Radhe KRISHNA 19-12-2015
THE STORY OF JADA BHARATA
THE STORY OF JADA BHARATA
(Delivered in California)
There was a great monarch named Bharata. The land which is called India by foreigners is known to her children as Bhârata Varsha. Now, it is enjoined on every Hindu when he becomes old, to give up all worldly pursuits — to leave the cares of the world, its wealth, happiness, and enjoyments to his son — and retire into the forest, there to meditate upon the Self which is the only reality in him, and thus break the bonds which bind him to life. King or priest, peasant or servant, man or woman, none is exempt from this duty: for all the duties of the householder — of the son, the brother, the husband, the father, the wife, the daughter, the mother, the sister — are but preparations towards that one stage, when all the bonds which bind the soul to matter are severed asunder for ever.
The great king Bharata in his old age gave over his throne to his son, and retired into the forest. He who had been ruler over millions and millions of subjects, who had lived in marble palaces, inlaid with gold and silver, who had drunk out of jewelled cups — this king built a little cottage with his own hands, made of reeds and grass, on the banks of a river in the Himalayan forests. There he lived on roots and wild herbs, collected by his own hands, and constantly meditated upon Him who is always present in the soul of man. Days, months, and years passed. One day, a deer came to drink water near by where the royal sage was meditating. At the same moment, a lion roared at a little distance off. The deer was so terrified that she, without satisfying her thirst, made a big jump to cross the river. The deer was with young, and this extreme exertion and sudden fright made her give birth to a little fawn, and immediately after she fell dead. The fawn fell into the water and was being carried rapidly away by the foaming stream, when it caught the eyes of the king. The king rose from his position of meditation and rescuing the fawn from the water, took it to his cottage, made a fire, and with care and attention fondled the little thing back to life. Then the kindly sage took the fawn under his protection, bringing it up on soft grass and fruits. The fawn thrived under the paternal care of the retired monarch, and grew into a beautiful deer. Then, he whose mind had been strong enough to break away from lifelong attachment to power, position, and family, became attached to the deer which he had saved from the stream. And as he became fonder and fonder of the deer, the less and less he could concentrate his mind upon the Lord. When the deer went out to graze in the forest, if it were late in returning, the mind of the royal sage would become anxious and worried. He would think, "Perhaps my little one has been attacked by some tiger — or perhaps some other danger has befallen it; otherwise, why is it late?"
Some years passed in this way, but one day death came, and the royal sage laid himself down to die. But his mind, instead of being intent upon the Self, was thinking about the deer; and with his eyes fixed upon the sad looks of his beloved deer, his soul left the body. As the result of this, in the next birth he was born as a deer. But no Karma is lost, and all the great and good deeds done by him as a king and sage bore their fruit. This deer was a born Jâtismara, and remembered his past birth, though he was bereft of speech and was living in an animal body. He always left his companions and was instinctively drawn to graze near hermitages where oblations were offered and the Upanishads were preached.
After the usual years of a deer's life had been spent, it died and was next born as the youngest son of a rich Brahmin. And in that life also, he remembered all his past, and even in his childhood was determined no more to get entangled in the good and evil of life. The child, as it grew up, was strong and healthy, but would not speak a word, and lived as one inert and insane, for fear of getting mixed up with worldly affairs. His thoughts were always on the Infinite, and he lived only to wear out his past Prârabdha Karma. In course of time the father died, and the sons divided the property among themselves; and thinking that the youngest was a dumb, good-for-nothing man, they seized his share. Their charity, however, extended only so far as to give him enough food to live upon. The wives of the brothers were often very harsh to him, putting him to do all the hard work; and if he was unable to do everything they wanted, they would treat him very unkindly. But he showed neither vexation nor fear, and neither did he speak a word. When they persecuted him very much, he would stroll out of the house and sit under a tree, by the hour, until their wrath was appeased, and then he would quietly go home again.
