Issue 1

Volume 4 Issue 1
Jagadguru speaks
News & Events
From the President, SVBF
From the Editorial Board
Brahma JnAnAvalee
Life and Teachings of His Holiness Jagadguru Sri Abhinava Vidyateertha

Mahaswamigal
The Mahasannidhanam
Vaidika Samskaras
Saints of Maharashtra - III
Tattva Bodha of Adi Sankaracharya A Vedantic Primer : Part 2 (contd.)
An Introduction to Sanskrit : Unit XII
Prasnottara Ratna MAlikA
Essay contributions from our young readers
Ganapati
Calendar of Events
Nitya Kainkaryam Program

Jagadguru ANUGRAHA
Speaks.... SANDESA
Faith Begets Wisdom
The Sastras declare that different x;S]Sy guv;KySy sTybu?y;v/;r,; .

actions bear different fruits. In the s; ;; kiqt; si .
present day, because a lot of people do
Bhagavatpada Sankara says here
not realize the fruits of their yajnas
that one must have unshakable faith in
(karmas), they begin to doubt the valid-
the Sastras and the gurus words. Acts
ity of the Sastras. Lord Krishna says in
performed with this firm conviction will
the Gita:
definitely bear fruit.
a;y; hut d; tpStPt kOt c yt . In the Puranas, we have heard
asidTyuCyte p;qR n c tTp[eTy no Eh about Dakshaprajapati who performed
According to Him, action without a yajna with no faith. Not only was the
sraddha (faith) will not give the desired yajna unsuccessful, worse, it ended in
result. Therefore, if you do not get the a disaster.
result of your specified action, it only Similarly, only the one who takes
means that the action was not performed the gurus initiation with complete faith
with faith. will attain jnana (wisdom). Lord
Just because an act is performed Krishna says:
without faith where faith is required,
;;v;n l&te _;nm The man with
and the result is not there, it is wrong
sraddha or faith gets wisdom.
to blame the Sastras. In fact, the Sastras
are infalliable at all times. It, therefore, Thus, in mans life Sraddha is
follows that people should always act most important. Based on this, may ev-
with faith. eryone start acting with faith and be
blessed.
What, then, is sraddha?
News & Events
Maha Sivaratri ashtotra archana. Sri Lalita Sahasranamam, Siva
Maha Sivaratri was celebrated at Stroudsburg on kavacham etc. were recited and the puja
Tuesday, March 12, 2002. This is a unique culminated with Sri Nandikeswara abhishekam
function in the sense that Sivabhishekam is being at 6 am on Wednesday, March 13.
done every year to the only Sivalingam outside
of India for which Ati Rudra abhishekam was
conducted (1997) ! The temple was kept open
for the full night as usual.
The program started with Ganapati Homam in

the morning followed by Sri Rudra Homam and
other poorvanga pujas. The evening pujas were
started at 6.30 pm with Mahanyasa Parayanam.
The first phase Ekadasa rudra abhishekam
started at 7.30 pm followed by Rudra Trisati
archana. This phase concluded at 10.30 pm.
Maha Sivaratri Puja Maha Sivaratri Puja
The second phase puja and abhishekam was Several devotees participated in the function and
immediately started followed by bilva ashtotra stayed through the entire night.
archana. The third phase puja and abhishekam
started at 1 am followed by Sri Rudra As always, SVBF prayed for the grace of Lord
kramarchana. The fourth phase puja and Siva to be with the entire community in all its
abhishekam started at 3 am follwed by Sri Siva noble endeavors.
From the President and Chairman, SVBF..
Dear friend:
/reetings.
We are already at the end of the first quarter of 2002 !
With the global economy being what it is now, almost every non-profit organization faces
an enormorus financial challenge. SVBF is no exception. With this in mind, as was indicated
in the last issue of Paramaartha Tattvam, SVBF set up an endowment as part of the Boards
efforts to sustain the Sharada Temple and the Sadhana Center, in the long run. We mailed to
all those in our mail list, a separate contribution form . You may also find the same elsewhere
in this issue of Paramaartha Tattvam. We request you to consider being a part of the long-term
sustenance of the Foundation. For every sincere droplet of our devotion offered to the Mother,
She showers Her unlimited Grace throughout the life!
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.
This years Maharudram function is being planned on May 25-26 (Memorial Day week-
end). You may find the program on our web-site.
We sincerely thank all our donors, volunteers and their families for their continued support.
May the Grace of Sri Sharadamba and the blessings of His Holiness be with us, as always.
S. Yegnasubramanian Ravi Subramanian

President, SVBF Chairman, SVBF

From the Editorial Board.
Greetings.
Uddhava Gita
We are glad to bring the first issue
of the fourth volume of Paramaartha The last message of
Tattvam. Yes, this is the 4th year of Sri Krishna to
publication of the Journal! As announced Uddhava
earlier, we dedicate this volume to Sri Maha
Sannidhanam - Sri Abhinava Vidya from
Teertha Mahaswamiji. We include the Life
and Teachings of Sri Maha Sannidhanam Srimad Bhagavatam
(Book condensation from Tattvaloka 1998), 11th Section
starting with this issue and will be
published in four parts.
************
During this economically
challenging time, for us to continue to
Lecture by
provide the Journal free, we need the
support of our readers at large. Readers
may sponsor any issue of Paramaartha Dr. S. Yegnasubramanian
Tattvam ($5,000), either alone or as a
group. We will dedicate a page including
Saturdays:
details of the sponsor(s) as desired. Please
share the Journal with your friends and
3 PM to 4:30 PM
family. If you would like to add any one to
our mail list, please send the detailis to us ************
and we will gladly include them in the
distribution. Please contact
We wish all our readers Happy
Ugadi and New Year Chitra Bhanu. May (732) 238 1119 /
the Grace of Sharadamba be with us (609) 530 0299
always.
for Venue
Jaya Jaya Shankara. &
Editorial Board Directions
Opinions expressed by the authors are not *Admission Free

necessarily of Paramaartha Tattvam
Brahma JnAnAvalee
(In the Hour of Meditation)
During meditation, when one has reached the silent moment of peace, one can, before entertaining
any other thought, either chant or bring to mind the purport of any of the following verses, losing
oneself ultimately into its significance. Written by Sankara, these verses are known as Brahma
JnanAvalee, the song of Supreme Knowledge.
b[;_;n;vlI
brahmajnAnAvalee
asohm asohm asohm pun" pun" .

siCcd;nNdpohmhmev;hmVyy" 1
asangOham asangOham asangOham puna: puna: |
saccidAnandaroopOhamahamevAhamavyaya: || 1 ||
1. Unattached, unattached, unattached am I, again and again; of the nature eternal Existence-
Knowledge-Bliss am I: I am That. That am I, which is the irreducible, immortal, endless
factor.
inTyxuivmuKtoh' inr;k;rohmVyy" .
&Um;nNdSvpohmhmev;hmVyy" 2
nityaSuddhavimuktOham nirAkArOhamavyaya: |
bhoomAnandaswaroopOhamahamevAhamavyaya: || 2 ||
2. Eternal, ever pure, ever liberated am I, formlessness my only form; of nature I am all
pervading, homogeneous mass of 'Ananda' (Bliss) am I: That am I, which is the irreducible,
immortal, endless factor.
inTyoh' inrvoh' inr;k;rohmCyut".

prm;nNdpohmhmev;hmVyy" 3
nityOham niravadyOham nirAkArOhamacyuta: |
paramAnandaroopOhamahamevAhamavyaya: || 3 ||
3. Eternal, flawless, formless, irreducible am I, of nature Supreme Bliss am I: I am That. That

am I, which is the irreducible, immortal, endless factor.
3
xucwtNypohm;Tm;r;mohmev c .
a%<@;nNdpohmhmev;hmVyy" 4
SuddhacaitanyaroopOhamAtmArAmOhamaeva ca |
akhaNDAnandaroopOhamahamevAhamavyaya: || 4 ||
4. I am of the nature of pure Consciousness and I revel in my own Self; I am by nature of

unbroken 'Ananada': I am That. That am I, which is the irreducible, immortal, endless
factor.
p[TyKcwtNypoh' x;Ntoh' p[kOte" pr" .

x;Xvt;nNdpohmhmev;hmVyy" 5
pratyakcaitanyaroopOham SAntOham prakrutae: para: |
SASvtAnandaroopOhamahamevAhamavyaya: || 5 ||
5. I am of the nature of innermost light of intelligence; I am the peace that lies beyond
nature; I am of nature ever abiding 'Ananda': I am That. That am I, which is the irreducible,
tv;tIt" pr;Tm;h' m;y;tIt" pr" ixv" .

m;y;tIt" pr' Jyoitrhmev;hmVyy" 6
tattvAteeta: parATmAham madhyAteeta: para: Siva: |
mAyAteeta: param jyOtirahamahamevAhamavyaya: || 6 ||
6. I am the Supreme Truth that lies beyond all other truths. I am the Supreme Siva, ever
across the frontiers of delusion (maya: that which is not); I am the Supreme Light: I am
That. That am I, which is the irreducible, immortal, endless factor.
n;n;pVytItoh' icd;k;rohmCyut" .
su%pSvpohmhmev;hmVyy" 7
nAnAroopavyateetOham cidAkArOhamacyuta: |
sukharoopasvaroopOhamahamevAhamavyaya: || 7 ||
7. I am different from the multiple names and forms: pure knowledge alone is my form; I am
the imperishable; I am of nature joyous: I am That. That am I, which is the irreducible,
m;y;tTk;yRdeh;id mm n;STyev svRd; .

Svp[k;xwkpohmhmev;hmVyy" 8
4
mAyAtatkAryadaehAdi mama nAstyaeva sarvadA |
svaprakASaikaroopOhamahamevAhamavyaya:|| 8 ||
8. Never, never have I the delusion or the delusion-produced stuffs, such as body, etc; I am
of the form of self-effulgence: I am That. That am I, which is the irreducible, immortal,
endless factor.
gu,]yVytItoh' b[;;dIn;' c s;+yhm .

anNt;nNdpohmhmev;hmVyy" 9
guNatrayavyateetOham brahmAdeenAm ca sAkshyaham |
anantAnandaroopOhamahamevAhamavyaya:|| 9 ||
9. I am without the three (gunas), mortal qualities ( sAtvic, rAjasic, tAmasic qualities); I am a
Witness of the very Creator (and the Trinity); I am the form of endless 'Ananda': I am
aNty;RimSvpoh' kU$Sq" svRgoSMyhm .

svRs;i=Svpohmhmev;hmVyy" 10
anataryAmisvaroopOham kooTasth: sarvagOsmyaham |
sarvasAkshisvaroopOhamahamevAhamavyaya:|| 10 ||
10. I am of the form of the Inner Ruler; anvil like, changeless and all-pervading. I am the
Witness of everything. I am in my real nature (none other than the Supreme Self). I am
N;ids;i=pohmcloh' sn;tn" .
svRs;i=Svpohmhmev;hmVyy" 11
dvandvAdi sAkshiroopOhamacalOham sanAtana: |
sarvasAkshisvaroopOhamahamevAhamavyaya: || 11 ||
11. I am of the nature a Witness of all pairs of opposites; motionless, permenant, in my form.
I am the Eternal Witness of everything. I am That. That am I, which is the irreducible,
immortal, eternal factor.
p[_;n`n Av;h' iv_;n`n Av c .

akt;Rhm&oKt;hmhmev;hmVyy" 12
pranjnAnaghana aevAham vijnAnaghana aeva ca |
akartAhamabhOktAhamahamevAhamavyaya: || 12 ||
5
12. I am a dense mass of Consciousness; I am a dense mass of knowledge too; I am (ever) a
non-doer; I am a non-enjoyer I am That. That am I, which is the irreducible, immortal,
eternal factor.
inr;/;rSvpoh' sv;R/;rohmev c .
a;Ptk;mSvpohmhmev;hmVyy" 13
nirAdhArasvaroopOham sarvArOhamaeva ca |
aAptakAmasvaroopOhamahamevAhamavyaya: || 13 ||
13. In my real nature, I need no other foundation or support or substratum, but at once I am
the foundation, support or substratum for all things and beings (all names and forms); I am
of nature self-contented, self-sufficient (in that I have in me all my desires fulfilled): I am
That. That am I, which is the irreducible, immortal, eternal factor.
t;p]yivinmRuKto deh]yivl=," .
avSq;]ys;+yiSm ahmev;hmVyy" 14
tApatrayavinirmuktO daehatrayavilakshaNa: |
avasthAtrayasAkshyasmi ahamevAhamavyaya: || 14 ||
14. I am beyond the three agonies (subjective, phenomenal and cosmic); I am different from
the three bodies (the gross, the subtle and the causal); I am the witness of the three states
(the walking, the dreaming, and the sleeping): I am That. That am I, which is the irreducible,
immortal, eternal factor.
GXy* * pd;q*R St" prSprivl=,* .

duGb[; duXy' m;yeit svRved;Nti@i<@m" 15
dugduSyau dvau padArthA sta: parsparavilakshaNau |
dugbrahma duSyam mAyaeti sarvavaedAntaDiNDima: || 15 ||
15. There are only two things in the whole world (all things in the universe can be brought
under these two headings); the subject and the object (the enjoyer and the enjoyed, or the
experiencer and the experienced, or the seer and the seen) and they are among themselves
the most contrary. Of them the subject (brahman) is the enjoyer or the experiencer or the
seer and the object is mere delusion; thus roars Vedanta.
ah' s;=Iit yo iv;iivCywv' pun" pun" .

s Av muKt" so iv;init ved;Nti@i<@m" 16
6
aham sAksheeti yO vidyAdvivicyaivam puna: puna: |
sa aeva mukta: sO vidvAniti vaedAntaDiNdima || 16 ||
16. Through knowledge and repeated discrimination one comes to realize that one is but a
'Witness'. Such a one, established in the 'I am the witness consciousness' is the liberated
wise man, so roars Vedanta.
`$ku@y;idk' svR' mOi;k;m;]mev c .

t; jgTsvRimit ved;Nti@i<@m" 17
ghaTakuDyAdikam sarvam mruttikAmAtramaeva ca |
tadvadbrahma jagatsarvamiti vaedAntaDiNdima: || 17 ||
17. Pots, mud wall, etc., are in essence nothing but the mud in which they have been shaped!
So too, the entire world of phenomenal objects is nothing but the Supreme Truth, so roars
Vedanta.
b[; sTy' jgiNmQy; jIvo b[;wv n;pr" .

anen ve' sCz;S]imit ved;Nti@i<@m" 18
brahma satyam jaganmithyA jeevO brahmaiva nApara: |
anaena vaedyam sacchAstramiti vaedAntaDiNDima: || 18 ||
18. Brahman is Truth, the world of objects and beings is false, and the egocentric sense of
separativeness (jeeva) is itself in fact nothing other than Brahman. That by which this
Truth is known is the truest science, the Science of sciences, thus roars Vedanta.
aNtRJY;oitbihRJyoit" p[TyKJyoit" pr;Tpr" .

