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Transcript of Samvit - July 2013
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July 2013
A Quarterly Student Journal
(For private circulation only.)
Samvit
Knowledge beyond time ......
visit us @ www.amrita.edu/samvit
Issue
6
Samskriti, Amrita Vishwa Vidyapeetham, Amritapuri Campus
Children, today our minds have become like potted plants. I a potted plant goes
without being watered, it begins to wither. Similarly without adhering to our observances
and disciplines we wont be able to bring our mind to control. We must lead our lives
according to our gurus instructions. Once the mind is totally under our control, there
is nothing to ear. Viveka has dawned within us and will guide us.
Whenever I have read any part o the Vedas, I have elt that some unearthly and unknown
light illuminated me. In the great teaching o the Vedas, there is no touch o sectarianism.
It is o all ages, climes and nationalities and is the royal road or the attainment o the Great
Knowledge. When I am at it, I eel that I am under the spangled heavens o a summer nights
Henry David Toreau
(1817-1862)
EditorialNo occupation is so delightful to me as
the culture of the earth, and no culture
comparable to that of the garden.
Tomas Jefferson
Te above quote, as is aptly spoken by
Tomas Jefferson, compares culture toa garden. Te garden means heaven
whose gardener is the divine lord
himsel. Such is the importance o
culture and history in our lives that it is
compared to the purest imagination o
the mankind. AMRIA is an institution
o proessional excellence, but why this
exigent prominence to cultural and
historical importance o India is being
brought out to you at regular intervals?
Tis is a question that we should ask
ourselves consciously. Te answer lies
in the act that engineering, banking,science, law etc. are noble pursuits
necessary or sustaining lie; but
culture, poetry, and history are things
that we live or as we are the members
o human race, filled with passion and
love.
So Samvit is a sincere effort to remind
all the readers to reflect upon the
vast, rich, culture they belong to. Tis
provides us with a niche in the world
that prompts us to say that we are
proud Indians; because we belong to
a legacy that is honourable, diversifiedand respected. Tis could be reflected
upon to gain back our confidence. It is
hereby guaranteed that as you go ahead,
read and comprehend this journal you
will bloom anew. Winding up with a
beautiul quote rom John Keats.
Nothing ever becomes real till it is
experienced.
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2
Of Sangam AgeMethil Devika
find themselves a good patron in a particular king. Te present ragas find
their genesis in the panns o the Sangam age. Te dances are ot the outset
secular and spontaneous, rather then ritualistic and finally systemized.
Te first organized dance concert is seen in the arangetrukathai (chapter
on Madhavis arangetrum) o Chilapatikaram where Madhavis dance
training, practice regimen, and the styles o dances and her recital
repertoire are greatly elaborated. In Chilapatikaram there is mention
o kootha chakkian (Chakkyar) perorming in ront o prince Cheran
Senguttavan.
In olkappiyam, there is a chapter on the eight rasas or sentiments.
olkapiyam is believed to have been written beore Natyasastra. Te
names o the rasas are different although their explanations are similar.
Te determinants leading to these rasas are mentioned in olkapiyam.
An interesting reerence is o the determinants leading to the nakai rasa
which is the equivalent o haasya or laughter. It mentions the babbling
o lunatics, blooming words o babies and the tamil spoken by Aryans as
causing mirth and leading to the nakai rasa.
People believed in justice, otherwise why would Kannagi go storming intothe kings court and burn the whole city o Madurai in order to avenge
her husbands death. Tere are interesting anecdotes. A man has two
wives. Te second wie is holding the first wies child. By mistake it slips
rom her hands and alls into the well. In utter despair, she throws her
own child into the well. Te images are realistic and spontaneous in the
Sangam works. An old mother hears that her son has been killed in war.
In anxiety she runs to his body to see i he had been killed rom the ront
or rom the back. She is happy to see that he had been hit rom the ront
as he has died a brave warrior. For i he had been hit rom behind (in case
he was fleeing in ear), her sorrow at having given birth to a coward would
be graver than his death.
Many historians have reerred to Southern India as the cradle o human
race. Researchers have proven that amizhagam was in existence 15000years ago. Sir W.W. Hunter in his History o India writes that peninsular
India or the country o the South was geologically distinct rom the Indo-
Gangetic plain. Afer the submergence o the original amizhagam and
emergence o the Himalaya, the land lying between the latter and Cape
Comorin became one and came to be called India.
Recently I read that amizhagam is the remains o a ormer continent
which stretched continuously to Arica in the space now occupied by the
Indian Ocean in the West , to Australia in the south covering Lanka, and
to Kamaschatka in the east. Tis means that i the European spectator
that I was mentioning in the beginning o this article were to ask me his
question again, I just might have to say YES.
A year ago, during one o my lecture-demonstrations on the nuances o
Mohiniyattam, a European spectator queried i Mohiniyattam had any
connection with a eminine dance orm that he had seen in the west-
coast o Australia. I clarified with an instant NO. I said that we did have
common practices with South-east Asia but certainly not Australia.
Te South Indian dance orms trace their mythological as well as technical
origins rom the treatise called the Natyasastra. Te Natyasastra has
compiled the common dance codes that existed nearly 2000 years ago
in Eurasia, South-east Asia and India. But one usually orgets that it is
the Sangam literature that provides a much richer corpus or tracing the
origin o Indian rhetoric, poetic, music, fine art and dance.
Te Sangam literature belonged to amizhagam and was compiled
between 2000 B.C. and A.D. 300. It was a collection o works by eminent
writers that were approved by the ruling kings through their committees.
Any person who wrote could hand over his work to the committee that
consisted o scholars. Te scholars persue the work and see i it has
ollowed the required norms o poetry, grammar or ethics and i they were
really impressed they would include it into the Sangam compilation. Whatmade the Sangam literature unique was that it was meant to be preserved
through centuries. Te Sangam epoch lasted thousands o years, covered
the reigns o five hundred kings and included the work o thousands o
poets.
A ew o the prominent Sangam works are, Koothanul (the science o
acting), Panchamarabu (five anthologies), olkappiyam (earliest work
on grammar), Pathupaattu (10 idylls), Ettuthokai (8 anthologies) and
the later Sangam epics called Manimekhalai, Chilapatikaram, and other
religious and philosophical works.
Te works give a vividly detailed account o the Chola, Pandya and
Chera dynasties. Te Chola capital was Poompuhar and it was a sea-
port with ships bringing merchandise o pearls, gems, spices and horses.
Te enormous Chola gate bore the tigers stamp and every export and
import had the tigers seal. Tere were wide roads and people o all sects
predominantly Dravidians, Buddhists, Jains and the later Vedic Brahmins
co-existed. Te Roman Ionians called Yavanas and the Greeks called
mlechas served the Cholas court. Kannagi and Kovalan, the protagonists
o Chilapatikaram were Buddhists and the author, Ilango Adigal was Jain.
Tere was great amount o religious tolerance and harmony. Tere were
kings, chiefains, monks, vellala (merchants) and paanar (musicians) In
the evenings people made merry at the beaches- the waters believed to
cleanse them off their daily sins.
Te poems are initially naturalistic and gradually became ethical and
religious. Tey are not only beautiul but give a detailed imagery o the
landscape, flora and auna. Te songs o love and war are segregatedinto the five landscapes o kurinji (hills), mullai (jungle), paalai (desert),
neythal (ocean tract) and marutam (paddy filelds). Te behavior o
love and lovers change according to the landscape. While women o the
mountains were more patient, those o the paddy-fields were sulky.
