Volume 6 Issue 1-2

Jagadguru speaks

News & Events

From the President, SVBF

From the Editorial Board

Dasa Sloki

Sri SatyanArAyaNa Stories

Saints of Maharashtra - VII

Vaidika Samskaras (contd )

An Introduction to : Unit XVII

Essay contributions from our young readers

Prasnottara Ratna MAlikA

Calendar

Saint Eknath

A Message to the Graduates ANUGRAHA Speaks.... SANDESA

Hindu Samskaras Dana or Charity

Dharma ranks high among the factors Material gifts get usedup. Not the gift of knowledge which will only grow. Henc, if not conducive to man’s welfare. And charity (dAna) anything else, one can easily gift to others is the foremost among all . Charity means whatever knowledge one possesses. It will be giving something to someone cheerfully and good deed, too. without expecting anything in return. JnAnIs like Adi Sankara have attained undying fame by gifting jnAna to the world. In There are three kinds of dAna- sAtvic, the same way, the kings of yore attained fame rAjasic and tAmasic. SAtvic dAna means giving by giving special gifts to the learned as well as to the deserving person, at the right time and at the poor. the appropriate place. RAjasic dAna is giving May all attain glory by giving dAna, unwillingly and with the expectation of return. according to one’s capacity!

TAmasic dAna is giving without grace, in a &viNt nrk;ï p;p;t‡ demeaning way, and disregarding the time, place p;pì d;ird[Ú sì&vm‡ . and recipient. SAtvic dAna alone is to be given; d;ird[Úmp[d;nne forbidden are the other two, rAjasic and tAmasic. tSm;∏;nì pro &vet‡ ..

Hell arises out of sin; Among gifts, great indeed is the gift of Sin arises out of poverty; knowledge. The imparts such knowledge Poverty arises for want of charity; and, hence, is most esteemed. Hence, all must give charity.

VOLUME 6 NO.1 & 2 JANUARY - JUNE, 2004 News & Events

Shivaratri Celebrations - Feb 2004 Ganapati followed by Rudrabhisekam and Archana. Ayushya homam, Mrutyunjaya Shivaratri was celebrated on Wednesday, Feb homam and Avahanti homam were performed. 18th and Thursday, Feb 19th, 2004, including Guru Paduka puja was performed by many an all night series of events. Besides the regular devotees and Thotakashtakam was recited. It Nitya puja, Ganapati homam and homam concluded with Arati, prasadam distribution and were conducted in the morning followed by lunch. Kalasa Sthapanam, Avahanam, Archana and Arati. In the evening Mahanyasam was chanted Sankara Jayanthi Celebrations followed by the Prathama Kala Abhisekam and - April 2004 Rudra Trisati archana. Bilva Ashtottara Sata Sankara Jayanthi was performed on Saturday, nama archana was done after the Dwiteeya Kala April 24th, 2004, starting with Maha Ganapati Abhisekam, Sri Rudra Kramarchana after the puja, Adi Sankara Puja followed by Avahanti Triteeya Kala Abhisekam and Sri Siva homam and Poornahuti. On Saturday, April Ashtotharam after the Chaturtha Kala 24th, celebrations were conducted on a grand Abhisekam. The Shivaratri puja concluded with scale for the benefit of devotees. Sri Venugopal Sri Lalita Sahasranama puja and Nandikeshwara started the function with Maha Ganapati puja Abhisekam. followed by Avahanti homam and Astavadana to Sri Adi Sankara. A procession was taken around the temple with the chanting of Upanishad followed by Arati, prasadam distribution and lunch.

Maha Shivaratri Varadhanti Celebrations of H. H. SRI SRI BHARATI TEERTHA MAHASWAMIGAL - March 2004

Acharya's Varadanti was conducted in the Sankara Jayanti- Procession traditional way on Friday, March 26th, 2004. Maha Rudram June 2004 On Saturday, March 27th, celebrations were held for the benefit of all devotees. Our priest Sri The annual Maharudram was conducted as a one Venugopal started the function with Maha day event on Saturday, June 5th, 2004. The event started with Maha Ganapati puja and Ganapati homam conducted by the SVBF chief priest Sri Venugopal. Deeksha vastrams were presented to the ritwiks by Sri Yegnasubramanian. Recitation of Guru Vandanam and Swasthi Vachanam of Sringeri Acharyas was led by Sri Venugopal and repeated by all the ritwiks. He then commenced Mahanyasa parayanam. Kalasa Avahanam was done during the parayanam. Abhishekam to Lord Rudra was performed amidst chanting of Sri Rudram and Chamakam by the ritwiks.. About Maharudram 20 rounds of chanting were done to complete the count of 1331 times. Sri Rudra homam was Poornima - July 2004 then performed by the ritwiks (133 times) Vyasa puja was celebrated in the traditional followed by Vasordhara and Poornahuti. Finally manner on Friday, July 2nd, 2004. On Saturday, Kalasabhisekam was done to Lord Rudra, July 3rd, celebrations were conducted for the followed by Pushpam, Ashtavadana seva, benefit of all devotees. Our priest Mangala Arati and prasadam distribution. The Shri.Venugopal performed Ganapati homam in lady volunteers did a great job cooking and the morning followed by Avahanti homam, serving food to all who attended. Ritwiks were Rudrabhisekam and a special puja to Bhagavan served lunch in the traditional way. The function Shri. Veda Vyasa. Ashtotara archana was was very well attended. Ritwiks from many performed to the holy Padukas of His Holiness neighbouring states participated in the event. Sri Sri Bharati Mahaswamigal. A Many school going youngsters participated as procession was taken around the temple to the ritwiks, which was very encouraging. Adi Sankara shrine with the chanting of followed by Arati, prasadam distribution and lunch. Large number of devotees attended the function. Lunch was served to all the devotees by the lady volunteers.

Maharudram

Vyasa Puja - Procession From the President and Chairman, SVBF…………..

Dear friend: Greetings

On behalf of all our fellow devotees, SVBF offers their anantakoti namaskarams at the lotus feet of His Holiness Sri Sri Bharati Teertha Mahaswamigal. May the grace of Sri Sharadamba and the 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 ,

Vardhanti, Sankara Jayanti, Maha Rudram and Gayatri Yajnam. The annual Maha Rudram was celebrated in one day with the participation of ritwiks from several neighboring states, including several brahmachari children. Details of the event are captured under the News and Events column of this issue of Paramaartha Tattvam.

Devotees' participation in our "Nitya Kainkaryam" program to sponsor any day's expenses of

SVBF, is some what slowing down. This program enables the entire day's events at SVBF to be done in the name of the sponsor. Prasadam will be mailed to the sponsor's home. We request our fellow devotees to participate in this program and also to help spread this among friends and relatives. Please send in your sponsorship 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. S. Yegnasubramanian Ravi Subramanian President, SVBF Chairman, SVBF

1 From the Editorial Board…. Lectures by

Greetings. Dr. S. Yegnasubramanian We are happy to bring to you this Saturdays: issue of Paramaartha Tattvam - Volume 6, Nos. 1 & 2. As was noted in previous issues, SrImad-bhagavad-gItA with the global economy being as it is now, the cost of printing and shipping are 2:30 PM to 3:30 PM significant factors in the choice of merging SrI-dakshiNAmurti- the issues. stotram In this volume, a new series of 3:45 PM to 4:45 PM articles on the Life and Teachings of the great Maharashtrian Saint Sri Eknath Venue: Maharaj is started. Saint Eknath's Arsha Bodha Center devotional compositions, known as 84 Cortelyou Lane, 'abhangs,' are very popular for their Somerset, NJ 08873 (732-940-4008) and philosophical content, and are sung by Directions from US 287 thousands of devotees, across the globe. 1. Easton Ave exit towards New Brunswick In addition, as the series of articles 2. After 2 miles, right on JFK Blvd. on tattvabodha concluded with the last issue, 3. After 2.5 miles, road bends left a new series will be started from the next 4. After 1 mile, right on to Hwy 27 (s) issue on hamsa-geetA (the song of the Swan) 5. After two miles, right on Cortelyou Lane from Srimad Bhagavatam. Also, the series of articles on Vaidika samskAras is concluded 6. After 3/4 mile, right at 84 Cortelyou (Arsha Bodha Center) in this issue. Directions from NJ Tpk As was mentioned several times 1. Take exit 9 of the tpk (routes 1 and 18) earlier, we would like to maintain free 2. Take route 18 towards New Brunswick subscription to Paramaartha Tattvam and south on to route 1 (south) still bring you hard-copies. However, as you 3. After 5 miles on route 1 south, take right can appreciate, this is becoming an onto Cozzens's Lane increasingly difficult challenge, over time!!! 4. After 1 mile on Cozzens Lane, make left onto Route 27 south. Jaya Jaya Shankara. 5. After 1 mile on route 27, make right onto Editorial Board Cortelyou Lane 6. After 3/4 miles make right into 84 Opinions expressed by the authors are Cortelyou (Arsha Bodha Center) not necessarily of Paramaartha Tattvam

2 ˆ dxXloik ˆ Dasa Sloki This bunch of ten verses issued forth from the bosom of Sankara when he met Guru Govindapada for the first time. The Guru asked Sankara who he was, and the latter's reply was in the form of these ten verses, each ending with the words Siva: kevaloham (I am of the form of Pure Auspiciousness). They sparkle with subtle meditative thoughts and are chanted by Vedantic students to lift themselves into high moods of meditation. It is also said that Sankara gave out these very verses to the disciples before his disappearance from this world, when they asked him to instruct them specifically on the ideas to be contemplated and meditated upon. n &UimnRtoy' n tejo n v;yu" n %' neiNd[y' v; n teW;' smUh" . anwk;iNtkTv;t‡ suWuPTyekis∏" tdekoÅvix–" ixv" kevloÅhm‡ ˆ1ˆ na bhumirnatoyam na tejo na : na kham nendriyam vA na teshAm samUha: | anaikAntikatvAt sushuptyekasiddha: tadeko(a)vaSishTa: Siva: kevaloham || 1. I am neither earth nor water, nor fire, nor air, nor ether, nor sense-organ, nor the aggregate of all these; for, all these are transient, variable by nature while the Self is that whose existence is proved by the unique experience of deep sleep. I am that One, Auspicious and Pure, that alone remains. n v,;R n v,;R¿;m;c;r/m;R n me /;r,;?y;nyog;dyoÅip. an;Tm;¿;y;h'mm;?y;sh;n;t‡ tdekoÅvix–" ixv" kevloÅhm‡ ˆ2ˆ na na varNASramAcAradharmA na me dhAraNAdhyAnayogAdayo(a)pi | anAtmASrayAham-mamdthyAsahAnAt tadeko(a)vaSishTa: Siva: kevaloham || 2. I am neither castes nor the rules of caste, society and custom, nor for me are concentration, meditation, and other practices; for, all this illusion of 'I' and 'mine' is rooted in the not- self, and is therefore dispellable by the knowledge of the Self. Therefore I am that One, Auspicious and Pure, that alone remains. n m;t; ipt; n dev; n lok;" n ved; n y_; n tIqR' b[uviNt. suWuPt* inrSt;itxUNy;TmkTv;t‡ tdekoÅvix–" ixv" kevloÅhm‡ ˆ3ˆ na mAtA pita na na lokA: na vedA na na teertham bruvanti |

3 sushuptau nirstAtiSUnyAtmakatvAt tadeko(a)vaSishTa: Siva: kevaloham || 3. I am neither mother nor father, nor the gods, nor the worlds, nor the Vedas, nor sacrifices, nor any holy place of pilgrimage; for, in deep sleep I am (identical with which however is) not absolute void or non-existence. Therefore I am that One, Auspicious and Pure, that alone remains. n s;':y' n xwv' n tt‡ p;≠cr;]' n jwn' n mIm;'sk;demRt' v;. ivix–;nu&UTy; ivxu∏;TmkTv;t‡ tdekoÅvix–" ixv" kevloÅhm‡ ˆ4ˆ na sAnkhyam na Saivam na tat pAncarAtram na jainam na meemAmsakAdermatam vA | viSistAnubhUtyA visuddhAtmakatvAt tadeko(a)vaSishTa: Siva: kevaloham || 4. Neither the Saankhya doctorine nor the Saiva, nor the Pancharaatra, nor the Jaina, nor the Meemamsaka, nor any other holds good; for, by special realization it is revealed that my nature is absolutely pure. Therefore I am that One, Auspicious and Pure, that alone remains. n co?vR' n c;/o n c;NtnRb;Ü' n m?y' n ityRÛ‡ n pUv;Rpr; idk‡ ˆ ivyd‡Vy;pkTv;d%<@wkop" tdekoÅvix–" ixv" kevloÅhm‡ ˆ5ˆ na cordhvam na cArdho na cAntarnnabAhyam na manyam na tiryang na pUrvA parA dik | viyadvyApakatvAdakhaNDaikarUpa: tadeko(a)vaSishTa: Siva: kevaloham || 5. I am neither above nor below, neither inside nor outside, neither middle nor across, neither the east nor the west; for, I am indivisible and one by nature and all-pervading like space. Therefore I am that One, Auspicious and Pure, that alone remains. n xuKl' n kO-,' n rKt' n pIt' n kuBj' n pIn' n hSv' n dI`Rm‡. añp' tq; Jyoitr;k;rkTv;t‡ tdekoÅvix–" ixv" kevloÅhm‡ ˆ6ˆ na Suklam na krishNam na raktam na peetam na kubjam na peenam na hrasvam na deergham | arUpam tathA jyotirAkArakatvAt tadeko(a)vaSishTa: Siva: kevaloham || 6. I am neither white nor black, nor yellow, neither bent nor stout, neither short nor long, incapable of being known in manner or form, owing to my being of the nature of light (knowledge or self- resplendent consciousness). I am that One, Auspicious and Pure, that alone remains. n x;St; n x;ô' n ix-Úo n ix=; n c Tv' n c;h' n c;y' p[p≠c". Svop;vbo/o ivkLp;sih-,u" tdekoÅvix–" ixv" kevloÅhm‡ ˆ7ˆ

4 na SastA na Sastram na Sishyo na SikshA na ca tvam na cAham na cAyam prapanca: | svaUpAvabodho vikalpAsahishNu: tadeko(a)vaSishTa: Siva: kevaloham || 7. There is neither teacher nor scripture, nor pupil nor teaching, nor you (the hearer) nor I (the speaker), nor this empirical universe; for, the teaching of one's true nature (the consciousness of Reality) does not admit of differentiation. Therefore I am that One, Auspicious and Pure, that alone remains. n j;g[t‡ n me SvPnko v; suWuiPt" n ivXvo n v; twjs" p[;_ko v;. aiv´;TmkTv;t‡ ]y;,' turIy' tdekoÅvix–" ixv" kevloÅhm‡ ˆ8ˆ na jAgrat na me svapnako vA sushupti: na viSvo na vA taijasa: prAjnako vA | avidyAtmakatvAt trayANam tureeyam tadeko(a)vaSishTa: Siva: kevaloham || 8. For me there is neither waking nor dream nor deep sleep, nor am I the one conditioned (vaisva, taijasa, praajna) by these three states; for, all these are of the nature of nescience, but I am the fourth (tureeya), beyond these three. Therefore I am that One, Auspicious and Pure, that alone remains. aip Vy;pkTv;i∏ t∆vp[yog;t‡ Svt"is∏&;v;dnNy;^yTv;t‡. jgt‡ tuCzmett‡ smSt' tdNyt‡ tdekoÅvix–" ixv" kevloÅhm‡ ˆ9ˆ api vyApakatvAddhi tatvaprayogAt svata:siddhabhAvAdananyASrayatvAt | jagat tucchametat samastam tadanyat tadeko(a)vaSishTa: Siva: kevaloham || 9. All this universe, being other than the Self, is trivial; for, the Self alone is all-inclusive, constitutes the ultimate goal, and is self-established and self-dependent. Therefore I am that One, Auspicious and Pure, that alone remains. n cwkì tdNyiªtIyì kutï Sy;t‡ n v; kevlTv' n c;ÅkevlTvm‡. n xUNy' n c;ÅxUNymªwtkTv;t‡ kq' svRved;Ntis∏' b[vIim ˆ10ˆ na caikam tadanyam dviteeyam kuta: syAtr na vA kevalatvam na cA(a)kevalatvam | na Sunyam na cA(a)SunyamadvaitakatvAt katham sarvavedAntasiddham braveemi || 10. It cannot even be said that it is One. How can there be a second, other than it? There is neither absoluteness nor non-absoluteness, neither non-entity (void) nor entity (non-void); for, it is absolutely non-dual in its nature. How then can I speak of That which is established by all the ?

5 ˆ ^IsTyn;r;y,kq;" ˆ Sri SatyanArAyaNa Stories

Preface: 2. If available, one should light a lamp and namo nArAyaNa! One of the most wave for the Lord. popular pUjAs conducted in homes and 3. Make delicious food offerings as described temples today is the Sri satyanArAyaNa pUjA. in the kathA and place them in front of the As an important part of this pUjA, at the end Lord. of the ritual, one is required to read or at least listen to the story of the Sri satyanArAyaNa 4. Chant a hymn in praise of the Lord – as narrated in the . In order to preferably the Sri vishNusahasranAma help devotees with this aspect of the pUjA we stotram and/or the Sri krishNAshTottara are giving below the original Sanskrit slokas as SatanAmAvali with the Sri - well as an English translation of the kathA as it ashTottaraSatanAmAvali. If one is not is found at the end of the revA khaNDa of the familiar with these then simply chant “Om Sri skandapurANam. So those who are not able namo nArAyaNa” 1008 times or at least to read the Sanskrit devanAgarI script can read 108 times. the story in English. The story has a total of 5. Read the kathA with love and devotion. At five chapters. The first three chapters are given the end of the kathA, prostrate before the in this issue. The last two chapters will be Lord. covered in the next issue. 6. Enjoy the prasAd! For those who are not already performing the pUjA, this will serve as an Listening to the kathA alone, with introduction and will encourage them to start devotion, destroys sins by securing the Grace doing the pUjA themselves or at least attend it of Lord satyanArAyaNa, as it is said in the fifth when it is being performed by other devotees chapter: or in temples. Many of us have the desire to y Ed' p#te inTy' ^O,oit muins∆;m;" ˆ conduct worship in this manner but we may sTy' nXy'it p;p;in sTydevp[s;dt" ˆ not have the time and or the resources to actually do it. So for that the kathA is a simple “O Best of sages, if a person regularly reads or way to do the pUjA as follows: listens to the kathA, his sins are verily destroyed by the Grace of Lord satyanArAyaNa.” Hence even if 1. Place a picture of the Lord in a clean the time or opportunity to perform an elaborate pUjA sacred place and decorate it with a is not available, one should read the story, if not in of flowers if possible. One can also put Sanskrit, at least in English. We pray that our effort sandal paste and kumkumam on the forehead of the Lord. in helping the devotees will be well received.