JyoitRJyoit" Svy'Jyoit" a;TmJyoit" ixvoSMyhm 19
antarjyoti: bahirjyoti: pratyakjyoti: parApara: |
jyotirjyoti: svayamjyoti: aAtmajyoti: SivOsmayaham || 19 ||
19. Within am I Light, without am I Light, deep within the depths of myself am I Light,
beyond the Eternal...Beyond! Light of lights, the self-effulgent Light, the Self's own
Light...Siva am I... Auspiciousness am I (as there is me none of the sorrows or limitations
or tears of life). I am That: I am That.
7
Life and Teachings of
His Holiness Jagadguru
Sri Abhinava Vidyateertha
Mahaswamigal
In our land the Guru tradition has been very long and it is an unbroken line of
succession of great teachers. They have left behind their valuable teachings for us to
study, assimilate and be benefited.
The accounts of their lives and many ancecdotes connected with them are
extremely valuable to us, for they are not only interesting but also inspire and
encourage us to emulate them, with all humility, and thereby rise in the ladder of
spirituality step by step.
Sri Abhinava Vidyateertha Mahaswamigal (Srinivasan, before taking up sannyas)

was a rare sage, who was born in a middle class family, which valued the scriptures
more than the material wealth. Even at a very young age, the desire for worldly
possessions and passion was innately absent in him.
Providence took him to a very great Mahatma, Sri Chandrasekhara Bharati

Mahaswamigal, the 34th Pontiff of Sringeri Sharada Peetham when he was a young
boy. He renounced the world before completing 14 years of age. Sri Abhinava
Vidyateertha Mahaswamigal was a scholar par excellence in Tarka and Vedanta. He
adorned the sacred Sringeri Sharada Peetham and brought glory to it during the 35
years of His pontificate as its 35th Jagadguru Shankaracharya. The very embodiment
of compassion, the Acharya graced innumerable devotees in myriads of ways. He
had the knack of expounding the intricacies of the scriptures in an accurate and yet
clearly-comprehensible manner. His Holiness attained Mahasamadhi on September
21, 1989.
Volume 4 of Paramaartha Tattvam is dedicated to H. H. Sri Sri Abhinava

Vidyateertha Mahaswamigal and will expound the life and teachings of this great
Jagadguru.
ivveikn' mh;p[_' /wy;wRd;yR=m;ini/m .

sd;i&nvpUvR' t' iv";tIqRgu' &je ..
I ever worship my Guru Sri Abhinava Vidyateertha, endowed with discrimination
and great wisdom, and a repository of courage, generosity and forgiveness.
H. H. Bharati Teertha Mahaswamigal,

the Jagadguru Shankaracharya of Sri Sringeri Sharada Peetham.
8
THE MAHASANNIDHANAM
(This article is taken from the Tattvaloka issue of January 1998 (Volume XX No 5). The
Tattvaloka article was abstracted from the book Personification of Perfection, life and
teachings of His Holiness Jagadguru Sri Abhinava Vidyatheertha Mahaswamigal, by Sri
V.Jayashankar. He has a doctorate in the engineering field. The book presents the life story
of this eminent Acharya in a simple language to the younger generation. The book is published
by the Sri Vidyatheerhta Foundation, 5 Brindavan Street, Mylapore, Chennai 600004)
1. The Acharyaa Perfect Jivanmukta in their studies. His father, Rama Sastry, was a
Darkness was quickly stealing over the region primary schoolteacher. One day, under mistaken
around the tank creating an eerie feeling. Nobody notion that his son was not studying properly,
dared approach the tank as it was believed to be he ordered him to stretch out his hand. And
haunted by ghosts. It was an Amavasya evening, repeatedly struck it with a cane. The boy took
and at a comfortable distance a group of boys this harsh treatment without murmur. He even
was eagerly waiting to see if the challenge would stretched out his other hand to receive further
be accepted. strokes.
Suddenly, a frail lad from the group walked Early Prediction

boldly towards the tank, washed his hands and Venkatarama Sastry, an astrologer, and a tenant
feet and returned. The lad was clearly not one of Rama Sastry, was watching the sad scene. He
to be frightened by mere ghosts. He had accepted came forward and stopped the canning. He held
the challenge of walking up to the haunted tank the young lads hand to gauge the extent of
but pray, who was he? injury.
As is their wont, the boys loved playing games.
The lines of the palms of the boy astonished him
On many occasions. a boy named Gundu (fat and he told Rama Sastry, You are fortunate. This
one) would spoil their games. One day, one of
boy is very different from your other children.
the boys decided to put an end to Gundus
He is destined to be a dispassionate one, adept
mischief. Although of a smaller build, he quickly at Yoga. It will not be surprising if the Jagadguru
caught hold of Gundu. The other boys, who
of Sringeri nominates him as the successor to
were quietly watching, were sure that Gundu
the Peetham. Do not beat him, for it is likely
would win the fight. that you may have to prostrate before him.
After some wrestling between the contestants,
The predictions of the astrologer turned out to
Gundu found himself flat on the ground with
be true, for, the young boy, then known as
his vanquisher on top of him. The winner then
Srinivasan, later became none other than His
asked that a paper be brought and made Gundu
Holiness Sri Abhinava Vidyatheertha
write on it that henceforth he would not disturb
Mahaswami, the 35th Jagadguru of the Sringeri
the boys. The loser complied and the victor had
Sharada Peetham. The qualities of courage and
shown that he was no coward. Who could he be?
forbearance, evidenced from these incidents of
The lad was studying in the eight standard in a his childhood were carried to their utmost limits
primary school in Bangalore. He was a very good and he became a jivanmukta (one liberated while
student and would often help younger students alive).
9
The scriptures abound in descriptions of a interested in being eulogized. But here I am
Jivanmuktas state and it is repeatedly sitting in a Sabha wherein people are praising
emphasized that the attainment of the state of a me. You are all deriving pleasure by glorifying
Jivanmukta is the greatest of all achievements. me and are keen that I should be present. I have
This is because he is one whose mind is nothing to gain by praise or lose by criticism.
undistressed in calamity, from whom all longing Hence I am not raising any objections to the
for pleasures has departed and who is free from celebrations and am present as a witness.
attachment, fear and anger. Further, his lineage
is purified, his mother becomes fulfilled and the The Acharyas realization of the Supreme was
earth becomes meritorious on account of him. so strong that even when given an injection of
morphine during a cardiac illness, he continued
Signs of a Perfect Sage to lisp in a semi-conscious mind words indicative
The Acharyas life was a living testimony to the of absolute heights. If, having obtained the
scriptural declarations regarding a perfect sage. rewarding vision of such a Guru, one were to
He belonged to the sacred line of preceptors hear the truth from him, cogitate on it and fix
which began with Sankara Bhagavatpada. His ones mind on it with concentration, then ones
Guru was the great sage, Sri Chandrasekhara gain will be limitless and he may even obtain
Bharati Mahaswami, a universally renowned the very realization of the Self from him.
jivanmukta.
Some of his disciples, the recipients of his grace,
The term Acharya refers to one who has have explicitly stated that they have a sense of
understood the meaning of the scriptures, total satisfaction. They feel that they have
himself practices what is stipulated there and accomplished all that needs to be done and are
induces others to follow suit. This definition is permanently in a state from which they cannot
perfectly applicable to our Acharya. Ever since be shaken by any sorrow. Therefore, a
he became a disciple of his Guru, Acharya had recounting of the divine life of our Guru in his
the habit of reading the Atmavidya Vilasam. One human form will confer unlimited benefits to
of the verses in it is as follows: us.
The chief of recluses does not relinquish what
2. Treasure House of Divine Qualities
has come to him, nor does he desire at any time
The river of tendencies flows along the
for what has not come to him. He lays himself
auspicious and inauspicious paths. By manly
down enjoying the internal bliss of the Self.
effort it must be led to the auspicious path.
The Acharya had an immense regard for this
work and to appreciate this one only has to hear Such is the advice given to an immortal like Sri
the words uttered by him during the celebrations Rama in the Yoga Vasishtha. In the case of
of his 61st Jayanti at Madras. Srinivasan, due to the fullness of the incarnation,
divine tendencies were innate.
On that occasion he said, It is incumbent upon
a king performing the Rajasuya Yoga to hear his Srinivasan was born to Venkatalakhmi Ammal
praise for some time. I am no monarch but an on November 13, 1917 (the day being Diwali).
ascetic. There is no obligation on a sannyasi to He had his primary education in the Municipal
hear his own praise and, in fact, it is not Primary School and then studied up to the eight
advisable. Further, I am not in the least standard at the Arya Vidyasala at Bangalore.
10
Maharishi Gautama has spoken of eight Atma sought to examine his forbearance, and they
Gunas or personal qualities that every individual brought a stick and began to rain blows on him,
should cultivate. He has listed them as: one after another. He bore the onslaught without
compassion towards all beings, forbearance, a murmur. Soon the boys stopped, aghast at the
purity, absence of stinginess and freedom from extent of the injury they had inflicted. He won
burden, jealousy, laziness and attachment. Many the hearts with kind words.
incidents in the life of the Acharya amply
As a joke some boys challenged Srinivasan to
illustrate the fact that he possessed all the Atma
consume a handful of chilies, which he
Gunas .
proceeded to do without any discomfiture. The
Srinivasans intention was never to cause pain boys were astounded. He thus showed them it
to another. When he saw suffering, be it man or is possible to be content with what food one gets.
beast, his heart melted and he would try to set Freedom from attachment was thus innate in
things right. him.
Heartfelt Concern The Acharya possessed the eight atma gunas