One day; when the wives of the brothers had treated him with more than usual unkindness, Bharata went out of the house, seated himself under the shadow of a tree and rested. Now it happened that the king of the country was passing by, carried in a palanquin on the shoulders of bearers. One of the bearers had unexpectedly fallen ill, and so his attendants were looking about for a man to replace him. They came upon Bharata seated under a tree; and seeing he was a strong young man, they asked him if he would take the place of the sick man in bearing the king's palanquin. But Bharata did not reply. Seeing that he was so able-bodied, the king's servants caught hold of him and placed the pole on his shoulders. Without speaking a word, Bharata went on. Very soon after this, the king remarked that the palanquin was not being evenly carried, and looking out of the palanquin addressed the new bearer, saying "Fool, rest a while; if thy shoulders pain thee, rest a while." Then Bharata laying the pole of the palanquin down, opened his lips for the first time in his life, and spoke, "Whom dost thou, O King, call a fool? Whom dost thou ask to lay down the palanquin? Who dost thou say is weary? Whom dost thou address as 'thou'? If thou meanest, O King, by the word 'thee' this mass of flesh, it is composed of the same matter as thine; it is unconscious, and it knoweth no weariness, it knoweth no pain. If it is the mind, the mind is the same as thine; it is universal. But if the word 'thee' is applied to something beyond that, then it is the Self, the Reality in me, which is the same as in thee, and it is the One in the universe. Dost thou mean, O King, that the Self can ever be weary, that It can ever be tired, that It can ever be hurt? I did not want, O King — this body did not want — to trample upon the poor worms crawling on the road, and therefore, in trying to avoid them, the palanquin moved unevenly. But the Self was never tired; It was never weak; It never bore the pole of the palanquin: for It is omnipotent and omnipresent." And so he dwelt eloquently on the nature of the soul, and on the highest knowledge, etc. The king, who was proud of his learning, knowledge, and philosophy, alighted from the palanquin, and fell at the feet of Bharata, saying, "I ask thy pardon, O mighty one, I did not know that thou wast a sage, when I asked thee to carry me." Bharata blessed him and departed. He then resumed the even tenor of his previous life. When Bharata left the body, he was freed for ever from the bondage of birth.
THE STORY OF JADA BHARATA
The Story of JaDa-Bharata By Professor V. Krishnamurthy January 5, 2007
Professor V. Krishnamurthy is well known to the Advaitin Hindu community and deeply revered as both a practitioner and a scholar of the Upanishads, Bhagavad Gita, Shrimad Bhagavatam, and other ancient scriptures and texts. He has touched our lives through his healing words, wisdom, and authenticity.
Before his retirement, Professor Krishnamurthy was a professor of mathematics with a distinguished record of service and leadership in the academe. Along with that, he also demonstrated brilliant scholarship of Hinduism. His insight into the ancient texts should come as no surprise. He was trained from childhood by his father Sri R.Viswanatha Sastrigal who was a living example of the ideal Hindu way of life.
A more comprehensive description of Professor Krishnamurthy’s contributions to his profession of mathematics and to Hinduism can be found at the end of the article.
The Story of JaDa-Bharata the Jivan-mukta
By Professor. V. Krishnamurthy
The JaDa-bharata story in Shrimad Bhagavatam is the story of a superlative Brahma-jnAni. There are very few Brahma-jnAnis known to us either through the Puranas or through history. The example of Ramana Maharishi, of the 20th century, known to us in modern times, cannot be missed.
Going back in history, there is Sadashiva Brahmendra (of whom there is very little recorded history), Adi Shankara himself (of whom we know fairly well through his works), and Shuka Brahmam (whose Bhagavatam is very revealing).
The story of JaDa-Bharata is, however, unique among all of them. Lord Krishna describes a Brahma jnAni once each in the 2nd, 12th and 14th chapters of his Gita and also off and on in the fifth chapter.
The Lineage of Bharata
The history of Priyavrata, the first son of Manu Svayambhuva, occurs in the fifth skanda of Shrimad Bhagavatam. Priyavrata’s son was Agnidhra and his son was Nabhi. Nabhi was a great and devout ruler and to him was born another avatar of Mahavishnu, by name Rishabha.
Rishabha, also called Rishabhadeva, had one hundred sons of whom the eldest was Bharata whose story is the content of this article. Incidentally it is this Bharata after whom the country (India) was called BhArata-varsha; before that it was called aja-nAbha varsha.