Love in Sangam is divided into kalavu (pre-marital courtship or eloping)
and karupu (love afer marriage). Te consequences o kalavu were
marriage or death. Death in the sense that the maiden would either marry
her lover or preer to die. In later poems one would find the maidens desire
to return to her lover in another space/birth. Te idea o transmigration
o the body is brought in by the vedic-seers/Aryans who came to
amizhagam. Pre-marital courtship was allowed by the parents and the
maiden decided who she would marry when and where. Te marriage
rules were introduced much later where the men were oreigners and didnot keep their word.
Muruga the war-god was the chie Dravidian God . Kotravi was the war-
goddess and there was no idol worship. In the later Sangam works we
find mention o the Aryan Gods Vishnu and Lakshmi. Buddhism brought
with it worship o animals, renunciation and vegetarianism.
One finds mention o bards called paanar, dancers called viraliyar and
actors called koothar . Te Pathupaattu are songs asking the bards to go
Methil DevikaMethil Devika is a practitioner
of Mohiniyattam and research
scholar at Bharatidasan University.
She works as lecturer for the Post
Graduate Department at the Kerala
Kalamandalam Deemed University
and has disseminated the art form
widely through SPIC-MACAY. She
won the Ustad Bismillah Khan Yuva
Puraskar from Kendra Sangeeta
Nataka Akademy (2007). The
Devadasi National Award from the
Government of Orissa (2010), and
the Kerala Sangeeta Nataka Akademy
Award (2010). She qualified the
UGC/NET eligibility for lectureship in
performing arts in the year 2000 after
her post graduation in MA (Dance)/
Rabindra Bharati University Kolkatta
and MBA (Madras University).
Empanelled with the ICCR, she has
a fellowship from the Ministry of
Culture.
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3
Sharpening Te Human Mind Trough AshtavadhanamMeenu G
S5 ECE B
Tere is a story o a child named Narendra. Once, while his teacher was
taking class, Narendra was very busy talking to his riends in the back
bench. He was telling something very interesting that his riends ignored
the teachings o their master and listened to him. Te teacher who ound
out the disturbance to his class started asking questions about what he
was teaching to the people who were not listening to him. At last when
he asked Narendra, he answered his all questions and also told him at
which part he stopped! Its quite amazing that a small child was able
to concentrate on talking and teachings at the same time. How many
o us have wondered about possessing such an ability o multitasking
so that we could have completed our job in hand effectively? Ten, we
must understand that the very basic need to attain this, is high power
o concentration. Tis helped that child to become the great cultural
ambassador o India, Swami Vivekananda.
People use the word concentration reely. But very ew have understood its
true meaning and the importance residing inside it. Its a key which, when
combined with will and perseverance, can open all the doors and lead to
success in any endeavor-material or spiritual. Te value o an individual
is proportionate to the value o his attention. Usually when people talk o
concentration, they imply keeping the mind steady on one thing at a time.
But it is quite possible to develop power o double, triple and multiple
concentration. India gave birth to a powerul art called ashtavadhanam
that helps one to concentrate on multiple things.
Avadhanam is a literary perormance rom the very ancient days in India.
lt originated as a Sanskrit literary process and is revived by Kannada and
elugu poets in modern times. It involves the partial improvisation o
poems using specific themes. It requires immense memory power and
tests a persons capability o perorming multiple tasks simultaneously.
All the tasks are memory intensive and demand an in-depth knowledge
o literature and prosody. Te tasks vary rom making up a poem
simultaneously to keeping a count o bell ringing at random. No externalmemory aids are allowed while perorming these tasks except the persons
mind. Avadhanam can be considered as the Divide attention (clinical
model o attention) as it is the highest level o attention and it reers to
the ability to respond simultaneously to multiple tasks or multiple task
demands.
In the process o Avadhana, the Avadhani has to undergo critical
analyzation o various questions a human mind can pass through in
different stages o ones lie. He must answer the questions, step by step,
in extempore metrical compositions in accordance with the specifications
given by the people who had developed the above mentioned queries.
Te number o scholars who ask the questions may be eight, a hundred,
or a even a thousand. I the number is eight, then the perormance is
called Ashtavadhana or Eight-Fold Concentration and the person iscalled Ashtavadhani. I the number is hundred it is called Shatavadhana
and in case o thousand it is called Sahasravadhana. Te scholars who
ask the questions to Avadhani are called Prcchakas or questioners. Te
first person to ask the question is called Pradhana Pracchaka. He is the
same as any other Prcchaka except that he asks the questions first. Te
questions asked are primarily literary in nature. Te pracchakas can
optionally place additional constraints. Tough it is not stated explicitly,
conormation to Chandas(poetic meter) is mandatory. Avadhani should
answer them in the orm o a poem. Te questions generally consists o a
description given in prose and the avadhani has to express it as a poem.
Te additional restrictions placed by the Prcchakas can be anything like
asking the Avadhani not to use a given set o alphabet in the entire poem,
to construct only a particular type o poem (with the same Vritha orAlankara) etc.
Te entire perormance demands rom the Avadhana - a great power o
concentration, a powerul memory, spontaneous creativity, imagination,
poetic ability and quick thinking. For the spectators too it is a very ulfilling,
enriching and enjoyable experience. An Avadhani must possess a great
competence in handling a variety o subjects, a sharp intellect, a strong
sel-confidence, and a whole wide knowledge o the Shastras. Apart rom
his literary expertise and dexterit, the ability to entertain the audience is
also necessary. For this a pleasing personality, a sense o humor and a
melodious voice are some important actors.
During Ashtavadhanam, the Avadhani divides his attention on eight
different topics to deal with the eight different items. When the Avadhani
handles a particular item he keeps that part o brain alert. He has to bevery careul to see that no part get mixed up with another. Sometimes
,there may be a lapse in the Avadhanis concentration. Tis could happen
when a difficult question is put to him, i there is a commotion in the
Sabha(meeting hall), or when the questioners are not sympathetic but
hostile. Such dangers have to be recognized in prior to the act and the
perormer has to take necessary actions in advance.
Avadhanas have been practiced in different fields. Based on the field
where the main stream perormance happens, Avadhana can be classified
into numerous types. Poetry is the main subject o Kavitavadhana and in
Sangitavadhana it is music. Vaidyavadhana takes medical science as its
main subject and Jyotisavadhana deals with astronomy and astrology. In
Ghantavadhana bells o different sizes are used to test the concentration o
the Avadhani. In case o Hastacalani, Nayanasajna and Chotikavadhana,the movements o the hands, the eyes and the snapping o the thumb
respectively are the means used by the questioners. Chaturangavadhana
is concerned with chess and Ganitavadhana deals with mathematics.
In an Ashtavadhana eight scholars ask the Avadhani questions on eight
different items related to a particular subject like literature, music or
medical science etc .
Te origin o the art o concentration can be traced back to the oral
tradition o learning Vedas. From, this oral tradition developed various
ways o reciting the Vedic mantras in order to memorize them perectly.
Te Veda learner is called the Avadhani. Simultaneously several types
o games developed which were played by the Avadhani to help them to
learn Veda more effectively. With this tradition, perhaps several types
o Avadhana or eats o concentration originated. Later Avadhanas wereincorporated into the poetric tradition and Avadhana developed as a
literary activity or sport.
Te real age o Avadhana starts in eighteenth century. Te whole o
eighteenth and nineteenth century is called the Golden age or Prachinayuga
o Avadhana. Tis is the time when Avadhana took a new turn and reached
its pinnacle. Te Navayuga or the new age o Avadhana starts with the
beginning o twentieth century. Tis is the time when large number o
scholars involved in the art orm started stepping back. Gradually, the art
o Avadhana began to decline. However it has not completely disappeared
and there is still a ew Avadhanis in Sanskrit and elugu, who keep this
great tradition alive even in this era o Kaliyuga.