in full measure and then some more. His treasure
Once Srinivasans friend did not fare well in the
house of divine virtues included ahimsa and a
examinations. The boys father resolved to
strong belief in god. Even in those days, he
punish his ward. So he ordered his son to bend
showed a remarkable trait in his aversion to
and he placed a big stone on the lads back. The
mans interference in natures delicately
boy required correction but this was
balanced ecology.
unjustifiable. Unable to bear the load, the boy
began weeping. Faith in God
Srinivasan heard the piteous cries and arrived He was an expert exponent of Puranic stories.
at the spot. Addressing the father, he said: You He used to narrate these to his friends,
are older than me and wiser, too. Your son is highlighting the moral aspects in them. Thus,
writhing in pain. Please let him rest for a while. even at a young age, not only did Srinivasan
You may place the stone on my back instead possess unshakable faith in god, but also induced
and I shall support it from him. it in others.
The father was moved by Srinivasans heartfelt With the passage of time, Srinivasan began to
concern and relieved his son of the burden. Such regularly express to his friends his desire to
was Srinivasans compassion that he was ready renounce the world. At first his friends found
to take others sufferings onto himself. It also his longing ridiculous but soon realized that he
shows his respect towards elders. was firmly resolved. One boy asked him, What
is the use of becoming a sannyasi? By becoming
Even as a young boy, Srinivasan was extremely
a king one attains a very high position.
considerate. While other children of his age were
playing, he would be helping his mother, Do not think thus, Srinivasan replied, What
performing various domestic chores, such as undecaying use is there in becoming a king? An
cleaning vessels. emperor can enjoy only when he is a the helm
Srinivasan was patience personified. There are of power. This state must come to an end sooner
many who seek to derive pleasure from or later. If, however, I become a sannyasi, I can
tormenting others. So it was that some boys continually meditate and be without any worries.
11
There will be a wonderful opportunity to behold Narasimhavanam. ( this is on the opposite bank
God and I shall remain ever protected by him. of the river Tunga, where the sacred abode of
Are we not reminded of Nachiketa, the young the Jagadguru is situated). The austere eyes of
lad who went to Yama himself? the Jagadguru fell compassionately on
Srinivasan. A wonderful drama, whose essence
3. The Ideal Disciple
was completely missed by the others, was then
Srinivasans mother often found it difficult to
enacted between the Guru and the disciple.
feed her family due to the extreme poverty. Let
my Upanayanam be performed, said Srinivasan, In the ensuing conversation the Paramacharya
I will fetch you what I get from Bhikhsa and was pleased that Srinivasan was not interested
with that your food problems will be solved. in further schooling, to equip himself for a job,
The mother, although touched by Srinivasans but that he preferred to stay in the Mutt and
deep concern, could not accept the offer. study Sanskrit.
Providence willed otherwise.
The Paramacharya continued his questioning
His Holiness Chandrasekhara Bharati
pertaining to Srinivasans school studies and
Mahaswami (Paramacharya) who was then the
asked him about one moral that he thought was
Jagadguru of Sringeri Sharada Peetham wished
most important.
to spend more time in penance, and hence felt
the need to hand over the pontifical duties to a Srinivasans reply that it was to keep good
successor. He had made known this intention company and avoid evil associations satisfied the
to Srikanta Sastry (the Sringeri Mutt agent) who Paramacharaya who then asked, Will you study
initiated a search for boys with a natural here?
inclination for the sannyasa order.
Without a moments hesitation, Srinivasan
Srikanta Sastry consulted various astrologers of
answered in the affirmative. Turning to his
whom Venkatarama Sastry was one.
parents he said, You can go home, for I wish to
Venkatarama Sastry immediately handed over
be student here.
Srinivasans horoscope. On hearing that
Srinivasans Upanayanam had not been Srinivasan developed the habit of waking up at
performed, Srikanta Sastry took a decision to around 4:30 a.m.. Then, after a wash and a bath,
perform it at Sringeri at the Mutts expense. he used to perform his ordained duties with
This was a Godsend! Rama Sastry readily agreed meticulous care. After a light breakfast he studied
and the family reached Sringeri in the midst of till noon. In the afternoons, after his
the Sankara Jayanti celebrations. Srinivasans Madhyahnikam (noon prayers), he used to go
Upanayanam was fixed for May 4,1930. It was for a meal which had been arranged at
to be at Sharada Devis temple and the time of Narasimhavanam itself. He was not in the habit
the sacred Brahmopadesam coincided with the of sleeping in the afternoons and was constantly
pealing of the temple bell. engaged in studies. It used to be 10:30 at night
before he retired for the day.
Wonderful Drama
After performing the religious observances Qualities of a Sishya
connected with the Upanayanam ceremony, In an Upanyasam (speech) delivered at Madurai
Rama Sastry and the members of his family went in 1958, the Acharya listed the qualities of a true
to pay their respects to the Paramacharya at disciple. He said:
12
The disciple must be of pure mind, a server of remarked that the three examples indicated
the holy, of proper conduct, desirous of knowing scripture, reasoning and experience. The
the truth, intent on service to the Guru, free from Parmacharya was pleased to note that Srinivasan
vanity, eager to offer prostrations, one awaiting was indifferent to the food served for the
an opportune moment to pose queries, of students, but accepted it with reverence, as the
restrained mind and regulated senses, free from prasadam of the Acharaya.
envy, surrendered unto the Guru, possessed of
One day while playing with a deer in the garden,
faith in the Sastras, successful in tests and one
Srinivasan fell down butted by the animal. That
who shows gratitude. Such a dear disciple is
night he developed fever which did not abate
worthy of being imparted with knowledge.
with Ayurvedic medicines. The Parmacharya,
These qualities were abundantly present in the when informed of this, did not show undue
Acharya. Paramacharya used to regularly keep concern.
track of the progress of the many students at
Touch of Gurus Hand
Narasimhavanam. He invariably found
Next day, when no one was around where the
Srinivasan head and shoulders above the others
boy was resting, he entered the hut. Srinivasan
in all subjects, be they basic texts or literature.
abruptly got up and prostrated in a manner that
He also created situations which drew Srinivasan
he came in contact with the Parmacharayas
to give very appropriate replies. One such
sacred feet. The Parmacharya lifted up the lad
instance arose when Parmacharya composed a
and placed his hand on the head. He then softly
verse whose simple meaning is as follows:
queried, Have you still got fever? Do not worry.
Siva, in his manifestation as Dakshinamurti He continued, Go and lie down.
indicated through his silence and chinmudra that
The touch of the gurus hand instantly freed
the Atma is without a second, is of the nature of
Srinivasan from sickness and thereafter he was
consciousness, and is all-pervading. Therefore
quite normal. The incident introduced a major
the book, snake, and flame (in his hands) support
change in Srinivasan. He became more serious
the truth.
and seldom indulged in idle conversation.
Many of the scholars from the Mutt gave the
The Parmacharaya used to instill very often the
usual meaning, one of them emphasizing that
importance of dispassion by initiating the
the book stood for Advaita, the serpent for
chanting of Antakshari Slokas. One such verse
knowledge, and the fire for all-pervasiveness.
was:
Although the leaves of the book are separate,
there is unity in the book. This indicates Advaita Who indeed knows when the death will overtake
or non-duality in the midst of the appearance of any person? Life is transient. Even when young,
variety. The example of the snake is common one should practice righteousness. In childhood,
and shows that knowledge dawns when illusion one does not have discriminative insight. While
disappears. Fire naturally represents all- a youth, one is engrossed in sensual pleasures.
pervasion. Just as the whole world is pervaded Later, on the manifestation of old age, if
by the heat of the fire, so the Atman is discrimination were to dawn what can one
omnipresent. achieve?
This explanation, however, did not seem to meet In the same vein the Parmacharaya had often
with Parmacharyas full approval. Srinvasan stated the importance of Brahmacharaya and
13
sannyasa. He said that marriage is compulsory Since as a renouncee, Srinivasan cannot prostrate
only for a person who wants to enjoy sensual to his parents, he did so prior to his initiation
pleasures. It is not obligatory on one who has and obtained their blessings.
strong dispassion towards leading a
Dream Augury
householders life. Further, there is no Vedic
Srinivasan had earlier had a dream which
injunction that a dispassionate one should get
augured well for his future greatness. He dreamt
married.
that he had gone to the temple to have darsan of
A man can become an ascetic regardless of Sri Sharada Devi. Waiting amongst a crowd of
whether he is a celibate or a householder or a thousands of devotees, his Guru beckoned him
forest dweller. These points were driven home to enter the sanctum sanctorum. The door then
on many occasions and Parmacharaya was able closed.
to gauge from Srinivasans face that the advice The Goddess took him on her lap and said, Your
was having the desired effect. Undoubtedly, good times are ahead. Kings will pay obeisance
these words would have been like nectar to him to you. Do not become proud. Continue to
whose longing for asceticism was intense and worship me and do not be separated from your
innate. Guru even for a moment. Wear this crystal
Choice of Successor necklace in my remembrance.
The Parmacharaya did not explicitly reveal his So saying she placed the necklace on his neck.
intention to choose Srinivasan as his successor Thereafter as the diparadhana was taking place,
to the Peetham. However, his intention became the necklace disappeared. Why have I lost it,
apparent when, at the end of his daily puja to wondered Srinivasan. The dream ended there.
Sri Chandramoulisvara, he began to pray, O Perhaps for a person of Srinivasans stature there
beloved of Siva, quickly make Srinivasan was absolutely no need for an external
omniscient and a disciple to me. remembrancer.
The Acharaya narrated another incident relating
Subsequently, the Parmacharaya resolved that
to his sannyasa. While he was walking in the
Srinivasan should be his successor. That night
Narasimhavanam a cobra crossed his path and
he dreamt that his Guru also gave total consent
remained with its hood upraised directly above
to his choice. The Parmacharaya felt intensely
the Acharayas feet. He stood motionless
happy. The next day he informed the Mutt agent,
admiring the snake and not in the least fearful
Srikanta Sastry. At Banaglore, Venkatalaksmi
of it. The snake, for its part, remained without
Ammal readily consented to her son taking up
moving for a while and the lowered its hood and
sannyasa.
moved on.
The sacred initiation ceremony was to be held As far as the Acharaya was concerned the
on May 22, 1931. Rama Sastry and his family significance of the incident was as follows: He
had arrived from Banagalore to witness the said, It was not as though the snake did not
function. Srinivasan was convinced that the fear me because I believed in Ahimsa. All I can
Peetham conferred upon one the great grace of say is that I derived great joy because I regarded
Goddess Sharada but it was upto one to utilize it as a good omen.
that grace to strive and gradually attain the (Rest of the article to continue in future
highest. Else it was wasted on the recipient. issues)
14
Om, Sri gurubhyo namaha
Vaidika Samskaras
Dr. S. Yegnasubramanian
1. Introduction teachings to be useful to humankind, our

