righteous and famous Remembering what had been decided earlier, yogi Durvasa arrived at Kurukshetra with his the evil-minded Duryodhana said, "King ten thousand disciples. Yudishthira is the oldest and the best of our generation. That religious man is presently After seeing the quick-tempered ascetic dwelling in the forest with his brothers. I'd like arrive, Duryodhana and his brothers welcomed you to be his guest, just as you and your disciples him with exceeding humility, submissiveness have been mine for a while. If you wish to do and kindness. Durodhana personally waited on me a favor, then I'd like you to visit him right the sage as a servant and provided him with a after his fine, lovely wife Draupadi has served very respectful reception. He knew that the food to the , her husbands and herself, famous ascetic hurled curses at the slightest and has laid down to rest. offense or provocation. While the sage stayed there for a few days, Duryodhana served him "Is that all?" painstakingly both day and night. Sometimes the sage would exclaim, "I'm hungry. Bring me some "Yes, that's all." food quickly!" At other times, when he would Sage Durvasa then departed with his go out to take a bath and come back at a late followers. hour, he would vanish from sight. Sometimes he would suddenly appear and demand, "Feed Duryodhana felt that he had accomplished us fast!" At other times he would wake up at all his purposes. For he knew that Draupadi midnight and order Duryodhana to give him food could not provide food for Durvasa's ten and upon receiving it, he would angrily criticize thousand disciplines after she had taken her it and refuse to eat it.

29 meal. Though the pot she cooked in was given be unable to. Thus, full of anxiety, Draupadi to her by the sun god and mystically produced prayed to Lord Krishna, the killer of the unlimited quantities of food, it did so only before demoniac King Kamsa, "O Krishna, son of Draupadi took her meal. But once she ate, the Devaki; O Vasudeva, Lord of the universe; Your pot would become empty- and stay empty till power is indefatigable and you dissipate the her next meal. Duryodhana felt certain that when obstacles of persons who bow down to you. You this happened, Durvasa would curse the are the Super soul, the creator and deliverer of Pandavas for the offense of not providing him the distressed. You are the highest of the high, and his disciplines with food. and unlimited Being; O Lord you are always kind, Your complexion resembles the blue lotus, Holding Karna's hand, Duryodhana Your reddish eyes resemble the petals of the lily, displayed intense pleasure. Karna also, in the You wear yellow garments and a shiny company of the prince's brothers, joyfully said kaustubha jewel on your chest; You are the to Duryodhana, "By a bit of unusual good luck, greatest light and the essence of the cosmos. Your you've done well and shall fulfill your wishes. face is pointed in every direction; they call you Your enemies will be plunged into a treacherous the highest source and the resting place of all ocean that will be hard to cross. Pandu's sons opulence's. O lord of the gods, when you protect will now be exposed to Durvasa's anger. Due to someone, he is not afraid of evil. As you once their own shortcomings, they have fallen into protected me from Dushashana, who tried to chasm of darkness". strip off my garments before an assembly of men, please free me now from this plight." One day while the Pandavas were relaxing and Draupdi was lying down after having eaten, Lord Krishna, the glorious Supreme Yogi Durvasa, with his ten thousand disciples, Lord, the master of the world, whose movements arrived in that forest area. When the celebrated are mysterious, who is always good-hearted to and honorable King Yudhishthira noted this, he His dependants, was residing in His capitol, and his brothers proceeded to greet them. He Dwarka, and was in bed with His chief queen, folded his palms, pointed to a fitting and Rukmini, However realizing Draupadi's comfortable seat and offered the holy men proper difficulties, Krishna instantly transported and respectful greetings. Then he said, "Please Himself to the forest where the Pandavas were feel free to go to the stream now, take your bath, staying. and return quickly." Seeing Krishna, Draupadi joyfully Not knowing how Yudhishthira would bowed to Him and told Him about the adequately feast him and his disciples, the pure unexpected visit of the holy men as well as all sage, along with his followers, proceeded to the other things. After hearing Draupadi's problem, river and began bathing. Krishna said to her, "I'am very hungry"; please give me some food immediately. Then you may Princess Draupadi. who was devoted to her attend to your work." Hearing this, Draupadi husbands, began to worry about how she would became bewildered and replied, "the pot that provide a feast for the holy men. Because she the sun god gave me stays full only until I finish had already eaten her meal and the mystical pot my meal; and since I've finished my meal, there's would thus produce no more food, she would nothing left."

30 The lotus-eyed and lovable Krishna said, I advise you not to return to the Pandavas but to "Draupadi, this is not the time for joking. I'm run away quickly!" suffering from hunger. Go and get the pot quickly and show it to me." When Bhima reached the river, he did not see any one there. He therefore searched all the Draupad returned with the pot, and gave it bathing spots. As he did, he learned from the to Krishna. He gazed into it intently and noticed resident holy men that Durvasa's disciples had that there was a particle of rice and vegetable run away. Bhima then returned to his camp and stuck to its rim. He took the morsel between his told Yudhishtra what had occurred. fingers and ate it, saying "May Lord Hari, the soul of the universe be satisfied with this bit of Nevertheless, the Pandavas, still expecting food" the holy men to return, waited for some time. Yudishthira suspiciously said, "Those ascetics Krishna who had long arms and who may come back late at night and deceive us. How relieved the suffering said to Bhima, "Go quickly can we escape from this problem?" and invite the holy men here for dinner!". Bhima immediately proceeded towards the stream When Krishna saw them thinking in this where the ascetics were bathing. Meanwhile, the way, sighing deeply and frequently, He suddenly holy men were in the river rubbing their bodies appeared before them and said, "while I was aware of your danger from that hot tempered sage, Draupadi prayed to me to come here; so I came quickly. But now you have no reason to fear Durvasa. He's scared of your ascetic powers; thus, he's gone away. Righteous men like you never have to worry. Allow me to return home now".

When the Pandavas and Draupadi heard Lord Krishna's words, their minds became relaxed, cured of the fever of anxiety. Yudhishtra said, "Krishna by your help we were freed from this unsolvable difficulty, just as persons and looking as though their stomachs were filled. drowning in the vast ocean reach the shore safely As they came out of the water they looked at by means of a boat". Thank you for your help" one another curiously. Turning to Durvasa, one said, Master, our stomachs feel full. King The Pandavas roaming from forest to forest, Yudhishtra has uselessly prepared a meal for us. spent their days joyfully with Draupadi. Thus, What's the best thing for us to do now? We'll the scheme of the evil Duryodhana and his commit a terrible offence against that royal saint. brothers was baffled by Draupadi's devotion and The Pandavas might glare at us angrily and kill Lord Krishna's mercy. us". Upon this, sage Durvasa said, "my disciples,

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