KARNA AND DRAOPADI LORD KRS'N'A, THE AUTHOR OF THE MAHA'BHA'RATA WAR LORD KRS'N'A, THE NUCLEUS OF THE UNIVERSE MAHA'SAMBHU'TI KRS'N'A SAMSKRTA GLOSSARY KARNA AND DRAOPADI official source: Discourses on the Maha'bha'rata cross-references: none this version: is the printed Discourses on the Maha'bha'rata, 2nd edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. The last two weeks we discussed the intellectual role of Lord Krsna. All the characters of the Mahabharata were conceived of for the purpose of educating the masses. The events and the setting were all nicely planned out, just as a dramatist selects some special character and events that suit his purpose. Lord Krsna wanted the establishment of dharmarajya (sound moralistic social order), the victory of dharma and the defeat of adharma, etc., and accordingly he conceived of certain characters. That's why I say that the war of the Mahabharata was not a natural war, it was something well thought out. In a previous discourse some of the important characters were analysed. Only Draopadii and Karna were left out. While discussing the character of Karna, we said that Karna attached much importance to simple morality, but lacked in spiritual morality. Now there is room for controversy as to whether Karna was the best of the characters of the Mahabharata, but there is no doubt that Karna was a great personality. Now let us examine simple morality. We will mention two incidents that illustrate this concept. One is the incident of Karna's ear-rings. In fact, these ear-rings were amulets. As long as these ear-rings remained with him, no one could harm him. Krsna knew that as long as Karna was in possession of these ear-rings, he would remain invincible in war. But in order to bring an end to the war, his death was a must. In case of a conflict between spiritual morality and simple morality, the first is destined to win, and the physical and psychological reason for the victory of spiritual morality is this : that spiritual morality is a dynamic force, and as it is a dynamic force, it has an inherent capacity to strike at the enemy. Now, Karna possessed simple morality, which was static whereas the Pandavas were armed with spiritual morality. Lord Krsna thought it proper to extend support to spiritual morality, so He went to Karna in the guise of a Brahmin and begged for alms. Karna asked him, "What do you want any material thing like money, clothes, etc. ?" Krsna said, "No, I don't need all those things ". Thus whatever Karna offered to Krsna, He persistently refused to accept. Finally Krsna said, "I'm leaving. If you can't give me anything of my choice, I will leave." Karna said, "You have come to me for alms, and it's not proper that I shouldn't give you something and you return disappointed. It can't happen as long as I am alive." This is what simple morality teaches human beings. Then Karna finally wanted to know of Krsna what he really wanted. Krsna said, "I want only your ear-rings, nothing else." Now had Karna been a follower of spiritual morality, he would have said, "Look, sir, I am to join the war in the immediate future. I can't part with my ear-rings now. Without these ear-rings my defeat will be inevitable. I may even die. Hence I can't part with my ear-rings now. I will certainly give you the ear-rings, but later, not now." Instead of saying all these things, Karna agreed to give away his earrings, and did quickly give the ear-rings to Krsna. This is how he hastened his death. Karna's teacher was Parasurama. One day Parasurama and Karna were engaged in a conversation. Parasurama for some reason or other was tired, and he fell asleep, laying his head on Karna's lap. At that moment a deadly insect gave a sharp bite to Karna's thigh, and it started bleeding profusely. Karna was in great pain, no doubt, but he neither made any sound nor moved his legs even in the slightest, lest it should disturb the sleep of his guru. This is a perfect example of simple morality. Had Karna been a follower of spiritual morality, he would have laid his guru's head on some object for a while, and meanwhile bandaged his wounds or done something to heal the wounds. But he did nothing of the sort. Later, when Parasurama woke up, he wanted to know why there was so much blood. Karna said, "This bleeding is due to the biting of a deadly insect on my thigh." Parasurama asked him, "Then why didn't you make any sound, or move your legs, or even wake me up ?" Karna said in reply "I didn't do all those things because it would have disturbed your sleep. To disturb my guru's sleep would be a sacrilege on my part. Hence I refrained from doing anything like that." Then Parasurama said to