India, in course o time developed a rich culture. A civilization, so dynamicas this in general, is a multitude o power tools. Among these are the
acilities o the weapon Sanskrit language and the basis o a vast culture
which gives prior importance to human values and emotions. While
the power o concentration is basis to all sel-realizations and success in
material and spiritual field, Sanskrit on the other hand has been a major
instrument through which the whole event expressed itsel. Tough it is
true that there is a gradual decline with time; India is at the threshold o
sel-awakening. It is obvious that the age o secrets will unold once again.
Glimpses o the historical art orm Ashtavadhanam together with the
insight into Sanskrit language shows us not only the mans possibilities o
exploring the human mind but also the amazing power o concentration
and priceless nature o language o Gods, the language that have shaken
Indias past ,one hopes will once again help the uture.
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4
Vikramasila-Te Forgotten Dream University Sudha Nair
Aashritha L S
S3 ECE
Our India was once reerred to as Te Golden Bird, not just because o
its material riches but also because o its intellectual wealth. She has been
a mother, rom whom many new inventions and ideas which are now
prevalent in the world, have been born. We had many world renowned
centres o learning and scholars rom across the globe competed among
themselves to get admitted into one o these seats o learning. Can you
believe that the idea o conducting entrance examinations originated
right rom these ancient institutions?! Vikramasila Vihara was one such
university which ollowed this method or admitting new students rom
around the world.
Sri Vikramasila Vihara, ounded by king Dharmapala was erected on
a suitable site, a hillock on the banks o the holy Ganges in Northern
Magadha [modern day Bihar].Te Vihara was constructed ollowing a
well calculated design. A strong outer wall decorated with artistic work
surrounded the Vihara, at the centre o which was erected a temple adorned
with Mahabodhi images. Te complex comprised o 108 temples in all.
Even the total number o staff recruited, adds up to 108, which could have
had some special significance, 108 being a sacred number according to
the Hindu tradition. Te University came to have 6 colleges each housing
108 teachers and a central hall called the House o Science with its 6
gates opening on the 6 colleges. On the walls o the University were also
painted portraits o Pandits eminent or their learning and character.
eaching was controlled by a board o eminent teachers and this board is
stated to have administered the affairs o Nalanda University. Vikramasila
is said to have had 6 Dvara-Panditas (Sanskrit: Dvara meaning doors
or openings and Panditas meaning Scholars) or Gatekeepers who were
the most erudite o its scholars. Tey guarded all the 6 entrances to the
University and asked questions to the scholars. Te scholars had to prove
that they were worthy to obtain admission to the University by answering
the questions put orth to them by the well versed scholars at the gates-
similar to the modern entrance exams o today! Tis was to ensure
that admission to the University would not be easy and its standard o
scholarship was not lowered. Te President o the University was always
the most learned and religious sage. Its ounder was Buddha-Jnana-Pada.
Te history o Vikramasila can be traced rom the accounts o some o
its amous scholars and teachers. Te amous Chinese traveller Hiuen-
sang was a student o Vikramasila or several years and had penned
down a comprehensive account o the rules and regulations and daily
lie and studies o the students, on the basis o his first-hand knowledge.
Pragnakaramati, Vagisrava, Ratnakara and many other Gatekeepers o theVihara wrote several amous works, some o which are in ibetan or were
translated to ibetan.
Dipamkara was the greatest o Indian Scholars who worked as missionaries
in oreign countries. Heres the story o how Dipamkara, popularly known
as Acharya Atisa went to ibet :
Te ibetan Monk Nag-tsho was deputed by the ibetan King to
Vikramasila or the purpose o inducing its great scholar, Atisa, to come
to ibet and take charge o the Buddhist propaganda in that country. Nag-
tsho arrived at the gate o the monastery in the evening and when the
gate could not be opened under its rules, he ound shelter or the night at
a Dharmasala at the gate. Te gate was opened in the early morning and
Nag-tsho proceeded to the ibetan House o the monastery meant or the
residence o its ibetan students. At the ibetan House, Nag-tsho saw its
senior monk, Gya-tson who advised him to be a resident pupil o Sthavira
Ratnakara, who was also the chie o Atisa himsel although Atisa had the
highest reputation or learning and character. For the next day was fixed
a congregation o 8,000 monks o all classes at Vikramasila. Te more
distinguished monks were given reserved seats. Te Raja o Vikramasila
(Te King o Magadha) was given an exalted seat. But none o the monks,
old or young rose rom the seat to mark his arrival. But all the monks
including the king rose rom their seats when the learned monk Vira Vajra
and Atisa entered. In the next ew days, the ibetan messenger saw Atisa
distributing alms and ood to the poor and was much impressed by his
charity. Atisa was also very much moved by the great trouble and expenses
repeatedly borne by the ibetan or his sake and decided to accompanyhim to ibet. He asked the ibetan messenger to wait or 18 months so
that he could finish his work on hand. At the time o his departure or
ibet, Atisa handed over charge o the various offices he had held to the
monastic authorities. His guide Nag-tsho packed the travelling baggage o
the party in 60 loads which were carried by 30 bullocks. Beore leaving,
Atisa ,in his usual spirit o charity and sel sacrifice distributed the ibetan
Gold brought to him as a present or his deputation in our parts-the 1st
part were given to his Acharyas,the 2nd to President Ratnakara, who was
to use it or the benefit o the whole clergy o the monastery. Te 3rd
was sent to Vajrasana who was to endow religious services there. Finally,
the 4th part was given to the King or distribution among the general
Buddhist samghas o the country. On reaching ibet, he was received by a
Song o Welcome by the people and conducted to the king by an escorto 300 horsemen. It is really interesting to note that on his first setting oot
on ibetan soil, Atisa was entertained with the national drink o ibet
which was ea. Te ibetan monk offering this drink to the Indian guest
described it thus : Venerable sir, it is called Cha....We do not know that
the Cha plant is eaten but the leaves are churned and mixed with Soda, Salt
and Butter in warm water and the soup is drunk. It has many properties.
It was thus that the use o ea spread rom ibet to India.
Te prodigies o piety and learning Te Vikramasila University produced,
and the proound contributions they made to knowledge and religion by
their numerous writings practically built up the culture and civilization o
other countries.
Tis temple o learning met its end at the hands o the Musalmans. Greaternumber o inhabitants o the place were Brahmans many o who were
all slain by them, afer which great books on Hindu religion came under
their observation. On becoming acquainted with the contents o those
books, it was ound that the whole o that ortress and City was a College,
and ,in the Hindu tongue, they called a college Bihar (Vihara).Tis is how
the City o Magadha got its modern name Bihar! Afer its destruction,
Vikramasilas glorious history was hidden away in the ibetan books.
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5
Nan Yar?(Who Am I?)Pooja Babu
S5 ECE
Introduction
Beore reading this excerpt,
we need a little introspection.
Lets go back to the spiral
ebb o our childhood timeswhen questions, too modest
o this kind, was a twinkle to
our yet-unborn-intellectual
mind. When we were kids, we
probably have wondered ,Why
is the sky blue?, Who showers
rain?, Why does the cuckoo
sing back? but Who am I?
wasnt usually one o them. Back
then as kids all o us were more
occupied with the spectacle
o nature, its unathomable
whims; we were much like thosekittens with little cute eyes looking at every single morning as i it was the
first time .But now, we have almost debarred all our senses rom such little
fixtures o lie that has gifed us the subtle eel o integrity. Most o us go
to college, learn all the logic, master the mysteries o calculus without ever
discovering how our own minds unction. All we know about it is, that
it executes some spectacular mental acrobatics; but we ail to recognize
what sustains the complex rhythm o lie inside it and what is it that
dwells in its deeper recesses and animate everything. And somewhere,
at some juncture o thoughts, amidst the reality structuring mechanisms
o consciousness, we stand with the question which we never wondered
as a kid-Who am I? because by then we were explicitly conditioned to
mouth the answer saying D/o or S/o Mr. and Mrs. But now as we are wise
enough not to get drugged by the conditional ideas, we start giving the
question a cerebral reasoning because it was all what calculus has taught
us. But would that work? Certainly no! Since here again we are trying to
reute a theory or doctrine; something rom the conditional ideas itsel.