Over the ages, humankind has always Rishis, through their inquiry, extracted the
strived to reach perfection and to explore the vedic wisdom, like extracting a precious metal
ultimate Truth. In this quest, every religion from the ore! Consequently, a new family of
has some unique features. Some of the unique l i t e r a t u r e k n o w n a s Sootras ( c r y p t i c
features characteristic of the Hindu Faith or statements) - emerged, such as, the Strouta
sanAtana dharma are: sutras, grihya sootras, dharma sootras etc.
The concept of God as the very creation it- Since the sootras themselves were abstract,
self. For example we come across passages commentaries on these sootras were given by
like, Rishis in the form of smritis, s u c h a s ,
&Up;d;w ySy n;i&.; YAjnavalkhya smriti, ParAsara smriti, etc. The
term smriti refers to a remembered idea (from
i]&uvnvpuW iv-,umIx nm;im .;
the vedas). Later, itihAsas (RaAmAyanNa and
and MahAbhArata) and purANas (BhAgavatam
a;p;t;{n& Sql;Nt&uvnb[;;<@ SkAndam etc.) were written in the form of
a;ivSfurt . personified stories, to make these concepts
understandable to common people.
in the dhyAna slokas of Vishnu Sahasranamam
and Sri Rudram respectively. 2. Inner Virtues (Atma Gunas)
Ones birth according to ones karma. The The scriptures have expounded the
entire chapter of karma yoga in Bhagavad Truth in absolute terms in all the Upanishads.
Gita deals with this aspect in great detail. The Hindu Faith aims at enabling every human
being to the realization of this Absolute Truth
The idea of liberation, mukti, even when one
or the Self, and proclaims that, this realization
is alive - jeevanmukti:. For example, we have
is the only goal for every one to reach. The
in the in Bhagavad Gita:
scriptures say that this realization could be
pXyn xO<vn SpOxn ij`[n aXnn gCzn achieved though the development of Atma
GuNas, or certain inner virtues. Eight virtues
Svpn Xvxn a;Tmnev a;Tmn; tu; .
have been mentioned in particular, and they
The manifestation of the Divine through in- are:
numerable avatAras - ten of them are more
1. Compassion (dayA), consideration and sen-
popular; Bhagavatam mentions 21 avataras,
sitivity for all.
but says that they are countless ! avt;r;
2. Patience or forbearance or the ability to
as:yey .
face provoking situations without agitation
varNASrama dharma - The Lord says, ctuvR<yR (kshamA or kshAnti).
my; sOm in the Gita.
3. Free of jealousy (anasooyA).
All these features are found in various texts
4. Purity - internal and external (Soucam).
and derive their basis from the Vedas .
5. K e e p i n g c o o l , free from burden
However, these are not given in a clear and
(anAyAsam).
concise format in the Vedas. For the Vedic
15
6. Not being miserly (akArpaNyam). which then becomes eligible to be offered to
7. Absence of desire, attachment (aspruhA) the Lord.
8. A u s p i c i o u s n e s s , p e a c e (mangalam, ivi/ik[y;jNy aitxy ivxeW .
Ananda:). (Vedic rites, when formed, certain
When an individual acquires these qualities, special qualities are born)
he/she becomes eligible to Atma JnAnam, and
All through, the vedas teach that the
through inquiry, the person realizes the Abso-
ultimate goal of life is liberation (moksha:) and
lute.
if one has to achieve this goal, one has to
3. Vedic Rituals (vaidika samskAras) become qualified (yogyah:). This eligibility
The scriptures proclaim that a total comes by offering oneself to the Lord (Atma
person should be harmonious in thought samarpaNam) and before such offering, the
(maanasam), word (vAcika), and deed (bodily individual has to go through -almost a life-long
actions - kAyikam). As can be seen, this virtue - purification process. The entire life-style is
is far from realization by the vast majority of designed to be a process of samskAra, and in
people, and so has to be evolved right from this life-style, every stage is indicated by a
birth! Instead of just listing the above particular ritual. All these rituals are given in
mentioned Atma GuNas and postulating them the scriptures. It can be interpreted then, that,
as a requirement in the building up of a total those special qualities, which are born by
person for gaining the eligibility to the inquiry performing certain vedic rituals that make one
of the Self, our scriptures provide us with a fit for the True Knowldege of liberation, are
manual as to how to acquire these qualities samskAras. In course of time, the rituals
throughout ones life, through the performance themselves, which led to these special
of rituals known as vaidika samskAras, qualities, came to be known as samskAras.
starting from the conception of the child, until
So, two meanings are primarily given for
death! In addition to some of the unique
samskAras
characteristics of the Hindu Faith mentioned
a) characteristic/special quality - atiSaya
earlier, vaidika samskAra is another unique
viSesha: and
and important feature since it helps the
individual to develop into a total person, b) the very ritual or ceremony.
physically and spiritually. In addition, a third definition also is given to
3.1 The word samskAra the word, which means, mental impression or
The seed for the samskAras is the vAsana. The Rishis acknowledged the fact that
Vedas, and, the word samskAra, the mantras a persons mind can be influenced by so many
and the arrangement are given in the grihya factors all through the life based on ones own
sootras. (For an overview of our vedic actions and through actions of others. The
scriptures please refer to Vol. 1 No. 1 of samskaras are supposed to accomplish two
Paramaartha Tattvam.) In the vedas, the things to an individual:
process of purification is denoted by the term doW apnynen v; gu,;/;nen v;.
samskuryAt. If any object is to be offered to
the Lord, that object has to be purified first, 1) doW apnynm dosha apnayanam - elimination
both at the physical level and at the spiritual of physical and mental impurities (dosha) and
(subtle) level. After such purification, a new 2) gu , ;/;nm guNAdhAnam - adding special
quality is believed to be born in the object, virtues or Atma guNas. As mentioned in the
16 Bhagavad Gita (13-7):
am;inTvmdiM&Tvmihs; =;iNtr;jRvm. d) Creation of awareness of the stage of life -
a;c;yoRp;sn x;wc SqwyRm;Tmiving[h .. after upanayanam, brahmacarya ASrama; af-
ter vivAham, grihasta ASrama. Development
(humility, unprententiousness, non-violence,
of sanctity for life itself.
patience, uprightness, service to the teacher,
purity, steadiness and self-control) e) Sensitivity to elements of nature - for
It is interesting to note that, even example, all divinities are water - sv;R devt;
though the samskAras were meant to purify a;p ; similarly fire is Divinity and so on.
an individual to become eligible for moksha, f) The respect that the entire creation is some-
the Rishis have formulated them in such a thing to be worshipped - is brahman - sarvam
manner that the individual also attains other brahma mayam jagat.
benefits - dharma, artha and kAma.
g) The awareness that the individual is part of
They involve the purification of the
Nature and not separate from it.
total personality - mAnasam, vAcikam and
kAyikam - since one is likely to have sinned h) The concept of social / family life - all rituals
through all these three instruments ! involve relatives, friends etc.
Samskaras contribute to the overall So, the vaidika samskaras have been
growth of the individual, such as: designed by the Rishis to contribute to the
overall growth of the individual.
a) The physical discipline during and after the
ritual - for example, prANAyAmam helps to 3.2 How many samskaras are given in the
regulate the blood circulation, etc. Also, several scriptures?
dos and donts are prescribed for the As was mentioned earlier, the sootras
brahmacAri such as: give a comprehensive account of various
ajanavAdaSIla: ajnv;dxIl - no gossip; samskAras and, among the sootras, the grihya
sootras give the most elaborate account. The
adhivA svApI ai/v; Sv;pI / m; suWuPq; - no
grihya sootras themselves are many, which
sleeping during day time;
deal with all aspects of domestic life like
strtIbhi: yAvatharta sambhAshI S]Ii& y;vqtR marriage, etc. Since these samskAras are
s&;WI - speak only what is required to ladies, basically derived from the vedas, various
etc.
numbers are given in these grihya sootras.
(More details will be seen during the discussion Most popularly, forty one samskAras are
on upanayanam later). enumerated, which we can broadly classify in
b) The mental growth - again, prANAyAmam to nine groups. We will discuss in detail, each
helps to sharpen the mind; improves medha of the forty one samskaras - starting from
Sakti:; for example, prayers such as, conception of the baby, till the final cremation
- in subsequent issues of Paramaartha Tattvam.
SraddhAm medhAm yaSa: prajnAm Sriyam
Ayushyam teja Aroghyam dehime Source Material:
havyavAhana. 1.Hindu Samskaras, Rajbali Pandey, Motilal
Also, sraddhAvAn labhate jnAnam etc. Benarasidas,Delhi, 1998.
c) Imparting of values, ethics and morality - 2. The Book of Samskaras, Prema Rasa Dasa,
for example: kAmo kArshIt manyuh kArishIt Bhakti Vedanta Book Trust International, 1977.
- japa to overcome greed and anger. 3. Lectures by Swami Paramarthananda,
Madras.
17
Saints of Maharashtra III
Shankar Karandikar
;I gu>yo nm
The reader may recall that in the last article in this series on the Saints of Maharashtra, we
introduced the topic of Ekanatha Maharajs Marathi commentary on the 11th Canto of the Srimad
Bhagawatam, which is popularly known as the Ekanathi Bhagawata. In the present essay, we will
look at some further points contained in this great work.
Considering the fact that in the present Bhagawatam. Though well-versed in the Sastras
decadent age, men are generally devoid of Vedic and a great Sanskrit scholar himself, he realized
Samskaras and have not studied the Veda in the that for the common man the easiest road to
traditional manner, Ekanatha Maharaj prescribes salvation lay in simply chanting the glories of
the path of Bhakti (devotion) as most suited for the Lord. Ekanatha Maharaj describes the glory
the current times: of Nama Sankirtana as follows:
m;iZye p[;PtIl;gunI. &i_;nm;gR doNhI. AesI _;nm;gIR'cI gtI. n;n; prI'cI' iv~ne' yetI.
_;n aTy't ki#,p,I'. ivkLpe' n;sLy; VyuTpTtI.
&i inivR`nI' p;vvI mj m;ZI injp[;PtI teqe' n;hI'
s's;r tr;vy;l;gI'. anek s;/ne' anegI'. twsI nVhe m;ZI &I. n;mm;]e' mj p;vtI.
boillI' tI' j;, v;gI'. n;me' d/rle ne,o' iktI.
Ttm p[yogI' md&I he'ic &;gvtI' boille'
p;y;'m;jI' aitp[;'j{. m;Ze' kirt;' gu,v,Rn. k;' hirkq; n;ms'kItRn.
inivR~n a;i, inTyinmR{. teqe' irò' n xke iv~n. g@gjRn hirn;me'
m;Z; &im;gR kev{. jeqe' hirn;m;ce pv;@e. teqe' iv~n kw'c'e b;pu@'e.
_;n te' ivk{ m?yp;tI iv~n p{e md&;'pu!e'. `@tI kv;@e' mo=;cI'
m;Ze & aitinr;x. n /irtI mo=;cI a;s.
There are two ways to reach Me (Sri
y;l;gI' mI WIkex. Ty;'Cy; &;v;q;Rs &Ullo'
Krishna) one is by way of knowledge and the
Av' inivR~n mjm;jI' srt;.
other is by devotion. The path of knowledge is
very difficult, but on the other hand one can
m;gR n;hI' &iprt;.
reach Me through the path of devotion without i]sTy sTy g; svRq;. &i tTvt;' mj pi!ye
any obstacles. Many methods have been Such is the state of the path of knowledge
suggested for crossing beyond Samsara; but many obstacles stand in the way. Reasoning
know them all to be worthless. Devotion to Me fails due to doubts. In that situation, one cannot
alone is the best to practice. Of all the means reach Me. In the case of devotion to Me, this
(of reaching Me), devotion alone is the most problem does not arise. Just by chanting My
straightforward, free from obstacles and always Names one can reach Me. Countless devotees
pure. On the path of knowledge one may be have been uplifted by chanting My name. This
stranded halfway. is what has been described in the Srimad
Ekanatha Maharaj makes it amply clear that Bhagawatam. When the devotees sing My
Bhakti is the central message of the Srimad glories or narrate My pastimes or chant My
18
names, no obstacle can stand in the way. The tw' jo@e m;y; s't;'cI s'gtI.
loud chanting of Sri Haris names protects like a sTs'ge' &I Lh;se
fort. Where there is the singing of Sri Haris sTs'ge' &IcI p[;PtI. d/v; j;, tU iniXctI'.
names, what can the powerless obstacles do? s't;'p;xI' m;ZI &I. v;s p;htI &I ase
Difficulties run away from my devotee and the
Uddhava questioned, Thus devotion to you
doors of liberation open up. My devotees do
being so easy to practice - then why dont one
not wish for anything. They do not long for
and all resort of this method? Sri Krishna
liberation. That is the reason why, I, Sri Krishna,
replied, It is certain that without good fortune,
am won over by their inner feeling of devotion.
devotion does not take hold. If one has the merit
Therefore, there is no better way than devotion
earned in the course of a crore of births then
to reach me without difficulty. This fact is
one gets the association of pious souls. In their
absolutely true. I am truly fond of devotion.
company, devotion flourishes. O Uddhava,
mu:y &Ice' k;r,. hrIce jNmkmRgu,. know for certain that in the company of saints,
pU,R ^d/; kr;ve ^v,. hirkItRn Sv;n'de' devotion is obtained. My devotion stands in
hirkItRn;icy; jo@I. sk{s;/ne' kelI' b;pu@I'. waiting in front of the saints.
ad&ut kmeR' hrIcI' g;!I'. Ekanatha Maharaj remarks that the best of
g;t;' aita;v@I Lh;se devotees is the one whose mind never stirs from
One should listen with full faith to the the lotus feet of the Lord:
narration of the divine births, actions and
inimW;/R ]u$I lv =,. je n soi@tI hircr,.
qualities of Sri Hari. One should also joyfully
te vw-,v;'m;jI' ag[g,. r;y; te j;, Ttm&
engage in singing His glories. This is the
principal means of attaining devotion. In Those who do not leave the feet of Sri Hari
comparison to singing the glories of Sri Hari, all for even a split second, they are the foremost of
other methods fade away. The pastimes of Sri the Vaishnavas. O Janaka, know them to be the
Hari are entirely wonderful. When one narrates best of devotees.
them, there is an exuberance of joy. In contrast, the man who has no liking to
hear the wonderful glories of the Lord is truly
Now, one may ask, why doesnt everybody
unfortunate:
resort to this easy path? Ekanatha Maharaj
remarks that for pure devotion to take hold in AekUin rhSy hirkq;. d[v nupje Jy;icy; icTt;.
ones heart, one has to have a store of great merit to p;W;, j;, svRq;. j{I' ast;' kor@;
(Punya). Or if by good fortune, one comes in
One whose heart does not melt on listening
contact with the Saints, then by their Grace, the
to the profound pastimes of Sri Hari is as good
aspirant can get a quick entry on to the highway
as a stone, which stays in water but still remains
of Bhakti:
dry.
AexI tuZI sul& &I. The Ekanathi Bhagawata contains a rich
trI avèic &i k;' n kirtI. collection of instructions for the devotee, by the
devo Mh,e &;Gye'vI, m;ZI &i . help of which he or she may attain success in
n `@e iniXctI' d/v; spiritual life. Ekanatha Maharaj also removes
koi$ jNm;'cI pu<ys'pTtI. some misconceptions, which may creep into the
jrI g;'#I' asel a;EtI. mind of the student. An example of this is the
19
following opinion regarding the auspicious chopped off. How can one then reach Sayujya?
occasion of Siva Ratri: A bird can fly only when both wings are intact.
vw-,v;'sI ixvr;]I ivd/. It cannot fly when one of the wings is cut off.
Similarly, one cannot reach state of Sayujya by
he' bol,e' aitabd/.
ignoring the Ekadasi in the dark half.
sk{ pur;,I' aivd/. Vy;s ivxud/ boill;
To say that the observance of Siva Ratri is jo Ak;dxIc; v[t/;rI.