him, "Since you have so much power to endure pain, certainly you were not born in a vipra family. Parasurama was under the mistaken impression that Karna was a vipra by birth. "Usually a vipra lad is not endowed with this sort of power of tolerance, so you must have been born in a Non-Brahmin Family" said Parasurama. Karna said in confirmation, "Yes, I was born in a charioteer's family." Karna really believed that he was born the son of a charioteer. This illustrates the fact that Karna was a strict adherent to simple morality, and if we compare Bhisma with Karna on this point, it is difficult to say who of the two is greater. But it must be said that Karna was a shining example so far as simple morality was concerned. Karna had some social standing also, which Bhiisma didn't have. Draopadii : [The following section was also printed separately as "Five Virtuous Ladies" in The Awakening of Women. This is the The Awakening of Women, 1st edition, version.] Draupadi was the daughter of king Drupada. Her actual name was Krs'n'a', not Draupadi, but as she was the daughter of King Drupada, people called her Draupadi. It is significant to note that Indian people have been remembering the hallowed names of five ladies: Ahalya, Draupadi, Kunti, Tara and Mandodarii. Ahalya-Draopadii-Kuntii-Tara-Mandodarii Paincakanya' smarennityam' maha'patakanasanam. The popular belief is this that remembering the names of these revered ladies brings virtue. It is maha'patakanasanam i.e. that which eliminates the reaction of highly sinful deeds. If analysed from the social point of view, the institution of having five husbands was neither customary in the past nor in the present. Still it is said, "One should remember the names of these five ladies, and this holy remembrance will remove the reactions of past sins." This sort of teaching may create confusion in your mind between the social dharma and the artificial dharma. I remember I discussed the social dharma and artificial dharma sometime back in Bhagalpur. Just from the viewpoint of artificial dharma, Draupadi's conduct was not at all praiseworthy. But if we analyse her conduct from the viewpoint of social dharma, her activities were not at all bad. According to the rules of social science, a man should have only one wife. That is natural. The numbers of men and women in every country are almost equal. But it may so happen that the number of males in a particular country drops as a result of war or civil war, and naturally the number of women will exceed that of the men. In that case, a man, in order to maintain the sanctity and security of the women, may be required to marry more than one female. For many women, in the absence of legal husbands, would be forced to take to immoral lives, and the result would be disastrous for the society. For instance, we can cite the case of post-second World War Germany in this regard. A large number of soldiers were killed during the war. Consequently, the problem of marriage of women assumed serious proportions. Immoral conduct was rampant in the society, and the result was the birth of a huge number of illegitimate children. The entire society was faced with a stupendous problem. That's why I have said that if there is a serious disproportion in the numbers of males and females in society (for instance, if the number of females exceeds the number of males), a man should be permitted to marry more than one woman just to maintain social purity. Conversely, if it so happens that the number of males exceeds the number of females, a woman will have to accept more than one husband, in order to maintain social purity. Such provisions have been included in the Carya'carya* of Ananda Marga. In Tibet there are similar provisions. * Carya'carya Part 1, 1956. --Trans. If a society doesn't approve of such provisions, whether today or in any particular age, that is something unnatural. Genuine social scientists must admit that in certain special circumstances these types of provisions must be made. That's why I don't object to Draupadi being polyandrous. Still, it may be said that this was something unusual. It often happens that semi-educated people take anything unusual as censurable. Now, we find that Ahalya's name heads the list of the five women. You may have read that Ahalya committed many sins. And for that, she was reportedly turned into stone. Of course, here "stone" doesn't literally mean stone. It means metaphorically that she became inert from a psychic point of view. In common parlance we call a cruel man "stone-hearted." Similarly, Ahalya became as inert as stone because of her many sinful deeds. Later, when the same stone-like Ahalya came in contact with Parama Purus'a, that is, Ramachandra, she attained liberation. It is true that anyone, whether he or she is a stone or brick or wood, who comes in contact with Parama Purus'a must attain liberation. That's why human beings should ideate on Ramachandra, that is, Parama Purus'a. So when she attained emancipation by the Grace of Parama Purus'a, she became pratasmaraniiya.