6 aq p[qmoÅ?y;y" dOŒ; t' devdevex' Stotu' smupc⁄me ˆ

Chapter One n;rd Øv;c ˆ

¿;Ig,ex;y nm" ˆ nmo v;Û‡mns;tItñp;y;n'tx†ye ˆ8ˆ

¿;IVy;s Øv;c ˆ Akd; nwimW;r

ƒWy ∞cu" ˆ v[ten tps; ik' v; p[;Pyte v;'izt' flm‡ ˆ Then, seeing all people afflicted with various tTsvR' ^otuimCz;m" kqySv mh;mune ˆ2ˆ difficulties, arising from various wombs [past lives], and being tormented by [the results of] sUt Øv;c ˆ n;rdenwv s'pO–o &gv;n‡ kml;pit" ˆ their own actions, he thought, “By what means surWRye yqwv;h tCzO,u?v' sm;iht;" ˆ3ˆ will there be a definite destruction of the Akd; n;rdo pr;nug[hk;'=y; ˆ sorrow of these people?” Having contemplated pyR$n‡ iviv/;n‡ lok;n‡ mTyRlokmup;gt" ˆ4ˆ thus, he went to the world of Lord . Salutation to Lord : There, having seen Lord nArAyaNa – white in Sri vyAsa said: Once upon a time, in the complexion, with four arms, adorned with a naimisha forest, all the contemplative sages – conch, discuss, mace, lotus and a garland of Saunaka and others – asked sUta, the forest flowers – he began to praise that Lord of expounder of the purANas. gods.

The sages said: O great sage, by observing Sri nArada said: Thou form is beyond speech which vow or practicing which austerity does and mind, and is possessed of unlimited one obtain the desired result? We wish to listen strength. Thou are without a beginning, middle to all that. Please tell us. or end. Thou are without the qualities, and [yet] of the form of the qualities. Thou are the Sri sUta said: The sage nArada himself had original being of all and the destroyer of the asked Lord kamalApati [vishNu] this same afflictions of the devotees. Salutations to you! question. Please hear carefully what the Lord replied to the divine sage. Once the ascetic ^uTv; Sto]' tto iv-,un;Rrd' p[Ty&;Wt ˆ nArada, roaming various worlds with a desire ^I&gv;nuv;c ˆ to bestow grace on others, came to the world of mortals. ikmqRm;gtoÅis Tv' ik' te mnis vtRte ˆ kqySv mh;&;g tTsvR' kqy;im te ˆ10ˆ tto dOŒ; jn;n‡ sv;R«;;n;k›exsmiNvt;n‡ ˆ n;rd Øv;c ˆ n;n;yoinsmuTp«;;n‡ ik›Xym;n;n‡ SvkmRi&" ˆ5ˆ mTyRloke jn;" svRe n;n;ke›xsmiNvt;" ˆ kenop;yen cwteW;' du"%n;xo &ved‡ /[uvm‡ ˆ n;n;yoinsmuTp«;;" pCy'te p;pkmRi&" ˆ11ˆ Eit s'ic'Ty mns; iv-,ulok' gtStd; ˆ6ˆ tTkq' xmye«;;q l`Up;yen tªd ˆ t] n;r;y,' dev' xuk›v,R' ctu&Rujm‡ ˆ ^otuimCz;im tTsvR' kOp;ÅiSt yid te miy ˆ12ˆ x'%ck[gd;pÓvnm;l;iv&UiWtm‡ ˆ7ˆ

7 Having listened to the praise of nArada, Lord ik' fl' ik' iv/;n' c kOt' kenwv td‡ v[tm‡ ˆ16ˆ vishNu replied – tTsvR' ivStr;d‡ b[Uih kd; k;yR' ih td‡ v[tm‡ ˆ The Lord said: You have come with what ^I&gv;nuv;c ˆ purpose? What is in your mind? O glorious one! Please tell me. I shall narrate all that to du"%xok;idxmn' /n/;Nyp[v/Rnm‡ ˆ17ˆ you. s*&;Gys'titkr' svR] ivjyp[dm‡ ˆ Sri nArada said: In the world of mortals, all yiSmNkiSmiNdne mTyoR &i†^∏;smiNvt" ˆ18ˆ people are having various difficulties. Born in a sTyn;r;y,' dev' yje¶;wv inx;mu%e ˆ variety of wombs, they are tormented by sinful b[;Ö;,wb;RN/vweXcwv sihto /mRtTpr" ˆ19ˆ actions. If you have towards me, Having listened to the Lord’s words, the sage please tell me an easy means by which that nArada said – affliction can be removed. I wish to listen to all Sri nArada said: What is the fruit of this vow that. and what is its procedure? Who had practiced ^I&gv;nuv;c ˆ it? When is it to be practiced? Please narrate all

s;/u pO–' Tvy; vTs lok;nug[hk;'=y; ˆ that in detail. yTkOTv; muCyte moh;∆;CzO,u-v vd;im te ˆ13ˆ The Lord said: This vow is the destroyer of

v[tmiSt mhTpu

8 be one and a quarter [for example, one and a vO∏b[;Ö;,ñpSt' pp[Cz iªjm;dr;t‡ ˆ quarter pound etc.] The offering should consist ikmqR' &[mse ivp[ mhI' inTy' sudu"i%t" ˆ3ˆ of bananas, , and crushed wheat. If tTsvR' ^otuimCz;im kQyt;' iªjs∆;m ˆ the above are not available then one may offer crushed rice, sugar or molasses. All the b[;Ö;, Øv;c ˆ offerings, in one and quarter quantity, should b[;Ö;,oÅitdird[oÅh' i&=;qR' vw &[me mhIm‡ ˆ4ˆ be offered together. One should give charity to Øp;y' yid j;n;is kOpy; kqy p[&o ˆ a , after listening with the people [of The Lord said: I shall now narrate another story the household], to a story [about the Lord]. about someone who had practiced this vow Then, along with relatives, one should feed before. In the beautiful town of kASI, there brahmins. After this one should eat the was a certain brahmin, who was very poor. He prasAda [food which has been offered to the always roamed on the earth, afflicted by Lord], in one and a quarter quantity, with hunger and thirst. Seeing this brahmin in devotion, and sing and dance [out of love for distress, the Lord, who is a lover of brahmins, the Lord]. Then remembering Lord took the form of an aged brahmin and asked satyanArAyaNa, one should go to one’s home. him with respect – “O learned brahmin, why Av' kOte mnu-y;,;' v;'z;isi∏&Rved‡ /[uvm‡ ˆ do you constantly roam on the earth, being ivxeWt" kilyuge l`Up;yoÅiSt &Utle ˆ24ˆ very sad? I wish to listen to all that. Please tell

Eit ^ISk'dpur;,e rev;%'@e sTyn;r;y,kq;y;' me, O best of brahmins!” The brahmin replied, p[qmoÅ?y;y" ˆ1ˆ “I am a very poor brahmin. I roam on the earth for getting alms. O sir, if you know a remedy Having done so, men’s desires are surely [for removing my distress] then kindly narrate fulfilled. Particularly in kaliyuga, this is the it.” easy means on earth.

Here ends the first chapter of the story on the Sri vO∏b[;Ö;, Øv;c ˆ satyanArAyaNa vow, forming part of the revAkhaNDa of the sTyn;r;y,o iv-,uv;R'izt;qRflp[d" ˆ5ˆ SriskandapurANam. tSy Tv' pUjn' ivp[ kuö-v v[tmu∆;mm‡ ˆ

aq iªtIyoÅ?y;y" yTkOTv; svRdu"%e>yo mu†o &vit m;nv" ˆ6ˆ Chapter Two iv/;n' c v[tSy;ip ivp[;y;&;-y yt»t" ˆ sTyn;r;y,o vO∏St]wv;'tr/Iyt ˆ7ˆ ^I&gv;nuv;c ˆ

aq;NyTs'p[v+y;im kOt' yen pur; iªj ˆ td‡ v[t' ih kir-y;im ydu†' b[;Ö;,en vw ˆ ki¡Tk;xIpure rMye Ü;sIiªp[oÅitin/Rn" ˆ1ˆ Eit s'ic'Ty ivp[oÅs* r;]* ind[;' n lB/v;n‡ ˆ8ˆ

=u∆;O@‡>y;' Vy;kulo &UTv; inTy' b&[;m &Utle ˆ tt" p[;t" smuTq;y sTyn;r;y,v[tm‡ ˆ du"i%t' b[;Ö;,' dOŒ; &gv;n‡ b[;Ö;,ip[y" ˆ2ˆ kir-y Eit s'kLPy i&=;qRmgmd‡iªj" ˆ9ˆ

9 The aged brahmin said: “Lord vishNu in the get. O learned brahmins! When on earth man form of Lord satyanArAyaNa is the granter of practices well the vow of Lord desired results. Worship Him, O learned SatyanArAyaNa; then alone will all his sorrows brahmin! This is an excellent vow, having be destroyed. performed which, a man is freed from all Av' n;r;y,eno†' n;rd;y mh;Tmne ˆ sorrows.” Having carefully narrated to the my; tTkiqt' ivp[;" ikmNyt‡ kqy;im v" ˆ14ˆ learned brahmin the procedure for this vow, ƒWy ∞cu" ˆ Lord satyanArAyaNa, in the form of the aged brahmin, disappeared right there. “I shall tSm;iªp[;Czflut' ken pOiqVy;' cirt' mune ˆ perform that vow which has been described by tTsvR' ^otuimCz;m" ^∏;ÅSm;k' p[j;yte ˆ15ˆ the [aged] brahmin”, thinking thus, the sUt Øv;c ˆ brahmin was not able to sleep at night. On √;O,u?v' muny" svRe v[t' yen kOt' &uiv ˆ waking up in the morning, he made the Akd; s iªjvro yq;iv&vivStrw" ˆ16ˆ resolution – “I shall perform the vow of Lord satyanArAyaNa” – and then left to beg for b'/ui&" Svjnw" s;/R' v[t' ktR'u smu´t" ˆ alms. AtiSm«;'tre k;le k;œ⁄et; sm;gmt‡ ˆ17ˆ O learned brahmins! I have narrated what tiSm«;ev idne ivp[" p[cur' d[Vym;ùv;n‡ ˆ Lord nArAyaNa said to the great nArada. What tenwv b'/ui&" s;/R' sTySy v[tm;crt‡ ˆ10ˆ else should I tell you all? svRdu"%ivinmRu†"svRs'pTsmiNvt" ˆ The sages said: O sage! Who practiced this vow b&Uv s iªj^eœo v[tSy;Sy p[&;vt" ˆ11ˆ on earth having heard it from that brahmin? tt" p[&Oit k;l' c m;is m;is v[t' kOtm‡ ˆ We wish to listen to all that. Our faith is Av' n;r;y,Syed' v[t' kOTv; iªjo∆;m" ˆ kindled. svRp;pivinmRu†o dulR&' mo=m;ùv;n‡ ˆ12ˆ Sri SUta said: O sages! All of you please listen

v[tmSy yd; ivp[;" pOiqVy;' s'kir-yit ˆ as to who practiced this vow on earth. Once, that excellent brahmin with his relatives and tdwv svRdu"%' c mnujSy ivnXyit ˆ13ˆ friends set out to practice the vow according to On that very day, the learned brahmin his ability. In the meantime a wood-seller obtained a lot of wealth. With that he arrived. performed the vow of Lord satyanArAyaNa along with his relatives. By the efficacy of this bih" k;œ' c s'Sq;Py ivp[Sy gOhm;yy* ˆ vow that foremost of Brahmins, became free tO-,y; pIi@t;Tm; c dOŒ; ivp[' kOtv[tm‡ ˆ18ˆ from all sorrows and endowed with all riches. p[i,pTy iªj' p[;h ikimd' i⁄yte Tvy; ˆ From that time onwards, he observed the vow every month. Thus, having performed this vow kOte ik' flm;p»oit ivStr;ªd me p[&o ˆ19ˆ of Lord satyanArAyaNa, that excellent ivp[ Øv;c ˆ brahmin, having become completely free from sTyn;r;y,Syed' v[t' svReiPstp[dm‡ ˆ all sins, attained liberation, which is difficult to tSy p[s;d;Nme svR' /n/;Ny;idk' mht‡ ˆ20ˆ

10 tSm;detd‡ v[t' _;Tv; k;œ⁄et;ÅithiWRt" ˆ having put together one and a quarter quantity of the following – well-ripe bananas, sugar, pp* jl' p[s;d' c &uKTv; s ngr' yy* ˆ21ˆ ghee, milk and powdered wheat. Then having Having placed the wood outside, he came to invited his relatives, he performed the vow the brahmin’s house. He was tormented by according to the procedure. thirst. Having seen the brahmin who had performed the vow, he bowed down to the td‡v[tSy p[&;ve, /npu];iNvtoÅ&vt‡ ˆ brahmin and said, “What is this that are you Ehloke su%' &uKTv; c;'te sTypur' yy* ˆ27ˆ doing? Having done this, what fruit does one Eit ^ISk'dpur;,e rev;%'@e ^IsTyn;r;y,v[tkq;y;' obtain? O Sir, please tell me in detail.” iªtIyoÅ?y;y" ˆ2ˆ The brahmin said, “This is the vow of Lord By the efficacy of that vow, he became satynanArAyaNa, which grants all desires. All endowed wealth and sons. After enjoying this great food, wealth etc of mine is due to its happiness in this world, in the end he went to grace.” Having known this vow from that the abode of Lord satyanArAyaNa. brahmin, the wood-seller became very happy. Here ends the second chapter of the story on the He drank water and ate the food offering Sri satyanArAyaNa vow, forming part of the [prasAda]. He then went to the town. revAkhaNDa of the SriskandapurANam.

sTyn;r;y,' dev' mns; ETyic'tyt‡ ˆ aq tOtIyoÅ?y;y" k;œ' iv⁄yto g[;me p[;Pyte c;´ y∏nm‡ ˆ22ˆ Chapter Three tenwv sTydevSy kir-ye v[tmu∆;mm‡ ˆ sUt Øv;c ˆ Eit s'ic'Ty mns; k;œ' /OTv; tu mStke ˆ23ˆ punrg[e p[v+y;im √;O,u?v' muins∆;m;" ˆ jg;m ngre rMye /inn;' y] s'iSqit" ˆ pur; coLk;mu%o n;m nOp¡;sINmhIpit" ˆ1ˆ tiºne k;œmULy' c iªgu,' p[;ùv;ns* ˆ24ˆ ijte'id[y" sTyv;dI yy* dev;ly' p[it ˆ tt" p[s«;Édy" sup¢' kdlIflm‡ ˆ idne idne /n' d∆v; iªj;n‡ s'toWyn‡ su/I" ˆ2ˆ xkRr;' `OtduG/e c go/UmSy c cU,Rkm‡ ˆ25ˆ Sri sUta said: I shall again narrate further. kOTvwk] sp;d' c gOhITv; SvgOh' yy;w ˆ Please listen, O best of sages! In the old days, tto b'/Un‡ sm;hUy ck;r ivi/n; v[tm‡ ˆ26ˆ there was a king by the name ulkAmukha who Then he contemplated on Lord satyanArAyaNa ruled the earth. He had conquered his senses as follows -- “I shall perform the excellent vow and he spoke the truth. Everyday the wise king of Lord satyanArAyaNa with the money that I would go to the temple and please the will earn today by selling wood in the town.” brahmins by giving them money. Having thought thus, he put the wood on his head and went to the beautiful town, where &;y;R tSy p[muG/; c srojvdn; stI ˆ rich people lived. On that day, that woodcutter &d[xIl; ndItIre sTySy v[tm;crt‡ ˆ3ˆ obtained double profit from selling wood. Then, happy at heart, he came to his home AtiSm«;'tre k;le s;/urek" sm;gt" ˆ v;i,Jy;qR' bhu/nwrnekw" pirpUirt" ˆ4ˆ

11 n;v' s'Sq;Py t∆;Ire jg;m nOpit' p[it ˆ vow, along with my people, for the purpose of dOŒ; s v[itn' &Up' pp[Cz ivny;iNvt" ˆ5ˆ obtaining sons etc.” s;/uöv;c ˆ Having listened to the king’s words, replied respectfully, as follows: ikimd' kuöWe r;jn‡ &i†yu†en cets; ˆ p[k;x' kuö tTsvR' ^otuimCz;im s;'p[tm‡ ˆ 6ˆ sAdhu said: “Tell me everything, O king! I shall do as you say. I too don’t have any progeny. He had a chaste and enchanting wife by the From [the performance of] this vow, I shall name of bhadrashIlA. She had a face beautiful definitely obtain it [progeny].” like a lotus. The king [along with his wife] practiced the vow of Lord satyanArAyaNa, on Then [having listened to the procedure for the bank of the river. In the mean time, a man performing the vow and] having completed his by the name sAdhu arrived there. He was a business, sAdhu happily returned home. He merchant who had brought with him a boat narrated to his wife, lIlAvatI, everything about full of riches. He anchored the boat on the the vow, which bestows progeny. The very bank of the river and went towards the king. noble sAdhu said to her, “I shall perform the Seeing the king performing the vow, he asked vow when I shall obtain progeny.” By the him with modesty – grace of Lord satyanArAyaNa, his wife became pregnant. sAdhu said: “O King, what is this that you are doing with a mind endowed with devotion? I dxme m;is vw tSy;" kNy;rt»mj;yt ˆ wish to listen to all that now. Please explain.” idne idne s; vvO/e xuk›p=e yq; xxI ˆ12ˆ r;jov;c ˆ n;m»; kl;vtI ceit t«;;mkr,' kOtm‡ ˆ tto lIl;vtI p[;h Sv;imn' m/ur' vc" ˆ13ˆ pUjn' i⁄yte s;/o iv-,ortultejs" ˆ v[t' c Svjnw" s;/'R pu];´v;iùk;Myy; ˆ7ˆ n kroiW ikmqR' vw pur; s'kiLpt' v[tm‡ ˆ

&UpSy vcn' ^uTv; s;/u" p[ov;c s;drm‡ ˆ In the tenth month she gave birth to an svR' kqy me r;jn‡ kir-yeÅh' tvoidtm‡ ˆ8ˆ excellent baby girl. The baby started growing everyday, just like the moon in the bright half mm;ip s'titn;RiSt AtSm;ß;;yte /[uvm‡ ˆ of a month. Her naming ceremony was tto invOTy v;i,Jy;t‡ s;n'do gOhm;gt" ˆ9ˆ performed and she was given the name &;y;Ryw kiqt' svR' v[t' s'titd;yˉkm‡ ˆ kalAvatI. Then lIlAvatI spoke the following td; v[t' kir-y;im yd; me s'tit&Rvet‡ ˆ10ˆ sweet words to her husband, “Why do you not

Eit lIl;vtI' p[;h pt»I' s;/u" s s∆;m" ˆ perform the vow [of Lord satyanArAyaNa] as gi&R,Is;Å&v∆;Sy &;y;R sTyp[s;dt" ˆ11ˆ resolved by you earlier?”