Te substratum has not changed. Now we sit, all dazzed, looking or help.
And this is where this excerpt comes to our rescue, to undo the misty
picture o unreality and give a sense o direction. Tis excerpt is slightly
abridged and is taken rom the teachings o the great spiritual master
Ramana Maharshi, compiled by Sri. M. Sivaprakasam Pillai.
Who Am I? (Nan Yar?)
1. Who am I?
Te gross body which is composed o the seven humours (dhatus), I am
not; the five cognitive sense organs I am not; the five vital airs, prana, etc.,
which perorm respectively the five unctions o in-breathing, etc., I amnot; even the mind which thinks, I am not; the nescience too, which is
endowed only with the residual impressions o objects, and in which there
are no objects and no unctionings, I am not.
2. If I am none of these, then who am I?
Afer negating all o the above-mentioned as not this, not this, that
Awareness which alone remains - that I am.
3. What is the nature of Awareness?
Te nature o Awareness is existence-consciousness-bliss.
4. When will the realization of the Self be gained?
When the world which is what-is-seen has been removed, there will be
realization o the Sel who is the seer.
5. Will there not be realization of the Self even while the world is there
(taken as real)?
Tere will not be.
6. Why?
Te seer and the object seen are like the rope and the snake. Just as the
knowledge o the rope which is the substrate will not arise unless the alse
knowledge o the illusory serpent goes, so the realization o the Sel which
is the substrate will not be gained unless the belie that the world is real
is removed.
7. When will the world which is the object seen be removed?
When the mind, which is the cause o all cognition and o all actions,
becomes quiescent, the world will disappear.
8. What is the nature of the mind?
What is called mind is a wondrous power residing in the Sel. It causesall thoughts to arise.
Apart rom thoughts, there is no such thing as mind. Tereore, thought
is the nature o mind. Apart rom thoughts, there is no independent
entity called the world. In deep sleep there are no thoughts, and there is
no world. In the states o waking and dream, there are thoughts, and there
is a world also. Just as the spider emits the thread (o the web) out o itsel
and again withdraws it into itsel, likewise the mind projects the world out
o itsel and again resolves it into itsel. When the mind comes out o the
Sel, the world appears. Tereore, when the world appears (to be real),
the Sel does not appear; and when the Sel appears (shines) the world
does not appear. When one persistently inquires into the nature o the
mind, the mind will end leaving the Sel (as the residue). What is reerred
to as the Sel is the Atman. Te mind always exists only in dependence
on something gross; it cannot stay alone. It is the mind that is called the
subtle body or the soul (jiva).
9. What is the path of inquiry for understanding the nature of the mind?
Tat which rises as I in this body is the mind. One would discover that
heart is the place o the minds origin. O all the thoughts that arise in
the mind, the I thought is the first. It is only afer the rise o this that the
other thoughts arise.
10. Toughts appear wending like the waves of an ocean. When will all
of them get destroyed?
As the meditation on the Sel rises higher and higher, the thoughts will
get destroyed.
11. Is it possible for the residual impressions of objects that come from
beginingless time, as it were, to be resolved, and for one to remain as the
pure Self?
Without yielding to the doubt Is it possible, or not? one should persistently
hold on to the meditation on the Sel. Tere are not two minds - one good
and the other evil; the mind is only one. It is the residual impressions that
are o two kinds - auspicious and inauspicious. When the mind is under
the influence o auspicious impressions it is called good; and when it is
under the influence o inauspicious impressions it is regarded as evil.
12. How long should inquiry be practiced?
As long as there are impressions o objects in the mind, so long the inquiry
Who am I? is required. As thoughts arise they should be destroyed then
and there in the very place o their origin, through inquiry.
13. What is the nature of the Self?
What exists in truth is the Sel alone. Te Sel is that where there is
absolutely no I thought. Tat is called Silence. Te Sel itsel is the
world; the Sel itsel is I; the Sel itsel is God; all is Siva, the Sel.
14. What is non-attachment?
As thoughts arise, destroying them utterly without any residue in the very
place o their origin is non-attachment.
15. Is it not possible for God and the Guru to effect the release of a soul?
God and the Guru will only show the way to release; they will not by
themselves take the soul to the state o release. In truth, God and the
Guru are not different. One can know onesel only with ones own eye o
knowledge, and not with somebody elses. Does he who is Rama require
the help o a mirror to know that he is Rama?
16. Is it necessary for one who longs for release to inquire into the nature
of categories (tatvas)?
Just as one who wants to throw away garbage has no need to analyze it
and see what it is, so one who wants to know the Sel has no need to count
the number o categories or inquire into their characteristics; what he has
to do is to reject altogether the categories that hide the Sel. Te world
should be considered like a dream.
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7
Belur, Te Jewel Of Indian Architecture
Jayashree
S7 EEE
Can you ever imagine burying an entire place under sand to protect
it rom invaders? Well, as the story goes, that was one o the ways, the
natives o Belur adopted to protect their mother land, when Malik Kaur
and his troops invaded the Hoysala Kingdom.
Belur was once the capital o the Hoysala Kingdom beore it was moved
to Halibedu. Belur is set on the bank o river Yagachi earlier known as
Velapuri. Tis landscape was filled with lush greenery and embossed
with magnificent shrines and monuments, which o high architectural
significance. Tis enchanting land was reerred aptly as Vaikunta on
earth. Tis place is now situated in the Hassan district o Karnataka.
Te Hoysala Kingdom was established by the legendary Sala. He had killed
a tiger in an encounter to protect the lie o his Guru and his countrymen.
Interestingly the tiger became the symbol o the Hoysala kingdom. Sala
extended his kingdom by annexing the surrounding areas belonging to
Chola rulers in subsequent wars.
Let us gaze upon some impressive architectural structures o Belur andits awe inspiring legacy. One has to look at Chenna Keshava temple to
understand and appreciate the artistic genius o this man made wonder.
Just as we are dazzled by the grandeur o this majestic structure, one cant
help but ask What is the story behind this structure?.
King Vishnuvardhana had a dream about Lord Keshava during his nightly
sojourn at the Babu Budan Forest. He decided to construct temple to
gloriy the Lord Keshava. Tere is an interesting sub-tale in this story, as
the King constructed the temple or Lord Keshava alone, it is believed that
the Lord himsel travels to orest to meet his consort during night. Te
daily ritual o submitting a pair o resh sandals to Lord adds credence to
the espoused story.
Te sanctum is star shaped and the hall is cross structured with an
opening to the East. Te architectural significance o the sculptures
bestowed the status o a museum to the temple. Each sculptured figurine
requires a detailed study o art. Quoting the words o James Fergusson
Te amount o labour, indeed, which each acet o the this porch displays
is such as, I believe, never was bestowed on any surace o equal extent in
the world; and though the design is not o the highest order, it is elegant
and appropriate and never offends against any good taste. Te artistic
greatness o the temple can be seen in its basement riezes, railings, piercedstone screens and bracket images. In the railings a prominent pattern o
flowers springing rom a creeper is depicted. On these flowers, scenes
o Mahabharata and Ramayana are portrayed. On the middle panel o
the first screen to the south o east doorway, there is engraving o a king
with long hair, trimmed beard, twirled moustache and estooned with
ornaments; on the lef to the king, queen is seated and the royal couple is
intently listening to the chie seated beside. Queens intervention in court
maters is noticeable. Te basement riezes includes elephants and other
animals in the battlefield, in different moods whereas the bracket figures
are that o the Madanikas or the structures o Mohini. Tese carvings
are chiseled out in soap stone and this makes even minute details o the
sculpture visible and beautiul.