* This is how we can account for her prestige. * "To be remembered in the morning" -- an Indian tradition in relation to great men and women of the past, practised to obtain dharmic mental orientation for the day -- by remembering such people one remembers their ideas.--Trans In the Vedic age, the institution of polyandry was widespread, but in the Maha'bha'rata age, it was not so widely found. That is why people took it as something unnatural. No one can say that Draupadi was a sinful lady ; rather she looked upon Krs'n'a as her sakha [never-failing friend], and she always remained absorbed in the thought of Krs'n'a. That's why, when she was being grossly humiliated in the court of the Kaoravas, her honour and dignity was saved because of her surrender to Lord Krs'n'a. So it is only natural that when people reverently remember these noble women, they are sure to acquire some virtue. The same thing can be said of Kunti also. Judged from the viewpoint of modern society, her conduct may not be justifiable, but if we judge her actions in the light of the prevalent social customs of that time, they were not at all bad. Kunti had a son, Karna, even before she was married. Considered in the light of the social customs of that age, this was by no means bad, but by modern social standards it cannot be supported. But her wonderful sacrifice, her love of God, her profound sense of responsibility -- all these sterling qualities have made her a venerable lady. The same thing can be said of Tara and Mandodari. Tara, after the death of her first husband, Bali, married Sugriva, her brother-in-law. This was something very common in those days, but it is unnatural if considered in the light of present-day customs. But as she was an ardent devotee of Rama, all her actions are condoned, and she is considered a venerable lady. The same thing can be said of Mandodari.* * Mandodari was the wife of Ravana, Rama's enemy, but she was, nevertheless, an ardent devotee of Rama. She counseled he husband to make peace with Rama. --Trans. Draupadi was one of the five venerable ladies. Many people of the modern age do not realize that society is a dynamic entity: it undergoes necessary changes in accordance with changed social needs and changed psychological makeup. Had these changes not occurred, the old social structure would have crumbled to pieces. Society must be dynamic. Wherever it loses its inherent mobility, it breaks, into pieces. For instance, the old Hindu society has lost its dynamic character, and consequently it is moving towards final destruction. This old society one day will become extinct or will become a thing of the past. Those who advocate old and outmoded ideas, those who mentally cling to outdated and rotting ideas, will become extinct in the natural course of things. Those who, on the other hand, uphold and promote progressive ideas, will do their best to eliminate old and useless ideas. Those advocates of old ideas who are not in favour of accepting these five venerable ladies contend that these five ladies should not be considered pratasmaraniiya, and that their remembrance will in no way offset the reactions of past actions, though they know very well that these ladies were ardent devotees of Parama Purus'a. They conclude that the contention of the shloka is not justifiable. Nonetheless, one should not miss one special quality in Draupadi -- she was endowed with nirgun'a bhakti [unconditional devotion]. However, sagun'a bhakti [conditional devotion] sometimes asserted itself in her, and whenever it got the upper hand, she would receive blows. Lord Krs'n'a would put her to tests at every step, and that's why she had to confront insurmountable difficulties. And when nirgun'a bhakti would assert itself in her, she would enjoy the blessings of Parama Purus'a. Even in nirgun'a bhakti sometimes the sense of ego raises its head. This is called "pusti margii aham'kara " Though essentially it is nirgun'a bhakti, it belongs to the category of pusti margii bhakti. But it is more inclined towards nirgun'a than sagun'a. This type of sentient ego sometimes would assert itself in Draupadi. She had this egoistic feeling, that although Krs'n'a was Purus'ottama, He was her sakha. Sometimes she used to give vent to this sort of egoistic feeling, though she should not have. The