The king said: “O sAdhu! Worship is being si;/uöv;c ˆ performed of Lord vishNu, who has ivv;hsmye TvSy;" kir-y;im v[t' ip[ye ˆ14ˆ incomparable brilliance. I am performing this

12 Eit &;y;'R sm;¬;Sy jg;m ngr' p[it ˆ Then after some time, the merchant [sAdhu], tt" kl;vtI kNy; vvO/e iptOveXmin ˆ15ˆ who was an expert in his trade, hurriedly went for some business, along with his son-in-law. dOŒ; kNy;' tt" s;/unRgre si%i&" sh ˆ m']iyTv; d[ut' dUt' p[eWy;m;s /mRivt‡ ˆ16ˆ rt»s;rpure rMye gTv; is'/usmIpt" ˆ v;i,Jymkrot‡ s;/uj;Rm;]; ^Imt; sh ˆ22ˆ ivv;h;q'R c kNy;y; vr' ^eœ' ivc;ry ˆ ten;_ù¡ dUtoÅs* k;'cn' ngr' yy* ˆ17ˆ t* gt* ngre rMye c'd[ketonORpSy c ˆ sAdhu said, “O dear one! I shall perform the AtiSm«;ev k;le tu sTyn;r;y," p[&u" ˆ23ˆ vow at the time of kalAvatI’s marriage.” &[–p[it_m;loKy x;p' tSmw p[d∆;v;n‡ ˆ Having given this promise to his wife, sAdhu d;ö,' ki#n' c;Sy mhºu"%' &iv-yit ˆ24ˆ left for the town. Then kalAvatI grew up in her AkiSmn‡ idvse r;_o /nm;d;y tSkr" ˆ father’s home. Seeing his daughter eligible for t]wv c;gt¡*ro vi,j* y] s'iSqt* ˆ25ˆ marriage, the righteous sAdhu, after consulting Having gone to the delightful town of with his friends in the town, quickly sent an ratnasAra, close to the sea, sAdhu conducted envoy, with the following instructions – “Look his business, along with his prosperous son-in- for an excellent match for my daughter.” law. The two of them stayed in that wonderful Instructed by him, this envoy went to the town of the king chandraketu. But at this very kAnchana [golden] town. time, Lord satyanArAyaNa, seeing that sAdhu tSm;dek' vi,Kpu]' sm;d;y;gto ih s" ˆ had not kept his promise, cursed him [as dOŒ; tu su'dr' b;l' vi,Kpu]' gu,;iNvtm‡ ˆ18ˆ follows] – ‘This one shall experience terrible

_;iti&bR'/ui&" s;/R' pirtu–en cets; ˆ hardship and great sorrow.” One day, a thief d∆;v;n‡ s;/u" pu];y kNy;' ivi/iv/;nt" ˆ19ˆ stole some of the king’s wealth and came to the same place where the two businessmen [sAdhu ttoÅ&;Gyvx;∆;en ivSmOt' v[tmu∆;mm‡ ˆ and his son-in-law] were staying. ivv;hsmye tSy;Sten ö–oÅ&vTp[&u" ˆ20ˆ tTp¡;∏;vk;n‡ dUt;n‡ dOŒ; &Iten cets; ˆ tt" k;len ikyt; injkmRivx;rd" ˆ /n' s'Sq;Py t]wv s tu xI`[mli=t" ˆ26ˆ v;i,Jy;qR' gt" xI`[' j;m;tOsihto vi,k‡ ˆ21ˆ He indeed returned from that town with a tto dUt;" sm;y;t; y];Ste sß;no vi,k‡ ˆ businessman’s son. Seeing the businessman’s dOŒ; nOp/n' t] bd‡?v;nIt;w vi,Ksut* ˆ27ˆ boy, who was handsome and endowed with hWRe, /;vm;n;¡ ∞cunORpsmIpt" ˆ good qualities, sAdhu, with a happy mind, tSkr* ª* sm;nIt* ivloKy;_;py p[&o ˆ28ˆ along with his relatives and friends, gave his r;_;_ù;Stt" xI`[' dO!' bd‡?v; tu t;vu&* ˆ daughter to the boy, according to the proper Sq;ipt* ª* mh;dugeR k;r;g;reÅivc;rt" ˆ29ˆ marriage procedure. By a stroke of bad luck, After that, seeing policemen running, the sAdhu forgot about the excellent vow [of Lord robber, with a frightened mind, kept the satyanArAyaNa] at the time of his daughter’s money in that place itself and quickly marriage. By that the Lord was displeased.

13 disappeared. Then the policemen arrived at the kNy; kl;vtI p[;h m;tr' p[it sTvrm‡ ˆ spot where the honest merchant sAdhu was iªj;lye v[t' m;tdOR–' v;'iztisi∏dm‡ ˆ36ˆ staying. Seeing the king’s wealth there, they The bride kalAvatI also wandered everyday [in arrested the two businessmen and took them. search of food.] One day, oppressed with Happily they hastened to the king, and said, hunger, she went to a Brahmin’s home and “O king, these two thieves have been caught. there witnessed the vow of Lord Please give the verdict after examining them.” satyanArAyaNa. She sat down and listened to Then, ordered by the king, those two suspects the story [about the Lord] and prayed for a were quickly bound and placed in an boon. After eating the prasAda, she went home impregnable jail, without giving further at night. The mother asked her daughter thought. kalAvatI with love, “O daughter, where did

m;yy; sTydevSy n ^ut' kwStyovRc" ˆ you spend the night? What is in your mind?” atStyo/Rn' r;_; gOhIt' c'd[ketun; ˆ30ˆ The daughter kalAvatI promptly answered her mother, “O mother, in a brahmin’s house I tCz;p;¶; gOhe tSy &;y;R cwv;itdu"i%t; ˆ witnessed the vow [of Lord satyanArAyaNa], c*re,;pÉt' svR' gOhe y¶; iSqt' /nm‡ ˆ31ˆ which grants the desired result.” a;i/Vy;i/sm;yu†; =uiTpp;s;itdu"i%t; ˆ tCzfluTv; kNyk;v;Ky' v[t' ktRu' smu´t; ˆ a«;ic't;pr; &UTv; b&[;m c gOhe gOhe ˆ32ˆ s; mud; tu vi,G&;y;R sTyn;r;y,Sy c ˆ37ˆ Due to the mystic power of Lord satyanArAyaNa, nobody listened to the words v[t' c⁄e swv s;?vI b'/ui&" Svjnw" sh ˆ of sAdhu and his son-in-law. Thereafter, the &tORj;m;tr* i=p[m;gCzet;' Svm;^mm‡ ˆ38ˆ king chandraketu confiscated their wealth. apr;/' c me &tRuj;Rm;tu" ='tumhRis ˆ Owing to the Lord’s curse, his wife at home Eit idVy' vr' vv[e sTydev' pun" pun" ˆ became very sad. Thieves stole whatever v[ten;nen tu–oÅs* sTyn;r;y," p[&u" ˆ39ˆ wealth was in the house. Afflicted with mental dxRy;ˉm;s Svp»' ih c'd[ketu' nOpo∆;mm‡ ˆ and physical agony, very depressed due to b'idn* mocy p[;tvRi,j* nOps∆;m ˆ40ˆ hunger and thirst, lIlAvatI roamed from home to home, worrying about getting food. dey' /n' c tTsvR' gOhIt' y∆vy;Å/un; ˆ no ce∆v;' n;xiy-y;im sr;Jy/npu]km‡ ˆ41ˆ kl;vtI tu kNy;ip b&[;m p[itv;srm‡ ˆ Having listened to her daughter’s words, that AkiSmiNdvse j;t; =u/;t;R iªjm'idrm‡ ˆ businessman’s wife [lIlAvatI] set out with joy gTv;ÅpXyd‡ v[t' t] sTyn;r;y,Sy c ˆ33ˆ to perform the vow of Lord satyanArAyaNa. ØpivXy kq;' ^uTv; vr' p[;iqRtvTyip ˆ That chaste lady performed the vow herself p[s;d&=,' kOTv; yy* r;]* gOh' p[it ˆ34ˆ along with relatives and friends. She

m;t; kl;vtI' kNy;' pOCzy;m;s p[emt" ˆ repeatedly prayed for the following divine pui] r;]* iSqt; ku] ik' te mnis vtRte ˆ35ˆ boon from Lord satyanArAyaNa, “May my husband and son-in-law return home soon.

14 Please forgive the offense of my husband and r;j; vi,Ksut* vI+y vc" p[ov;c s;drm‡ ˆ46ˆ my son-in-law.” Lord satyanArAyaNa was dwv;Tp[;ù' mhºu"%imd;nI' n;iSt vw &ym‡ ˆ pleased by this vow. He showed a dream to the td; ing@s'Ty;g' =*rkm;R´k;ryt‡ ˆ47ˆ excellent king chandraketu – “O best of kings! In the morning, release the two captive vô;l'k;rk' dTv; pirto-y nOp¡ t* ˆ businessmen. Now you should give all that purSkOTy vi,Kpu]* vcs;ÅtoWyd‡ &Oxm‡ ˆ48ˆ wealth which was confiscated by you. If not, I pur; Ét' tu yd‡ d[Vy' iªgu,IkOTy d∆;v;n‡ ˆ shall destroy you along with your kingdom, p[ov;c t* tto r;j; gCz s;/o inj;^mm‡ ˆ49ˆ wealth and sons.” r;j;n' p[i,pTy;h g'tVy' TvTp[s;dt" ˆ Avm;&;-y r;j;n' ?y;ngMyoÅ&vTp[&u" ˆ ETyuKTv; t;w mh;vwXy;w jGmtu" SvgOh' p[it ˆ50ˆ tt" p[&;tsmye r;j; c Svjnw" sh ˆ42ˆ Eit ^ISk'dpur;,e rev;%'@e sTyn;r;y,v[tkQ;;y;' ØpivXy s&;m?ye p[;h Svp»' jn' p[it ˆ tOtIyoÅ?y;y" ˆ3ˆ b∏* mh;jn* xI`[' mocy?v' vi,Ksut* ˆ43ˆ Seeing the two businessmen the king said the

Eit r;_o vc" ^OTv; mociyTv; mh;jn* ˆ following words respectfully, “Due to fate, you sm;nIy nOpSy;g[e p[;huSte ivny;iNvt;" ˆ44ˆ experienced great sorrow. Presently there is absolutely no fear.” Then he completely freed a;nIt* ª* vi,Kpu]* mu†* ing@b'/n;t‡ ˆ their bonds and had shaving etc done for them. tto mh;jn* nTv; c'd[ketu' nOpo∆;mm‡ ˆ 45ˆ The king pleased the two of them by giving Smr't* pUvRvO∆;;'t' noctu&Ryivàl* ˆ them clothes and ornaments. Having honored Having addressed the king thus, the Lord the two businessmen, he pleased them disappeared. Then in the morning, the king, exceedingly by his speech. The king gave them along with his kinsmen, sat in the assembly twice the wealth that was taken before. The and narrated the dream to the people. [He king then addressed the two of them, “O said,] “Quickly release the two bound noble sAdhu! You may go to your home.” Bowing businessmen.” They listened to these words of down to the king, sAdhu said, “By your grace, the king, and released the two noble men. I may go home.” Having said thus, the two Having brought them in front of the king they honorable businessmen set out for home. said with humility, “We have released the two businessmen from bondage and brought them.” Here ends the third chapter of the story on the Sri Those two noble men bowed to the excellent satyanArAyaNa vow, forming part of the king chandraketu and remembering the prior revAkhaNDa of the SriskandapurANam. events did not say anything as they were struck with fear.

15 Saints of Maharashtra – VII Shankar Karandikar

¿;I guö>yo nmï

In the current issue we will continue to Again and again, Tukarama Maharaj study some more profound Abhangas of points out the urgency with which one should Tukarama Maharaj. worship the Lord. People have priorities, timetables and elaborate plans for their worldly In today’s world almost everything aspirations, but completely forget the most revolves around money. But still the most important goal of reaching the Lord. valuable thing of all still remains free of cost and that is the Name of the Lord. So also the a;ily; s's;r; Ø#; veg kr;. virtues which pave the way for devotion also xr, j; Ød;r; p;'@ur'g; ˆ1ˆ have no price tag on them. deh he' k;{;ce' /n kuber;ce'. teqe' mnu-y;ce' k;y a;he ˆ2ˆ pr;ivy; n;rI m;ØlIsm;n. det; devivt; net; nevivt;. m;inily; /n k;y ve'ce ˆ1ˆ teqe' y;cI s∆;; k;y a;he ˆ3ˆ n kirt;' prin'd; prd[Vyai&l;W. inimTTy;c; /n kel; ase p[;,I. k;y tumce' y;s ve'ce s;'g; ˆ2ˆ m;Z'e m;Ze' Mh,oin VyqR gel; ˆ4ˆ bwsilye #;yI' Mh,t;' r;m r;m. “Having born in this transmigratory k;y hoy ^m Aese' s;'g; ˆ3ˆ world, wake up and quickly surrender to the gracious Lord Panduranga. This body belongs s't;'Cy; vcnI' m;int;' iv¬;s. to the God of death, as all wealth belongs to k;y tumce' y;s ve'ce s;'g; ˆ4ˆ Kubera, the God of wealth: man has no control %re' bolt;' ko, l;gtI s;y;s. over either. What control can man have over k;y ve'cey;s Aese' s;'g; ˆ5ˆ these, as God alone gives or takes these away, or arranges to give or take these away? A tuk; Mh,e dev jo@e y;cs;#I'. human being has only an incidental role to a;,Ik te a;$I n lge k;'hI' ˆ6ˆ play, but he wastes away all his life claiming “Does treating another person’s wife as “mine, mine.”” one’s own mother cost anything? Does abstaining from vilifying others and from &i†&;ve' krI' bwsoin ini¡t. coveting other’s wealth cost anything? Does nko govU' ic∆; p[p'c;sI ˆ1ˆ repeating “, Rama, Rama” while sitting at Ak ø! krI' p'!rIc; r;v. one place require much effort? Does believing mg tuj Øp;v pui!l suce ˆ2ˆ in advice of saints cost you anything? Tell me – nko kñ' k;'hI' devt;pUjn. what effort or money does it cost to speak the jp tp ?y;n te'hI nko ˆ3ˆ truth? Tukarama Maharaj says that these virtues alone lead to God, nothing else is m;insIl Z,I' a;pilk k;'hI'. required.” yerZ;r p;hI' n cuke kd; ˆ4ˆ

16 Aese jNm iktI p;vl;sI dehI'. the time in acquiring and hoarding things, you will be drifted far into this ocean of worldly aZUin k;' n;hI' k{lI soy ˆ5ˆ life and be drowned. Tukarama says, “Nothing soy /rI' a;t;' hoy p;' s;v/. else is required to save oneself other than just anu&v a;n'd a;he kws; ˆ6ˆ devotion to Lord Vitthala -- I swear by Vitthala shj kwse' a;he teqI'ce' te' guj. for this.”” anu&ve' inj p;he' tukI' ˆ7ˆ The Lord Himself says in the Geeta: tuk; Mh,e a;t;' hoER' tU' s;v/. to@I' &vb'/ Ak; jNme' ˆ8ˆ bhUn;' jNmn;mNte _;nv;Nm;' p[p´te. “Instead of remaining entangled in this v;sudev" svRimit s mh;Tm; sudulR&".. worldly life, make your mind calm with “At the end of many births, a man of devotion. Firmly hold on to the Lord of wisdom resorts to Me, with the feeling that Pandhari (Vitthala) and then you will “Vasudeva () is everything”. Such a automatically find further course of right great soul is very rare.” Tukarama Maharaj action. For this, you don’t need to keep on echoes the same idea in the following worshipping any other deities or to undertake Abhangas: laborious , austerities or meditation. If you have any other attachment, you will not escape b;hut;' jNm;'a'tI'. jo@I lglI he' h;tI' ˆ1ˆ further cycles of birth and death. Although you mnu-ydeh;Aes; #;v. /rI' p;'@ur'gI' &;v ˆ2ˆ have already undergone numerous such cycles bhu kel; fer;. yeqe' s;'p@l; q;r; ˆ3ˆ in the past, how even now you have not found tuk; Mh,e j;,e'. Aese dulR& te xh;,e ˆ4ˆ the way out? So wake up and at least now take “After countless births have you been recourse to proper action and find out how is fortunate to acquire this treasure in the form of the experience of lasting bliss? Experience in this human body. So now don’t fail to adore yourself the secret of attaining such a state Lord Panduranga. After so many cycles of birth without effort. Tukarama says, ”Now at least and death, you have finally arrived at this safe you wake up and cut off in this life only, the place. People who recognize it’s importance are noose of worldly life, once and for all.” wise, but rare.”