Kappe-Chennigaraya temple, Soumyanayaki, Andal and other Vaishnavamaniestations surround the main temple. Te Kappe-Chennigaraya is to
the south o the main temple built under the orders o Santaladevi, the
chie queen o Vishnuvardhana. Tough comparatively less decorative
it resembles the main temple in its structure and contains finely carved
images o Ganesa, Saraswati, Lakshmi-Narayana, Lakshmi, Sridhara and
Durga in the orm o Mahishasura-mardhini. It is believed that Dasoja
and Chavana (a ather-son duo) were the major architects o Chenna-
Keshava temple hailing rom Balliganve.
Te 42 eet high Gravity pillar, which stands without any support, the
carved image o Krishnaraja Wodeyar, Garudagambha and Garuda, are
the other engravings o interest in this temple complex.
Belur is one such place where a person is intently reminded about hispast, the very realization o what he is and what he can be. Our ancestors
legacy keeps on prompting us to keep on going orward.. We have to take
the lead and shape our destiny.
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8
Mriga pakshi Shastra
Arun Balakrishnan
Research Associate
Rajas amas
Uttama
Madhyama
Adhama
Te interesting eature o this book is that unlike in modern science a lion
is not just a male or emale. Lions according to Hamsadeva come in six
variants namely - Simha, Mrigendra, Panshasya, Haryaksha, Kesarin and
Hari. Similarly tigers(3), bears(3), rhinos(2), elephant(13), bulls(7) and
many more animals are described.
Behaviour o birds have also been documented in a similar manner by
Hamsadeva, Swan(7), eagles(3), hawks(2), crows(12), etc. Still noteworthy
is how he again goes onto explain the sub-species in each species o a
particular bird. He describes the mating season, conception, period o ull
birth prior to birth o the young ones, description o the young ones and
their growth, distinction by colour, behaviour and species the nature andcharacteristic o the emale, longevity, and ormerly mentioned distinction
by gunas. Te names that Hamsadeva has attributed to the beasts can be
compared to their names mentioned in the great epic, Mahabharata. In a
book published by the Asian Agri-History Foundation on the Mriga-Pakshi
Shastra, this parallel has been drawn. Dr. Nalini Sadhale, in this book,
compares Hamsadevas classification o animals with other notable works
like the Purushasukta o Rigveda which bases classification on dwelling
place o animals, Smritis and Puranas which classifies based on the theory
o creation and Jainas classifies based on number o sense organs.
Te first official English translation o Mriga-Pakshi Shastra rom Sanskrit
was published in 1927 by M. Sundaracharya and V. Krishnaswamy. e
translation itsel ailed to make an impression on renowned ornithologist
Dr. Salim Ali, who in the 16th Azad Memorial Lecture (1978), talks aboutthe not so scientific approach o Hamsadeva.
Even though modern zoology has moved in a direction very different
rom the approach taken by Hamsadeva, his contribution nonetheless was
not trivial, but unortunately has been orgotten. Te english translation
o his eminent work and its reproductions are all that the generation
o today have to learn o the contributions o the Indias long orgotten
zoologist Hamsadeva.
As children we have all grown up with stories rom Panchatantra and
Jataka tales. Tese short stories which used animal and bird characters,
apart rom being rooted to sound morals, never ailed to pique our
intellect. Upon revisiting these stories, we might notice that to everycharacter rom the animal kingdom, a characteristic behavioural trait
was assigned, throughout different narratives. While an ass was but dull-
witted and hardworking, the cat was sly, the ox cunning and the cow and
elephant were just gentle beings. Rather than dismissing this as random
coincidence, a simple observation o some o these animals is proo
enough that they display these definitive traits.
In the case o us humans - homo sapiens, we acknowledge that despite the
physical traits being similar, no two individuals are identical in all respects.
Akin to that different animals o the same species can behave differently.
But, their basic nature may not change drastically; or example a tiger will
always be a carnivore and not otherwise. Nevertheless the personality o
different tigers could be different. Mriga Pakshi Shastra by Hamsadeva
is one such book which explores this aspect and many others o animalsand birds. Tis work is significant in terms o the extensive study and
observation o animal lives, carried out at in an age hundreds o years
beore the onset o modern zoological aids like still or video photography.
Hamsadeva has classified the animals based on their physical appearance
and then describes their temperament and traits, which he appears to
have arrived at as a consequence o their physical traits. Although the
reader may find his detailing and observations on animals like cows,
sheep, etc very extensive, it may seem like a pretty easy thing or him to
do, considering these were animals to be ound in every household in
those days. But what is indeed amazing is that he gives those very same
details when it comes to describing wild animals such as lion, tiger and
elephants in their natural habitat, which were the pristine jungles o India.
About lion, the simha he notes first its yellow colour skin with white
back, long tail and very thick mane, not to mention his almighty roar.
Later goes on to describe in much detail about the beasts preying, mating
rituals and temperaments during different times o the year.
Tese close-quarter scientific observations o the wild beasts make one
marvel at his means and methods o acquiring them. It certainly is above
our imagination, having been accustomed to watching adventurers
on television, making their many orays into the wild, backed up by
considerable crew and gadgets. One has to ponder on this, while keeping
in mind that during the 13th Century A.D. (around when the book seems
to have been written), the orest cover in India was significant. Details o
certain species o auna mentioned in the book cannot be even verified
today, many o them already being extinct. Some others remain severely
endangered.
Mriga Pakshi Shastra categorises animals and birds based on their
nature as Rajas-ic and Tamas-ic; the Sattc-ic guna or goodness can be
attributed only to the humans. He urther classifies the Rajas trait into
Rajasa-Uttama, Rajasa-Madhyama and Rajasa-Adhama and similarly
Tamas into Tamasa-Uttama, Tamasa-Madhyamaand Tamasa-Adhama.
Lions, Elephants, Horses, Bulls,
Cows, Swan, Geese, Garuda
birds (eagles), Parrots, Cuckoos,
Pigeons, Peacocks, etc.
Camels, Wolves, Dogs, Cocks,
Wagtails and Sky Larks
Tigers, Deer, Goats and Hawks Eagles, Cranes, Kaushika birds (owl),
Plava birds (pelican), Tittiri birds
(patridge), Kukkubha birds (pheasant),
Lava birds (quail), Koyashti birds (red
wattled lapwing) and Harita birds
(yellow footed green pigeons)
Hyenas, Rhinoceroses, Bears and
Buffaloes
Ass, Boars, Monkeys, Jackals, Cats,
Rats, Hares, Crows, Herons and
Darwaghata birds (woodpecker)
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9
HanumanSucheth Sunil
Aparna R Shreedhar
Many things in Hanumans character attracts us! Being Ramas greatest
devotee, he perormed great eats o valour and physical strength,
had the greatest will power and perormed his actions with admirable
thoroughness. Here I have analyzed various phases in the lie o this great
soul including the good as well as the not so good things about him.
We all know about how Hanuman (Vayuputra) had tried his strength
against the sun god when he was a child and how he receieved various
boons rom various Gods on being blessed by the Sun God. But when
he began to misuse these boons to mar the perormance o the yagas,
the Rishis cursed him, viz., he would not remember his strength until
somebody reminded him. Even Sugriva, his riend did not know this act
about Hanuman. When Bali and Sugriva ell out and became enemies
the reason why Hanuman did not show his ull strength and kill Bali
was because he was not aware o it. Tere are about three or our places
where this weakness o Hanuman seems to have come upon him. When
Bali chased Sugriva, who was ollowed by his our ministers including
Hanuman, through out the world, Hanuman suddenly remembers
about a hill called Risyamukha, just opposite Kishkindha, where owing
to a curse, Bali or anybody sent by him would have his head burst into
thousand pieces i he ventured into it. Hanuman had orgotten this at
first. He remembered it later and that was what saved them all.