King Rishaba Retires
King Rishabha on retirement from the duties of the state called his sons before him and gave them all a long sermon on the need to lead a spiritual life. This sermon constitutes the first 27 shlokas of the fifth chapter of the fifth skanda. It is sometimes called Rishabha-Gita. For a sample we take the first shloka here.
“This body is not meant to be used for sensuous enjoyments as done by lowly animals. There are two doors out of this life. One is the door for moksha and the other is the door for the darkness of hell”. (V – 5 – 2 –first half). “The door to moksha is by service to great people.”
Here the words used are *yoshhitAM sangi-sangaM*. To go upward on the spiritual path one needs a direct contact with great people. But to cause a slide downward even a secondary contact with the vile ones will do. The lesson is that one should select one’s friends very carefully.
“By the union of man and woman attachment arises to home, family, sons, wealth and property. Those who want to reach God must see to it that they should advise their children as a father, train their people as a boss or a leader, and teach their disciples as a Guru. A father who does not do so is not a father; a king who does not do so is not a king; a guru who does not do so is not a guru”.
After elaborating such teaching in very forceful words King Rishabhadeva relinquished his kingdom, left his palace and roamed about as one intoxicated with God and the godly, completely nude, with disheveled hair and uncouth appearance. Actually he moved about as if he were senseless, blind, dumb and deaf, a ghost or a drunkard; even though others spoke to him he did not speak, because he was observing total silence:
*jaDAndha-mUka-badhira-pishAchonmAdakavat avadhUta-veshaH abhibhAshhyamANo’pi janAnAM gRRihIta-mauna-vrataH tUshhNIM babhUva* (V – 5 – 29).
This avatara of the Lord is to teach us worldly minded people to change our ways and reach Moksha.
*ayam avatAro rajas-opapluta-kaivalyopa-sikshhaNArthaH*
[Note to Scholars: Incidentally the author Shuka adopts a prose style of narration for most of this fifth skanda. In the other skandas it was all verse; probably he wanted to stick to the way the narration was given by Maitreya to Vidhura in the earlier portions. But now in the fifth skanda he is himself telling the story and this time it is about two great Brahma-jnAnis – Rishabha and Bharata – and as a Brahma-jnAni himself Shuka probably did not want to be bound by meter, prosody etc. which usually are obligatory restrictions in the verse form of narration.]
Bharata As King
Bharata accepted his responsibility as the next king after his father Rishba renounced the world.
Bharata ruled the country for a long time in the most notable manner, without ever swerving from the dharmic path, the path of the holy ones. As a noble king of India, he set a wonderful example for his subjects. Not surprisingly, his people were also following dharma in a remarkable manner.
The yajnas and pUjAs that he performed incessantly purified his mind to such an extent that the Lord was residing in Bharata’s heart almost visibly. Eventually Bharata wished to spend all his time in meditation and solitude. Like his great father Rishaba before him, Bharata ultimately decided to take Sannyasa and retired from the world.
Bharata Leaves the Kingdom
After making his family and subjects aware of his decision, Bharata distributed his kingdom to his sons and and went over to distant pulahAshrama for a period of penance and whole-time spiritual pursuit.
Entirely devoid of any mundane desires or attachments, he was worshipping the Lord with all the flowers, leaves and fruits that he could get in the forest there. His bhakti towards the Lord increased day by day and he was living all the time in a state of total bliss in the company of the Lord in his heart.
The constant contemplation of the lotus feet of the Lord generated a superlative joy of devotional experience. In that joy he forgot himself as well as the very worship he was doing. He just lost himself in divine contemplation in a kind of spiritual trance.
Forming of a New Attachment
One day, after his daily routine bath, Bharata was sitting on the bank of the river for four and a half hours doing the japa of AUM. A solitary doe approached the river for drinking water. Suddenly there was a terrifying roar of a lion. By nature the doe trembled with fear on hearing the roar; frightened and shaken by that roar, the doe jumped across the river. In that frightful jump she gave birth to a young one which fell into the river. The mother doe, due to shock, process of delivery, and the act of springing, fell dead on the other side of the river.