Tukarama Maharaj emphatically states mol;ce' a;yu-y ve'cuiny;' j;y. that without worshiping the Lord, life is simply pUvRpu

17 “This valuable life (as a human being) “Narayana.” Tukarama says, “Who knows what that is acquired by meritorious deeds done in meritorious deeds he had done in the past?”” past lives, must be spent fruitfully. After many People generally depend on their friends rebirths, this human form is finally attained. and relatives to help them in times of distress. As people save money for future use, to assure But more often than not, they find out that permanent happiness one should remember those people are not able to really help. Lord Vitthala all the time. Just as money saved Particularly at the time of death none other little by little accumulates over time into a than the Lord can help a person. This is great stockpile, in a similar way hoard (the brought out in the verses below: Name of) Lord Narayana. Devotion to Hari alone will be of help in after life, in saving you k;' re n &jsI hrI. tuj ko, a'gIkrI ˆ1ˆ from torture by (the God of death). hoERl ympurI. ymd'@ y;tn; ˆ2ˆ Tukarama says, “Make your life worthy; don’t ko, j;lI lgbg. k;y kirsI yeqe' mg ˆ3ˆ waste your time in uttering words, other than the Name of the Lord.”” k;' re &rl; t;#;. kirtI voj net;' v;$; ˆ4ˆ to'@; pi@lI i%{,I. ijVh; ipi$tI vo!Uin ˆ5ˆ One does not have to belong to any special caste or have any important social k;' re pi@lI jnl;j. standing to worship the Lord. Tukarama ko, so@vIl tuj ˆ6ˆ Maharaj quotes the following examples from l;j /rI' Mh,e tuk;. the Sastras in support of this. nko v;y;' j;∞' fuk; ˆ7ˆ “Why don’t you worship Lord Hari? k;' re tuMhI inmR{ hirgu, g; n;. Who else will come to your help, when you n;ct a;n'dñp vwku'#;sI j; n; ˆ1ˆ will undergo torture in the kingdom of Yama (the God of death)? While you suffer there, k;y gi,kec; y;tI ai/k;r mo#;. what will you do? How can you be so puffed p;pI aj;m{e AesI' nelI' vwku'#; ˆ2ˆ up with pride, when you are being dragged Aese m;ge' ne,o' iktI t;irle an't ap;r. there, where you will be made to swallow nails p'cmh;doWI' Ty;'Cy; p;tk; n;hI' p;r ˆ3ˆ and your tongue will be pulled out and beaten? Why are you afraid of people’s criticism? Are pu];icy; lo&e' n– Mh,e n;r;y,. they going to save you (from such ko, ktRVy tuk; Mh,e Ty;ce' pu

18 tuk; Mh,e y;sI s;'g; ko,I trI. tuk; Mh,e Jy;ce' n;m iv¬'&r. ivsrl; hrI m;yb;p ˆ5ˆ Ty;ce' inr'tr ?y;n krI' ˆ5ˆ “Who has assured you his protection that “Why don’t you remember the merciful you feel so confident about it? Whoever God, who alone nourishes all creatures? Who advised you not to surrender to Lord Vitthala? gives birth to a baby and immediately arranges Then who will protect you when Yama (the to generate milk? Shripati (Lord Vishnu) alone God of death) will rub your face on the takes care of both. When in hot summer all ground? Why do you denude yourself by trees sprout, who supplies water to them? forgetting how death is nibbling at your life Therefore, is he not taking care of you also (in and how your strength is dwindling day by a similar way)? So always remember the Lord. day? Tukarama prays that someone must Tukarama says, “Constantly think of him, who awaken such a person, least he remains is (for this reason) called ‘The Sustainer of the forgetful of Lord Hari, the unfailing protector Universe.”” like mother and father.” Again and again Sri Tukarama Maharaj hrICy; j;gr,;. j;t;' k;' re n ye mn; ˆ1ˆ asks the question, “Why don’t you be devoted to the Lord than being engrossed so much in ko#e' p;h;sIl tu$I. worldly relations?” a;yu-y ve'ce fuk;s;#I' ˆ2ˆ Jy;'cI tuj gu'tI. te to' mokiltI a'tI' ˆ3ˆ dv;ce' &jn k;' re n kirsI twse'. tuk; Mh,e br;. l;& k;y to ivc;r; ˆ4ˆ a%'@ hVy;se' pI@tosI ˆ1ˆ “Why have you never thought of keeping dev;c; iv¬;s k;' re n;hI' tws;. awake at night for repeating the name of Hari? pu]òehe' jws; gu'tl;sI ˆ2ˆ Instead you are all along wasting your life in k;' re n;hI' twsI dev;cI te go@I. satisfying your sundry wants. Those, to whom you are attached, will leave you in the end. n;gvUin so@I pTnI jwsI ˆ3ˆ Tukarama says, “You should better think about k;' re &y v;hsI lok;'c; to /;k. what is in your best interest.”” ivsroin Ak n;r;y, ˆ4ˆ tuk; Mh,e k;' re `;tle' he' v;y;'. Tukarama Maharaj points out how the Lord helps His creatures in extraordinary ways av`e' a;yu-y j;y; &†Iiv,ˆ5ˆ and urges us to remember Him with a feeling “Just as you strain yourself to acquire of gratitude: things you are fond of, why not worship God with the same interest? Why don’t you trust in k;' re n;#ivsI kOp;{u dev;sI. God with the same intensity as much as you are attached by love for your son? Why don’t poisto jn;sI Akl; to ˆ1ˆ you enjoy serving God as much as you do your b;{; du/; ko, krIte' ØTpi∆;. wife, even when she leaves you penniless? v;!vI ^Ipit sve' doNhI ˆ2ˆ Why are you afraid of people's censure and fu$tI tövr Ø-,k;{m;sI'. forget the Lord? Tukarama says, “Why are you jIvn ty;'sI ko, `;lI ˆ3ˆ wasting all your life without devotion to God?” te,e' tuZI k;y n;hI' kelI ic't;. Tukarama Maharaj says that once a man r;he' Ty; an't; a;#vUin ˆ4ˆ surrenders to the Lord, he should not have to

19 worry about his welfare either here or such appealing Abhangas. It had to be a pure hereafter: and direct expression of his devotion, and the Lord Himself must have been his guide in this &vs;gr trt;'. k;' re kirts;' ic't;. effort. Many generations of devotees have pwl Ø&; d;t;. k$I' kr #evuiny;' ˆ1ˆ benefited by the work of this Saint, and it will Ty;ce p;yI' `;l; im#I. mol ne`e jgje#I. continue to inspire many more generations to &;v; Ak;s;#I'. %;'d; v;he a;puLy; ˆ2ˆ come. &ui†mu†IcI ic't;. n;hI' dwNy dird[t;. As always, we would like to end this tuk; Mh,e d;t;. p;'@ur'g vo{igLy; ˆ3ˆ write-up with our humble prostration to the “For crossing this ocean of worldly life, Saints as well to all the devotees. We pray for you have no reason to despair, because on the their forgiveness in whatever may be incorrect other shore is standing firmly, with His hands or deficient in this article. resting on His sides, the generous bestower (of blessings). Hold fast on to His feet; He doesn’t Hir" ao' tt‡ st‡. ask for anything more from you. In return of References: just your trust in Him, He carries you on his shoulders. Tukarama says, “Once you 1. “Saartha Sri Tukaramachi Gatha”, edited recognize the gracious Lord Panduranga, you by Sri Vishnubuva Jog Maharaj, Kesava are freed, from worrying about welfare in this Bhikaji Dhawale, Mumbai. life or liberation, or from poverty and want.” 2. “The Abhanga Gatha of Tukarama It is interesting to note that Tukarama Maharaj”, edited by Sri Vasudeo Laxman Maharaj was not a highly educated person by Sastri Panashikar, published by Nirnaya worldly standards, so it is hard to imagine how Sagar Press, Mumbai. he could have composed so many hundreds of

Golden words of Jagadguru Sri Chandrasekhara Bharati Mahaswamigal

Significance of God

• Blessings are the monopoly of God and we must all pray for his gracious blessings

• If you pray with faith and devotion, the Lord will certainly listen to your earnest prayers.

• Today God is altogether ignored and this is the cause of all our suffering and misery.

20 Om, Sri Gurubhyo Namaha Vaidika Samskaras (contd..,) S. Yegnasubramanian

(Sections and sub-sections are numbered in continuation from the previous article)

In the previous article in Volume 5 No. 3&4 of i. a?y;pnì b[Ö;y_ï Learning in -carya Paramaartha Tattvam, we discussed one of the ASrama and teaching in –ASrama, most important samskAras, the vivAha to maintain the guru-Sishya paramparA, is prescribed. If cannot teach, one should samskAra, which is the fourteenth samskAra of perform a ritual at least, known as the forty-one samskAras mentioned in the first brahmayajna, which is a nitya . article of this series (Paramaartha tattvam, vol. 4 ii. iptOy_Stu tpR,m‡ Performance of No. 1, Jan-Mar 2002). We will continue the during amAvAsya etc. occasions, to worship discussion with the rest of the samskAras in the ancestors. this article. All the discussions are based on iii. - Offering oblations to devatas like tradition and scriptures; several of them are homo devï , , etc in hom, to express seldom in practice these days. our gratitude to the natural forces and seek their blessings. The samskAras after vivAha are not popular today. As was noted earlier, the vivAha iv. bil&;Rwtï - bhUtayajna – or vaiSvadeva – to samskAra is the 14th samskAra. There are 26 protect birds and animals. more samskAras which are highly ritualistic. v. nOy_ï aitiqpUjnm‡ - Respect for other However, for the sake of completeness, we humans in society. will outline them briefly in this article. PancamahAyajna is a very important samskAra The remaining 26 samskAras can be broadly for a grihastha. classified in to four categories: As mentioned above, three groups of seven 1. panca-mahA- 5 yajnas each are also prescribed as part of the 2. sapta-pAka-yajnas 7 forty samskAras. All these are fire-rituals and 3. sapta-havir-yajnas 7 are very seldom done these days. Before 4. sapta--yajnas 7 discussing these twenty one rituals, it is useful Total 26 to understand a few details. During the vivAha samskAra, a particular fire 6. panca-mahA-yajnas : There is a nice sloka ritual known as vivAha is performed. which gives all the five mahAyajnas. That vivAha-homa-agni is supposed to be a?y;pn' b[Ö;y_" preserved till a person dies or takes to iptOy_Stu tpR,m‡ . All the above mentioned 21 yajnas are to be performed in that agni alone. (At the homo devï time of sannyAsa, the person renounces all bil&;Rwtï karma and gives up all agnis, and so is called nOy_ï aitiq pUjnm‡ nirAgni.)

21 The grihastha is supposed to perform a nitya As was mentioned earlier, the vivAha agni is karma known as , twice a day, in that also known as smArta agni. This agni is agni (This ritual can be considered as a maintained in a circular kuNDa. A portion of replacement of samidh AdhAnam.). The same this agni is taken to perform vedic rituals – agni is used for all the later samskAras of the srauta – and is called srauta agni. The children – upnayana, vivAha etc. – and other fourteen yajnas, namely the sapta-havir-yajnas karmas, like SrAddha etc. When the son gets and sapta-soma-yajnas, which are prescribed in married, the father’s vivAha agni goes to the the Vedas, are performed in the srauta agni, son, and so, is supposed to be maintained which should be preserved all the time. eternally. Elaborate procedures are given regarding the Since these agni samskAras are connected with use of this agni for the performance of the 14 the well being of the family, it is called grihya rituals. The yAgSAla is also known as a agni. This will vary from family to family; for “devayajna”. The - contain a example, for Rigvedis, it is prescribed by the description of it, not omitting minute details. AswalAyana grihya sutras; for yajurvedis, by the There are altars called “cayanas” to be built Apasthamba griya sutras; for sAmavedis, by the with bricks. (There are no cayanas for havir gobila griha sutras etc. These rituals are not and pAkayajnas. ) Several kinds of ladles are given in Sruti (the Vedas), but prescribed by the used in making offerings in the fire, “tarvi”, Rishis in grihya sutras – from . Since “sruk” and “sruva” etc. rituals prescribed in the smritis are performed The srauta agni is like the master of the griha – in this agni, it is also called smArta agni, grihya the grihapati - is supposed to protect from all agni, aupAsana agni etc. calamities etc. and so is called the gArhapatya It is in this smArta agni, the first set of seven agni This is divided in to three, before the pAka yajnas are performed. ritual. On the eastern side, a square kuNDa is established and a portion of the gArhapatya 7. sapta- pAka-yajnas : agni is transferred. There are prescriptions These involve the offering of cooked grains in regarding the size of the kuNDa, the size of the the form of a gruel, and are done at different bricks etc. This agni is called Ahavaneeya agni. times, and frequencies: On the southern side of the gArhapatya agni i. sthAlI pAkam – twice a month another kuNDa – semicircular in shape – is ii. pArvaNam - once a month established. Another portion of fire from the iii. ashTakA – once a year gArhapatya agni is transferred to this kuNDA iv. caitrI, - once a year and is called dAkshiNAgni: v. AsvayajI – once a year srauta agni vi. SrAvNI - 4 months in an year – (August to November). vi. AgrahAyaNI - conclusion of SrAvaNI once a year. Ahavaneeya gArhapatya dAkshiNA agni agni agni Immediately after vivAha, the first of the seven pAkayajnas, namely, sthAlIpAka, is intitiated.

22 Since the smArta agni is never divided, it is also vi. nirUDha-paSubandha –The 6th and the 7th called ekAgni, and, since the srauta agni is rituals are done in a very big scale, divided in to three, it is also called tretAgni. generally, once an year, outside the house. Most of the srauta rituals are done in the vii. sautrAmanI once a year. The last three Ahavaneeya agni. No ritual is actually done in haviryajnas - cAturmasya, nirudhapa- the gArhapatya agni and is only a witness. After Subandha and sautrAmani - are performed the performance of the ritual, the Ahavaneeya in a yAgasAla. agni and dAkshiNAgni are joined back in to 9. sapa-soma-yajnas gArhapatya agni. In these yajnas, soma juice is offered with the When a person dies, his cremation is chanting of sAma veda in high pitch. All are performed using the srauta agni. The smArta very big yajnas and are done outside the house, agni is preserved for the wife. When the for the benefit of the entire country. The seven husband dies first, he will use up the srauta yajnas are: agni, and the smarta agni will be used to i. agnishtoma or jyotishtoma cremate the wife, which is supposed to give ii. atyagnishtoma her svarga loka. If the wife dies first as a sumangali, part of the srauta agni will be used iii. uktyam for her, which is believed to give her brahma iv. shoDasI loka. One should remember that these rituals v. vAjapeya are prescribed in the karma kANDa, only for vi. atirAtra those who are not jnAnis! vii. AptoryAma 8. sapta-havir-yajnas It is generally observed that one does aupAsana Thses are supposed to be performed in the and daily, and the rest, at least once Ahavaneeya agni. The seven yajnas are: in a life time. i. agni AdhAnam - Division in to three; this During vivAha, the first smArta yajna, namely, division itself is a ritual; done only once. It sthAlI pAka, and the first srauta yajna, agni has to be maintained. If it goes off, AdhAna are initiated. Among the 21 yajnas, the prAyascittam is to be done! seven pAka yajnas are done in smArta agni and the remaining 14 are done in srauta agni, till ii. agnihotra – a daily ritual death or till becoming a sannyAsI! iii. darSa-pUrNa-mAsa performed twice a As already mentioned, the daksiinAgni and the month – on amAvAsya and poorNimA days Ahavaniyaagni are made from the iv. AgrayaNa – once a year. - The above 4 gArhapatyAgni. When srauta rites for the rituals are small rituals, done, mostly, fathers have been performed in the within the house. dakhsinAgni and other srauta rites in the v. cAturmAsya – different from what AhavaniyAgni, the two fires no longer have the sannyAsIs observe. This ritual is performed exalted name of “srautAgni” and are just like three times in an year, once every four any other ordinary fire and they have to be months. extinguished. Only the gArhapatya and

23 aupAsana fires are to be kept burning In pAkayajnas there are no rtviks; the throughout. householder (as the yajamAna) performs the On every prathama (first day of the lunar rites with his wife. In haviryajnas there are four fortnight), a pAkayajna and a haviryajna have to rtviks and the yajamAna. But the udgAta’s place be performed in the grhyAgni and srautagni is taken by the agnidhra. The udgAta is the one respectively. The first is called sthAlipAka. who sings the sAman. It is only in somayajnas “Sthali” is the pot in which rice is cooked and it that there is sAmagAna, not in haviryajnas. In must be placed on the aupasana fire and the cAturmasya and pasubandha there are more rice called “caru” cooked in it must be offered than the usual number of priests in the same fire. The rite that is the basis of In somayajnas, there is the full complement of many others (the archetype or model) is called priests - the hota, the adhvaryu, the udgAta and “prakrti”. Those performed after it, but with the brahmA. Each priest is assisted by three some changes, are known as “vikrti”. For the others. So in all there are sixteen priests in a sarpabali called sravani and the pAkayajna somayajna. agnistoma which is the first of the called agrahayani, sthAlipaka is the prakrti. seven somayajnas is the prakrti (archetype) and The haviryajna performed on every prathama is the other six are its vikrti. These six are: “darSa-pUrNa-ishTi”, “darSa” meaning the new atyagnistoma, uktya, soDasi, vaajapeya, atiraatra moon and “pUrNa” the full moon. So the and AptoryAma. “ishTis” or sacrifices conducted on the day In the old days a Brahmin used all his wealth following the new moon and the full moon (the in performing the somayajna. Much of this was two prathamas) are together given the name of spent in dakshiNa to the priests and the rest for darSa-pUrNa-ishTi. The two rituals are also referred to merely as “ishTi”. This is the prakrti materials used in the sacrifice. There was also for haviryajnas. a time when even poor Brahmins performed this sacrifice every spring ( “ vasante vasante “) For soma sacrifices “agnistoma” is the prakrti, by begging! A Brahmin who conducted the the word “stoma” also meaning a sacrifice. sacrifice every year was thus called “prati- One who performs an elaborate sacrifice like a vasanta-somayAjin. somayajna is called a “yajva”, “eeikshita” or 10. Final samskAra – antyeshTi “makhin”. And one who conducts the greatest of the somayajnas, vaajapeya, is known as a The final samskAra after death (obviously “vaajapeyin”. Sacrifices are called variously performed by the son or other near relative), is “kratu”, “makha”, “ishti”, “stoma”, “samsta”. antyeshTi – antya ishTi –final yAga. There are some difference between these. The individual offered so many things during The person who performs the yajna is called the 40 rituals all through the life. Finally, the the yajamana and those who perform the body itself is offered to the agni. sacrifice for him are called rtviks (priests) who It is believed, that, after death, if the person consist of the hota (Rg veda priest), adhvaryu has to get a better life in the next janma, the ( priest) udgAta (sAma veda priest) and person should be purified of all sins and the brahmA (atharva veda priest) fire does the purification.