people could not accept it as a good quality, yet she couldn't resist the temptation of disclosing her internal ego. As this sort of ego centres around Parama Purus'a, it shouldn't be censured. Krs'n'a was Purus'ottama no doubt, but at the same time He was the sakha of Draupadi, and as such Draupadi had every reason to be proud. On this point one cannot find fault with Draupadi, but at the same time one should bear in mind that while living in this world, one should maintain proper adjustment with each and every thing. One must look upon all things with equanimity of mind. But those who have this pusti margii aham'kara are prone to discrimination between things one way or other. Of all the five husbands of Draupadi, Arjuna was most popular with the masses because of his greater valour, physical charm, etc That's why sometimes Draupadi was inclined to think, "I am the wife of Arjuna," although she was the wife of all five brothers. For the reason mentioned above, she felt more attraction towards Arjuna, because Arjuna enjoyed greater popularity and acclamation. This is why, people say, when the Pandava brothers and Draupadi came near the mountain Hariparvata in Himachal Pradesh she fell down and subsequently died. At this Bhima asked Yudhisthira, "We five brothers are still physically strong enough to walk. Then why did Draupadi die ? Why couldn't she keep up with us ?" Yudhisthira said in reply, "Look, Bhima, a really chaste lady should have attraction towards her own husband. She should have no attraction towards other men. Draupadi had five husbands. She should have had equal attraction towards all her husbands, which she had not. She always made a discrimination between her husbands. It was in a sense a social offense. If she had equal attraction towards all her five husbands, I'm sure she would not have fallen like this. She was more drawn towards Arjuna, and that is why she fell." [end of section that was printed separately as "Five Virtuous Ladies"] 10 March 1968, Ranchi LORD KRS'N'A, THE AUTHOR OF THE MAHA'BHA'RATA WAR official source: Discourses on the Maha'bha'rata cross-references: none this version: is the printed Discourses on the Maha'bha'rata, 2nd edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. The Mahabharata war was not a spontaneous one, rather this great event was planned out by Lord Krsna Himself. What is mere mental imagination for Parama Purusa seems to be real to human beings. Lord Krsna is the central figure of the Mahabharata. He got His work done through different characters as per His own choice. He was God Himself in human form. Lord Krsna was considered to be the Nucleus of the Cosmic Circle. By dint of sadhana, ordinary mortals can realize this Cosmic Nucleus. Parama Purusa as Mahasambhuti in human form can work as the Nucleus of this universe. The poet Rabindranath described this Cosmic Nucleus as "jiivanadevata" in his poetry. Lord Krsna selected a role for Himself also. Parama Purus'a, the Creator of this universe, planned the Mahabharata in such a way that human beings might get inspiration to make further progress in all walks of life. He helped eliminate the weaknesses and vices of the society, and infused new vitality and strength into the social structure. He infused spiritual power into Arjuna and removed his psychic confusion. When He was in his mother's womb, His mother Devakii was physically much weaker than before, yet Devakii and His father Vasudeva didn't submit to pressure from Kamsa. He provided strength and inspiration to the gate-keepers and king Nanda. He exerted pressure on the mind of Duryodhana, and on the minds of Sudama and the other gopas of Vrndavan. The gopas of Vrndavan dearly loved Him, no doubt, but they didn't accept Him as the Nucleus of the Cycle of Creation, as no other than Purusottama Krsna Himself. That's why, on the eve of His departure from Vrndavan, they lay down before the wheels of His chariot. They wanted Him to give His word that He would again return to Vrndavan. Krsna did not give them His word, but instead He said, "My body may not be in Vrndavan, but my mind will always remain here." Lord Krsna has no role in the first and last parts of the Mahabharata. We see Him again and again only in the middle of the Mahabharata. He Himself created circumstances in such a way that the people of the world gave Him a tremendous ovation during His lifetime, and made a proper evaluation of His personality after His death. He had only one purpose behind infusing strength in His supporters and striking at His opponents -- to create a congenial environment for the Mahabharata. Jarasandha, the powerful king of Magadha, had two daughters, Asti and