\documentstyle{article} % for multicolumn % \documentstyle[multicol]{article} \input idevn.tex % TeX macros that ease ITRANS devanagari font usage %----- % ITRANS song book....prepend this header to print out songs, % using TeX (either Devnac or Devnag font) % >>>>>>>> Need ITRANS 4.0 <<<<<<<<< %----- % User Configuration Option -- One column or Two column output. \def\maketwocolumn{YES} % Uncomment this for 2-column printing %\def\makelandscape{YES} % Uncomment this for landscape format \pagestyle{empty} \def\EN#1{} % empty operator \def\m+{\sBs{-0.30}{\char32}\kRn{-0.5}\sBs{0.50}{\char94}\ } \newcommand{\SCOUNT}{\stepcounter{scounter}\arabic{scounter}} \newcounter{scounter} %\newcommand{\BCOUNT}{\stepcounter{bcounter}\arabic{bcounter}} %\newcounter{bcounter} %\newcommand{\CCOUNT}{\stepcounter{ccounter}\arabic{ccounter}} %\newcounter{ccounter} %\newcommand{\resetCCOUNT}{\setcounter{ccounter}{0}} %\newcommand{\addline}{\medskip\hrule\medskip} %\newcommand{\separate}{\medskip\hrule\medskip\setcounter{scounter}{0}} %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% % Edit this if needed, default should be ok for most users. \ifx\undefined\maketwocolumn % --- One column output \let\usedvng=\LARGEdvng % 17pt devanagari font % \let\usedvng=\Hugedvng % ??pt devanagari font \let\smallcmr=\eightrm \let\titlefont=\tenrm \else % --- Two column output \let\usedvng=\normaldvng % 10pt devanagri font \let\smallcmr=\sixrm \let\titlefont=\eightrm \fi % font options (normaldvng, largedvng, etc): % sizes: normal < large < Large < LARGE < huge < Huge %%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%%% % if needed, redefine "space" to allow each input line to be broken into % multiple output lines (\let =~ is the default, which enforces line rule) % That has to done in the idevn.tex file, or add this command after % \startsong in your input file: % {\global\let =\ }% Comment this out for: 1 input line --> 1 output line % (you cannot uncomment the command here, it has to appear after \startsong) %----- % Uncomment one of the following paragraphs: % First one is for Frans Velthuis's font. % Second one uses the font that is bundled with the ITRANS package. % ONLY one of these should be uncommented at any one time............. % ** Frans's font....(Metafont) (Uncomment the following TWO lines.) #indianifm=dvng.ifm % ITRANS command #indianfont=\fransdvng %-----OR-------- % ** Devnac font (PostScript) (Uncomment the following TWO lines.) % #indianifm=dvnc.ifm % ITRANS command % #indianfont=\postdvng #useshortmarkers % this allows use of ## (beginindian) and ## (endindian) % ----------------------------------------------------------------- % Page Settings \ifx\undefined\makelandscape % Use Portrait Size Page \portraitpage % use a slightly wider page \addtolength{\textwidth}{0.25in} \else % Use Landscape Size Page \landscapepage \fi % \setlength{\topmargin}{-1.25in} % real margin == this + 1in % \setlength{\oddsidemargin}{-.75in} % real margin == this + 1in % \setlength{\evensidemargin}{-0.0in} % real margin == this + 1in % \setlength{\textwidth}{8.0in} % \setlength{\textheight}{10.75in}% % ----------------------------------------------------------------- % The idevn.tex file is now included with ITRANS 4.0, but it has % a new method of specifying the songtitle (using printtitle). % For backward compatibility, need to define songtitle. \def\songtitle#1#2#3#4{% \film{#1}\singer{#2}\lyrics{#3}\music{#4}\printtitle} % ----------------------------------------------------------------- \font\titled=dvng10 scaled\magstep1 \raggedright % since the words are long, this reduces the long % gaps that appear when TeX justifies the lines. %\parskip 3 pt % to slightly increase the space between the shlokas. \parindent 0pt \begin{document} % from startsong command: \def\-{{\englfont -}}% \def\.{{\englfont .