Bharata saw all this and was overpowered with compassion at the poor little deer that had now lost its mother and was about to be itself lost in the current of the river. Instinctively he caught hold of the little one, brought it to his own ashram and started taking care of it. From that day onwards he started feeding it, searched for the proper grass for its food, protected it from wild animals and was doing everything for its care, nourishment and growth.
Gradually Bharata’s time was more and more occupied with caring and tending to the needs of the infant deer. The time that he usually allotted for his spiritual disciplines got reduced steadily to almost nothing.
Compassion and affection are not wrong; in fact they are very noble qualities. But when they become an attachment, the spiritual fall is imminent. Affection ennobles, but attachment enslaves. Love elevates, but desire entraps. This is what happened in the case of this great King Bharata.
Infatuation Clouds Bharata’s Mind
With the attachment to the deer growing in intensity day by day, Bharata started thinking all the time of this deer that was now dearest to him. *Asana-shayana-aTana-sthAna-ashanAdishhu* — whether he was sitting or sleeping, walking or standing, or was eating, he was not wanting to be separated from the young deer. If the deer even for a little time was away from him he worried about its safety and began to wail over the matter. Even when he was trying to do his daily japa the deer would come near him and cuddle around him and he would take pity on it and put it on his lap and appreciate how this pet of his behaves like an own son!
Let us recall that this great king Bharata had renounced his vast kingdom and all the riches which he acquired as well as his family and people, for the sake of pursuing a life of total renunciation and tapas.
How could such a renouncer fall into the trap of worldly affection for a deer-cub and forget even his daily spiritual routine like this? What else could it be but his prArabdha (fate) in the form of this deer? Time passed like this and all his Atma-vichAra had come to a dead stop.
Death Of Bharata
Death comes to everyone and Bharata was no exception. The hour of Death does not wait.
Bharata knew the end was coming. He worried about what would happen to this poor deer-cub when he was gone! He was thinking about it, when he breathed his last. According to Hindu scriptures, a person’s last thoughts and state of mind determine the next birth.
Rebirth of Bharata
Subsequently, in his next life, Bharata was born as a deer!
(Recall Gita: *yaM yaM vApi smaran bhAvam *.. . (VIII – 6).
But because of the intense pUjA and tapas Bharata had been doing in all his previous life, even in the body of the deer, his mind, by the Grace of God, remembered his life as King Bharata and the calamity that had befallen him at the end of that life.
A Meditative Deer
So now Bharata, even as a deer, decided that he would not develop any more attachment or VAsanA. The deer Bharata deserted his surrounding deer-family and somehow went over to the same Pulahashrama where he was doing his tapas in the previous life.
The deer Bharata did not eat tasty green grass or any of the other things that deer are fond of, lest any attachment to food may develop. He only subsisted on a minimum dried grass and lived aloof from any of his own species. He lived in the company of Sadhus who were doing tapas in the Ashrama and was waiting for this life to pass and his prArabdha (destiny) to spend itself. He had decided not to acquire any more vAsanA even if he got a human life.
The end came. When it came, the deer Bharata went to the river and stood up in neck-deep water and for the first time as a deer, raised his voice and ‘spoke’ God’s name, dipped in the water and died!
The Last Birth of Bharata
Bharata’s next birth was in a noble Brahmin family. This was his last birth. His father was a great, scholarly Brahmin with purest intentions who led a religious life, with his nine sons from his first wife and a twin-child from his second wife. Of the twins one was male and the other was female.
The male of the twin was JaDa-bharata, our hero. The name that applied to him in this birth is not mentioned by Shuka. So, to continue our story we shall still call him Bharata. But expositors refer to him as JaDa-bharata. ‘JaDa’ means inert; from his very birth Bharata remained totally silent and was behaving like an idiot, not responding to any provocation. By the Grace of God he had all the memory of his two previous lives, one as King Bharata and the next as the lone deer of Pulahashrama; naturally, he was scared of accumulation of any more vAsanA. So he showed himself as mad, inert, blind, deaf and dumb.