Tere was another occasion when he ailed. It was when Bali was killed
and ara (Balis wie) had come to the field o battle and was crying.
Hanuman comes there bravely and tells ara, Give these monkeys proper
orders. Get control over Angada (aras son). Have Bali cremated and then
see your son anointed, and when you observe him seated on the throne,
you will rejoice and orget Valis death. But Hanuman was supposed to
be scheming or Sugriva succeeding Bali. Tis was another case where
a strange lapse o memory occurred. Or maybe Hanuman was striken
with remorse and thought that the proper thing to do was to pass the
crown on to the lawul heir. But ara being wise and prudent rejectedHanumans advice saying that, Angada is nothing to me and seeing him
on the throne is o no concern to me. Besides, when Bali has passed away,
Sugriva succeeds to his authority. Over me, over this kingdom, and over
the ortunes o Angada himsel Sugriva presides.
Another instance o Hanumans orgetulness was during the amous
incident on the battlefield when Ravana had hurled his unerring spear,
sakti at Lakshmana and it had got stuck in his chest. He (Lakshmana)
lost consciousness and ell prone on the ground. Tat is when Sushena
remembers the amous curative herbs on Sanjivani Hill and afer
describing the herb in detail, he asks Hanuman to go and get it. Hanuman
does the leap without any trouble, but when he searches on the hill-top
he orgets the exact description and is unable to find the exact herb. Tis
is why he carries the hill itsel to Sushena and thus enabling Lakshmanasrevival.
Now let us move on to some o the ailures that Hanuman experienced. One
o the instances where the reputed skill o this great person (Hanuman)
ailed was when he was talking to Sita in Ashokavanam. She expresses
her misgivings to Hanuman; she wonders whether it was right or her to
live and cause anxiety to the great brothers or whether it would be best
or her to take her lie and save trouble or so many. Hanuman convinces
her successully that she would be taken away rom the clutches o this
demon king Ravana. But when Sita expressed her hesitation about Rama
and Lakshmana crossing the sea and about the monkey army overcoming
her opressors, Hanuman offers to take her to Ram right away. He orgets
that, unwilling to be detected by anyone, he had reduced himsel to a
very small size. Sita being a nice lady, gently laughed at him. On eeling
a little insulted, Hanuman assumed his strong, real orm. He asked Sita,
You think you cant trust your slender body to me? I am strong enough
to uproot the whole o this Lanka, take all the hills in it, and the men and
women upon it, everybody including Ravana, and put them across the
sea. Tis was ocourse a little exageration on his part. But in modern
days, when any person becomes a warrior and steps into the battlefield, in
order to psyce themselves to fight, they have got to say some absurd things,
to claim that they were all-powerul and could bring the enemy down to
grie. Hanuman didnt have any enemies but he had some critics. So he
had to exaggerate a bit. But Sita still reuses. She says that i Hanuman
took her rom here, the Rakshasas would ollow him and he would have
to fight them while over the water. Even i he successully does so, it was
not right on her part to willully touch any other person other than her
husband Rama. She agrees that Ravana did touch her but that was when
she was not the mistress o hersel. She elt that Rama must come there,
destroy Ravana and his amily, and show the world that nobody dares
to insult Ramas greatness or glory with impunity. Only then her rescue
should ollow. Hanuman was convinced with Sitas argument and said, I
know my strength and thats why I made the offer. Do not think I had any
other motive. Here Hanuman was glad to have ailed, or Sita convinced
him o the right course.
But in spite o his orgetulness, ailures and other weaknesses put together,
Hanuman was still great. His great achievements were impossible to
measure by ordinary standards. Moving on to the exploits o Hanuman,
one o his main achievements was the great leap he took across the sea
to Sri Lanka. Jambavan, wishing to induce Hanuman to undertake the
great leap across the water reminds him o what he did as a baby. He tells
Hanuman, You do not know about yoursel. We want your yojnas. Tus,
Hanuman realizes his true power and takes the leap across the sea. On
reaching Lanka, and afer an elaborate search or Sita, he meets her. Afer
his conversation with her, rather than going back, he decides to do some
mischie! He draws the attention o the guardians o Lanka and even kills
one o Ravanas sons who was known to be a great warrior. Finally when
he was caught by Indrajit by the Brahmastra, he was taken to Ravanas
presence. When they thought they had him well bound, the period o the
Brahmastras potency got over, and he shook himsel ree and sat beore
Ravana. He initially pretends to be a humble emissary o Sugriva; but
then speaks defiantly to Ravana. Angered by his insolent manner, angry
Ravana orders hanumans tail to be set on fire. Hanuman leaps around the
city and burns down the entire city beore returning to Rama. Tis leap
and his subsequent wonderul achievements in Lanka was his first major
exploit.
Te next exploit was when Indrajit had aimed the Brahmastra at the
whole o Ramas army. Tey were all hit and lay prone on the ground. Ten
afer dark, two people were still wide awake-Vibhisana and Hanuman.
Vibhisana had never been struck at all and Hanuman elt the ill-effects
only or a short time. Tey came together and as they went around,
they came upon Jambavan who was struggling hard. On recognizing
Vibhishanas voice he asked i he had seen Hanuman anywhere. Without
answering to his question Vibhishana asked back why he asked him
only about Hanuman. Jambavan in response to this said, I Hanumanis alive, then the whole army will come back to lie. But i he is dead,
then, though we are all alive, we are as good as dead. Without him we are
perectly worthless. On hearing this Hanuman discloses himsel and alls
at Jambavans eet. Jambavan eels that he is born again. He mentions our
herbs o miraculous potency and asks him to bring them. Tese included
the herb which revives the dead, another that heals the wounds caused by
arrows, another that restores the proper colour when the body has been
discoloured by approaching death and the herb which joins the severed
parts o the body. Hanuman then takes the leap to the Himalayas and
searches or the our kind o herbs. But the herbs became invisible when
they got to know that someone was coming or them. When he ound that
they were not to be seen, he had no option but to shif the mountain to
the battlefield. Vayu blew the scent about and as it struck the nostrils o
the dead monkeys, they revived and sat up. Rama and Lakshmana came
back to lie too. It was only because o Hanuman that the whole army
came back to lie.
Another exploit o Hanuman was his second flight to the Himalayan
mountain. It was because o this act o his that Lakshamana was revived
with the medicinal herb. Hanuman perormed extraordinary eats o
strength on the battlefield as well. Not only did he kill Ravanas son Aksha,
but also three Rakshasas, Devantaka, risiras and Nikhumbha.
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10
Shareera > Human Body!
Dr. Sharath. S. G. MD (Ayu)
Lecturer, Dept. O Rachana Shareera
Amrita School o Ayurveda.
Te human body or Shareera, as described in Ayurveda literature, is
extraordinarily brilliant and logical. Indain literatures have detailed
descriptions o human body components and its unctions. Te structures
are named and numbered based on their unctions at physiological
(normal) and pathological (abnormal) grounds.
Tere are similarities between the contemporary sciences in certain
aspects. Te current scientific anatomy has reached microscopic level o
understanding the human body, which is o great help in dealing with
many pathological conditions, but the search or that subtle element which
is the cause or the existence is never ending. In Ayurveda the importance
is given or the gross understanding o the human body rather than
microscopic. Te gross understanding was achieved only afer exploring
the subtleness o human body.