}}% \usedvng % use whatever font the user wants...default normaldvng \englfont % usedvng makes default font indian, restore english font % end from startsong command % \ifx\undefined\maketwocolumn \relax \else \twocolumn[\centerline{##\titled vaakyasa.ngraha udaaharaNa##}\bigskip] \fi %\hrule height0.4pt % ----------------------- End of ishdr.itx ------------------------ %\obeylines %\obeyspaces %\obeyspaceslines {\rm % This one is closed in the end #indian % for multicolumn % ## \centerline{\titled } ## % \begin{multicols}{5} %From: Anand Raghavendran %vaakya sangraha ## \SCOUNT ## \centerline{\underline{shraddhAvA.Nllabhate GYAnaM}} ## \centerline{\underline{shraddhAvA.Nllabhate GYAnaM}} One who is sincere obtains knowledge. \smallskip {\bf Reference:}\\ shriimad.h bhagavadgiita chapter 4 verse 39 \smallskip {\bf Main Shloka:}\\ ## \underline{shraddhAvA.Nllabhate GYAnaM} tatparaH saMyatendriyaH | \\ GYAnaM labdhvA parAM shAntimachireNAdhigachchhati || \\ ## \smallskip {\bf shabdArtha:}\\ shraddhAvAn.h = One with Sincere Faith, labhate = obtains, GYAnaM = Knowledge, saMyatendriyaH = Who has mastered his senses, labdhvA = having obtained, shAntiM = peace (moksha, libereation), achireNa = not in long time (quickly), adhigachchati = attains \smallskip {\bf Meaning (##bhaavaartha##):}\\ He, who has faith, is devoted to Me and has secured mastery over his senses, obtains that knowledge and having got it attains quickly shAnti (Moksha, liberation) \smallskip {\bf Description:}\\ This verse occurs in the GYana yoga chapter of shriimad.h bhagavadgiita. Shri Krishna is describing to Arjuna the essential qualification necessay in an aspirant desirous of knowledge which leads to liberation. That qualification is shraddha, which means total dedication and sincerity of purpose. Such devotion and dedication coupled with mastery over ones senses leads to true knowledge. When one accquires true knowledge, one quickly attains immense peace. In previous verses, He emphasizes the purifying ability of true knowledge. He instructs that a sincere aspirant should endeavor to accquire knowledge by prostration, by enquiry, and by service. In later verses, He warns that those who remain insincere, ignorant, and doubtful perish. Those who cannot clear their doubts have neither happiness in this world nor the world beyond. He, therefore, urges Arjuna to cut asunder the doubts born out of ignorance with knowledge accquired through sincere enquiry and stand up for battle. \smallskip {\bf Main Reference:}\\ shrimad bhagavadgiita chapter 4, chapter 17 \smallskip {\bf Related story:}\\ Mahabharata \smallskip {\bf Further readings:}\\ Mahaabharata shrimad bhagavtaM \smallskip {\bf Comments:}\\ Shrimad Bhagavadgiita is a very widely available resource and there are many interpretations of it avaialable these days. Shrimad Bhagavadgiita forms the core of vedantic thoughts. It is a dailouge between shri Krishna and Arjuna (shrikRishhNArjuna saMvada). It essentially teaches the science of the infinte (bramha vidya) and a practical methodology (yoga shastra) of reaching that Supreme Reality as emphasized at the end of each chapter of it. Any interpretation that strays from what is contained in the colophon could be potentially a suspect. The tradition has given us chiefly three system of interpretation namely, Advaita, VishishhThAdaivta and Dvaita meaning monism, qualified monism and dualism respectively. To get to the essence of the wisdom contained in it, one would be well advised to adhere to one of traditional systems rather than accept any and every interpretation. \medskip \hfill AR \medskip\hrule\medskip \SCOUNT ## \centerline{\underline{mahAjano yena gataH sa panthAH}} ## \centerline{\underline{mahAjano yena gataH sa panthAH}} Follow the path tread by the great, wise people. \smallskip {\bf Reference Shloka:}\\ ## tarko.apratishhTTaH shrutayo vibhinnA \\ \ \ \ \ \ naiko R^Ishhiryasya mataM pramANaM | \\ dharmasya