The father, wanting to discharge his responsibilities, and hoping that this jaDa nature of the boy might be cured by a proper samskAra, performed the Upanayanam (thread ceremony) for the boy and prodded him on to do the daily Sandhya worship. But the boy would do no such thing! He was already a Brahma-jnAni and was in that state all the time, though the outside world, including his own family, could not recognize him as such. All their teaching of the Vedas or the Gayatri was a failure as far as they were concerned! The father died in due time and the second wife, the mother of JaDabharata also followed him immediately.
The nine brothers of JaDa-bharata who were knowledgeable only about the karma-kANDa of the Vedas and had no idea of the Brahmavit among them treated him as a good-for-nothing fool. Consequently they simply extracted work from him and fed him only some rotten food, that deserved to be thrown in the garbage.
JaDa-Bharata came to be known in the entire neighborhood as a robust young man but a confirmed idiot. Whatever menial work anybody gave him he did it, but not intelligently. They put him as a sentry in the fields to ward off birds and he sat there unendingly. Some one gives him instructions to dig and he digs ; someone else comes along and asks him to stop and he stops. Some one gives him a beating for not doing his work properly and he receives it without murmur or protest. Whatever he gets he accepted it, without ever caring whether it is more or less, good or bad. Whatever they gave him, be it rice flour, oil-cake, chaff, spoilt pulses, or charred food – he ate up everything as if it were nectar.
*YadA tu parata AhAraM karma-vetana IhamAnaH sva-bhrAtRRibhirapi kedAra-karmaNi nirUpitaH tadapi karoti kintu na samaM vishhamaM nyUnaM adhikaM iti veda kaNa-piNyAka-palI-karaNa-kulmAsha-sthAlIpurIshhAdIny-api amRRitavad-abhyavaharati //* V- 9 – 11.
It went on like this day by day, year by year. He had decided not to care for this body and so his body was usually filthy, his dhoti dirty, and his face, with a long beard, looked like that of a caveman. He was living as a Brahmavit totally aloof from his body.
The Goddess Saves JaDa-Bharata
It turned out that some rich man wanted to give a nara-bali (sacrifice of a human) to Goddess Kali and had arranged for a captive intended for the nara-bali. But just on the previous night the captive escaped and they needed immediately a substitute for the next morning’s ritual. The rich man sent his assistants to look for a substitute.
They roamed about and found our JaDa-bharata sitting alone in the fields. His robust appearance and youth tempted them to choose him as their victim for the nara-bali and they simply led him on to their boss.
Never had a victim for nara-bali come along with them for his own human sacrifice, as this man did, without the least protest! It appeared to them he was almost willing to die for them.
The next day the ritual started in the presence of the Kali deity. JaDa-bharata was bathed in oil, washed clean, dressed gorgeously, decorated with sandal paste and other cosmetics. Finally the leader of the group got ready to cut off JaDa-Bharata’s head as a sacrifice.
At that time Mother Goddess Kali Herself appeared from the deity and chopped off the heads of the entire gang and saved JaDa-Bharata. We don’t know where JaDa-Bharata went from there.
Upholding Ahimsa (Non-violence) and Jolting the King
The story is picked up by Shuka in another scene. There was one King of Sauvira country, by name Rahugana. He had great intentions to have spirituality lessons from Kapila Muni and so he traveled, carried in a palanquin, to the northwest corner of this country in the hope of meeting Kapila. On the way, one of his eight palanquin-bearers became unable to do his duty and so they needed a substitute. They looked for one and they found our JaDa-Bharata roaming about as if for no purpose. Again his robustness and youth attracted them and he was used as the substitute palanquin bearer.
The strength of the vAsanAs that one inherits from the actions of the past is very great. Noble Sadhus, particularly in the Sannyasa-Ashrama, are so careful even while they walk to see they don’t trample on a living creature. It is an extreme discipline of this kind which is one of the reasons they have cAturmasya-vrata (the vrata during the rainy season of four months), the observance of which requires them, among other things, to stay in the same place and carry on their daily worship or meditation routine.