24 The cremation is not performed for sannyAsI, Near the dead-body, certain rituals are essentially for two reasons: performed, including a homa, as a prayer and for the safe journey of the subtle body. The son i. At sannyAsa, the person has given up agni takes the srauta agni; the cremation ground is ii. the sannyAsa ASrama itself is a great fire of purified; there are rules regarding the type of purification and so agni samskAra is not wood; the body is bathed and new dress is put needed. If the person happens to be a on – symbolic of leaving this body as a old jnAni also, there is no need for any cloth and taking on another body as a new samskAra – no question of reaching higher cloth. Several are recited for the loka etc. various limbs to go back to the corresponding total divinities – the eyes will go back to the ]y;,;ì a;¿;m;,;ì c kuy;Rt‡ d;h;idk;ï iûy;ï . Sun God; the ears will go back to the directional deities etc. The day following For the three Asramas, dahanam etc. rituals are cremation, the bones are collected – done; and sancayanam karma- and thrown in to the river. yteï iki®«; ktRVyì An elaborate ritual lasting 13 days is for, sannyAsIs, nothing is to be done as performed. is recited so that samskAra; the departed soul will be guided by the proper devatAs and reach the proper desitination. Not only that, there is no one need to do karma for him, and he never does karma to any one. Rituals are performed for 12 days to develop various organs: For example, n c aNyeW;ì kroit sï . 1st day Development of body, head Why? Because a jnAnI is akartA! 2nd day sense organs, brain, etc

th All the samskAras are needed only when one 10 day Loses its preta status depends on something or some body for 11th day prayer for the well being of the purification. When the jnAnI himself or herself jiva in the next janma if pure, the jnAna agni will remove all 12th day the jiva to join the pitr loka impurities. - sapinDIkaraNam – the term From the hygiene point of view, cremation (rice ball) symbolizes seems to be a good choice to destroy germs etc. Sareeram– which is merged with which may affect others. the ancestors. If the person has done puNya At the time of death, the person is supposed to himself or herself, he/she will remember God. If cannot, others recite God’s attain good janma; if not, the names, Gita, Upanishad etc. rituals are supposed to enable getting one. Giving gifts – dAnam – is considered very noble and sacred; is done immediately after 13th day forget the past; start with an death, by others. auspicious note – Subham

25 th On the 13 day, the asaucam (or uncleanliness) 7. aSpOh; absence of attachment is believed to go away. There are essentially 8. auspiciousness / two aspects regarding asaucam:. mìglm‡ a;nNdï Absolute requires Atma-jnAnam. But one 1. From the medical stand point – germs etc. a;nNdï are likely to be with the intimate visitors, can get relative quietitude through the practice who are essentially close relatives; like a of these. When a person is endowed with the quarantine, the spreading is minimized. above AtmaguNas, he becomes an adhikArI – grihya sutras also give a lot of details. the eligible – for and for the ultimate knowledge. Endowed with the Knowledge, the 2. Mental shock and du:kham remain. With person has no worry about next life, krama frustration and sorrow, a person will have muktI, svarga loka etc. Such a person is pUrNa: only dislike and so is given time to get and lives with the awareness aham brahma over that. asmi. Thus the samskAras lead to AtmaguNas However, there are some exceptions for which give adhikAritvam to gain Knowledge asaucam – for example, brahmacarIs, sannyAsIs, which gives liberation – . If a person and one, in the midst of an yAga, even if a does not get the AtmaguNas in this life, with grihastha, do not have asaucam. the antyeshTi samskAra, it is hoped that one will get them in the next life!! Our scriptures have prescribed these samskAras to facilitate a person to attain the This concludes a cursory discussion of all the eight great virtues – Atma guNas, which are: 41 vaidika samskAras.

1. dy; - Compassion, sensitivity to others etc. Source Material: 1. Hindu Samskaras, Rajbali Pandey, Motilal 2. =;iNtï patience, forbearnce, capacity to face Banarasidas, Delhi, 1998. provoking situations without getting agitated 2. The Book of Samskaras, Prema Rasa Dasa, Bhakti Vedanta Book Trust International, 3. ansUy; absence of jealousy 1977. 4. x;wcm‡ purity internally and externally 3. Lectures by Paramarthananda, an;y;sï absence of tension / anxiety Madras.

6. ak;pR

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

ˆ ¿;I &gvDIt; ˉ s;':yyogo n;m iªtIyoÅ?y;y" ˆ ayu†Sy bui∏" n aiSt . c ayu†Sy &;vn; n ˚aiSt¸. c a&;vyt" n x;iNt" ˚aiSt¸ . ax;NtSy kut" su%m‡ ˆ ajuRn Øv;c ˆ For the disengaged [m,G,s] ˚ayu†Sy¸ there is r;gªeWivyu†wStu ivWy;iniNd[yw¡rn‡ . [prt,3p,s] ˚aiSt das‡¸ no [I] ˚n¸ wisdom [f,N,s] a;TmvXywivR/ey;Tm; p[s;dmi/gCzit ˆ64ˆ ˚bui∏"¸ . And [I] ˚c¸ for the unengaged [m,G,s] EiNd[yw" a;TmvXyw" r;gªeWivyu†w" ivWy;n‡ crn‡ tu iv/ey;Tm;p[ ˚ayu†Sy¸ there is [prt,3p,s] ˚aiSt das‡¸ no [I] s;d' ai/gCzit ˆ ˚n¸ perception [f,N,s] ˚&;vn;¸ . And [I] ˚c¸ for the non-perceiving [m,G,s] there With the senses [n,I,pl] ˚EiNd[yw"¸ controlled by ˚a&;vyt"¸ is no [I] peace [f,N,s] For the the self [n,I,pl] ˚a;TmvXyw"¸ free from likes and ˚n¸ ˚x;iNt"¸ . peaceless [m,G,s] whence [I] dislikes [n,I,pl] ˚r;gªeWivyu†w"¸ however[I] ˚tu¸ ˚ax;NtSy¸ ˚kut"¸ happiness [n,N,s] enjoying [prp,m,N,s] ˚crn‡¸ sense objects ˚su%m‡¸ . [m,A,pl] the disciplined self [m,N,s] ˚ivWy;n‡¸ EiNd[y;,; ' ih crt;' yNmnoÅnuiv/Iyte . attains [prt,3p,s] d ˚iv/ey;Tm;¸ ˚ai/gCzit gm‡¸ tdSy hrit p[_;' vyun;Rvimv;M&is ˆ67ˆ peace [m,A,s] ˚p[s;d'¸ . yt‡ EiNd[y;,;' crt;' mn" anuiv/Iyte ih tt‡ aSy p[_;' h p[s;de svRdu"%;n;' h;inrSyopj;yte . rit v;yu" aM&is n;v' Ev ˆ p[s«;cetso Ü;xu bui∏" pyRvitœte ˆ65ˆ Which (when) [n,N,s] ˚yt‡¸ the mind [n,N,s] p[s;de aSy svRdu"%;n;' h;in" Øpj;yte . ih p[s«;cets" bu ˚mn"¸ is made to obey [prt,3p,s] ˚anuiv/Iyte d i∏" a;xu pyRvitœte ˆ /;¸ the wandering [n,G,pl] ˚crt;'¸ senses [n,G,pl] ˚EiNd[y;,;'¸ indeed [I] ˚ih¸ that [n,N,s] In tranquility [m,L,s] ˚p[s;de¸ the destruction ˚tt‡¸ robs [prt,3p,s] ˚hrit dɸ this one's [f,N,s] ˚h;in"¸ of this one's [m,G,s] ˚aSy¸ every [m,G,s] ˚aSy¸ wisdom [f,A,s] ˚p[_;'¸ just as sorrow [n,G,pl] ˚svRdu"%n;'¸ (occurs) is born [I] ˚Ev¸ the wind [m,N,s] ˚v;yu"¸ (regulates) a [prt,3p,s] ˚Øpj;yte djn‡¸ . Indeed[I] ˚ih¸ the boat [f,A,s] ˚n;v'¸ in the sea [n,L,s] ˚aM&is¸ . tranquil person's [m,G,s] ˚p[s«;cets"¸ intellect [f,N,s] ˚bui∏"¸ soon [I] ˚a;xu¸ becomes steady /Iyte is the passive form, while the active form [prt,3p,s] ˚pyRvitœte dSq;¸. would be d/;it v; /Tte .

Observe that Sq; a prSmwpd root, becomes a;Tmnepdw tSm;´Sy mh;b;ho ingOhIt;in svRx" . hen the Øpsg*R pir c av are added to it! EiNd[y;,IiNd[y;qeR>yStSy p[_; p[itiœt; ˆ68ˆ

n;iSt bui∏ryu†Sy n c;yu†Sy &;vn; . mh;b;ho . tSm;t‡ ySy EiNd[y;i, EiNd[y;qeR>y" svRx" n c;&;vyt" x;iNtrx;NtSy kut" su%m‡ ˆ66ˆ ingOhIt;in . tSy p[_; p[itiœt; .

27 Oh mighty armed one [m,V,s] ˚mh;b;ho¸ . ˚x;iNt'¸. (But) not[I] ˚n¸ the seeker of objects Therefore [I] ˚tSm;t‡¸ whose [m,G,s] ˚ySy¸ of desire [m,N,s] ˚k;mk;mI¸ ˆ senses [n,N,pl] ˚EiNd[y;i,¸ are withdrawn [n,N,pl] ivh;y k;m;n‡ y" sv;Rn‡ pum;'¡rit in"SpOh" . ˚ingOhIt;in dg[h‡¸ from the sense objects [m,Ab,pl] inmRmo inrh'k;r" s x;iNtmi/gCzit ˆ71ˆ ˚EiNd[y;qeR>y"¸ all around [I] ˚svRx"¸ his [m,G,s] ˚tSy¸ wisdom [f,N,s] ˚p[_;¸ is steadfast y" pum;n‡ sv;Rn‡ k;m;n‡ ivh;y in"SpOh" inmRm" inrh'k;r" c [ppp,f,N,s] ˚p[itiœt; dSq;¸ . rit s" x;iNt' ai/gCzit ˆ Who (that) [m,N,s] man [m,N,s] tSm;t‡ could also be [n,Ab,s] in the sense ˚y"¸ ˚pum;n‡¸ having discarded [ger] d all [m,A,pl] tSm;t‡ k;r,;t‡ . ˚ivh;y h;¸ ˚sv;Rn‡¸ desires [m,A,pl] ˚k;m;n‡¸ moves (about) y; inx; svR&Ut;n;' tSy;' j;gitR s'ymI . [prt,3p,s] ˚crit dcr‡¸ without attachment [m,N,s] tSy;' j;g[it &Ut;in s; inx; pXyto mune" ˆ69ˆ ˚in"SpOh"¸ without my-ness [m,N,s] ˚inmRm"¸ svR&Ut;n;' y; inx; tSy;' s'ymI j;gitR . ySy;' &Ut;in j without ego [m,N,s] ˚inrh'k;r"¸ he [m,N,s] ˚s"¸ ;g[it s; inx; mune" pXyt" ˆ attains [prt,3p,s] ˚ai/gCzit dgm‡¸ peace [f,A,s] The ascetic [m,N,s] ˚s'ymI¸ is awake [prt,3p,s] ˚x;iNt'¸ ˆ d in that [f,L,s] what (is) ˚j;gitR j;gO¸ ˚tSy;'¸ AW; b[Ö;I iSqit" p;qR nwn;' p[;Py ivmuÜit . [f,N,s] night [f,N,s] of all creatures ˚y;¸ ˚inx;¸ iSqTv;ÅSy;mNtk;leÅip b[Ö;inv;R,mOCzit ˆ72ˆ [n,G,pl] ˚svR&Ut;n;'¸ . In what [f,L,s] ˚ySy;'¸ p;qR . AW; b[;Ö;I iSqit" . An;' p[;Py n ivmuÜit . aNtk; the beings [n,N,pl] ˚&Ut;in¸ are awake le aip aSy;' iSqTv; b[Ö;inv;R,' ƒCzit ˆ [prt,3p,pl] ˚j;g[it dj;gO¸ that (is) [f,N,s] Oh! Arjuna [m,V,s] This (is) [f,N,s] ˚s;¸ the night [f,N,s] ˚inx;¸ of the perceiving ˚p;qR¸ . the divine [f,N,s] state [f,N,s] [m,G,s] ˚pXyt"¸ sage [m,G,s] ˚mune"¸ ˆ ˚AW;¸ ˚b[;Ö;I¸ ˚iSqit"¸ . Having attained [ger] ˚p[;Py da;p‡¸ a;pUyRm;,mclp[itœ' this [f,A,s] ˚An;'¸ (one) is not deluded [prt,3p,s] smud[m;p" p[ivxiNt yªt‡ . ˚n ivmuÜit dmuh‡¸ . Even [I] ˚aip¸ at the time tªTk;m; y' p[ivxiNt sveR of death [m,L,s] ˚aNtk;le¸ having stood [ger] s x;iNtm;p»oit n k;mk;mI ˆ70ˆ ˚iSqTv; dSq;¸ in this (divine state) [f,L,s] ˚aSy;'¸ yªt‡ a;p" a;pUyRm;,' aclp[itœ' smud[' p[ivxiNt' tªt‡ y' he attains [prt,3p,s] ˚ƒCzit dƒ¸ the supra- sveR k;m;" p[ivxiNt s" x;iNt' a;p»oit. n k;mk;mI ˆ conscious state of Brahman [n,A,s] ˚b[Ö;inv;R,'¸ ˆ Just as [I] ˚yªt‡¸ waters [f,N,pl] ˚a;p"¸ enter [prt,3p,pl] ˚p[ivxiNt divx‡¸ the ocean [m,A,s] ˆ hir" aom ‡ ˆ This concludes the second chapter of Srimad ˚smud['¸ being filled [m,A,s] ˚a;pUyRm;,'¸ (yet) Bhagavadgeeta, which is the gist of the entire stable and unmoving [m,A,s] in ˚aclp[itœ'¸ Geeta. I must hasten to add that the text and like manner [I] ˚tªt‡¸ whom [m,A,s] ˚y'¸ all translation provided here is merely a verbatim [m,N,pl] desires [m,N,pl] enter translation primarily to illustrate the ˚sveR¸ ˚k;m;"¸ grammatical construct of the language and to [prt,3p,pl] ˚p[ivxiNt divx‡¸ he [m,N,s] ˚s"¸ introduce some vocabulary. A study of these lessons can in no way be construed as reading, attains [prt,3p,s] ˚a;p»oit da;p‡ ¸ peace [f,A,s]

28 let alone understanding, the Geeta. The Geeta, Aggregation ˚smUhv;ck¸ like the Upanishads, contains profound knowledge of a practical and metaphysical nature. The true meaning can only be gleaned jn;n;' smUh" jnt; . itiTtrI,;' smUh" twiTtrm‡ . /enUn;' s through a Guru who has experienced its mUh" /wnukm‡ . b[;Ö;,;n;' smUh" b[;Ö;

3ˉ3ˉ2 sMbN/v;ck;" Relation Indicators kvt‡ . This is a wide class of affixes that may be The base word, one is changed respectively to: further subdivided into more specific once up on a time, in one place, singly (whole relationships. However, we will merely fraction,) from one side, one by one and like provide some of the more common examples one. Similarly, without going into great detail. yt‡ ˉ yd; ˉ y] ˉ yq; . tt‡ ˉ td; ˉ t] ˉ tq; . Relating to father and mother we have: svR ˉ svRd; ˉ svR] ˉ svRq; ˉ svRt" ˉ svRx" . m;tu" ipt; m;t;mh" . iptu" ipt; ipt;mh" . iptu" &[;t; iptOOVy" . aNy ˉ aNyd; ˉ aNy] ˉ aNyq; ˉ aNyt" . However, m;tu" &[;t; m;tul" . m;tu" SvsO m;tO-vsO. In the above examples, the ti∏t affix is added iptu" SvsO iptO-vsO . are just tTpuöW compounds to pronouns to make them adverbial and not formed through ti∏t . m;tu" m;t; indeclinables. However, t" ˚tisl‡¸ is more widespread in use. It is used in the sense of m;t;mhI . iptu" m;t; ipt;mhI . are formed by the positioning. addition of ôIp[Tyy;" to m;t;mh c ipt;mh . ipt;mhI is the wife of ipt;mh . Similarly, iptOVy; c ag[ ˉ ag[t" . m?y ˉ m?yt" . aNTy ˉ aNTyt" . m;tul; v; m;tulI . pur ˉ purt" . mu% ˉ mu%t" . When we wish to express that one object is Relating to Gods ˚devt;qRk¸ completely transformed into another, the ti∏t s;t‡ is used. pxupit" devt; aSy Eit p;xuptm‡ . iv-,u" devt; ySy s" vw-

29 3ˉ3ˉ4 ØTkWRv;ck;" Degrees of comparison 1 2 3 4 The affixes tr€ tm v; ERy"€ ERœ are added to form the comparative and superlative degrees. 5 ivªs‡ ˉ ivªTtr ˉ ivªTtm . guö ˉ guötr v; grIys‡ ˉ guötm v; girœ" . iSqr ˉ SQvIys‡ ˉ SQivœ" .

This illustrates how related forms of a word 6 7 8 9 are derived from a base word in Sanskrit. Rarely are new words conjured up from 10 scratch! One can try to decipher the meaning of a word by chipping away these prefixes and affixes. 11 12

Sanskrit Crossword #16 13 (One syllable per box)

Clues Across:

1 sh xBdSy ivro/p="€ ivh;y 1. Solution to crossword # 15 4 ki¡t‡ kO-,mOg"€ kO-,s;r" 1 kuj . 4 a` . 5 nvnvit . 6 jnk . 8 a;ly . 10 d;yk . 11 pp;c . 12 li`m; . 13 ntRn ˆ2 5 gjSy k,*R Ev k,*R ySy s" jnSq;n . 3 ivnt; . 4 aitvel . 6 jNmp] .7 6 ñPym‡€ ki¡t‡ /;tu" kd;cn . 8 a;kln . 9 yjm;n ˆ

8 n subNt" v; itÛNt"

10 nud‡ /;to" p[qm puöW Ak vcn l$‡

11 ki#n€ kkRx

12 /Otr;–‚Sy Xy;l"

13 k;l vel; ETy;dy" Clues Down:

2 sp;R,;' ai/pit"

3 AkiSmn‡ k;le

4 /nuveRdI inW;dSy pu]"

6 smud["

7 tnun; óvit Sved"

8 ØTkWR &;v"

9 yvnSy pTnI

30 Essay Contributions from our young readers……..

Ages up to 12 Bharath Krishnamurthi is an honor roll Teacher is God student in 4th grade at Kennedy Park Bharat Krishnamurthi (12) Elementary school, Iselin, N.J. He learns Veda, Bhagavat Gita and . In Bhagavad-Gita, Krishna says god can be He is a member of School band (flute). He known through scriptures. We need some loves reading and playing basketball and basic knowledge to study scriptures. To get tennis . this basic knowledge we need a teacher. Teacher is God because he leads us in the right Swetha Chandrasekar (12) path through our life. We need different kinds of knowledge in our life , like language, As a student going to seventh grade, I am science, math , social studies , art , music , thinking back to how many teachers I have religion and so many. Different teachers teach had. No offense, but some of them have not us different subjects . A good teacher teaches been very nice. They didn’t teach a lot of us how to be good and confident in each things and have not been very passionate to the mistakes we students make. subject and help us to reach the highest state of learning. Just like our school teachers teach us It has always been different in Veda, to be nice, teach us math, teach us science, and Slokam, and Music classes. These classes are all other subjects, our spiritual teachers teach very different. There are so many things that I us from scriptures like Vedas and Puranas and learn about my religion, traditions, Indian guide us through life. They also teach us yoga, music, and its history. I’m amazed at their meditation, prayers, positive thinking, and the unbelievable patience and wealth of right values . Without values , our learning is a knowledge. Not only are they the best waste. A real teacher tries to take out negative teachers, but their way of life is something for thoughts and actions from us and provide us us to follow. with positive ones. Greed and anger should be So when I argued with my dad that some destroyed and that is what scriptures say. A of my school teachers here in the US are not teacher helps you to achieve the same. pious, he flipped to a basketball game on TV in Upanishads advise us to treat mother , father which on the side lines the coach teaches and and teacher as God. Our Hindu dharma says guides the team very sincerely. There are knowledge with devotion is needed to seek and genuine teachers who teach in the know God . A teacher is one who helps us get Universities, without which America would both knowledge and devotion . He is the only not have become the best country in Science one who can lead us to God, after our parents. and Technology. Maybe I was wrong about We should pray God to show us the right teachers. They play other roles in life and teacher. God is full of love for us and he might be stressed on some days. A teacher is speaks to us through teachers . That is why I more like somebody that lights a torch in every think Teacher is God. dark room in a castle and brings out the treasures within.