contrary to the Vaishnava practices, is not proper mI inTy n;'de' Ty;Cy; `rI'.
at all. Sri VedaVyasa has clearly stated that none svR pvRk;{;'Cy; ixrI'. Ak;dxI %rI pw' m;ZI
of the Puranas stand against the observance of jo Ak;dxIc; v[tIm;Z;. to v[ttptIq;R'c; r;j;.
Siva Ratri. mj a;v@e to g@?vj;. pirg[ho m;Z; toAku
Now, with regard to the Ekadasi vow, I (Sri Krishna) always dwell in the home of
Ekanatha Maharaj is full of praise. The the devotee who observes the vow of Ekadasi.
importance of fasting and worshiping Lord My Ekadasi truly resides on the crown of all
Vishnu on Ekadasi (the 11th day of the lunar scared days (i.e. it is the most important of sacred
cycle) cannot be over-emphasized. It is like a observances.) The devotee who observes my
staircase leading to liberation: Ekadasi is the king of all vows, austerities and
(pilgrimage to) sacred places. He is dear to Me
je pvR,I ip[y ck[p;,I. (the Lord bearing Garuda on his flag.) He alone
je sk{ kLy;,;cI ê,I. is a part of My family.
&y p=;' t;ir,I. vw-,v jnnI Ak;dxI
je xuKlkO-,p=iv/I. & v;iny;' %;'dI'. The study of the Ekanathi Bhagawata is a
neiny;' s;yuJy isd/I. mo=pdI' bwsvI pursuit of a lifetime. It is a great treasure which
has inspired many generations of devotees in
kr;vI xuKl Ak;dxI. Tyj;ve' kO-,p=;sI.
Maharashtra and elsewhere. In the next article,
p@ily; Ak; p=;sI. s;yuJy;sI kevI' p;ve
we will continue to look at a few more topics
do' p;'%I' @@;, p+y;sI.
contained in this monumental work.
Aku pi@Ly; nu@ve Ty;sI.
tevI' p;' Tyijt;' kO-,p=;sI. As always, I would like to end this write-up
s;yuJy;sI n pivje with my humble prostration to the Saints
mentioned herein as well to all the devotees. I
Ekadasi is the special day which pleases
pray for their forgiveness in whatever may be
the Lord (bearing the discus). It is the abode of
incorrect or deficient in this article.
all that is auspicious. The Ekadasi of both the
bright and the dark fortnight is the means of Hir ao tt st.
crossing Samsara. It is verily like a mother of
References:
the Vaishnavas. Through the proper observance
1. Saartha Sri Ekanathi Bhagawata, Kesava
in both the fortnights, this Ekadasi carries the Bhikaji Dhawale, Mumbai, 1997.
devotees on her shoulders and places them on 2. Saartha Sri Ekanathi Bhagawata, Saarathi
the seat of liberation, by giving them Sayujya Prakasan, Pune, 1998.
Siddhi (liberation while living.) If one observes 3. S r i m a d b h a g a w a t a m with Sanskrit
commentary of Sri Sridhara Swami, edited by
the Ekadasi only in the bright half and ignores
Vasudeo Laxman Pansikar, Nirnaya Sagar
the one in the dark half, then one of the wings is Press, Mumbai.
20
Tattva Bodha of Adi Sankaracharya
A Vedantic Primer : Part 2 (contd.)
(Lecture Notes compiled by Venkat Ganesan from the series of
SVBF Lectures given by Dr. S. YEGNASUBRAMANIAN)
2. Analysis of the Individual - jIva vicAra: ear; Tvk - skin; c=u - eye; rsn; - tongue, and
(continued) `[ ; ,m- nose _;ne i Nd[ y w by (five) insturments of
In the discussion on the Analysis of the perception.
Individual -jIvivc;r-, in the previous issue, the
It should be noted that the xBd;idivWy; are
Author defined all bodies and enumerated
common for both the wakeful state and dream
that they are different from the Atman
state. In dream state also, we see, smell, hear
(SqU lsU + mk;r,xrIr;t VyitirKt), the Author
etc., but without the use of sense organs. In
proceeds to show how the Atman is the witness
the wakeful state, we associate / identify
or illuminator of the three states of experience
ourselves with the gross body and so is
(avasthA:) and is different from the five sheaths
described as SqUlxrIr;i&m;nm . The instruments
(panca koSA:) of the body.
denote ace t ntvm and the experiencer, the
2.4 The three states of experience - avasthA traya cetntvm and the experiencer in this state
avSq;]y ikm What are the three states of the waker - is described as SqUlxrIr;i&m;nI. It
experience ? should be noted that the SqUlxrIrm - the gross
j;g[ T SvPnsu W u P TyvSq; . (they are) the wakeful body, is inert and the cw t Nym ( functioning
state, the dream state and the deep-sleep state. through the gross body in the wakeful state) is
given the name ivXv .
2.4.1 The Wakeful State
j;g[dvSq; k; What is the wakeful state? 2.4.2 The Dream State
ô];id_;neiNd[yw" xBd;idivWy;Xc _;yte Eit SvPn;vSq; keit k Eit cet If the question
yt s; j;g[dvSq; . What is svapnAvasthA ? is asked (the
Wakeful state is that state of expereience answer is)
where the sense objects (sound etc.) are j;g[dvSq;y; yd dO-$ yd ût tJjint v;sny;
perceived by the sense organs (ears etc.). (In ind[;smye y p[p p[tIyte s; SvPn;vSq; .
this state),
The world that is produced (projected)
SqUlxrIr;i&m;nI a;Tm; ivXv ETyuCyte .
during sleep, based on the impressions
The Self that associates with the gross body generated from whatever has been seen or
is known as ViSwa. heard during the wakeful state, is known as
ivWy Object of experience; dream state.
sU+mxrIr;i&m;nI a;Tm; twjs ETyuCyte .
xBd;id xBd sound; SpxR - touch; p - form; rs
taste; and gN/ smell. The Self that associates with the subtle body
is known as taijasa.
What are the instruments for this experience?
ind[;smye during sleep; ( i.e, withdrawal from
ô];id Five varieties of instruments - ô]m - the wakeful state or sthula Sareeram. Then
21
identification with the subtle body the mind suWuPTyvSq; , there is no particular experience
which has lot of events etc. recorded during and so the absence of any particular experience
the wakeful state through the five sense is the expereince in the deep-sleep state.
organs. These impressions are generally called
ikmip n j;n;im - I do not know anything.
vAsanas or samskAras.)
su%en my; ind[; anu&Uyte - I enjoy a happy (good)
y p[p p[tIyte the world that is projected
sleep.
tJjintv;sny; from impressions produced
Here the experiencer cannot associate with
j;g[dvSq;y; yd dO-$ yd ût - based on what either sthula or sukshma Sareeram and so
is seen or heard during wakeful state s; identifies with the kAraNa Sareeram.
SvPn;vSq; . (is called) the dream state.
The experiencer in this state is described
The mind belongs to the subtle body; in the as k;r,xrIr;i&m;nI. Here also, the caitanyam
dream state, we associate ourselves with the or the illuminator is given a separate name
subtle body and so is described as called, prAjna: (prAyeNa ajna: almost
sU+mxrIr;i&m;nm and the experiencer in this state ignorant).
the dreamer - is described as sU+mxrIr;i&m;nI.
The Self is given different names during
It should be noted that the sU+m xrIrm - the subtle each of the states and is identified with one of
body, is inert and the cw t Nym ( functioning the three Sareeras in any one state. But the
through the subtle body in the dream state) is Self is the same and illuminates (is present in)
given the name twjs. Between the wakeful every one of these states . Hence the Self is
state and the dream state, the experience and described as the witness (sAkshI)
the instruments of experience are different, but
3. Panca koSas: The Author then proceeds
the experiencer is same. (We say, I dreamt,
to discuss the five different sheaths.
and I woke up)
pkox; ke What are the five sheaths (or
2.4.3 The Deep-Sleep State encasements)
at suWuPTyvSq; k; Then, what is the deep- aNnmy p[;,my mnomy iv_;nmy
sleep state?
a;nNdmyXceit .
ah ikmip n j;n;im su%en my;
These are, the Food Sheath, the Vital Air
ind[;nu&Uyt Eit suWuPTyvSq; .
Sheath, the Mental Sheath, the Intellectual
The deep-deep state is that state of which one Sheath and the Bliss Sheath.
says later, I do not know anything; I
(This implies that the Atman is obtained in
experience a nice sleep.
these five Sheaths as a sword is obtained in
k;r,xrIr;i&m;nI a;Tm; p[;_ ETyuCyte . the Cover. Atman cannot be covered by any
The Self that associates with the causal cover since It is all-pervading. Hence the term
body(in the deep-sleep state) is known as koSa implies the erroneous identification due
prAjna. to ignorance. Earlier the Atman was
established as different from the three
In j;g[dvSq; and SvPn;vSq; the respective Sareeras; here the same idea is expressed from
experiencer knows ( ahm j;n;im ). But in the another angle, namely, the five Sheaths. )
22
3.1 The Food Sheath - annamaya koSa: such as prANa etc. (prANa, apAna, vyAna,
udAna and samAna), along with the five organs
aNnmy k What is the Food Sheath ?
of action such as speech etc.
aNnrsenwv &UTv; aNnrsenwv vOi p[;Py
p[ ; ,;; pv;yv The five physiological
aNnppOiqVy; yilIyte tdNnmy kox functions and the five vital airs responsible for
SqUlxrIr . those functions are:
That is sthula Sareeram, which is born out prANa - Respiration
of food, having grown by food and merges back apAna - Evacuation
to earth in the form of food This is the Food
vyAna - Circulation
Sheath.
udAna - Rejection Reversal / Throwing up,
The suffix m y in a N n m y means tears etc; becomes active at the time
modification or ivk;r . aNnmy means, that of death especially.
which is obtained by the modification of samAna - Assimilation / Digestion
annam food.
v;g;dIiNd[ypkm The five organs of action are
aNnrsenwv &UTv; - Born from the essence of speech, hands, legs, anus and the genitals.
food srushti kAraNam These were described earlier.
aNnrsenwv vOi p[;Py - having grown from the It is part of the subtle body sukshma
essence of food stithi kAraNam Sareeram.
aNnppOiqVy; yilIyte - that which goes back to
3.3 The Mental Sheath manomaya koSa:
the earth in the form of food laya kAraNam
This can be understood through our popular mnomy kox k What is the Mental Sheath ?
example of swarNamaya AbharaNam the
mnXc _;neiNd[ypk imilTv; yo &vit
ornament is born out of gold, sustained by gold
and resolves into gold (when melted). s mnomy kox .
tdNnmy kox that is the Food Sheath The Mental Sheath is what is formed by the
Mind along with the five sense organs.
SqUlxrIr . is the gross body and is called the
Food Sheath because of the reasons just mnXc - Along with the mind
discussed.
_;neiNd[ypk - five sense organs organs of
I, the caitanyam, is different from this gross touch, sound, form, taste and smell .
body, which goes through the modifications.
imilTv; - putting together
3.2 The Vital Air Sheath -prANamaya
koSa: yo &vit s mnomy kox . what is obtained is
the Mental Sheath.
p[;,my k What is the Vital-Air Sheath ?
The identification of the Self with Mind, being
p[;,;; pv;yv v;g;dIiNd[ypk
the seat of emotions, together with the five
p[;,my kox . organs of perception gives rise to the Mental
prANamaya koSa or the Vital Air Sheath Sheath (i.e emotional feelings such as , I am
comprises of the five physiological functions happy, I am angry etc.)
23
3.3 The Intellectual Sheath vijnAnamaya In vedAnta, the mind has been attributed to
koSa: have three dispositions or conditions, called
three guNas. Each disposition is responsible
iv_;nmy k What is the Intellectual Sheath?
for a particular type of experience :
buiXc_;neiNd[ypk imilTv; yo &vit
1. tms - tamas inertia
s iv_;nmy kox . 2. rjs - rajas activity, sorrow
The Intellectual Sheath is what is formed by 3. sv - sattva knowledge and happiness
the Intellect along with the five organs of tranquility / quietitude
perception. In Deep-Sleep State (kAraNa Sareeram), the
bui - The Intellect sleeping person has Ananda- sukham; so,
_;ne i Nd[ y pk - five sense organs organs of sattva guNa should be present. So is with
touch, sound, form, taste and smell . Knowledge. But in Deep-Sleep State, the sattva
imilTv; - putting together guNa is overpowered by tamas since there is
ignorance and no activity. If sattvam alone is
yo &vit s iv_;nmy kox . what is obtained is
present, the person is supposed to be in a state
the Intellectual Sheath.
of samaadhi as supposed to sushupti. Since the
The identification of the Self with the Intellect,
sattvam is sullied by tamas, it is described here
being the deciding faculty, together with the
as milnsTvm - or impure sattvam. The degree
five organs of perception gives rise to the
of impurtity varies and so also the depth or
Intellectual Sheath (i.e with the nature of
degree of deep-sleep. So, the degree of
assertion - I am the doer, I am the knower
happiness, sukham should differ based on the
etc. - compared to the Mental Sheath with
degree of milnsTvm - happy, happier, happiest,
the nature of Vascillation )
designated by the term ip[y;idvOiTtsihtm . These
3.4 The Bliss Sheath Anandamaya koSa: three conditions are a) ip[yvOi; b) modvOi; and
a;nNdmy k What is the Bliss Sheath ? c) p[modvOi; |
Avmev k;r,xrIr&Ut;iv;SqmilnsTv l EdxRnm;]e, su%m ip[yvOi;" - is the joy