Prapti. Both of them were married to Kamsa, the tyrannical king of Mathura. King Jarasandha had been killing kings and vassals in the name of tantra sadhana. This demoniacal practice created an atmosphere of savagery. So it became imperative to eliminate Jarasandha from the earth. In those days it was by no means easy to do two noble things : (1) To make the people understand the need to create Mahabharata (a great and unified India) based on dharma, and (2) To infuse requisite strength and vigour in His supporters and strike at His opponents, in order to create the Mahabharata. Lord Krsna wanted to establish dharmarajya, wherein members of society would get ample scope to discharge their social obligations. In those days it was not at all easy for Lord Krsna to introduce the sadvipra samaj. Sadvipras are those who are deeply spiritual, who love human beings above anything else, and who are absolutely selfless. The power of administration must not be entrusted to those people who are selfish and who have no love for humanity. The power of Government must be left to those who are genuine servants of mankind. 21 April 1968, Ranchi LORD KRS'N'A, THE NUCLEUS OF THE UNIVERSE official source: Discourses on the Maha'bha'rata cross-references: none this version: is the printed Discourses on the Maha'bha'rata, 2nd edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. As has already been said, the events of the Mahabharata, as designed by Lord Krsna, were real, or seemed to be real, historical facts, to the masses. This entire quinquelemental universe is just the mental imagination of Parama Purusa, a macro-psychic conation. All the characters and events in the Mahabharata were the products of the Cosmic imagination, but for humans they are as good as real. Lord Krsna selected one specific role for Himself to play. It is not proper to treat Parama Purusa as a representative of a particular age. He remains in His individual and collective pervasive association, in all countries, in all ages, in all microcosms. He is the life-force of the entire universe. This expressed universe, though vast ( vishala ) is not infinite (virata). Though theoretically this universe is within the scope of measurement, in reality it's not easy to measure it. In the case of virata, measurement is possible neither theoretically nor practically. As this expressed universe is bound by the bondages of the static principle, it has its limitations. In other spheres, the sentient and mutative principles are active, but the static is inactive. All these principles have their expressions, and that expression takes the form of bondage or limitations. Though this universe of ours has emanated from Nirguna Brahma, and is dominated by the static principle of Prakrti, still it has a Nucleus of its own. This universal Nucleus, this universal nave, this universal hub, is not dependent on any other entity. It is no other than Parama Purusa, or Purusottama Shrii Krsna Himself, Who expresses Himself both internally and externally. Now in His own creation He has kept a special role for Himself. Such a personality is known as "Mahasambhuti." Lord Shiva was one such personality ; Lord Krsna was another such personality. He is beyond the scope of relativity, beyond the barriers of time, space and person. He has His sub-centres (upakendra) in each and every microcosm. During His advent as Mahasambhuti, these sub-centres also start working in full swing. He always controls the sub-centres whether He is in Mahasambhuti or not. Lord Krsna was in possession of occult powers from His childhood on. Some persons attain divinity by dint of prolonged sadhana, for instance Buddha and many others like him. But Lord Krsna was an embodiment of Divine force from the time of His very birth. So He had no spiritual teacher as such. He Himself was the original Preceptor. Lord Shiva, Lord Krsna were expressions of the same entity, but there was a time difference of 3500 years. Both of them were Mahasambhuti, and the sub-centres were jiiva'tmas, or unit consciousnesses which remained attached to living human bodies. The personal relationship between Parama Purusa and a unit, individual is termed "ota-yoga," and His pervasive association with the collectivity is termed "prota-yoga." Lord Krsna in human form -- the historical Krsna -- Himself was such a sub-centre. Parama Purusa is the Absolute or Supreme Controller of all human actions. Each and every entity of this created world is attracted towards other entities. Attraction is a natural law. Repulsion is negative attraction. One who feels attracted towards subtle objects will not feel any attraction towards crude objects. Human beings as a rule feel much attraction towards Lord Krsna, for He is the final repository of supreme bliss. His irresistible attraction makes people almost mad. That's why He is called Krsna, that is, one who attracts others towards himself. "Krsna" has another meaning -- one on whom depends others' existence ("He exists, therefore I exist"). Human intellect is His gift. The human mind is a gift from Him. Even the very limbs of the human body are gifts from Him. Once the mind is separated from the human body, the latter starts decomposing right away. Even the tiny protozoic cells act as sub-centres around the main centre, and the very existence of all these cells is absolutely dependent on Krsna. 