31 What do you mean when you say teacher “ paramo dharmah” (Non- violence is god? Teaching is a noble profession. A true is the supreme dharma). In Hinduism an teacher should be worshipped by revering exception is made in the case of a righteous them with heart and soul. The more you war, such as the war. Ahimsa is respect them, the more humble you will be the foremost among the dharmas that are common to all. It is included in the yoga of and a much better person. A teacher gives you mind control. Ahimsa means much more than the gift of knowledge that you can use for life non-injury; it implies not doing harm to others to prosper. It elevates our living. even by thought or word. Another important aspect of Hinduism is Swetha is a honor-roll 7th grader in John Dharma. Dharma, is the basic duties that one Witherspoon Middle School in Princeton, should perform every day. It is also righteous NJ. She learns carnatic music (vocal) and deeds, throughout one’s life, from the time he loves reading. awakens and begins the day, with “Suryanamaskaram”, a prayer to the Sun God. Ages 13 and up The concept of “dharma,” which is often Hinduism is a way of life, every translated as eternal law or moral law, first momemt appeared in a number of “treatises on ethical and social philosophy” or Dharmasastras. Bhargav Chandrashekar believe life should be lived according Hinduism is a religion, a culture, and to this eternal law and it is the duty of each ultimately, a way of life. The values individual to accept their given role in society. emphasized in ancient texts such as the It is obedience to this law that will lead one to and the and also moksha. The Dharmasastras define how to stressed by early scholars have been infused conduct oneself in everyday life from ethical and societal functions. There are four main into our culture, family life, education and classes of society: Within each of the classes tradition over time. Ancestors of present-day are numerous castes that people may fall into. Hindus explored the reasons behind our How one ought to behave is determined by existence and gave several philosophies and class and caste one belongs to. For instance theories to define the Truth. At the same time, Brahmin’s who are considered to be at the top they created a set of rules for “living” on this of the social class have the most stringent earth. Hinduism is also known as “Sanatana expectations placed on them by the Dharma” in Sanskrit, the original Indian Dharmasastras. They are expected to be language. ‘Sanatana’ means ‘everlasting’ and knowledgeable in all the arts and branches of ‘Dharma’, means ‘righteousness’, or ‘religion.’ learning. Each caste has similarly defined As Hindus, we should live according to social roles. These are the three main ideas, of Dharma, Karma and Ahimsa. Hinduism that we should all follow, so that we lead a more fruitful and a spiritually affluent In Sanskrit Karma means “volitional action life. that is undertaken deliberately or knowingly”. Reference: www.Kamakoti.org Every time we think or do something, we create a cause, which in time will bear its Bhargav is a 10th grader at Princeton High corresponding effects. That is why we should School, Princeton, NJ. He learns veda and always perform good deeds to others, and sanskrit. He likes to play tennis and always respect everyone, so that we shall basketball and work on computers. receive the same respect from others.

32 Rohith Chandrasekar (16) orchestrated stories. For example, in Ramayana, Kausalya learns from her son Rama The normal life of a teenager is filled with that Bharata is going to be crowned in place of three major things – things that we do not Rama. As a mother, she says she is think much about, but just get into doing them. disappointed that it is not fair, but steps out of Mostly, they are mindless daily chores that we her shoes and says that Bharata has better not pay attention to, or entertainment like qualities and more suited to be King. Rama videogames, movies that we get fully occupied ends up in rags on the same day he was with and hyper about that we forget ourselves. supposed to wear royal clothing. Here we see a Thirdly, our homework and studies that we do mélange of emotions, but the leveled and at the last moment in hurry and we do not sophisticated manner they conduct themselves reflect back upon them anyway. in critical situations. Hinduism brings out the Where is time for us to think about every behavior and the rules for every situation, moment of our lives? Seems impossible, at the whether the worst defeat or the best success, speed with which we travel. More than that, to and tells how to ride the tides of life very well. count and measure our every moment and live Today, we are constantly stressed out it the Hindu way is something unfathomable. because of unbalanced feelings of desire, anger, jealousy, hatred and deceit. But if one Hinduism is considered one of the most were to look back into the Hindu scriptures, complex cultures, not because of the myriad of the same situation would have been solved in a gods and multitude of epics and stories, but much simpler, more cultured way. If one were because of the level of sophistication and the to live completely by these situations in the subtleties associated with it. There are preset scriptures, they would be living a Hindu every guidelines for every occasion, not just for pujas moment. and yagnas, but even for real-life situations such as good and bad events in our lives, By the term “Living Hinduism every meetings and speaking with people of different moment” I guess it directs us to look up to the ages. Everything is very clearly defined and examples given in Hindu scriptures every time illustrated in our culture. If one were to look we are faced with issues and problems, to into every epic and story such as the tackle them better and overcome difficulties. Ramayana and the Mahabharata and the lives In fact, many times, troubles come unaware of, of all the gods, there are rules set for every so we would be better prepared if we adapt occasion of a man growing from childhood to a ourselves to the ways of Hinduism, it becomes person getting grihasthasrama – i.e. becoming second nature for us to easily deal with a husband and a father – and the next stage of problems and lead a stress-free life. his life, where he goes to vanaprasta, where he Rohith is a 11th grader at Princeton High goes to the forest and prays to god and finally School, Princeton , NJ. His interests include leaves this world. Carnatic music, tennis and table tennis.

These rules are laid out not through a numbered rulebook, but via interesting and

33

A. p[√;»o∆;rˉrrTn ˉmm;ilk; y" ¿;uTy; iviht" ¿;eySkro nO,;m‡. ya: SrutyA vihita: Sreyaskaro praSnOttararatnamAlikA nriNAm Sankara Bhagavatpada That which is ordained by (The Gem-Garland of the scriptures and is for the Questions and Answers) welfare of people.

(In this work, Adi Sankara enlightens and Q. kSy iûy; sfl;˘ clears our doubts about various issues, in kasya kriyA saphalA ? the form of simple question-answers. We will include some selections in each issue Whose action is fruitful ? of the Journal.) - Ed. A. y" pun" a;c;rv;n‡ ix–". ya: puna: AcAravAn SishTa: | Q. gOhmei/n¡ im]' ikm‡˘ Grihamedhinasca mitram Of one who is of good conduct kim? and refined. Who is the friend of the Q. householder? k" ix–" ˘ ka:SishTa: ? Who is refined ?? A. &;y;R. bhAryA | A. yo vedp[m;,v;n‡. His wife. yo vedapramANavAn | One who has accepted the Q. ko gOhI c ˘ Vedas as authority. ko grihI ca:? And who is a householder? Q. ko ht" ˘ ko hata: ? A. yo yjte. Who is the one that gets yo yajate | killed? One who performs sacrifices. A. ik[y;&[–". kriyAbhrashTa: | Q. ko y_" ˘ One who has fallen from ko yajna: ? his religious duties. What is sacrifice ?

34 Contributions for next issue !! Children Writers ! Golden words of (Ages: Upto 12) Jagadguru This section features contributions Sri Chandrasekhara from our children. We invite short stories, anecdotes, poems etc. on a Bharati Mahaswamigal given theme. Significance of God Theme for next issue of Journal: • Once you begin to feel the My mythological hero presence of God, a joy (Length: Max. 250 words) unknown to you ever before will begin to be felt. ******** The thought of his ever- living presence with you Youth Writers ! (Age: 13-19) will be a great solace to This section will feature articles you. from our young adults on a suggested theme. • Have firm faith in God, his words and his servants. Theme for next issue: Have staunch belief in ' Festival - your religion and in the Celebrations and the Spiritual Significance' dharma.

(Length: 400 words) • Sweetness cannot be

Each selected entry will be described in words. It can published in the Journal. be known only when you

Dead-line for submission of articles put some sweet thing on November 1, 2004 your tongue. Similarly, God cannot be explained in Mail to: SVBF, 5 Yates Drive words. It is essentially E. Brunswick, NJ 08816 something to be realized by OR oneself. email to [email protected]

35 Calendar of Events August to December 2004

Date Day Event Date Day Event AUGUST 16 Sat Tula Sankramanam Aaipasi Masam Begins 03 Tue Sankatahara Chathurti 19 Tue Puja 08 Sun Aadi Kruttikai 20 Wed Durgashtami 12 Thu Pradosham 21 Thu Maha Navami 14 Sat Masa Sivaratri 22 Fri Vijay Dasami 15 Sun Amavasya 25 Mon Pradosham 16 Mon Simha Sankaramanam 27 Wed Satyanarayana Puja 7:00 PM Aavani Masam Begins 31 Sun Sankatahara Chaturthi Nija Sravana Masam 19 Thu Naga Chaturthi NOVEMBER 20 Fri Garuda Panchami 02 Tue Pattabhishekam day of 24 Tue Sri Kedar Vratam Jagadguru Sri Bharati 25 Wed Aavani Moolam Tirtha Mahaswamigal 27 Fri Sri Varalakshmi Vratam 09 Tue Pradosham Pradosham 11 Wed Masa Sivaratri 28 Sat 11 Thu Naraka Chaturdasi 29 Sun Sravana Poornima Deepavalli Yajur Upakaram 12 Fri Amavasya Satyanarayana Puja 7:00 PM Kartika Masam Begins 30 Mon Shravana Somavara 13 Sat Sringeri Sadhnan Center Gayatri Japam Deepavalli Puja 15 Mon Vruschika Sankaramanam SEPTEMBER Kartikai Masam Begins 01 Wed Sankatahara Chathurti Kartika Somavara 04 Sat Annual Gayatri Yajna 16 Tue Skanda Shasthi 05 Sun Sri Krishna Jayanti 22 Mon Ksheerabdi Dwadasi 06 Mon Labor Day (USA) Kartika Somavara Shravana Somavara 23 Tue Pradosham 11 Sat Pradosham 25 Thu Satyanarayana Puja 7:00 PM 12 Sun Masa Sivaratri 29 Mon Kartika Somavara 13 Mon Shravana Somavara 30 Tue Sankatahara Chaturthi 14 Tue Amavasya 15 Wed Upakarma DECEMBER Bhadrapada Masam Begins 06 Mon Kartika Somavara 16 Thu Kanya Sankramanam 09 Thu Pradosham Purataasi Masam 10 Fri Masa Sivaratri Swarana Gowri Vratam 11 Sat Amavasya 17 Fri 12 Sun Margaseersha Masam Begins 25 Sat Pradosham 13 Mon Kartika Somavara 27 Mon Uma Maheshwara Vrata 15 Wed Dhanus Sankaramanam Satyanarayana Puja 7:00 PM Maargazhi Masam Begins 28 Tue Mahalaya Paksha Begins 16 Thu Subrahmanya Shasthi 21 Tue Geeta Jayanti OCTOBER Vaikuntha Ekadasi 01 Fri Sankatahara Chaturthi 23 Thu Hanumad Vratam 11 Mon Pradosham Pradosham 12 Tue Masa Sivaratri 25 Sat Satyanarayana Puja 7:00 PM 13 Wed Mahalaya Amavasya 26 Sun Arudra Darshanam 14 Thu Navaratri Begins 30 Thu Sankatahara Chaturthi Aswayuja Masam Begins * See SVBF web site for details

36 Saint Eknath (Reproduced from Tattvaloka, Volume XX No. 3 Aug/Sep 1997) About the Book and the Author

Saints are our only testimony to the existence of God. What about scriptures? One might ask. The confirmation of what is stated in the scriptures comes through the lives of the saints. Saints are the living commentaries of scriptures. Books cannot impart the living touch; they cannot transmit spirituality.

In the case of a true saint, he need not preach religion. His very presence is enough. says you cannot be near an ‘attar’ vendor for nothing. A little of the perfume will come on you.

Even Plato, one of the foremost philosophers the world has ever seen, says that a philosopher can hope to give no more than the beginning of wisdom. Expressing some doubt about the validity or importance of any written exposition of a philosophy, he says in one of his letters: … “The subject does not admit, as the sciences in general do, of exposition. It is only after long association in the great business itself and a shared life that a light breaks out in the soul, kindled, so to say, by a leaping flame, and thereafter feeds itself.”

A German scholar, who spent a lifetime in reading, exclaimed in the evening of his life: “A learned ignorance is the end of philosophy and the beginning of religion.”

In this issue, Tattvãloka readers are invited to join in the company of a great saint, Eknath, whose devotional compositions, ‘abhangs,’ even to this day are on the lips of thousands.

Life was no bed of roses for a saint like him in the orthodox milieu of sixteenth century Maharashtra. But he disregarded irrational caste rules whenever the needs of humanity demanded, and every time God stood by him. Eknath’s life is full of such instances.

He intuitively knew that the way to redeem the poor and the downtrodden was to nurture in them the love of God whose love knows no barriers and in whose eyes there is no high or low. Eknath saw much ahead of his times!

37 As in the case of Madhusudana Sarasvati, Bhakti and Janana are synonymous for Eknath. Saguna Brahman leads to Nirguna Brahman. Eknath proclaims this in his God-vision. However, living the relative world, a saint delights himself in Bhakti.

Eknath’s story is presented by Savitribai Khanolkar who passed away a few years ago. Born on July 20, 1913, as the daughter of a Russian mother and a Hungarian father, she was drawn to India. After her marriage to the late Major-General Vikram R. Khanolkar, she acquired Indian citizenship and made India her home. She found her guru in Swami Abhedananda, a direct disciple of Sri Paramahamsa. Her identification with India was total.

She had a special attraction for the saints of Maharashtra whose lives she wrote as a book which has been published by the Bharatiya Vidya Bhavan. She knew Marathi well and freely mixed with the village folk when she lived for long in Wai, a centre of culture and learning in Maharashtra, after he husband’s untimely death in 1952.

The source book of her condensation of Eknath’s life is Mahipati’s (1715 –1790) “Bhaktalilamrita.” Motilal Banarsidass has published “The life of Eknath,” an English translation of Mahipati’s work by Justin E. Abbot (1853-1932), an American philanthropist who developed great love and veneration for the saints of India. Till his end, he was engaged in bringing to the notice of the world the extraordinary devotional fervor of the saints of India.

Readers can savour his “Stories of Indian Saints” written in collaboration with Pandit Godbole and published by Motilal Banarsidass. Here again, the original work is by Mahipati.

At the end of Eknath’s story, we have given the highlights of his teachings culled from Prof. R. D. Ranade’s work on Maharashtra Mysticism, published by the Bharatiya Vidya Bhavan as well as Motilal Banarsidass. The Drawing of Eknath appears on the cover page of Justin Abbot’s “The Life of Eknath,” which is reproduced in the text. K. Subbarayan

Tattvaloka, Volume XX No. 3 Aug/Sep 1997

38 SAINT EKNATH SAVITRIBAI KHANOLKAR

This is the story of a householder saint of realized soul; he will teach you.” What a Maharashtra, Eknath. He was born probably in dream! 1533 A.D., in Paithana, the ancient city of Pratishthana. In Search of Guru Later he spoke about his dream to the old He was the great-grandson of the pundit. Then, without anyone’s knowledge, he renowned Saint Bhanudas. Bhanudas’ son was left for Devagad, taking Vithal’s name all the Chakrapani and his son Suryanarayan was the way, and reached the fort on the third day. father of Eknath. Eknath’s mother was the pious Rukminibai. Janardana Swami was in charge of the fortress; a capable, independent, shrewd and However, as Eknath’s parents died early, intellectual wizard who had mastered yoga and it was the grandparents who brought him up. was a devoted follower of the Dattatreya- As he was the sole descendant of the family sampradaya. It is said that he was in constant line Chakrapani called him Eknath. In contact with the human form of the deity, childhood they also gave him the pet name Dattatreya, in a place, far away from the bustle Ekya. Eknath’s grandparents per- formed his of the fort, where he entered into samadhi , sacred thread ceremony, at the age daily. of six and taught him all the duties and practices of brahmins, including the When Eknath arrived, the Swami was in disciplines. He contemplated, observed fasts the worship room. Eknath went straight in and and learnt the Vedas. fell at his feet in sashtanga pranam, holding his feet in his hands. An old pundit who used to live in their house, taught him all the stories of the Puranas Janardana Swami raised him and found him to be an intelligent boy who affectionately. He was pleased with the believed strongly in rectitude. At 12, he auspicious looks of the youth, his finished reading the Bhagavata of which he determination, diligence, patience and purity became extremely fond. of heart which were writ large on his face. He patted his back paternally and then embraced Then Eknath began to thirst for a guru. him. Eknath felt great peace. No spiritual progress is possible without a spiritual teacher who himself has realized the Janardana Swami accepted him and took Self. Now where was he to find him? And what him into his house. He wondered how so much disciplines should he follow? renunciation had come to him at such a young age. Thinking thus he sat dejectedly in a lonely Siva temple where he had come to pray. Eknath who looked upon his guru as God In answer to his prayer a voice seemed to incarnate, served him faithfully, exerting his reach him from the interior of the temple. “If energies with zealous devotion. He prepared you go to the fort in Devagad (Devagiri, today’s his bath, gathered flowers for worship and Daulatabad), you will find Janardana Pant, a stood by during the puja, served his meals and

39 pressed his feet at night before the guru went Dattatreya’s to sleep. He was immersed in service and for Dattatreya once gave him darshan. The six years never remembered his home. Lord blessed him and embraced him and told Every Thursday, Janardana Swami fasted Janardana Swami that he was fortunate in and meditated in a secluded place. The Muslim getting such an outstanding disciple who ruler of his time declared Thursdays to be would, in time, save thousands of people. holidays at the fort, out of respect for the Obeying his guru’s orders, Eknath spent Swami. a long time doing tapacharya on a lonely hill, meditating on Sri Krishna. A cowherd boy who A Brave Deed felt impressed by his uninterrupted meditation, But it was a Thursday when the enemy provided him daily with a measure of milk. suddenly stormed the gates of the fort. Once, as the boy arrived earlier than Janardana Swami was in samadhi while Eknath usual, he saw Eknath deep in samadhi. A cobra guarded the door. Seeing that pandemonium had coiled around his neck, spreading its hood reigned, Eknath quickly made up his mind. He like an umbrella over his head. The cowherd rushed to the room where his guru kept his boy screamed in terror and Eknath rose from weapons and coat of mail, put on the armour, his samadhi. To the boy’s great relief, the cobra and rode out on the guru’s horse, reassuring quietly slithered away, hurting none. The guru the people. He dashed out of the fort and into sensed all this and recalled Eknath. the fray and routed the enemy without He told him: “You have learn all that disturbing his guru. there is to learn in spiritual life. Now is the Having re-established peace and order, time for you to join me on a pilgrimage.” he returned the arms and clothes and took On the banks of the Godavari, they met a back his post at Janardana Swami’s door. scholar, Chandrabodha, who invited them to The Swami found out all that had his house. He recited the fourth chapter of the Bhagavata in original Sanskrit with so much happened without Eknath’s countenance feeling that tears came to their eyes. betraying the slightest sign of excitement of the past hours and he felt well pleased with the “This,” said Janardana Swami to Eknath,” presence of mind and initiative of his disciple, is what I want you to translate into Marathi his courage and humility. verses so that ordinary people may enjoy and understand it as we do.” At another time, Janardana Swami put Eknath translated it on the spot and in him to work out his accounts. Eknath spent a such beautiful words which left the old whole night poring over the accounts in search Brahmin speechless with admiration. of a slight mistake of one pie. When he finally discovered it, he danced with joy. The guru on Taking the Brahmin along, they visited hearing the cause of his jubilation, smiled and Nasik, Panchavati and Tryambakeshwar. pointed out to Eknath that with similar Janardana Swami left Eknath to complete his pilgrimage and returned to Devagad with the concentration he might find out what is wrong Brahmin. with samsar and realize the ultimate Truth.