Te Shareera is that in which the continuous process o metabolism
happens. Tis is the place where the basic undamental elementsaccompany each other, rationally, or the proper unction o the shareera
and or healthy living. It is the place where the soul resides and provides
the means to attain liberation by ollowing Dharma.
Each Ayurvedic text has a separate section or the description o the
Shareera, which includes both the Anatomical and Physiological eatures.
In Sushruta Samhita, Sharira Sthana, comprising ten chapters, has a
detailed explanations o topics like evolution; embryology, personality,
and most vividly explained is the Anatomical structure o the human
body. Te names given to the structures have a relationship with their
unctions. o understand the ormation and unctions o each structure
many similes have been used.
In the fifh chapter named Shareera Sankhya Vyakarana, all the anatomicalstructures and its numbers are listed. Te enumeration begins rom the
gross level.
Continuation of page 9
Hanuman received appreciation rom Rama in various situations. In their
first encounter itsel, in Kishkindha, the two brothers met Hanuman or
the first time. Hanuman was in the guise o a scholar. His talk o a ew
minutes created a tremendous impression in the mind o Rama. He said
to Lakshmana,For one to speak as this person has spoken, one must
know all the three Vedas and have them at command. Although he spoke
or long, he has not made a single error. He seems to be a great mastero elocution. His speech wins my heart and delights my soul. I a man
can talk like Hanuman, he can bring down to his knees even the most
implacable enemy. Tere is no danger he will not ace, no enemy he will
not encounter; nothing that he will not ace to perorm services to his
master.
Like most people engaged in tasks o great difficulty, Hanuman swayed
between moods o confidence and pessimism. Sometimes he elt he could
accomplish what he had undertaken and at other times he was disposed
to question his capacity to ulfill his obligations.
When Hanuman returned to Rama with Sitas message, Rama was so
happy and he said that, What another man could not even think o
doing, Hanuman has actually perormed or me. He also told Hanuman
I cant give you a suitable reward or bringing me this heavenly message.But I can give you mysel; here is my body; I will embrace you tight; I will
hug you. Hanuman attained his salvation at that moment.
Afer Vibhishanas coronation and final arewell, Rama didnt give
anything to Hanuman. He gave Sita a garland o pearls. Afer wearing it
or a while, she looked around amongst the gathering and then gave it to
Hanuman. What more could Hanuman ask or? Ten, when others were
given leave, Hanuman stood up beore Rama and said to him, Please give
Te list o structures and their numbers.
Twacha - 7layers Skin and its layersKala 7 dierentiation between two tissues
Ashaya 7
Dhatu 7 Basic fundamental tissues
Sira 700 Vascular structures
Peshi 500 (20 extra in emales) Skeletal Muscles
Snayu 900 Ligamentous/Fibrous structures
Sandhi 210 Joints (between bones and sof structures)
Marma 107 Vital and vulnerable areas
Dhamani 24 Pulsating vessels
Srotas 9 Excretory passages
Kandara 16 Fibrous / Ligamentous structure
Jaala 16 Network o Structures
Kurcha 6 Flattened tendinous structure
Rajju 4 Rope like structures
Sevani 7 Sutural joints
Sanghata 14 Confluence o Bones
Seemanta 14 lines over the Skin where Confluence o Bones are
present.
Aantra 2 tubular structures
Asthi 360 Bones
All these structures are enumerated along with their detailed description.
Each structure is explained with its location and how many types are
present in the human body.
Te Anatomical concepts explained in Ayurvedic texts are acceptable
even afer scientific evaluation and practical application.
me this blessing, that my affection or you never diminishes. Do not allow
me to think o any other person or to divide my affection between you and
any other person. I want to live as long as your great name is preserved
amongst the sons o men. Let me be your devotee orever. o this Rama
replies, Let it be as you wish. As long as my story is told amongst men,
your kriti shall orm a part o it. And may your lie last also. Tus,
Hanuman is still remembered whenever we reer to Ramayana.
Tere were also times when Hanumans pessimism was converted intohopeul optimism. One such instance was when Hanuman reached Lanka
he shrank his body to the size o a cat and started looking around or Sita.
He was transgressing the moral code by easting his eyes upon Ravanas
women. Initially he elt, My ate has led me to this place where I have
to see the women o another person lying about and sleeping, the sight
inevitably is causing me to think unworthy thoughts. I have not done
this beore, but I am obliged now to do this improper thing. But then he
thinks, What harm is there? Yes, I have seen the women o Ravana, but
I can say conscientiously that my mind is not in any way affected. Te
senses project themselves and asten upon particular objects only i the
manas directs them to do so. But my manas is ully under my control. I
have come here to look or Sita. Te natural thought is that she might be
ound amongst these women. So I have to look or her here. With this
thought, he searches every nook and corner or Sita.
Tus we can see that there is a lot we can learn rom Hanuman. As students,
we should try to inculcate qualities like hardwork, determination, will
power and dedication to the master (Guru); qualities that were ound
in abundance in him. We may encounter ailures in lie, but we must
consider them as stepping stones to success! We must move on with this
positive attitude in lie.
JAI HANUMAN
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Question and Answer session with Amma
continuation of Nan Yar (Who am I) page 5
17. Is there no difference between waking and dream?
Waking is long and a dream short; other than this there is no difference.
Just as waking happenings seem real while awake, so do those in a dream
while dreaming. In dream the mind takes on another body. In both waking
and dream states thoughts, names and orms occur simultaneously.
18. What is happiness?
Happiness is the very nature o the Sel; happiness and the Sel are not
different. When the world disappears, i.e. when there is no thought, the
mind experiences happiness; and when the world appears, it goes through
misery.
19. What is wisdom-insight (jnana-drshti)?Remaining quiet is what is called wisdom-insight. o remain quiet is to
resolve the mind in the Sel. elepathy, knowing past, present and uture
happenings and clairvoyance do not constitute wisdom-insight.
20. What is the relation between desirelessness and wisdom?
Desirelessness is wisdom. Te two are not different; they are the same.
Desirelessness is reraining rom turning the mind towards any object.
Wisdom means the appearance o no object. In other words, not seeking
an unrighteous act that you know is against Dharma, while keeping your
mouth shut is the greatest orm o unrighteousness. Tat is the conduct o
a coward, not a person o courage. Let no one who commits such a
sin think they can escape.Q, Amma, is selfless service possible only i one believes in
God?
Amma: My children, only someone with aith in God can
truly serve others selflessly. But i a person who has no
religious aith is really able to serve others selflessly and
orgive others or their mistakes and shortcomings,
then it doesnt matter whether or not he has any
aith. Tose who are able to do real selfless
service without believing in God are worthy o
our deepest respect.
Q. Amma, it is said that God makes us do
everything. Does it also mean that God is
making us do the wrong things also?
Amma: Son, that is true or someone who
is convinced that everything is Gods work.
In that case, we should be able to see that
everything is given to us by God, both when
we enjoy the ruits o our good actions and
when we suffer the punishment or our
mistakes. God isnt responsible or our mistakes-
we are. Say that a doctor prescribes or us a body-
building tonic. He tells us how much to take and
how ofen. I we ignore his instructions and drink
the whole bottle at once, and i our health is ruined
as a result, what is the point o blaming the doctor? Similarly, i we drivecarelessly and then have an accident, can we blame the gasoline? How, then,
can we blame God or the problems that are caused by our own ignorance?
God has made it perectly clear to us how we should live on this earth. It is
useless to blame Him or the consequences o our not having ollowed His
instructions.
what is other than the Sel is detachment or desirelessness; not leaving the
Sel is wisdom.
21. What is the difference between inquiry and meditation?
Inquiry consists in retaining the mind in the Sel. Meditation consists in
thinking that ones sel is Brahman, existence-consciousness-bliss.