that one gets by the sheer sight or thought
ip[y;idvOiTtsiht st a;nNdmy kox ..
of the object that one likes
The Bliss Sheath is the one established in
ignorance, of the form of the Causal Body, and l Eg[h,m;]e, su%m modvOi;" - is the joy
of a sullied form with the modifications like that one gets by the possesion of the object
priya etc. that one likes
l Eanu&vm;]e, su%m p[modvOi;" - is the
The definition given here is understood based
joy that one gets by expeirencing the object
on the experience of deep-sleep. In the Deep-
that one likes.
Sleep State, we have two experiences:
AtTkoxpkm .- These are the five sheaths.
1. ah ik aip n j;n;im - I do not know
The five sheaths can be understood to
anything or ignorance is the experience.
represent the five common universal mistakes
2. su%enmy; ind[; anu&Uyte - I enjoyed a good arising out of wrong identification of the Self
(happy) sleep. This is nothing but a;nNd with these. That is, each of the five sheaths
- happiness . apparently (independently) covers the Atman
which is not perceived in Its true nature due
ie. A) Ignorance of everything including self- to wrongly associating with the attributes of
ignornace and B) Happiness or joy. the corresponding sheaths.
24
AvasthAtrayam
jAgrat Wakeful state - the State of experience when sense objects like sound are perceived
through the sense organs like ear. The objective world is available for experience
using the organs of perception. The experiences of subtle and causal bodies are
also available in this state. Atman is identified with the Sthula Sareera in this
state and is termed as 'viSwa'. (complete with the objective world)
svapna Dream state; the state of experience projected during sleep from the vAsanAs
(impressions) created from what was perceived during wakeful state. The
impressions generated from wakeful state may be mixed to project new object(s)
or new experience(s) in dream state. The dream experience(s) (projections of mind)
may not be real from wakeful standpoint. Atman is identified with the Sukshma
Sareera in this state and is termed as 'taijasa'. (luminous with projections of
thoughts)
sushupti Deep sleep state - the state of experience which one relates later as, ""I do not
know; I had a nice good sleep""; There is no specific experience by the person
who experiences. This is the ignorance part. Also, there is no feeling of gross and
subtle bodies and that gives rise to a state of happiness. After the state of
experience, when the person returns back to the wakeful state, organs of action
and impressions are re-gained. Atman is identified with the causal body in this
state and is termed as 'prAjna' (nearly ignorant).
KoSa pancakam
annamaya Food sheath - associated with the gross body which is born of food (consumed
sthula by parents), nourishes by food and returns back as food after death as organic
Sareeram matter, to earth.
prANamaya Air sheath - associated with the subtle body components; panca prANas (five
sukshma vital air) and karmendriyas (five organs of action). Panca prANas and the
Sareeram associated functions are - prANa (Respiratory), apAna (Circulatory), vyAna
(Excretory), udAna (Reversing) and samAna (Digestive).
manomaya - Mental sheath; associated with the subtle body components; Mind and five
sukshma organs of perception.
Sareeram
vijnAnamaya Intellectual sheath; associated with the subtle body components; Buddhi
- sukshma (Intellect) and five organs of perception; Mind and Buddhi belong to the
Sareeram same faculty but when it oscillates, it is called Mind and when it is decisive,
it is called Buddhi. Intellect is also responsible for ahamkAra (aham kartA)
Anandamaya Bliss sheath; associated with causal body. The happiness experienced by a
-kAraNa person in deep sleep corresponds to Anandamaya sheath. There is ignorance
Sareeram about the experience and there is no awareness of the gross and subtle bodies;
but the experience is filled with Vrittis ( modification of thoughts) such as
priya (darSanamAtram - getting joyful by looking at a thing one likes, moda
- getting joyful by possession of a thing one likes) and pramoda
((anubhavamAtram - getting joyful by experiencing a thing one likes).
25
The author has described the anAtmA at- vastu - shadvikAra) and they go through a pro-
tributes so far. Atman or the Self is not one of cess of change. They are different from the
the three bodies, is not one of the three states subject (which is Atman or Self) because
of experience but is present in every one of Atman is Satyam or remains unchanged dur-
those states (avathA traya SaakshI ) and is not ing the three periods of time (past, present and
any of the five sheaths discussed, but tran- future); is nirvikAra, the Cetanam etc. Subse-
scends all of them. (panca koSA tIta: ). By iden- quently, author proceeds to explain the quali-
tifying the Self with one of the sheaths or with ties or attributes of Atman, which will be dis-
one of the states, It becomes limited by that cussed in the next issue.
nature or attribute. For example, when we try
to identify the Self with sthula Sareeram, It is
References / Source Material
limited by the change or modification 1. Tattvabodha of Sankaracharya, Central
(shadvikAra); when we identify the Self with Chinmaya Mission Trust, Bombay. 1995.
manomaya koSa, It is limited by the emotions
and feelings of the mind . Thus, all the eleven 2. T a t t v a b o d h a L e c t u r e s b y S w a m i
different anAtmA elements are identified as Paramarthananda, Madras.
originating from a material principle (jaDa
3 Teachings of
Jagadguru Sri Chandrasekhara Bharati 2
l It is your duty to make all possible efforts to attain the state of moksha or at least
to approximate the state to the best of your abilities. Work hard with earnestness,
faith and vigour, so that you can escape for ever the need to be reborn. If, in spite
of your best efforts, you are unable to escape altogether from the cycle of birth
and death within this birth, you would have made yourself spiritually so strondg
that moksha is assured for you in the next birth
l Make the best use of the opportunities available to you now, for there is no guar-
antee that you may have the same opportunities and facilities in the births to
come. Do not delay till tomorrow what can be done today.
l Moksha can be attained by all. Never for a moment think yourself incompetent or
incapable of attaining moksha.
l Every moment of our life is very, very precious. Time passes very quickly. Do not
waste even a single second of your life.
l Religion is life itself and has to find expression in every aspect of it. The attitude
that religion is an interesting side aspect of life must go.
2 3
26
S;Skt &;-;; pircy
An Introduction to Sanskrit : Unit XII
M. R. DWARAKANATH
;I &gvDIt; s;:yyogo n;m itIyo?y;y Notice the agreement of the participle - aNtvNt with
As we continue to study the Sri Bhagawat Geeta, the subject - Eme deh; . inTySy an;ixn ap[meySy
please continue to observe the agreement in gender, xrIir, is not in agreement with deh; and refers not
case, number among the nominals as well as the
to the body but the soul!
agreement in person and number between the verb
and the nominal. y An vei; hNt;r ywn mNyte htm .
&* t* ivj;nIto n;y hiNt n hNyte 19
aivn;ix tu tii yen svRimd ttm .
ivn;xmVyvSy;Sy n kit ktuRmhRit 17 y An hNt;r vei; c y An ht mNyte t* &* ivj;nIt.
ay n hiNt n hNyte
yen Ed svR tt tt tu aivn;ix ivi .
aSy aVyvSy ivn;x n kit ktuR ahRit He who [m, N, s] y knows [prt, 3p, s] vei; ivd
Realize! [im, 2p, s] ivi ivd - by which [n, I, s] this (soul) [m, A, s] An (as) the killer [m, A, s]
yen all [n, A, s] svR this [n, A, s] Ed (is) hNt;r and [I] c He who [m, N, s] y thinks
pervaded [ppp, n, A, s] tt tn indeed [I] tu [prt, 3p, s) mNyte mn this (soul) [m, A, s] An
that [n, A, s] tt (is) indestructible [n, A, s] (as) the killed [m, A, s] ht they [m, N, d] t*
aivn;ix. Of this [n, G, s] aSy (eternal) un both [m, N, d] &* (are) not [I] n knowing
made [n, G, s] aVyvSy not [I] n anyone [prt, 3p, d] ivj;nIt _; . This [m, N, s] ay
[m, N, s] kit is (capable) deserving [prt, 3p, s] (is) nor [I] n killed [prt, 3p, s] hNyte hn nor
ahRit to do [inf.] ktuR. [I] n he kills [prt, 3p, s] hiNt hn .
The addition of ict or cn to an interrogative n j;yte im[yte v; kd;ict
pronoun or an indeclinable removes the interrogative
n;y &UTv; &ivt; v; n &Uy .
but makes the word indefinite. The combined word
ajo inTy x;toy pur;,o
retains the gender, case and number of the original
pronoun. ken kenict : by whom? - by someone, n hNyte hNym;ne xrIre 20
kd; kd;ict : When? - at one time, k kn : ay n j;yte v; im[yte kd;ict n v; &UTv; n &Uy
Who? - someone, etc. &ivt;. ay aj inTy x;t pur;, . xrIre hNym;ne n
hNyte
aNtvNt Eme deh; inTySyo; xrIir, .
an;ixnop[meySy tSm;u?ySv &;rt 18 This (soul) [m, N, s] ay (is) not [I] n born
[prt, 3p, s] j;yte jn nor [I] v; dies [prt, 3p, s]
Eme deh; inTySy an;ixn ap[meySy xrIir, aNtvNt
im[yte mO at anytime [I] kd;ict. Nor [I] n v;
; . &;rt tSm;t yu?ySv
being (born) [ger.] &UTv; &U not [I] n again
These [m, N, p] Eme bodies [m, N, p] deh; of
[m, N, s] &Uy will become [ft, 3p, s] &ivt;.
eternal [m, G, s] inTySy indestructible [m, G, s]
This (soul) [m, N, s] ay unborn [m, N, s] aj
an;ixn immeasurable [m, G, s]ap[ m e y Sy
eternal [m, N, s] inTy everlasting [m, N, s]
embodied souls [m, G, s] xrIir, (are) perishable
[m, N, p] aNtvNt . Oh Arjuna [m, V, s] &;rt x;t ancient [m, N, s] pur;, not [I] n
therefore [m, Ab, s] tSm;t fight [im, 2p, s] killed [prt, 3p, s] hNyte when the body [m, L, s]
yu?ySv . xrIre is killed [pp, m, L, s] hNym;ne
%
The use of the locative is a special grammatical burn [prt, 3p, s] dhit dh this [m, A, p] An.
construct, which will be discussed further in this Water [f, N, p] a;p do not [I] n wet [prt, 3p, p]
unit. Also, &ivt; is not the future tense we discussed KledyiNt iKld this [m, A, p] An and [I] c
in the last unit. This other future tense is also the wind [m, N, s] m;t does not [I] n cause
discussed later in this unit. it to dry [prt, 3p, s] xoWyit xuW.
xoWy c Kledy are causative verbs!
ved;ivn;ixn inTy y AnmjmVyym .
kq s puW p;qR k `;tyit hiNt km 21 aCzeoymd;oy aKleoxo-y Av c .
p;qR y An aivn;ixn inTy aj aVyy ved kq s
inTy svRgt Sq;,urcloy sn;tn 24
puW k `;tyit k hiNt ay aCze Av ay ad; aKle c axo-y ay
Oh Arjuna [m, V, s] p;qR he who [m, N, s] y inTy svRgt Sq;,u acl sn;tn
knows [prt, 3p, s] ve d this [m, A, s] An This (soul) [m, N, s] ay unslashable [m, N, s]
indestructible [n, A, s] aivn;ixn eternal [n, A, s] aCze likewise [I] Av This [m, N, s] ay
inTy unborn [n, A, s] aj immutable [n, A, s] unburnable [m, N, s] ad; unwettable [m, N, s]
aVyy how [I] kq (such a) he [m, N, s] s aKle undryable [m, N, s] axo-y . This
man [m, N, s] puW whom [m, A, s] k he [m, N, s] ay (is) eternal [m,N,s] inTy reaching
causes to be killed [prt, 3p, s] `;tyit hn `;ty everywhere [m, N, s] svR g t steady [m, N, s]
whom [m, A, s] k he slays [prt, 3p, s] hiNt Sq;,u unmoving [m, N, s] acl ancient
hn. [m, N, s] sn;tn
`;ty is a verbal derivative called causal which we
study below under the topic of /;tuvOi; . 2 vOTty Expositions / Glosses
v;s;is jI,;Rin yq; ivh;y 22 /;tuvO iTt Verbal Derivatives

nv;in gO;it nropr;i, . In the earlier units we saw how nouns are derived
tq; xrIr;i, ivh;y jI,;Rin from verbs. Here we see the derivation of new verbs
aNy;in sy;it nv;in dehI 22 from verbal roots. The derivative verbs are: the
passive, the causal, the desiderative, the intensive
yq; nr jI,;Rin v;s;is ivh;y apr;i, nv;in gO;it tq; and the denominative. We have seen the Passive in
dehI jI,;Rin xrIr;i, ivh;y aNy;in nv;in sy;it unit-VI. The Causal expresses that the action was
caused by another agent or event, the Desiderative
As [I] yq; having discarded [ger] ivh;y worn expresses the desire to do the action and the
out [n, A, p] jI,;Rin clothes [n, A, p] v;s;is Intensive/Frequentive conveys the intensity or
he takes [prt, 3p, s] gO;it g[h other [n, A, p] frequency (repeat) of action and finally the
a;pr;i, new (clothes) [n, A, p] nv;in likewise Denominative is a verb derived from a noun!
[I] tq; the embodied (soul) [m, N, s] de h I
having discarded [ger] ivh;y worn out [n, A, p] 221 i,jNt; Causals
jI,;Rin bodies [n, A, p] xrIr;i, he acquires Consider the following two sentences:
[prt, 3p, s] sy;it y; other [n, A, p] aNy;in
ix-y puStk p#it . gu ix-ye, puStk p;#yit.
new (bodies) [n, A, p] nv;in
The student reads the book.
nwn izNdiNt x;i, nwn dhit p;vk .
The teacher causes the book to be read by the student
n cwn KledyNTy;po n xoWyit m;t 23 or equivalently, the teacher teaches the student.
x;i, An' n izNdiNt . p;vk" An' n dhit . a;p" An' Note the difference between the causal and the
n KledyiNt c m;t" n xoWyit passive. The passive construct would be :
Weapons [n,N,s] x;i, do not [I] n slash puStk ix-ye, p#te . Unlike the passive, which is
[prt, 3p, p] izNdiNt izd this (soul) [m, A, p] always a;Tmnepd the causal can be any pd .
An. Fire [m, N, s] p;vk does not [I] n
&
Observe also the ktRO of p;#y is gu . ktOR of p# is additional clue! The word bhuv[Iih" literally means
ix-y . ix-y is placed in the Instrumental case, much rice but it is used as an attribute of a rich
reminiscent of passive! person who has much rice! Let us examine some
compounds:
2211 i,jNtrcn; - Causal construction
sm;n;i/kr, bhuv[Iih Appositional compound
The construction of the Causal derivative verbal
stem is very similar to the formation of the stem from mh;n c as* b;hu mh;b;hu tTpuW great arm
the root for the 10th g, cur;id . m?ySvr gu, mh;Nt* b;hU ySy s mh;b;hu bhu v [ I ih One
aNTySvr vOi ivkr, ay . There are some endowed with great arms.
exceptions to this general rule. The most important pIt c as* aMbrm pIt;Mbrm
exception is the addition of p when the root ends in
pIt aMbr ySy s pIt;Mbr iv-,u
a; .
kml Ev a;nn kml;nnm
gm gmy . p# p;#y . Sq; Sq;py . xuW
kml Ev a;nn ySy; s; kml;nn; pmnpmey
xoWy . iKld Kledy . hn `;ty . gw g;py .
;u ;;vy . v; v;py . ?yw ?y;py . mO m;ry. Vyi/kr, bhuv[Iih Oblique case compound
x;R /nu ySy s x;R/Nv; itIy;
The new stem may be conjugated in all the 10 tenses
nIl k<#e ySy s nIlk<# sPtmI
and moods as a cur;id .
n pu] ivte ySy s apu] n;
senyo&yomR?ye rq Sq;py meCyut . Sq;py lo$ ivgt /v ySy; s; iv/v p[;id
m?ym puW Ak vcn .
]Ii, locn;in ySy s i]locn s;
senyo&yomR?ye Sq;piyTv; rqoTtmm . Sq;piyTv; Tv;Nt ris lom;in ySy s rislom; aluk
aVyy .
4 itNtp[kr,m - Verbs / Conjugation
42 antn &iv-yTk;le lu$ Periphrastic Future
32 sm;svOi; - Compounds
tense
322 bhuv[Iih sm;s
This is the second, less common, type of future tense.
The bhuv[Iih compound is quite similar to the tTpuW It is called the future tense of not today but its use is
compound; it can be appositional or oblique case. not necessarily restricted to the distant future. This
The key difference between tTpuW and bhuv[Iih is tense being a;/R/;tuk is subject to the rules of se$
the following: ve$ v; ain$ .
The tTpuW compounds a substantive with an The conjugation proceeds as follows:
adjective that modifies it. The substantive is placed
First, form the agentive noun from the root with the
as the latter element and the compound is a qualified
suffix tO . The medial and ending vowel takes gu, .
substantive. However, in a bhuv[Iih compound the
The 3 rd person s/d/p exactly follows the declension
entire word is an adjective qualifying an entirely
of the agentive noun in the nominative case for both
different substantive! Neither element is important.
prSmw p d c a;Tmne p d . The 2 nd and 1 st person
This type of usage may be seen in the English
terminations are the same as the conjugation of the
language also. When we refer to a blue-chip, a
verbal root as l$.
cotton-tail, a black-shirt or an yellow-jacket, we may
or may not be talking about chips, tails, shirts or Examples:
jackets. We may be referring to stocks, rabbits, gm gNtO (Agentive noun - Goer)
fascists and insects! What is actually meant has to
be gleaned from the context. The same is true in gNt; gNtr* gNt;r (Nominative declension!)
Sanskrit however, in Sanskrit other attributes such gNt;is gNt;Sq" gNt;Sq (2 nd person)
as the gender of the compound may provide an gNt;iSm gNt;Sv" gNt;Sm" (1 st person)
'
&U &ivtO 6 Separation, parting
&ivt; &ivt;r* &ivt;r" 8 Hermitage
&ivt;is &ivt;Sq" &ivt;Sq 10 3rd Avatar
&ivt;iSm &ivt;Sv" &ivt;Sm" 11 Lotus plant / pond
vOt vitRtO 12 Bheema in disguise
13 Exertion, effort
vitRt; vitRt;r* vitRt;r"
vitRt;se vitRt;s;qe vitRt;?ve Clues Down:
2 The moon
vitRt;he vitRt;Svhe vitRt;Smhe
3 Slayer of Mura
4 Distinguished nobleman
4 sit sPtmI c st WI
6 Anointing, Ointment
In Unit-VIII we saw the use of the present participle 7 Ghee for oblation
to express two simultaneous actions carried out by 8 Sacrifice
the same agent. The sit sPtmI c st WI are 9 Great house / Temple
artificial constructs used to describe two separate
simultaneous actions. The st WI is used to 1 2 3 4
describe two separate simultaneous events even
though the 1 st may seem to preclude the 2 nd. It
5
expresses the notion in spite of or not
withstanding.
The artificial construct is to be recognized by the
out-of-place usage of the Locative and Genitive
cases for the agent and the participle. 6 7 8 9
sU y e R aStte v$u n ; sN?y; iyte . Sandhya was