Our JaDabharata must have gone through such disciplines in his previous lives. That VasanA of ahimsA (non-violence) was so strong in him that as he was walking along carrying the palanquin of King Rahugana in the woods, now and then he jumped forward, still carrying the portion of the palanquin resting on his right shoulder. The jumping was to avoid trampling on some small crawling creature on the ground below. But this jumping of one of the bearers, without the concordant activity or consent of the other bearers, naturally created a sudden jolt and jerk to the occupant of the palanquin. The King opened his window, looked out, and faulted the bearers for jolting him like that. All seven of them said it was not their fault; it was the newcomer who joined them just a little while earlier who was jumping out of step unnecessarily!
And that was the starting point of a remarkable dialogue between the King Rahuguna and our hero JaDa-Bharata. The King chastises him in a satirical way, referring to his robust health, fat body and youth. When a second time this chastisement happens, JaDabharata, for the first time in his life, opens his mouth. This portion in the Bhagavatam, going through four chapters, is one of the most treasured pieces in the whole work.
My dear King, says JaDa-bharata, whatever you have spoken sarcastically is certainly true. Actually these are not simply words of chastisement, for the body is the carrier. The load carried by the body does not belong to me. There is no contradiction in your statements because I am different from the body. I am not the carrier of the palanquin; the body is the carrier. Certainly, as you have hinted, I have not labored carrying the palanquin, for I am detached from the body. Your words about my stoutness or otherwise are befitting a person who does not know the distinction between the body and the soul. The body may be fat or thin, but no learned man would say such things of the Atman. As far as the Atman is concerned, I am neither fat nor skinny; therefore you are correct when you say that I am not very stout. Also, if the object of this journey and the path leading there were mine, there would be many troubles for me, but because they relate not to me but to my body, there is no trouble at all.
Fatness, thinness, bodily and mental distress, thirst, hunger, fear, disagreement, desires for material happiness, old age, sleep, attachment for material possessions, anger, lamentation, illusion and identification of the body with the self are all transformations of the material covering of the Atman. Only a person who has identified himself with his body is affected by these things. Consequently I am neither fat nor skinny nor anything else you have mentioned.
My dear King, you have unnecessarily accused me of being dead though alive. In this regard, I can only say that this is the case everywhere because everything material has its beginning and end. As far as your thinking that you are the king and master and are thus trying to order me, this is also incorrect because these positions are temporary. Today you are a king and I am your servant, but tomorrow the position may be changed, and you may be my servant and I your master. These are temporary circumstances. The differentiation is temporary, and it expands only from usage or convention. I do not see any other cause. In that case, who is the master, and who is the servant? Nonetheless, if you think that you are the master and that I am the servant, I shall accept this. Please order me. What can I do for you? You said you are going to punish me severely. What will you gain by punishing me? You will be only punishing my body; but I have actually punished this body by never tending to it. You are only powdering the already powdered chaff. There will be no effect.
King Recognizes JaDa-Bharata As A Self-Realized Soul
The King was stunned and amazed when he heard this. He jumped from the palanquin, fell at the feet of JaDabharata and asked for being taught spiritual wisdom. There ensues then a three-chapter dialogue between the King and JaDabharata containing the essence of advaita. The King asks questions and the Brahma-jnAni JaDabharata answers them meticulously.
Material pains and pleasures are only external. People interested in them are far from spiritual advancement. It is the mind, contaminated by the three modes of Nature, that makes the living entity wander through different species of life. If the mind can become unattached to material enjoyment, it becomes the cause of liberation.
All things on earth, moving or unmoving are nothing but different combinations of substances coming from the earth. We are all but dust and dust shall we end in. This universe itself has no ultimate existence.
Non-duality is the ultimate truth. This material existence is a forest. The Jiva through various births wanders through this forest and suffers untold miseries but does not know how to get out of this. The only way to get out of this is through satsangh. And the Brahma-jnAni concludes his teaching with the following emphasis:
*rahUgaNa-etat tapasA na yAti na cejyayA nirvapaNAd-gRhAd-vA /
nac-chandasA naiva jalAgni-sUryaIH vinA mahat-pAda-rajobhishhekaM *// Bh. V – 12 – 12
Rahugana, Unless one bathes in the dust from the feet of the devotees, this Absolute Truth cannot be learnt. Not by penance, nor by yajna, nor by renouncing the household, nor by Vedas, nor by torturing oneself in water, fire or the Sun (can it be learnt).