tatvaM nihitaM guhAyAM \\ \ \ \ \ \ \underline{mahAjano yena gataH sa panthAH} || \\ ## \smallskip {\bf shabdArtha:}\\ tarka = logic, apratishhTTaH = not unbiased, shrutaya = revelations(vedic scriptures), vibhinnA = many, naiko = not one, Rishhi = sage(wisemen), mataH = doctrine, pramANam= established fact, dharma = right conduct, tatvaM = essence, nihitaM = very subtle, guhAyAm = secret, mahAjana = great men, gataH = follow, panthAH = path \smallskip {\bf Meaning (##bhaavaartha##):}\\ Logical reasoning is not without bias(assumptions), vedic revelations are numerous, not one wisemen's thesis can be accepted as facts, truely the essence of right conduct is a very subtle secret. So the only recourse is walk in the footsteps of great men. \smallskip {\bf Description:}\\ This is a response from yudhishhThira, the eldest of pandava brothers, to a query posed by yaksha, a celestial being. The original query is what is the way? YudhishhThira is echoing the wisdom of expereince. He is satating that we cannot rely totally on rational thinking as it is not without its bias. One has sieve through numerous revelations to gain information and it is not handy guide for us. The thesis of not one Rishi (scientist, researcher) has been established as canonical. With such difficulties facing us in all modes of enquiry, what is the way that can leads us out of ignorance to knowledge and to right conduct? Only, walking in the footsteps of great men ahead us who have experienced the truth can really give us the way. \smallskip {\bf Reference:}\\ yaksha yudhishhThira saMvAda in Mahabharata vana parva \smallskip {\bf Related Story:}\\ This incident occurs when Pandavas are in exile. Once during their stay in the forests, pandavas are very thirsty. Yudhishthira sends Nakula(youngest) to fetch some water for the rest. Nakula locates a pond after much searching. Just as he tries to quench his thirst, an invisible person's voice asks him to first answer his questions before drinking the water. Nakula is very thirsty and he disregards the voice. As soon as he tries to sip the water, he instantly falls down dead. Meanwhile, yudhishhThira is concerned and sends sahadeva to find the whereabouts of Nakula and also get some water. On reaching the pond, Sahadeva also does exactly like his brother and falls down unconscious. Arjuna goes next, finding his brothers lying dead, and hearing the heavonly voice, he becomes very furious and defiant. He also first tries to quench his thirst and meets with same consequence. Likewise Bhimasena too, who went next. Finally, Yudhishthira arrives and accepts the condition put forth by the invisible person. He replies each question to the best of his reasoning abilities. We see a fascinating discussion between yaksha (lord yama dharmaraja in disguise) and Yudhishthira. Yaksha asks crptic questions and Yudhishthira provides refreshingly innovative and wonderfully informative answers. Pleased with the responses, yaksha tells him that he can only free one of his brothers. He then asks yudhishhThira to choose one from the four. Faced with such preplexing choice, Yudhishthira picks Sahadeva!! Surprised by the choice, yaksha asks him why he picked Sahadeva over Bhima and Arjuna? He calmly replies, "Of the sons of Kunthi, I am still alive, but of sons of Madri(Makula and Sahadeva) none is alive. To be fair to my mothers, I picked Sahadeva." Again very impressed by the response, lord yama brings all the four panDhavas to life!! From the example set by Yudhishthira himself it is clear that he is great and noble person. The path set by him is worthy of emulation. \smallskip {\bf Further Reading:}\\ Mahabharata \smallskip {\bf Comments:}\\ There are many great wise individuals to follow. Where you might end up depends on whom you choose to or not to follow.\\ \medskip \hfill AR \medskip\hrule\medskip ## #endindian } %End of \rm \end{document}