40 Meanwhile, at Paithana, Ekanath’s old him. He put the dust of the Guru’s feet on his grandparents had been crying their eyes out at head and prostrated. During the Harikatha, the loss of their beloved Ekya. The old pundit Janardana Swami was extremely pleased to had also left and returned after many years. hear his disciple’s beautiful and touching Seeing the sad state of the old couple, he description of Sri Krishna’s birth. resolved to go in search of Eknath. After the celebration and as he was about Remembering the boy’s dream as he had to leave, the old couple embraced his feet and related it to him, he reached Devagad and met begged: “Lord, you have shown him the path, Janardana Swami. From him he obtained a now we pray and beg you, please see that the letter for the old ones saying that Eknath dynasty of Bhanudas doesn’t die away. He is would soon be back in their midst. our only heir. Kindly persuade him so that he Eknath visited all the sacred rivers and takes a wife.” shrines in Bharata, up to Badarinath and finally reached Paithan where he stayed in a A New Life small temple. Janardana Swami agreed and told Eknath: “Settle down as a house holder, my He was inclined to renounce that world son. If you lead a life of moderation, you will but chose to leave the decision to his guru. He see the Lord in all things, and thereby you will waited at that little wayside temple so that God be able to dedicate your life to Sri Krishna.” would show him the way. This did not take long in coming, for the old grandparents soon A bride was found in Vijaypur, who was heard the news of his living in the town. They to prove to be one of the best assets of came to see him and embraced him. Eknath’s life. Her selfless devotion, perfect understanding and her sharing his hardships The Reunion with a happy heart marked her as a rare And the grandfather showed Eknath his spouse, truly fit for a saint. guru’s letter to them. Eknath understood the Girijabai was indeed like a goddess guru’s wish and placed the letter on his head bestowed on him by his guru. She never gave and in that same place built a hut for himself him the slightest anxiety, but always to live in. Later on, it was replaced by a little anticipated his every wish and need, as a house. worthy partner would. Then Eknath decided to celebrate They lived thus for 40 to 42 years in Gokulashtami – the birthday of Sri Krishn – Paithana. In due course, the old couple passed with a wonderful namasamkirtana at which away. Eknath who was a yogi par excellence, devotees merrily sang together the beloved did not grieve but choose, instead, to celebrate names of the Lord. the sixth day of the dark fortnight in Phalgun Janardana Swami came over from which was his guru’s birthday as well as the Devagad and found to his delight that Sri day he gave him the darshan of Datta. Dattatreya was there, keeping a watch on the The festival spread out on the by place. the river Godavari. Kirtanas never seemed to They both got in, and Eknath hearing of end as the enthusiastic clamor of the singing the arrival of his Guru came running to greet rose like the rumbling waves of an ocean of

41 joy, carrying the sacred name of the Lord from Eknath, went to him and embraced his feet. all banks and into the night, filling the “Forgive me!” he said. universe. But Eknath humbly replied that he was God Clears Debt himself at fault and would resume eating as There was serving of meals in the soon as he had repaid his debt in full. afternoon, and exposition of Kathas and Hearing this, the landlord turned to Kirtanas at night. Uddhava and exclaimed: “What! Didn’t you Uddava, Ekanth’s servant, had borrowed come last night to wake me up at midnight, a sum from a landlord in his master’s name to with the money?” conduct the utsava. Next day, the landlord “Certainly not!” replied the nonplussed pressed Uddhava for repayment and was put Uddhava. Eknath went and opened his account off by him. book and there, neatly kept between the pages, He got suspicious and feeling he would was the receipt of the landlord. never see his money back, he went straight to Eknath knew that it was all the doings of Eknath and threatened him: “In Panduranga’s Panduranga and tears came to his eyes. Seeing name, you shouldn’t be allowed to eat until this, the savkar (money-lender) again fell at the you repay your debt!” feet of Eknath begging for forgiveness and Without feeling in the least put out, both would not relent until Eknath gave him Girijabai and Eknath kept fasting and didn’t reassurance and peace of mind. touch a morsel of food. Uddhava also didn’t Nothing ever ruffled Eknath who was eat. always even-minded and full of compassion. Legend has it Panduranga (Krishna) God’s Leela taking form of Uddhava went to the landlord. It was midnight and he was naturally much Ramu, the mahar (an untouchable), annoyed at being aroused form his sleep. attended Eknath’s and Kathas daily. His great desire was that Eknath should one day “What have you come here for, so late?” come and have meals in his house. So, after a Kirtana, he humbly requested him to grace his “To return the money.” house and partake of meals prepared by him. “Can’t that wait till tomorrow?” Eknath answered that he would. The “But what about my master and his wife mahar exulted with joy, and all the town was fasting?” agog at the news. People followed Eknath everywhere, anxious to see whether he would So, the grumpy landlord, much against honor his promise and what would the his will, got up and went out to open his shop, consequences be. The stronghold of orthodoxy accepted the money and gave a receipt buzzed with excitement. canceling the debt. The next day, they saw Eknath enter The next day, the landlord feeling guilty Ramu’s house where the mahar and his wife of having caused trouble to a great saint like placed their heads submissively on his feet and

42 invited him with great love and affection to Paithana, and that if he wanted to see him, accept a seat. Eknath obliged lovingly and ate that was where he should go. with delight the preparations they served on a The first person he met on arrival at plaintain leaf. Everyone else stood watching Paithana was a servant going to fetch water from the outside. from the river and he asked him the The pundits of a common accord decided whereabouts of Eknath’s house. The man who to ex-communicate him then and there and so was none other than Sri Khandya, pointed the went over to his house to await his return, but house to him. their eyes widened in wonder and stupefaction Eknath received him with great joy and as an impossible sight met them. In the house, asked him who he was, from where he came there was Eknath himself, teaching a chapter and what he wanted. of the Bhagavata to his listeners! “I come from Dwaraka and have come The troupe made a round about turn and here to have a darshan of God.” ran back to Ramu’s house where Eknath as before, was enjoying Ramu’s hospitality! How “God is everywhere, omnipresent. He could he be in two places at the same time! By lives through all creatures, wherever you turn which magic did he possess two bodies and and look, there is but God.” which of the two was the real Eknath? “Please, do not take offense, my Lord,” The pundits were utterly confused and said the brahmin, “but I know all this Vedantic retreated in shame. But Eknath understood stuff by heart, back-wards and forwards. I am Panduranga’s action to protect his devotee and fed up with it and what I want is to see the interpreted it thus: ‘God had indeed taken my Lord in his saguna or form-aspect; that is why I form and taught Bhagavata so that none could came from so far.” cast aspersions on me.’ “But how do you expect to see him here?” The people of the town were “Haven’t you got one Sri Khandya on the wonderstruck at the power of such bhakti premises? Please send for him!” which demands nothing from God but the “Oh, yes, Sri Khandya just left to fetch sight of his hallowed feet. water.” Servant of Servant The brahmin recollected that he was the God loved his devotee so much that he very one he had met and who had showed him even took the form of a servant and served the house. Then he turned to Eknath, a Eknath for 12 years. He was called Sri significant look in his eyes. “God is here as Sri Khandya and did all kinds of jobs for Eknath Khandya!” Eknath called and called but no one and Girijibai. came. A brahmin who keenly prayed for a Uddhava said: “He was here just a darshan of Sri Krishna was told by Rukmini moment ago.” Devi, Sri Krishna’s conĂsort, in a dream, that Girija commented: “After placing the Sri Krishna was working under the name of Sri water vessels, he went into the puja room.” Khandya in the house of Eknath who lived in

43 But there was no trace of the man plantain leaves neatly spread on the freshly anywhere. washed floor, decorated with colourful (coloured powder designs). Eknath seeing the Eknath understood and took the brahmin Lord in his guests, served them lovingly. into the worship room and prayed intensely to Panduranga. The room gradually lit with When they left, Girija got the floor glowing effulgence and the form of Sri Krishna, washed a new and made fresh designs. resplendent with love and compassion, After a bath, as was the custom, she started appeared before them. cooking all over again. But not a single brahmin made an appearance. Wherever Eknath and the brahmin shed tears of joy Uddhava went to remind them of the feast, he and the Lord having blessed them, returned to met with curses: “Is this Bhanudas’ great- his form-less state. The brahmin thanked grandson whose life seems to serve no other Eknath profusely and then left for Dwaraka. purpose than that of destroying dharma!” “There is no bar on caste, colour, sex or Eknath went to request them in person: age,” Eknath would say “when it comes to the “The first food was cooked for you but as the worship of Hari.” “God exists in all souls and mahars desired it, I gave it to them. We bathed, one should behave alike with all.” washed and purified the place and cooked Sraddha Feeding anew. Please come now and enjoy the food of Once Eknath was to feed brahmins on the Sraddha”. the occasion of the Sraddha of his father. Girija “You who are so well learned,” they bathed early and with Uddhava’s and Sri replied scornfully,” go and feed your ancestors. Khandya’s help, started cooking. We won’t have any of such food served us One among the mahars passing by in the after the mahars having sat first. So go now, street outside said: “Hmm! smells good, some and let your ancestors eat and enjoy it!” nice food is beĂing cooked.” And another Then Sri Khandya stepped for-ward and added: “Such food is not for the like of us, so told the Brahmins: “Yes indeed, they will pass on!” certainly come and enjoy the food!” Eknath having heard their reĂmarks Then he took Eknath by the hand and led asked Girijabai: “Some mahars passing by have him indoors and there, Eknath’s face lit up a desire to eat as they smelt the aroma of with joy at the wonderful sight: cooking; shall we offer them this food and can On the seats neatly placed on the you then cook again for the others?” polished floor, sat his ancestors, his guests! “There is no difficulty at all,” replied the Eknath closed his eyes and prayed to good wife. “Have I ever refused you anything? Panduranga and bowing to them he began to Whatever comes to your mind is right.” serve them all.

A Feast The obdurate brahmins, observĂing this from the door, went home silently reflecting on Eknath sent Uddhava to invite all the Eknath’s prinĂciples which had utterly escaped mahars of the town to the feast. They filled the their limited understanding. place to capacity and took their meals on

44 Bhagavata Episode pakhandi (an uncivilised heretic or outlaw) to As Eknath, after the manner of Saint my mind. I don’t wish to look at such a one. Jnaneshwar, was expounding the Bhagavata in You have insulted the language of the Gods!” Marathi, one of his disciples took it all down At that the assembly shouted in unison: and left for Kashi with four completed “True! True!” adhyayas (chapters) of the book. There he sat Then there followed a silence as Eknath on the Manikarnika and began to read stated his defence: “My Lord, with due respect from it, attracting large crowds. The sound was to your status and wisdom, I don’t think I have so sweet that even though only a few knew done so. Such a beautiful work as the saĂcred Marathi language, they stayed on to listen as Bhagavata is indeed wasted on ordinary people he went on translating for them in the who don’t underĂstand Sanskrit. It was in order northern Prakrit. to conĂvey to them its import and beauty, that I Some disciples of a great Mahant reported translated it in Marathi.” this to their guru who sent for Eknath’s “Pray forgive me, my Lord, but how disciple and abused him for vulgarizing the come the Gods created Sanskrit and thieves holy scriptures and threatened to fix his guru made Prakrit? Kindly lisĂten to my prayer. If as well. you find in this work any faulty translation or “My Lord,” said the disciple who feared any mistake and confusion of meaning, I shall them, “I haven’t got the brains nor such talent. forthwith drown this whole work in Ganga. This is the work of my guru who lives in But please listen to it and apply the test Paithana. He is a saintly man, a reĂalized soul, carefully.” who writes the scripĂtures in Marathi so that “Very well, read on, then,” the Mahant ordinary people may understand them.” said. The Sadhu said he wanted to see him and sent a letter to Eknath through two of his Work Recognised disciples, sumĂmoning him to appear before In that great assembly of the wise, before him. several heads of sects and maths and pundits Meanwhile, Eknath had comĂpleted his from all parts of the country, Eknath began his fifth adhyaya fulfilling his guru’s desire. Eknath reading in a steady, soft and deep voice. left for Kashi, taking the last adhyaya with him. The sweet flow of rhythm, the chastity of At the sight of his noble and peaceful words and the richness of ideas entranced his countenance, the people of Kashi felt elated. listeners. Tears came to their eyes. The But the Mahant, to show his contempt, treated audiĂence was uplifted into the realm of pure him like an outcaste refusing to cast his eyes devotion and relished every word with deep on him lest they become polluted, and spoke to contentment and peace. him through a curtain. The Mahant tore away his ridicuĂlous In answer to Eknath’s question as to curtain and embraced Eknath. why, having sent for him, he reĂfused to see The whole of Kashi was there cheering him, the Mahant replied: “Whoever writes and the humble saint and the various Mahants propagates the scriptures in Prakrit is a requested him not to leave but stay with them

45 and comĂplete the readings of the Bhagavata. His followers were greatly astonĂished for He accepted and resided in Kashi for one year. that water had been brought with great care and much trouble. The Mahant was extremely pleased and wanted to honour Eknath by taking him on an Uddhava asked; “What shall we bring elephant ride at the head of a great procesĂsion now to the Lord of Rameshwaram? “ through the town. Eknath, self-effacing and Pointing at the donkey, Eknath replied humble, declined the offer and suggested simply: “This is my Rameshwara.” instead that they take his book in procession. “I cannot bear that I should ride an Vision of Jnaneswara elephant while you follow on foot; it isn’t Some years later, without any apparent right,” he said. reason, Eknath’s throat began to swell and an undiagnosed pain made him very Such humility, love and thought-fulness uncomfortable. He then saw in a dream the endeared him all the more to them and young saint Jnaneshwar who had voluntarĂily according to his wishes, they had a magnificent taken Mahasamadhi 300 years earlier at Alandi procession led by his Bhagavata book, followed in a cave which was later sealed over him, and preceded by music, cheers and vermilion telling him that the root of ananjana tree powder blown over by bystanders. Eknath nearby was choking him and asking him to remarked that it was his guru’s guru, Sri come and remove it. Dattatreya, who blessed him and inspired him while writing the work. Eknath immediately summoned Uddhava to make preparations to leave for Alandi. The. An Act of Mercy party left Paithana to the beat of mridangas Before leaving Kashi, Eknath filled a pot and cymbals, singing kirtanas all the way. of Ganga water so that he might later offer it to Some parts of Alandi, particuĂlarly near Rameshwara in the deep South, as is the the Siddheswar Temple, were over-run by custom. jungle and it took a long time for Eknath to On the way to the Godavari banks, the single out the particular tree under which saint heat was killing, the sand burning. There was Jnaneshwar was in Samadhi. He praised open a neither shade nor trees and nothing but an massive stone slab and slipped into the expanse of heat in front of them. The party opening. He found there the subtle form of Sri panted and perspired profusely. Then they Jnaneshwar, illumined by its own effulgence heard the miserable brayĂing of a donkey that while a sweet aroma perĂvaded the cave. had ventured in the hot sands in search of Eknath saluted the saint and reĂmoved water, but could not proceed. the root. Jnaneshwar spoke to him affectionately: “Dear one,the root was only an The river was yet far away and the excuse to call you here. In these last 300 years, stretch of sand was intractable. Eknath, moved my Jnaneshwari (a famous commentary on Gita to pity by its distress, without pausing to in Marathi) has become corrupted. All I desire reflect for a moĂment, poured all his Ganga is that you salĂvage the original and present it water into the mouth of the donkey. the way I had intended it to be.”