22. What is release?
Inquiring into the nature o ones sel that is in bondage, and realizing
ones true nature is release.
SRI RAMANARPANAMASU
Q. Amma, will there come a time when everyone in the world is good?
Amma: My children, i there is goodness, evil will exist as well. Suppose a
mother has ten children. Nine o them are good as gold and only one is
bad. Tat one bad child is enough to ruin all the others. But because heis there the others will be compelled to call out to god. Tere can be
no world without opposites.
Q. Will God orgive us or the mistakes we made?
Amma: He will orgive us up to a point, but not beyond that. He
will orgive us or whatever mistakes we make unknowingly,
because, afer all, we arent aware o those mistakes. But i
we knowingly do what is wrong, He wont tolerate it
beyond a certain point. Ten He will punish us. Te
little baby calls its ather Dada. Te ather knows
that the baby is calling him and he laughs. But
i the child continues to call his ather Dada
when he is old enough to know better, his
ather wont laugh anymore; he will spank
him. In the same way, i we act erroneously
knowing ully well that what we are doing
is wrong, then God will certainly punish us.
But even that punishment is a orm o
grace. God may punish a devotee
even or a small mistake so that he
will again commit a similar error.
Tat punishment comes rom Gods
boundless compassion or the devotee
and is meant to save him. Its like a light in
the dark.
Q. Amma, is it unavoidable that we have to suffer or every mistake we havemade?
Amma: We have to accept punishment even or small mistakes. Even
Bhishma had to suffer the consequences o his mistake. He just stood there
and watched while Draupadi was being disrobed, didnt he? Tough he
knew that Duryodhana and his brothers would never listen to reason, he
should at least have reminded them o their Dharma. But he didnt. He just
kept quiet. He should have advised those evil doers about their Dharma
regardless o whether or not his counsel would be heeded. Because he
didnt utter a word against, he became a partner in their wicked deed. It
was because o this that he later had to lie on a bed o arrows. Watching
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12
Kautilyas ArthasastraLt. Col. K. Krishnan Nair(Retd) (CIR)
Kautilya or Chanakya, as he was sometimes called, was by all standards a
very powerul personality. Like all such men he was a controversial figure
in his time and continues to be so to modern historians. Historically we
identiy him as the author o the Arthasastrs and as being the architect o
the Mauryan Empire. He was a great patriot who had the interest o the
country at heart. He was a politician, administrator and statesman parexcellence.
Modern scholars are not agreed upon the date and authorship o the
Arthasastra in its present orm. Its date, according to various conflicting
views, fluctuates between the 4th century BC and the 3rd century AD.
Tere does not seem to be any historical evidence to suggest an exact
date. Like all other ancient works, the Arthasastra must have passed
through the hands o many copyists. Tere is a group o historians who
date it during the Mayurian period while there are others who eel it was
produced during a later period. A compromise solution has been put
orward by Dr A L Basham. He suggests that it is certain that the work, as
we know it today, is pre-Guptan and is in all probability an elaboration o
Kautilyas original work produced during the Mauryan period. Whatever
may be the historical jugglery taking place regarding its dating andauthorship, the Arthasastra as we know it today is acknowledged as the
monumental work o Kautilya. He dominated the entire field o statecraf
just as Shankara dominated the much more crowded field o philosophy.
Nevertheless his work was completely oregotten or centuries and the
only sign o its existence waste reerence to it in a ew amous works like
the Panchatantra and Neethisara. It was brought out o oblivion in 1905,
when a Sanskrit scholar, Rudrapratap Samashastry o Mysore came across
a manuscript o the work, in the Oriental research Institute, Mysore.
He was the librarian o the Institute and later became its curator. Te
manuscript was in Sanskrit in the grantha script and not in the devanagari.
Dr Shamashastry transcribed, edited and published the Sanskrit version
o the Arthasastra in 1905. He later published an English edition in 1915.
Few more manuscripts were discovered subsequently by other scholars
interested in the subject. It is evident that the original had many scripted
copies which ound their way to the then existing centers o academic
excellence or scholarly analysis.
Kautilyas masterly treatment o political and economic ideologies in his
Arthasastra, makes it abundantly clear that the science o statecraf must
have been studied and developed over a very long period. He does nottake credit or being a pioneer in this discipline; rather he is rank enough
to admit to collecting and compiling the theories o earlier masters and
giving, at the same time, his own views on them rom the practical stand
point o political and social expediencies. It is interesting to note that he
opens his treatise with salutations to two distinguished political thinkers,
Sukra and Brhaspati. He also reers to our or five well known schools o
thought and more than a dozen celebrated authors.
Te reerence to so many earlier authors indicates intense intellectual
activity in the field o political science and economics. Unortunately
none o the earlier works reerred to by Kautilya have survived afer the
appearance o his own authoritative work and the ravages o time. Te
earlier works seem to have been eclipsed by the eminence o Kautilyas
work which continued to be the standard text on these subjects ever since.
Te variety o topics dealt with in the Arthasastra indicates that Kautilyas
brand o political science was not just theoretical; but contained practical
policies to be implemented by the rulers. It is literally a manual or good
governance, the basis or which was always sound economics and social
justice. Te Arthasastra gives the reader an excellent picture o the socio-
economic lie o the citizens o the Mauryan Empire. Te contents o
Kautilyas Arthasastra ully justified its name.
Kautilya advocates moderation, whether in the exercise o power by
the state or in the pursuit o sensual pleasures. Applying this principle
in the field o social morality, he proposes to penalize over indulgence
in sensual pleasures as also untimely abstinence or asceticism. Kautilya
is also opposed to excessive attachment to Dharma, Artha or kama. Inshort, he is against any orm o extremism in matters spiritual, temporal
or sensual. In spite o this idea, he believes in the overriding importance
o economics in all human endeavors. o him both spirituality and
sensuality are rooted in economics.
Te ideal o a balanced lie, Kautalya believes, can be achieved through
discipline, sel-control and certain other virtues. He says that discipline
could be natural or inculcated through sel- effort and education. He
also gives much importance to control o the senses. o him, sel-victory
and equanimity can be attained by restraining sensual pleasures, anger,
greed, vanity, haughtiness and joy. All these are designated as enemies
o mankind. He believes that lie is certainly not meant to be joyless
and dull. He lays great emphasis on moderation in all aspects o lie. His
paradoxical lie, imbued with anatical ervor in fighting the Nandas,single minded devotion in setting up the Mauryan dynasty, aversion
to power or pel in leading a lie o renunciation in a mud hut in the
cremation grounds, created a wealth o legend and lore that finds mention
in many ancient Hindu, Jain and Buddhist literatures. His Arthashastra
is truly an omnibus covering political science, and is also a manual o
practical dos and donts, or kings and rulers o his day, in the art o good
governance and administration, most o which suitably modified could
be relevant even today.
Reference: Kautilyas Arthasastra, Basics and Essence by N. S. Manadiar
Te Editorial Board
Chief Advisor: Lt. Col. K. Krishnan Nair(Retd) (CIR)Editorial Advisors: Dr. P.V Ramanathan(Dept. o English),Br. Rupesh (ME), Br. Sivanandan (Dept o Physics), Mr. Arun S(Dept. o English),
Gayathri N(ECE), Sruthi B(CIR)
Managing Editor: Br Prasanth(Cultural education)
Chief Editor: Balagovinda N K Kartha(S7 ME)
Editor: Neha Kumari (S5 EEE)
Associate Editor: Nishant Anand (S5 EEE)
Sub Editors: Saritha Ravindran (2011 Batch, Ayurveda), Gayathri A(S5 ECE B), Meenu(B.Sc. Sem 5, Biotech)
Designer: N S Ranjith(Graphics)
Please send your comments and suggestions to [email protected]