10
performed by the Vatu (when the sun was setting)
at sunset.
11 12
xrIre hNym;ne a;Tm; n hNyte . When the body dies,
the soul is not killed.
13
r;jpuWSy pXyt Sten amu-,t . The thief stole
even as the guard was looking.
In the above examples, the locative and genitive Solutions to Exercises from Unit -11
cases should alert one to the special usage.
1. xok;kul tO . a;u,; pU,R . vne v;s .
Exercises:
k,mi, . k;Xy; pqm . rve v;r . kUpe
1. Change the tense from ordinary to periphrastic dkm . v$p] . cor;t &ym . vO=;t pitt
future or vice versa. . iv;y; p[vI, . a;Tmne pd . kO-,;i;t
rml+m,* vn' gNt;r* . vy' " modk;n moidt;Smhe. Tv' n a;dr . aip[y . anpeym . n j;n;it Eit
ph;r' d;Syis . vO=;t fl;in pit-yiNt . a;v;' pr" a_ . re gCzit Eit rg . kuM& kroit Eit
ic]kU $ ' p[ y ;t;Sv" . k;yR ' kir-y;im . r;m" r;v,' kuM&k;r . pj . rqSq . ivp;
hin-yit 2. s /n d;Syit . ixxu I@it . b[;;,; yjNte
Sanskrit Crossword #12 . Tv pXyis . g[;me vTSy;im . sUyR tpit .
(One syllable per box) pu<y;in lPSyse .
Clues Across: 3. Solution to crossword # 11

1 Type of holy grass 1 ivp[ . 4 a,u . 5 di=,;yn . 6 g,k . 8 ayn
4 Command, permission . 10 mi,n; . 11 nkul . 12 imihr . 13 jnk
5 9th century Vedantin 2 p[di=, . 3 p[,;m . 4 anpey . 6 gj;nn .
7 kmlj . 8 an;imk . 9 ngrSy
!
A. hIn; y; vOsicven .
p[;o;r rTn m;ilk; hInA yA vruddhasacivena |
PraSnottara Ratna MAlikA That which is devoid of an elder
Sankara Bhagavatpada councillor.
(The Gem-Garland of Q. Eh ku] aviht Sy;nmnuj ?

Iha kutra avahita: syAt manuja: ?
Questions and Answers)
Here in what should a man be cautious ?
(In this work, Adi Sankara enlightens and
A. ikl r;jsev;y;m.
clears our doubts about various issues, in
kila, rAjasevAyAm |
the form of simple question-answers. We
Verily, in the service of the king.
will include some selections in each issue
of the Journal. ) - Ed. Q. p[,;dip ko rMy
PraNAdapi ko ramya: ?
Q. ik sp; mnujw ? What is dearer even than life?
Kim sampAdyam manujai: ?
What is to be earned by people ? A. kul/mR s;/us.
kuladharma: sAdhusangasca: |
A. iv; iv; bl yx pu<ym. Ones duties followed hereditarily
vidyA, vittam, balam, yaSa:, and the company of the virtuous.
puNyam
Knowledge, wealth, strength, fame, Q. k; sur+y;
merit kA surakshayA ?
What is to be well protected ?
Q. k svRgu,ivn;xI ?
Ka: sarvaguNavinASI? A. kIitR pitv[t; nwjbui .
Which is the destroyer of all good kIrti: pativratA naijabuddhiSca |
qualities? Good name, a devoted wife and
discernment.
A. lo& |
lobha:|
Greed. We invite advertisements
Q. x]u k ? in the SVBF Journal.
Satrusca ka: ?
Full Page : (Black & White) $300.00
Who is the enemy ?
Full Page : (Color) $500.00
A. k;m. Half page : (Black & White) $200.00
kAma: | Half-Page : (Color) $300.00
Lust.
Advertisements are another way of
Q. k; c s&; pirh;y;R ? contributing to our Foundation. We
kA ca sabhA parihAryA ? appreciate this, and will perform archanas in
And what assembly is to be the advertisers name and send prasadam.
shunned?
31
Essay Contributions from our young readers..
Ages Upto 13:

Visvesvaran is a sixth grader attending
What do I find common between
Bridgewater-Raritan Regional Middle
Krishna and Jesus ?
School. His interests include doing math,
Visvesvaran Subramanian (11) playing the violin, basketball, and hockey.
Even though Krishna and Jesus represent He also likes to read.
two different religions, they have many Ages 13 to 19:
similarities. Both grew up in families of How does the September 11th incident
cowherds. Jesus was born to Mary and Joseph, affect my view of the world?
both cowherds, and grew up with them. Krishna
also grew up with cowherds in the house of Jayant Krishnamurthy (14)
Yashoda and Nandagopala. Both performed The attack on September 11th was an utter
miracles during their lifetime on Earth. They disgrace to freedom and human values. Social
both came at a time of peril to rid the world of life in the U.S had changed significantly. Before
atrocities. Both had a lot of followers of them the attack, there was a sense of freedom in all
and their teachings in their respective religions immigrants who lived in the U.S. But after the
and still continue to. Like the fact that Jesus attack, many Americans began to look at some
Christs teachings are written down in the Bible, Asian and Middle East immigrants suspiciously.
most of Krishnas teachings are written down in Threatening phone calls were made to many
the Bhagavad Gita. Also, they were both immigrants in the U.S on the day of the attack.
representatives of God in human form. For As a result, some immigrants are afraid to even
example, Krishna is a human representative of step out of their house in fear of being ill-treated.
Vishnu. Jesus Christ is a human representative I believe that the people responsible for the
of the God in Christianity. When each of them attacks are some militant Islamic extremists who
was born, there was a great light in the world. misinterpret the teachings of Islam, not the
Both died with a smile on their face because they immigrants. The face of Islam is not represented
both realized that life was transient and the soul by the radical terrorists. Even so, none of the
was eternal. Both lived the same life as an Islamic scholars were forthcoming to correct
average human, without a richer and better life these extremists. I believe that these scholars
or a poorer and worse life than most people. should loudly voice the true meaning of Islam.
Finally, both of them had exemplary qualities, The terrorists have stated that Americas support
so that people would follow their example. For to Israel was the main reason for the attack on
example, when someone slapped Jesus Christ, the World Trade Center. I believe that the
on his cheek, he offered the other cheek for them Palestinian -Israeli conflict should be resolved
to slap. Similarly, when someone criticized or by the world community before the intolerance
hurt Krishna, he took it in stride and merely of Muslims and Jews spreads to other cultures
smiled. and religions.
32
In terms of economy, the U.S suffered There are some things in this world which
severely because many people were afraid to must eventually pass away, and there are other
travel. Airplane companies are in debt. This also things which are eternal. Despite this fact, we
all cling on to our material items from time to
decreased tourism in the nation. As a result,
time. This subhAshita teaches us to relinquish
many jobs are lost. I believe this problem can
all of the temporary things in order to gain
be solved if the government takes more
something much more important.
precautions and establishes tight security
measures in airplanes and airports. Sooner or later, everyone learns that money
cant make them happy forever. When a child
In conclusion, I believe that the reduction
receives a new toy, he will be happy for a while,
of these adhArmic acts of mankind can be
but eventually he will want more toys. Money
achieved through proper understanding of the wont last forever. After all, what good is money
diverse religions and exchange of scholarly to someone who is deceased? Instead, if someone
knowledge among religious leaders. This has to uses his money to help others then only will he
be a consistent, worldwide effort, not in just one feel a lasting sense of happiness.
community or country. There should be an
Along with money, life is another thing
exchange of kindness and compassion which which a good person must use generously to
starts from your family, to your neighbors and benefit others. Ones lifetime is a difficult thing
so on. Only then will there be a noticeable to spare, for it comes in a limited supply. In order
change. This will lead to peaceful co-existence to have a child, one must make a decision to
of all mankind as expressed in Sanathana give his life. For example, instead of relaxing
Dharma: and enjoying his life, a father must stay home
and help his son with his homework. Surely,
! sarve janAha sukhino bhavantu !
the father resents his decision sometimes, but
Jayant is a 9th grader at John. F. Kennedy imagine the satisfaction he gets when he sees
his son grow up to be learned and unselfish;
Memorial High School, Woodbridge, NJ.
someone who doesnt hesitate to make such a
His interests include tennis, chess, learning
sacrifice. It is then, that the father feels an
Vedas and their meanings.
unequaled sense of happiness.
Subhashitas Moral passages Giving up ones wealth and life is a tough