46 They stayed together for three days Thus Krishnadas stayed at Eknath’s place conversing and discussing and so Eknath who and went on writing. After 11 days, the had been greatly blessed in his company, Ramayana was duly completed and he expired gently placed his head on Jnaneshwar’s feet peacefully, his soul at rest. and extricating himself out of the samadhi cave Stone Bull Eats Grass returned to his followers who were still singing kirtanas to their heart’s content. In Paithana, there was a sannyasin whose habit it was to prosĂtrate before everybody. He It took a full year for Eknath to sort out was a slightly eccentric devotee of God who the Jnaneshwari, clearing it of unwelcome liked to salute God in the form of whoever he additions or wrong readĂings, in short, of all met on the road. They called him Dandavat the corruptions centuries of mouth-to-mouth Baba. repetiĂtions had added to this magnificent As he passed one day by the carĂcass of a work. The Jnaneshwari which is availĂable to us donkey, some children asked him: “Dandavat today, is the one critically edited by Eknath. Baba, why don’t you also prostrate to the dead Eknath and party also visited Pandharpur donkey?” where the citizens came out in a body to carry Obliging them, the Baba did so and to him in procesĂsion to the sacred temple of everyone’s amazement, the animal came back Vithal, the temple sacred to the memory of all to life, got up and romped away. The news of Maharashtrian saints for over seven centuries. it reached Eknath who felt concern for the sannyasin. A Wish Granted A certain brahmin named Krishnadas He went and asked the old Baba why he approached Eknath one day and humbly had revived the donkey. beseeched him to complete the Ramayana he “I don’t know,” said the Baba was writĂing because an astrologer who had helplessly, “I didn’t do anything.” never been known to have made a mistake in “Do you realize,” said Eknath, “how his predictions, had told him that his time to people are going to exploit you and trouble you leave this world had arrived. to revive their dead? What are you going to do The old man was in tears as he thought about it?” his life’s work could remain incomplete. “I wish I knew,” he answered and looked He looked at Eknath with pleadĂing up to Eknath, spreading his hands and asked: anxiety and said: “Maharaj, kindly complete it, “Please tell me what you think is best.” for me!” Eknath read the manuscript and liked Eknath then spoke about the ideal of it and so asked him: “How long do you need to sannyasins who have no ties in this world and complete it yourself?” for whom life and death are the same since they are identified with the soul which lives in “Eleven days,” replied the brahmin. its infiĂnite state and suggested he give up his ‘’Good,” said Eknath, “you can stay here own body, by taking Mahasamadhi. This suited and complete it in peace. Death will not come the Dandavat Baba well and he accepted his to you for these 11 days.” idea with great relief.

47 As could be expected however, it needed vulgarizing the scripĂtures and by my leaving, but just such a spark to venĂtilate the fire of we shall both be happy.” envy and jealousy of the learned pundits of After four years, Eknath went to Kashi Paithana, and pleaded with his son to return to Paithana. Eknath was forthwith branded as the But Hari Pandit was adamant. killer of a brahmin. No matter how he tried to So Eknath, much against his will clear himself, they wouldn’t listen. They held a promised not to read the Puranas in Marathi meetĂing in front of a Siva temple and Eknath and to leave him the job of doing so in repeated what he had said so many times and Sanskrit. Therefore, Hari Pandit came back over before: “I did not force him and God is and held disĂcourses on the scriptures in witness that I am not guilty.” Sanskrit to gradually thinning audiences unĂtil “Right,” cried their spokesman, “If God is none came to listen to him. Undeterred, he still witness to your innocence, let us see you feed continued while people began to request Eknath to resume his own discourses. fodder to this Nandi bull (Siva’s vehicle). If God causes the bull to eat the grass, you will At last there came an old woman who be exonerated, not otherwise!” approached Eknath with a reĂquest. She had always had a great desire to feed one thousand How foolish, thought Eknath, but if this brahmins; but from wealth she had come into were the wish of his beloved Panduranga, well poverty and could not afĂford the feast. So then let Panduranga deal with this in his own would Sri Eknath whom she considered equal way. He took the fodder from the pundit’s to a thousand brahmins, come to her house hands and walked up to the bull. The pundits and accept an invitation to a meal? laughed. They had seen many miracles in Eknath’s time and life, but this was something Eknath told her of his promise to his son outĂside the pale of any. not to go anywhere for food but all the same said he would come. Hari Pandit who was Eknath humbly bowed to the stone consulted, felt pity for the old woman and Nandi, patted him gently on the head and asked her if it would be all right if he himself offered him the fodĂder, and yes, he opened his cooked the food at her place. This would save mouth, licked and ate the fodder, got up and Eknath from breaking his vow. She said she trotted away, and finally disapĂpeared into the wouldn’t mind. Godavari. The next day, Hari Pandit cooked in the Pride Humbled widow’s little kitchen and then the old lady Eknath’s son Hari Pandit was well read served both Eknath and Hari Pandit who sat but willful and proud. He objected to his father side by side. Hari Pandit however noticed that popularizing the scriptures through Marathi. the old one had surreptitiously placed a small As he loved his father, he didn’t want to vessel of a preparation she had made, on criticize him openly. So he got ready with his Eknath’s plantain leaf. He resented it but kept wife and children to leave quietly for Kashi. his peace. He told Eknath that he had no intention When they both got up to wash their of returning. “I cannot bear to hear you hands, Eknath, pointing to the leftover leaves,

48 told his son: “Let us spare the old lady the Goddess of Godavari trouble of reĂmoving them, so please do it Eknath’s Kathas began again to attract yourĂself.” large audiences and people started to notice a Hari Pandit obligingly bent down to particular young woman whose beauty was remove his father’s leaf when he found a striking. She came daily at the start of the second below the first; he thought two leaves disĂcourse and left only at the end but her had been placed there by mistake so he whereabouts and name were unĂknown. She removed both. But a third one appeared and had a dignified and calm appearance and spoke then a fourth and so forth. in a clear and sweet voice. However, one night a group of people followed her withĂout her Truth Dawns knowledge and as she went down the ghats, Hari felt weary and counted a thousand she suddenly disapĂpeared in the darkness when the fresh appearĂance of leaves stopped. where the river Godavari and night met as one. With vivid clarity the truth dawned on his mind. It was not the letter of the scriptures The next evening, Eknath asked her: that mattered, but faith in their meaning and “Why Bai (lady), did someone give you any the Self. trouble yesterday? Shall I send you an escort tonight?” She smiled and answered in her His father who accepted food from melodiĂous voice: “Please do not trouble outcastes, spoke in the lanĂguage of the people, yourself, with your grace always upon me, I Marathi, and made the people understand the have escort enough.” beauty of the Sanskrit works, was truly worth a thousand learned brahmins whereas he, Hari Later, people understood that she was Pandit, with his pedantic view of values based none other than the Goddess Godavari who from then on, seen or unseen, attended all on narrow knowledge, had reached nowhere! Kathas. Since then a seat is always reserved for His pride was all gone as if a strong wind her wherever a or Katha takes place. of realization had swept it off completely. He fell humbly at his father’s feet. Cot for Firewood

Eknath blessed him and said; “Get up, On a stormy night, an old brahmin was directed by the town’s people to Eknath’s Hari, rise my son. Though you have learnt all house. He was an unknown traveller caught up the Sastras, you haven’t learnt a thing about in heavy rains and Eknath at once orĂdered a humilĂity. That is why you lacked that fire to be lit to cook food and dry his clothes. unĂderstanding while interpreting them. You But Girijabai’s store of wood was soaking wet are intelligent and now you will realize that in the rain and she could not start a fire though Bhakti is someĂthing else in itself.” she tried very hard. Hari Pandit understood and said: “O my Eknath, without any hesitation, gave his father, forgive me! From now on please own cot to Uddhava, as maĂterial for kitchen resume the reading of the Puranas and the fuel. Sastras in your own way and eat from Eknath time and again showed that the whosoever and wherever you please.” needs of a guest always came first. He was

49 fully gratified to see the brahmin fed, clothed by robbing the house of a saint for which they and rested. had become afflicted with blindness, cowered and huddled together. Freed from any selfish motive, Eknath’s compassion and kind heart worked wonders Eknath called them and asked the reason with others. He proved also to be a resourceful of their fear and all three fell at his feet and psyĂchologist who not only treated his son’s told him of their woe. obdurate pride, but also the children of many a Sight Restored distraught mother. He immediately passed his hands over He would fast with a widow’s little son their eyes and they regained their sight. and eat the same diet or medicine as He called Girijabai and asked her and prescribed to the child, thus creating Uddhava to feed them and then sent them confidence in the child so that it followed the away with all the pots they had stolen. The physician’s instructions. thieves, overĂwhelmed by his goodness and He also gave puran polls (a sweet) for the genĂerosity, fell again at his feet and swore that son of another widow who could not provide they would never steal again. for her lad’s exĂtravagant taste. Not only was Seeing their change of heart, Eknath the child cured of his habit but Eknath blessed blessed them and explained: “God has come him so that the boy, Gavaba, who became his into my house in your forms, so go now, take disciple, was asked by Eknath to complete the these pots and start life a new, adhering to the writing of the Ramayana the reading of which honest path.” he continued even after the passing away of Eknath’s sense of justice and compassion his master. were constant throughĂout his life in spite of Three Thieves the jealousies and attempts at destroying him by a section of the orthodox. While Eknath was busy one night conducting a Kirtana in his house, three thieves Harijan Child slipped in and hid in the premises. After the Late in age, he picked up the child of a Kirtana was over and the inmates of the house Harijan woman who had been to the river to fell asleep, they quietly crept into the inside fetch water and had forgotten the infant rooms and collected whatever pots and articles playing in the sands. they could lay their hands on. They piled them near the door and went in for more. Then The cries of the child attracted Eknath calamity struck. and out of pity, he lifted it gently and carried it home to its mother. One after the other the thieves became blind. Groping around for the way out, they The small episode had the effect of stumbled upon the heap of pots and the noise enraging the local pundits who cried: “Horror! woke up Eknath who came to see what the The sacred lineage of Bhanudas has been made trouble was about. impure by this descendant of his!” Hearing his footsteps the thieves who This time they wanted to make sure of had realized that they had comĂmitted a crime Eknath taking steps for a full purification.

50 Eknath went wearily down the ghats to All the other tempestuous brahmins the river to start a penance in order to please turned about shameĂfacedly and without a them, when a brahmin suffering from leprosy word retired to their homes. sud denly dashed forward causing much Ă Eknath’s whole life was a living example consternation as he made his way towards of the intrinsic goodness of the soul as Eknath and prostrated himĂself full length exemplified through his actions and sayings. before him. His altruism, his universal love, his “It is 12 years since I suffer from this ingrained humility and his integĂrity that terrible disease,” he told Eknath and the crowd brooked no compromise with his ideal, all that had collected around them. marked him as a man far above the ordinary. “I did penance at Tryambak-eshwar His enchanting poetry reaches such where I was told in a dream that if Paithana’s heights of emotion that one wonders how one, saint Eknath was willing to part with the merit so self-disciplined and self-controlled, at the he ob tained in restoring a Harijan child to its Ă same time remained at heart a devotee, mother, I would be cured.” overĂflowing with the love of God. But such Eknath, modest and humble as ever, was Eknath, a unique blend of the sincere answered: “I know neither sin nor merit. But if devotee and the jnani. you think it will help you, by all means, Eknath attained Mahasamadhi in 1606. receive in your hands whatever merit I might have earned this way.” (Eknath’s Teachings in Next Issue) He placed his hand over that of the brahmin and lo! the stricken one rose a cured man.

Golden words of Jagadguru Sri Chandrasekhara Bharati Mahaswamigal

Significance of God

• God is ever with you to help you.

• Everything will right itself in due course.

• Do not say you do not have time for god. The busiest of men will have the most leisure and the laziest will always be short of time, for the former utilizes time and the latter only wastes it. If you really want God, you will find time for him.

51 Om, SrI Gurubhyo namaha! A Message to the Graduates V. Ramaswami

This is the time of the year when many dharma is what keeps the social order of our young will graduate from high schools, and gives one happiness and peace of mind. It colleges and universities. While most other is one’s level of adherence to dharma that religious groups have made it a custom to hold determines one’s fate beyond this life, as well religious services before the official as the benefits accruing to one’s progeny, so commencement ceremonies, except in very say our scriptures. Righteous living is also few educational institutions, no Hindu service important from a practical perspective. At the is offered to students in the USA. Yet, an event end of one’s life, as one’s journey on this earth marking a major milestone in one’s life – a flashes past one’s mind, everyone would like modern day samskAra – should also be an to have the feeling that one led a clean life occasion to turn to one’s roots and bringing the highest values to oneself and to fundamental values, and hence this note to our others. The ultimate respect one receives in young graduates. society, and particularly the respect from those whose respect matters, is often based on one’s Ours is sanAtana dharma (an eternal, own observance of dharma. Also, the pangs of universal truth), and its teachings have much conscience can keep one awake and make one to offer, and the thoughts below are based on more restless than any want imaginable. Thus, some of its teachings. This is not an dharma is undoubtedly the most important exhortation to follow any particular Faith, or to value to pursue, and that accounts for the worship any particular deity, or to worship in reason that it is always listed first and foremost any certain way, nay not even to worship, but in the list of values we should pursue. to reflect upon what the greater goals of our existence are and should be, and what our connotes wealth and thereby also religion has given us as a distilled set of security. The acquisition of wealth and teachings thereon. Rightly called security is essential to unfetter the mind from “Commencement Ceremonies,” this is an mundane needs and fears, so that one may occasion where one should indeed commence pursue higher values of life fully. Wealth also that higher level of education if one has not helps one to satisfy the next important pursuit started it already. That is what this message is , the (fulfillment of) desires. However, about. the pursuit of artha is to be made with the intention to use it for supporting yajna Our SAstras teach us that humans are (sacrifices) both of a religious type and of the privileged to undertake and must undertake more mundane type comprising of service to four pursuits in their lives, known as others. In fact, this is emphasized by the purushArtha. These are: dharma concluding portions of chamakam and many (righteousness), artha (wealth and security), other prayers which, while asking the Lord to kAma (desires and their fulfillment) and bestow a variety of blessings, do conclude by moksha (deliverance/liberation.)

52 saying that one should be blessed with these so political or economic sense, but in the that one may perform great sacrifices. fundamental sense of the mind and human psyche. The attainment of that freedom can kAma is natural to humans and is the only be achieved by a true understanding of catalyst for most human effort. Contrary to the who one is and how one relates to others, the belief that Hinduism promotes only world, and the true Reality. Our religious renunciation and self-denial, Hinduism teachers have concluded that our limitations recognizes that desires and their fulfillment are are only perceived limitations and are a result legitimate purposes in life. In the Bhagavat of the confusion (avidyA, lack of knowledge) Gita, Lord Krishna says, “kAmosmi” and that comes from a mistaken identification of thereby asserts, “In humans, I manifest myself ourselves with our body-mind-intellect in the form of desires.” Yet that verse also adds complex and the attribution of their a qualifier, “dharma-avirudhdha kAmosmi” (I am deformities and pains to the Self. The very fact desire unopposed to dharma.) Thus, our value that we can state “this is my body, my mind, my should be not only the fulfillment of desires, intellect” implies that the “I” who owns these but also ensuring that our desires are in objects, namely the body, mind and intellect, conformity with the principles of dharma. has to be a subject independent of the objects it One may say that dharma, artha, and owns. “What is it then?” is the fundamental kAma are the practical values we need to adopt question. and make as objects of pursuit in this world. One of the primary requisites in the Indeed, much of the education you received pursuit of this Knowledge is the purity of mind prepares you primarily for those pursuits. It is (cittaSuddhi). Our scriptures affirm that this is to your great credit that you are able to mark best obtained through action (karma) done with the milestone of mastering many disciplines, a proper attitude. One should engage in action and you deserve our congratulations. with the attitude (Iswara-arpaNa-buddhi) that But as you celebrate your great success, one is making an offering to the Lord or to there is a need to remind yourself that there is Nature which has given one so much in plenty, prescribed for us an even larger goal, namely and also with the attitutde (prasAdabuddhi) that moksha. In the religious context of human life whatever comes out of that action is the bracketed by birth and death, it denotes prasAda (blessing) from the Lord. When actions deliverance from the birth-death cycle and the are done with these attitudes, they become attainment of oneness with the Supreme. and not merely karma. This gives (“punarapi jananam, punarapi maranam, …. purity of mind that enables one to pursue the krupayA mAhe pAhi murAre – redeem me, Oh path of Knowledge which ultimately leads to Lord, from this repeated births and deaths,” so moksha. goes a stanza of the famous hymn Bhaja This is not an occasion to expound much Govindam.) on the details of such profound and Once again, the term moksha has a fundamental questions, but let us just note that practical connotation also. It is liberation from our seers have spent much time and thinking all limitations and the attainment of true on them and have given us a wealth of freedom. That freedom is not just freedom in a information that can free us from the

53 limitations we feel. Such knowledge is give you much clarity of thought and an enshrined in treatises like our upanishads and attitude of prayerfulness (prasAdabuddhi) with other texts one calls vedAnta. which you can act without being bound by the results over which you have no total control. Not only it is that the happiness and peace that As you mark the mastery of many could come from such a learning cannot be disciplines through your commencement achieved by the pursuit of dharma, artha and ceremony that shall bestow on you a diploma kAma alone, but without that complementary for that, may we ask that you commit yourself education, one truly cannot pursue dharma, to commence that higher learning that will artha and kAma without being bound by them. make you truly happy and free? It is the greatness of Hinduism that we as Hindus So, as we congratulate you for the recognize that there are many paths to Truth, success in your educational pursuits thus far, and that within its fold, our religion has we exhort you to commence the even greater admitted many diverse sets of philosophies education geared towards moksha through that co-exist and give us a wide menu of karma yoga, and pray that the blessings of the choices depending on our own preferences. AcAryas be with you always, guiding you in The education it has to offer deals with the the right path and showering upon you many ultimate value we should pursue, namely more successes. moksha or liberation. There is no better time to start it than now with the attitude of a karma Source Material and Acknowledgements: yogi, for the examinations and tests you will The article draws on several writings of Swami face in life are much more frequent and much . The author thanks harder than those any of you have faced till Dr. S. Yegnasubramanian for his valuable now, and often there are not even any “right” comments. (This article was written by Dr. V. Ramaswami on the occasion of the answers to every question. A pursuit of the graduation of his son Prem and is relevant for all study of what our religion has to offer will graduates at all times! - Editor, PT) prepare you better for life’s challenges and will

Golden words of Jagadguru Sri Chandrasekhara Bharati Mahaswamigal

Significance of God • God is one. What does it matter whether you call him Siva, Vishnu or Devi? Only that bhakta will be quarrelsome who cannot dissociate a particular name or particular form from his conception of God. He is correct so far as his mentality goes. But the bhakti is far below the real bhakti which realizes that God is above all names and above all forms, that particular names are but convenient ways for trying to express the essentially inexpressible God and that particular forms are only limited aspects of the essentially formless, the limitless God.

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