28 April 1968, Ranchi MAHA'SAMBHU'TI KRS'N'A official source: Discourses on the Maha'bha'rata cross-references: none this version: is the printed Discourses on the Maha'bha'rata, 2nd edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Lord Krsna was essentially a spiritual entity, but fortunately the common masses had a chance to see Him in human form. Even in that capacity He controls all other physical entities. Each and every structure has a centre (kendra) of its own and a good number of sub-centres (upakendra). The major part of human existence is mental ; only a minor part is physical. An undeveloped human being is a big problem. It's not enough for a person to have a human body. He or she must have an evolved mind ; otherwise he or she cannot be called human. All these sub-centres are controlled by the Cosmic Nucleus, that is, Lord Krsna. But all the sub-centres are not Lord Krsna. The pineal gland or sahasrara cakra controls the entire human body. Each and every entity, whether unicellular or multicellular, has certain substations which are basically ideational. The piithas affect the nerve-cells and nerve-fibres, and these affected nerve-cells and nerve-fibres affect the mind in their turn, and thus the crude mind affects the subtle. Sometimes in the course of sadhana a deliberate and conscious relationship is established between mind and Consciousness. The closer the relationship, the better it is for spiritual realization. This is the fundamental difference between a spiritual aspirant and a non-aspirant, and the scientific and systematic endeavour to establish the closest relationship between the unit mind and Cosmic Consciousness is termed "yoga." Depending upon the difference in the controlling points of the cakras, spiritual sadhana can take either of two forms : (1) Controlling the hormone secretion of the glands and strengthening the controlling points of the cakras is the system known as hatha yoga, because it is more physical in character. This science is more extroversive in character and consequently part of avidya tantra. (2) To surrender one's mind to Shrii Krsna -- This is introversive or ideational in character and is part of vidya tantra. This is the real sadhana, where the entire psycho-physical entity surrenders itself to Parama Purusa. The meeting point between Lord Krsna and the jiiva'tma is just below the pineal gland or Sahasrara cakra. Each sub-centre is related to the next sub-centre. Of the two cakras, the lower one is comparatively crude. The physical control of any cakra is exercised by the controlling point of that cakra, but its ideational control is exercised by the controlling point of the next higher cakra. For instance, the svadhisthana cakra cannot have full control, both physical and ideational, over all the nerve-cells and nerve-fibres attached to the svadhisthana cakra ; rather the ideational aspect of the control remains with the manipura cakra. The sahasrara cakra of pineal gland exercises no crude physical control, that's why it is absolutely spiritual in character. This point is the subtlest mental point. Paramashiva is, as it were, the minutest, the subtlest, point The pure "I" feeling is the causal matrix or Radha shakti. By dint of sadhana this causal matrix or Radha shakti comes in contact with Parama Purusa. Krsna utilizes the pituitary gland of any human framework. Whenever a direct contact between Krsna and the unit mind is established, human beings attain salvation. For this the mind must be absolutely pure. In certain different stages ajina cakra comes in contact with Parama Purusa. Krsna controls the centre and the sub-centres both directly and indirectly. Paramatman Krsna controls all the pure spiritual ideation, and Jiiva'tman Krsna controls psycho-spiritual ideations. For sadhakas, the only mission is to surrender at the feet of Lord Krsna by strengthening the physical sub-centres. He maintains His association with the microcosms either as Mahasambhuti or as Cosmic Nucleus. 