decision to make because initially, it doesnt
Rajeev Rajanarayan (15)
seem to show any tangible benefits. However,
/n;in jIivt cwv pr;qeR p[;_ TsOjet. if one thinks about the matter carefully, he will
realize that neither wealth nor life will last him
ti;im; vr Ty;go ivn;xe inyte sit..
forever. The one thing that will last is his good
A wise man should give up wealth and
life for the sake of others. When the name, which he must acquire through sacrifice.
destruction of both is sure, it is better to The path of sacrifice is long and difficult, but
sacrifice them for such a cause. ultimately rewarding.
33
Akshay Anantapadmanabhan (13) the same classes and do not have much of a
difference. When they are faced with making a
k;k kO-, ipk kO-,
decision, their distinction will be seen. Some
ko &ed ipkk;kyo.
decisions can be as big as choosing a college or
vsNtk;le sMp[;Pte
pursuing other fields of activities. The choice
k;k k;k ipk ipk..
people make will show their difference in society.
The crow is black, so is the cuckoo. There The moral also states that everyone is
is no difference between the crow and the unique in their own way. Sometimes this
cuckoo, but when spring arrives, the crow personality cannot be seen and is hidden away,
is distinguished as a crow, and the cuckoo but when the right time comes, the latent talent
as a cuckoo (by their respective voices). is revealed making the person different from the
This Subhashitam states that all people act rest of the world. For instance, a person who is
the same, at times. When a different situation a talented poet and another, outstanding at
occurs, the persons true color, good or bad, is sports- makes them diverse from everyone else.
shown distinguishing them from the others. For Every person is the ARCHITECT of his/her
example, two students might go to school, go to individuality.
3 Teachings of
Jagadguru Sri Chandrasekhara Bharati 2
l Give your children the education and training our forefathers had highly valued.
Make them learn their scriptures; let them perform their daily vedic rites and
attend properly to the dictates of the dharma sastras. Make them familiar with our
rich and ancient spiritual heritage.
l Scientists have discovered that matter is nothing but a manifestation of cosmic
energy. So there exists a single cosmic energy or force which is infinite in capacity
and takes on the form of matter under certain conditions. Our holy scriptures also
make the same assertion.
l Dharma is the cause of happiness. If today, we do not have the mental peace and
happiness of our ancestors, it is due to our gross neglect of dharma. When the
practice of dharma declined, suffering began.
l Do not blame the times for your suffering. The so-called bad days are our own
making. All our present sufferings are due to our own neglect of dharma. We can,
at any moment, put an end to them by reverting to the simple faith and the upright
conduct, the religious fervour and the peaceful contentment of our forefathers.
l Dharma makes man richer than the richest, stronger than the strongest, happier
than the happiest.
2 3
34
GANAPATI
Ramaa Subramanian
Ganapathi was the son of Lord Shiva. He friends to a feast at my house. I shall call all the
was a short, fat boy with an elephants head. He important people of the world. They all want to
was full of fun and frolic. He troubled people if meet you to pay their respects, replied Kubera.
they took no notice of him. He liked good food
Shiva smiled and said, I am too old now; I
and wanted plenty to eat. Everyone tried to
dont like going out to eat.
please him by offering him fruits and sweets,
and other nice things to eat. My Lord, cried Kubera, you are breaking
Kubera was the lord of riches. He was so my heart. You cant do that to me, your beloved
rich that nobody could say how much wealth devotee. I came all the way here to invite you. If
he had. He was very proud of his wealth and you feel you cannot come..,
thought he was greater than anyone else in the Shiva again smiled and said, I dont think
world. He wanted people to know how great he my wife would like to go out without me, and
was. He liked them to come begging for his help. the children will not go without their mother.
Kings, nobles, and other important people went
to him at one time or another seeking his help, Kubera was very disappointed. He fell at
and he always helped them. Shivas feet and said, My lord, what will people
think of me now? I told them that I was coming
Kubera liked to spend his wealth in every
here to invite you. They all think that you never
possible way. He built temples, palaces, and
refuse anything I ask of you.
organized feasts and festivals. He gave rich gifts
to the kings and nobleman. He helped the poor. Shiva said, I think I can help you in one
But, with all his spending his wealth only way. I shall ask my little son Ganapati to attend
increased, and he had to find new ways of the feast.
spending it. He thought long about this and
Kubera agreed. He fixed a date for the feast
decided to invite the gods for a big feast. Lord
and returned home.
Shiva was his favorite god. It was owing to
Shivas blessings that he had become so rich. So Kubera made arrangements to hold the
Kubera wanted to invite Shiva and his family to biggest feast ever held in the world. A huge
the feast. dining hall was built and new kitchens were set
Kubera went to Kailas, offered his prayers up. Silver vessels and gold plates and dishes were
to Shiva and said, O Lord, I am grateful to you specially made. Foods stuffs of all kinds were
stored. He engaged hundreds of cooks and other
for all your blessings. I am now the richest man
in the world. I have helped the rich and the poor servants. He invited many kings and their
alike. Now everybody sings my praises. families, nobles and there friends and all other
important people of the world.
Well ,well, said Shiva I have heard all this
but what brings you hear now? My Lord, I have As the day of the feast approached, guests
come hear to invite you and your family and began to arrive - kings, queens, princesses, and
35
princes came wearing colorful costumes and he could not wait. Kubera prayed for time but
costly jewels. Kubera received them and put Ganapati was impatient. He went to the kitchen
them in splendid guest-houses. On the day of and ate all the food as it was being cooked. He
the feast, he and his family wore the finest went to the store-room and ate all the foodstuffs
clothes and the richest ornanents. They waited kept there. Still he was hungry. He came out
with the guests for the arrival of Ganapati. and asked Kubera to give him something more
to eat. Kubera was helpless.
Ganapathi arrived at the appointed time.
Kubera received him with respect and courtesy.
He wanted to introduce him at once to the other
guests, but Ganapati said that he was very
hungry and wanted his food first.
Kubera took Ganapati to the dining hall,
which was beautifully decorated. There were
thousands of brightly lit lamps, and a sweet scent
arose from sprinkled perfume and burnt incense.
There was music, too.In the center of the hall
was spread a beautiful and very costly carpet.
On one side of it were gold plates, and dishes
filled with delicious food and fruits of many
Ganapati went to Kuberas palace and ate
kinds.
up whatever food he could find there. He went
Ganapati sat down and started eating. He to the rooms where Kubera kept his gold and
was very hungry and quickly ate up all the food ate that up. Still he was not satisfied. He turned
that had been served. The plates were refilled to Kubera and said, You wanted me to eat here.
and Ganapati did not take long to empty them Give me some food or I shall have to eat you.
again. Once more all the plates and dishes were Kubera was frightened and started running.
filled, and Ganapati gobbled up all the food. Ganapati ran after him. Kubera ran faster and
More and yet more food was brought and it was Ganapathi was just behind Kubera. They ran and
eaten as soon as it was served. ran for a long time until they reached Kailas.
Kubera ordered quicker service and people Shiva came out and Kubera fell at his feet.
started running between the kitchen and the What is all this?, asked Shiva.
dining hall, bringing in more and more food and
Ganapati said, Kubera did not give me
quickly removing the empty plates. Ganapati
enough to eat and I am still hungry.
was still so hungry that those who served could
not keep pace with his eating. Soon he had eaten You go in and ask your mother to give you
all the food prepared for thousands of people, something , said Shiva, and Ganapati left.
and he was still asking for more. Shiva looked kindly at Kubera. Kubera
Kubera ordered more food to be cooked. But begged to be forgiven for being too proud of his
Ganapati stood up and said that he was so hungry riches.
36
Calendar of Events
Contributions for next issue !! June 1 to Aug. 31, 2002
Children Writers ! Jun 05 Wed Hanuman Jayanti
Jun 08 Sat Pradosham
(Ages: Upto 12)
Jun 10 Mon Amavasya
This section features contributions from Jun 11 Tue Jyestha Masam Begins
our children. We invite short stories,
Jun 15 Sat Mithuna Sankramanam
anecdotes, poems etc. on a given theme.
Jun 16 Sun Fathers Day
Theme for next issue of Journal: Jun 22 Sat Pradosham
Jun 28 Fri Sankatahara Chaturthi
Eternal Values from the
Story of Lord Rama
Jul 04 Thu USA Independence Day
(Length: Max. 250 words)
Jul 07 Sun Pradosham
Jul 10 Wed Amavasya
******** Jul 11 Thu Ashadha Masam Begins
Jul 17 Wed Dakshinayana Punyakalam
Karkataka Sankramanam
Youth Writers ! Jul 21 Sun Pradosham
(Age: 13-19) Jul 24 Wed Vyasa Poornima
This section will feature articles from Vyasa Puja

our young adults on a suggested theme. Chaturmasya Vratam
Jul 27 Sat Sankatahara Chaturthi
Theme for next issue:
Do Hindu Festivals Help Aug 6 Tue Pradosham
Understand Hinduism? Aug 8 Thu Amavasya
Aug 9 Fri Shravana Masam Begins
(Length: 400 words)
Aug 12 Mon Shravana Somavaram
Each selected entry will be published Aug 15 Thu India Independence Day
in the Journal. Aug 16 Fri Vara Lakshmi Vratam
Aug 17 Sat Simha Sankramanam
Avani
Dead-line for submission of articles
Aug 19 Mon Shravana Somavaram
July 15, 2002 Aug 20 Tue Pradosham
Aug 21 Wed Rig Upakarma
Mail to: SVBF,
Aug 22 Thu Yajurveda Upakarma
53 Knightsbridge Road,
Piscataway, NJ 08854 Aug 26 Mon Shravana Somavaram
Sankatahara Chaturthi
OR Aug 27 Mon Sri Kedara Vratam
email to Aug 30 Fri Sri Krishna Jayanti
[email protected] Aug 31 Fri Pradosham

Onam
37
SRINGERI VIDYA BHARATI FOUNDATION Inc., USA
SRINGERI SADHANA CENTER
RD 8, BOX 8116, STROUDSBURG, PA, 18360
570-629-7881/1-800-45HINDU; FAX: 570-629-7883
TAX ID# 22-3359197
Nitya Kainkaryam Program
For a modest donation of $ 201.00 per year per person, one can select a particular day of her/his
choice to undertake the costs of running the Sharada Shrine for that day. A family can sponsor
several days such as birthdays, marriage anniversary etc., for each of the members of the family
(children, parents, parents-in-laws etc), at $201 each. Prasadam will be mailed by the Center
after the daily poojas.
I wish to sponsor ................................. (days)
My donation is enclosed for the following days for the persons listed:
Name Gotram Star Day
_____________________________ ____________ _____________ __________
_____________________________ ____________ _____________ __________
_____________________________ ____________ _____________ __________
_____________________________ ____________ _____________ __________
_____________________________ ____________ _____________ __________
General Donation: ..................................................................................................................

Name: ...............................................................................................................................
Address: ...............................................................................................................................
...............................................................................................................................
Tele: .......................................................................
Make check payable to SVBF and mail to:

SVBF
Silverline Corporate Plaza
53, Knights Bridge Road, Piscataway, NJ 08854
732-457-8840; FAX 732-457-0766
-----------------------------------------------------------------------------------------------------------------------------------------------
SVBF Use only
Receipt No: . Date:
Check # : Amount: ..
Treasurer: ..
38

Issue 1

Uploaded by

Copyright:

Available Formats

Issue 1

Uploaded by

Document Information

Original Description:

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Issue 1

Uploaded by

Copyright:

Available Formats

Volume 4 Issue 1

News & Events

From the President, SVBF

From the Editorial Board

Life and Teachings of His Holiness Jagadguru Sri Abhinava Vidyateertha

Saints of Maharashtra - III

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

An Introduction to Sanskrit : Unit XII

Prasnottara Ratna MAlikA

Essay contributions from our young readers

Nitya Kainkaryam Program

Faith Begets Wisdom

The Sastras declare that different x;S]Sy guv;KySy sTybu?y;v/;r,; .

The program started with Ganapati Homam in

Maha Sivaratri Puja Maha Sivaratri Puja

We are already at the end of the first quarter of 2002 !

S. Yegnasubramanian Ravi Subramanian

Opinions expressed by the authors are not *Admission Free

asohm asohm asohm pun" pun" .

inTyoh' inrvoh' inr;k;rohmCyut".

3. Eternal, flawless, formless, irreducible am I, of nature Supreme Bliss am I: I am That. That

4. I am of the nature of pure Consciousness and I revel in my own Self; I am by nature of

p[TyKcwtNypoh' x;Ntoh' p[kOte" pr" .

tv;tIt" pr;Tm;h' m;y;tIt" pr" ixv" .

m;y;tTk;yRdeh;id mm n;STyev svRd; .

gu,]yVytItoh' b[;;dIn;' c s;+yhm .

aNty;RimSvpoh' kU$Sq" svRgoSMyhm .

p[_;n`n Av;h' iv_;n`n Av c .

GXy* * pd;q*R St" prSprivl=,* .

ah' s;=Iit yo iv;iivCywv' pun" pun" .

`$ku@y;idk' svR' mOi;k;m;]mev c .

b[; sTy' jgiNmQy; jIvo b[;wv n;pr" .

aNtRJY;oitbihRJyoit" p[TyKJyoit" pr;Tpr" .

Sri Abhinava Vidyateertha Mahaswamigal (Srinivasan, before taking up sannyas)

Providence took him to a very great Mahatma, Sri Chandrasekhara Bharati

Volume 4 of Paramaartha Tattvam is dedicated to H. H. Sri Sri Abhinava

ivveikn' mh;p[_' /wy;wRd;yR=m;ini/m .

H. H. Bharati Teertha Mahaswamigal,

Suddenly, a frail lad from the group walked Early Prediction

Heartfelt Concern The Acharya possessed the eight atma gunas

1. Introduction teachings to be useful to humankind, our

To say that the observance of Siva Ratri is jo Ak;dxIc; v[t/;rI.

Avmev k;r,xrIr&Ut;iv;SqmilnsTv l EdxRnm;]e, su%m ip[yvOi;" - is the joy

v;s;is jI,;Rin yq; ivh;y 22 /;tuvO iTt Verbal Derivatives

sU y e R aStte v$u n ; sN?y; iyte . Sandhya was

Clues Across: 3. Solution to crossword # 11

(The Gem-Garland of Q. Eh ku] aviht Sy;nmnuj ?

Ages Upto 13:

Subhashitas Moral passages Giving up ones wealth and life is a tough

This section will feature articles from Vyasa Puja

[email protected] Aug 31 Fri Pradosham

Nitya Kainkaryam Program

I wish to sponsor ................................. (days)

Name Gotram Star Day

_____________________________ ____________ _____________ __________

_____________________________ ____________ _____________ __________

_____________________________ ____________ _____________ __________

_____________________________ ____________ _____________ __________

GXy* * pd;qR St" prSprivl=, .

_______________________ _ ____

_______________________ _ ____

_______________________ _ ____

_______________________ _ ____

_______________________ _ ____