To sum up we shall only recall the following four shlokas from the Gita which describe a Brahma-jnAni. There is perhaps nothing more telling than the story of JaDa-Bharata to illustrate these profound declarations of the Lord Himself:
V-17: Their intellect absorbed in That, their self being That, established in That, with That for their supreme goal, they go whence there is no return, their sins dispelled by knowledge.
V -18: The wise men look, by nature, equally upon a Brahmana, rich in learning and humility, on a cow, on an elephant, and on a mere dog and on a dog-cooker (an out-caste).
V -19: Here [i.e. even while living in the body.] itself is rebirth conquered by them whose minds are established on sameness. Since Brahman is the same (in all) and free from defects, therefore they are established in Brahman.
V- 20: Resting in Brahman, with steady intellect and unclouded, the knower of Brahman neither rejoices on obtaining what is pleasant nor grieves on obtaining what is unpleasant.
Om ShAntiH ShAntiH ShAntiH.
Prof. V. Krishnamurthy
Also see, http://www.harshasatsangh.com/ProfVK/Raasa/LeelA.htm
Prof. V. Krishnamurthy M.A. of Madras University and Ph.D, of Annamalai University, is an ex-Director of K.K. Birla Academy, New Delhi. Formerly he was Dy. Director and Prof. of Mathematics at Birla Institute of Technology and Science, Pilani for two decades. While at Pilani he was one of the top-ranking academic administrators who were responsible for the multifarious academic reforms for which BITS is now well known. His wide and varied interests in teaching and research include assignments at the University of Illinois, Urbana, Ill., U.S.A. and University of Delaware, Newark, DE., U.S.A. His mathematical research contributions are in the areas of Functional Analysis, Topology, Combinatorics and Mathematics Education.
Professor Krishnamurthy has been the President of the Indian Mathematical Society, President of the Mathematics Section of the Indian Science Congress Association, Executive Chairman of Association of Mathematics Teachers of India, and National Lecturer and National Fellow of the University Grants Commission. He has been Leader of the Indian team for the International Mathematical Olympiad, held at Bombay in 1996. His books in Mathematics include: Combinatorics: Theory and Applications; Introduction to Linear Algebra (jointly with two others); The Culture, Excitement and Relevance of Mathematics; Challenge & Thrill of Pre-College Mathematics (jointly with three others)and, The Clock of the Night Sky. and What is Mathematics? – An explanation through two Puzzles (In Tamil).
Professor Krishnamurthy was also trained systematically in the traditional Hindu scriptures by his father Sri R.Viswanatha Sastrigal, a scholarly exponent who was himself a living example of the ideal Hindu way of life. Prof. Krishnamurthy has given several successful lectures on Hinduism, the Ramayana, the Gita, the Upanishads, and Srimad Bhagavatam to Indian and American audiences. His expositions are known for their precision, clarity and an irresistible appeal to the modern mind. His books on religion include: Essentials of Hinduism; Hinduism for the next Generation; and, The Ten Commandments of Hinduism. He has also authored a series of 18 poster-size charts on Hinduism, entitled SADHARMA (= Sanatana Dharma Ratna Mala). These are unusual expositions with visual support, on the concepts ideals and traditions of the Hindu way of life, presented by an incisive scientific mind in a totally novel manner never before tried by any exponent of religion formally or informally.
A number of writings of his on Religion and Philosophy are on the web at http://www.geocities.com/profvk/ entitled: Science and Spirituality and Gems from the Ocean of Hindu Thought, Vision and Practice.
His recent books on religion are Kannan sorpadi vaazhvdeppadi (in Tamil) with an appendix on Dhruva-Stuti – An Upanishad Capsule (Published by Alliance Co., Mylapore, Chennai) and Science and Spirituality – A Vedanta Perception (Published by Bharatiya Vidya Bhavan).
“Live Happily the Gita Way – An Advaitic approach” is under publication. He was given the Distinguished Service Award by the Mathematics Association of India in 1995, the Seva Ratna award by the Centenarian Trust, Chennai, in 1996, and the Vocational Service Award for Exemplary Contributions Education by the Rotary Clubs of Guindy and Chennai Samudra in September 2001.
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