5 May 1968, Ranchi SAMSKRTA GLOSSARY official source: Discourses on the Maha'bha'rata cross-references: none this version: is the printed Discourses on the Maha'bha'rata, 2nd edition, version (spelling mistakes only may have been corrected). I.e., this is the most up-to-date version as of the present Electronic Edition. Acarya -- Teacher by example, especially a spiritual teacher. Aksema -- Adversity. Avidya Tantra -- The negative side of Tantra, wherein psycho-spiritual power is used for crude purposes. Cadar -- Loose wrapper used as a cover for the upper body. Caturvarga -- Literally, "four classes" ; the four basic kinds of mental drives of human beings. Catuspathii -- An ancient education centre oriented towards the teaching of Samskrta literature. Dharma -- Spirituality; the path of righteousness in social affairs. Dharma Sadhana -- Spiritual practice as a way of life. Dharmika Sadhana -- Spiritual practice, not necessarily of a deeper nature. Dhyana -- Meditation in which the psyche is directed toward consciousness ; the seventh limb of Astaunga Yoga. Garam Masala -- Hot spices. Gopa -- Cow-herd,a devotee of Parama Purusa. Guru -- Spiritual master: in ancient days any schoolteacher was also considered a guru. Jama -- Any kind of stitched shirt. Jiiva -- Individual living being. Jiiva'tma Unit consciousness, the consciousness of a living being. Kamiij -- Collarless stitched shirt. Kaola -- A practitioner of Tantra who has succeeded in raising the kundalinii. Kapha -- See Vayu, pitta, kapha and rakta. Ksatriya -- One of the ancient social divisions -- those who were devoted to the defense of the country. Ksema -- Well-being. Kurta -- Long-sleeved collarless shirt. Muni -- A saintly person devoted to intellectual pursuits. Niiti -- Morality. Nirguna Bhakti -- Non-attributional devotion. Pandita -- Literally, 'one on the path of self-knowledge'; a Samskrta scholar. Papa -- Sin. Parama Purusa -- Supreme Consciousness. Paramashiva -- Supreme Consciousness. Paramatman -- Supreme Consciousness in the role of witness of Its own Macro-psychic conation. Payjama -- Loose pants. Piitha -- Controlling point. Pitta -- See Vayu, pitta, kapha and rakta. Polao -- A food made of fine rice, ghee and Spices. Prakrti -- Cosmic Operative Principle. Purohit -- Priest. Purusottama -- Cosmic Nucleus. Rakta -- See Vayu, pitta, kapha and rakta. Rs'i -- Sage; also, one who, by inventing new things, broadens the path of progress of human society. Ruti -- Flat bread made from whole-wheat flour. Sa'dhaka -- Spiritual practitioner. Saguna Bhakti -- Attributional devotion. Satya -- "Satya" has no English synonym. "Parahitarthe vaungmanasa yatharthatattvam satyam," i.e., "The right spirit in the use of words and actions, with the intention of welfare, is satya." Satya may be different from rta (literal truth). For a clearer understanding of satya and rta, please refer to the book A Guide to Human Conduct. Shakta -- A follower of the Shakti cult, the branch of Tantra in which Shakti, Cosmic Operative Principle, is the pivotal point. Sadhana Intuitional practice. Shaeva Tantrik -- A follower of the Shiva cult, the branch of Tantra in which Shiva is the pivotal point. Shastra -- Scripture. Shloka -- A Samskrta couplet expressing one idea. Shudra -- One of the ancient social divisions -- those who were devoted to physical labour. Tantra -- Supreme spiritual science as propounded by Lord Shiva. It emphasizes courageous vigour, both in internal meditation and external action to overcome all fears and weaknesses. Vaeshya -- One of the ancient social divisions -- those who were devoted to making money through trade, commerce or agriculture. Vaesnava -- A follower of the Visnu cult, the branch of Tantra in which Visnu is the pivotal point. Varga -- Literally, "class": one of the four kinds of basic mental drives of human beings. Varna Literally, "colour" ; a social division, whether based on underlying psychological reality, or, as in casteism, based on heredity. See also Ksatriya, Shudra, Vaeshya, Vipra. Vayu, Pitta, Kapha and Rakta -- Vayu compriises (1) the ten basic energy flows in the body, performing specific functions ; (2) the gas that is created in the digestive tract, lungs, etc., when the energy flows become distorted. Pitta is the expression of the luminous (fire) factor in the human body, responsible for digestion and preservation of body heat. Examples of Pitta are the liver bile and pancreatic juice. Kapha denotes mucus, phlegm, and all physical factors such as some factors of the blood which tend to create mucus. Rakta is blood. Vihara -- Monastery Vipra -- One of the ancient social divisions -- those who were devoted to scholarship.