Vsnaconv 2012 souvenir by VSNA VSNA

35th VSNA Convention 2012 Souvenir

Kayakasiri Northern, Central, & Southern California Chapters July 6-8, 2012 Palo Alto, California

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Kayakasiri Kayakasiri Kayakasiri 35th VSNA Convention 2012 Souvenir 35th VSNA Convention 2012 Souvenir 35th VSNA Convention 2012 Souvenir Chief editor Chief editor Rupa Maganahalli Chief editor Rupa Maganahalli San Ramon, California, USA Maganahalli SanRupa Ramon, California, USA San Ramon, California, USA Publisher Publisher Northern California, Central California, Southern California VSNA Chapters Publisher Northern California, Central California, Southern California VSNA Chapters Northern California, Central California, Southern California VSNA Chapters Cover page conception artwork Cover page conception andand artwork Ayush Maganahalli Cover page conception and artwork Ayush Maganahalli Ayush Maganahalli Inside Layout Inside Layout Shashikala Nimbal Inside Layout Shashikala Nimbal Shashikala Nimbal

Copyright Copyright ©35th VSNA Convention 2012 Souvenir Individual authors Copyright ©35th VSNA Convention 2012 Souvenir Individual authors registered trademarks used in this souvenir belong to the respective owners. ©35th VSNA Convention 2012 Souvenir Individual authors AllAll thethe registered trademarks used in this souvenir belong to the respective owners. All the registered trademarks used in this souvenir belong to the respective owners. Printed Printed by by Alpha Printing & Media Services, Printed by & Media Alpha Printing Services, IncInc 1409 N 10th Street, San Jose, CA 95112 Alpha Printing &San Media Services, Inc 1409 N 10th Street, Jose, CA 95112 1409 N 10th Street, San Jose, CA 95112

Disclaimer Disclaimer : : views expressed in these articles those of the authors other artists. Neither Disclaimer : opinions TheThe views andand opinions expressed in these articles are are those of the authors andand other artists. Neither the the

EXECUTIVE COMMITTEE , The of Directors of VSNA, elected Officials of VSNA The views and opinions expressed in Board these articles areof those of nor thenor authors and other Neither EXECUTIVE COMMITTEE , The Board of Directors VSNA, elected Officials of artists. VSNA andand the the convention committee warrants or endorses any contents orVSNA, articles linked from this book, shall not be EXECUTIVE COMMITTEE The Board Directors nor elected Officials of and VSNA and convention committee warrants or, endorses anyof contents orofarticles linked from this book, and shall not be the legally liable losses caused by reliance on or timeliness of book, any information. convention committee warrants or endorses any on contents oraccuracy, articles fromofthis and shall not be heldheld legally liable for for anyany losses caused by reliance the the accuracy, or linked timeliness any suchsuch information. Portions of the information may be incorrect or not-current. Any person or entity that relies any information held legally for anymay losses caused byorreliance on the accuracy, timeliness anyany such information. Portions of the liable information be incorrect not-current. Any person ororentity that of relies information obtained from this book does so at his or her own risk. Portions of this the information not-current. Any person or entity that relies any information obtained from book does so may at hisbeorincorrect her ownorrisk. obtained from this book does so at his or her own risk. VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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Kayakasiri Kayakasiri Kayakasiri

With Best compliments from United Land Bank

Table of Contents Editorial . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Rupa Maganahalli. . . . . . . . . . . . . . . . . Table of Contents Welcome Speeches Editorial . . . . . . . . . . .2012. . . . . . .. .. .. .. .. .. .. .. .. .. .. .. .. Rajesh Rupa Maganahalli. Chair, VSNA. .Convention Goudar. . . .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. . Welcome Speeches President , VSNA Northern California. . . . . . . . Thippeswamy Hariyaplar. . . . . . . . . . . Chair, VSNA 2012. . . .. .. .. .. .. .. .. ....... Naresh Rajesh Goudar. . . . . . . . . . .. .. .. .. .. .. .. .. .. .. Co-Chair, VSNAConvention Convention 2012. Channaveerappa. PresidentVSNA , VSNA NorthernCalifornia. California.. .. .. .. .. .. .. . Savitha Thippeswamy President, Southern Mandi.Hariyaplar. . . . . . . . . .. .. .. .. .. .. .. .. .. .. . Co-Chair, VSNAConvention Convention2012 2012.. .. .. .. .. .. .. .. .. .. .. Dadasaheb Naresh Channaveerappa. Co-Chair, VSNA Patil. . . . . . . . ........... .. .. .. .. . President, VSNA Southern California. . . . . . . . Savitha Mandi. . . . . . . . .. .. .. .. .. .. .. ...... President, VSNA . . . . . . . . . . . . . . . . . . . . . . . . . Dr. Somashekar. .Pallegar. Co-Chair, VSNA Convention 2012 . . . . . . . . . . . Dadasaheb Patil. . . . . . . . . . . . . . . . . . Vice president, VSNA Central California . . . . . Poornima Vasanth . . . . . . . . . . . . . . . . President, VSNA . . . . . . . . . . . . . . . . . . . . . . . . . Dr. Somashekar Pallegar. . . . . . . . . . . Swamiji's Messages Vice president, VSNA Central California . . . . . Poornima Vasanth . . . . . . . . . . . . . . . . ¹°PÁ£ï ªÁå°AiÀÄ°è e-ªÀZÀ£ÁAd° . . . . . . . . . . . Dr. Shivamurthy Shivacharya Swamiji. Swamiji's Messages CjªÀÅDZÁgÀ . .ÀÄ°è . . . e-ªÀZÀ£ÁAd° . . . . . . . . .. .. .. .. .. .. .. .. . . .. .. Sri. Allamaprabhu Swamiji. . Swamiji. ........ ¹°PÁ£ï ªÁå°Ai Dr. Shivamurthy Shivacharya PÀ¯Áåt PÁæADZÁgÀ w. . . . . . . . . . .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ...... Akka Annapurnathayi . . . . .. .. .. .. .. .. ...... CjªÀÅSri. Allamaprabhu Swamiji. Kayaka . . . . . . . .. .. .. .. .. .. .. .. .......... . PÀ¯Áåt and PÁæAw.Dasoha. . . . . . .. .. .. .. .. .. . . . . . . . .. .. .. .. . . .. . .. .. Akka Akka Rupaka Annapurnathayi Kannada Articles Kayaka and Dasoha. . . . . . . . . . . . . . . . . . . PÁAiKannada ÀÄPÀªÉÃ PÉÊ¯Á¸À. . . . . . . . . . . . . . . . . . . . ... Articles

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Akka Rupaka . . . . . . . . . . . . . . . . . . . . . 36 Ramjan Darga. . . . . . . . . . . . . . . . . 39

zÀAiPÁAi ÀÄ«gÀ¨ÉÃPÀÄ ¸ÀPÀ® ¥Áæ ÀÄPÀªÉÃ PÉÊ¯Á¸À. . .t. ÂU.À¼À°è . . . (PÀªÀ£À). . . . . . .. .. .. .. . . . . . . PÁAizÀAi ÀÄPÀÀÄ«gÀ¨ÉÃPÀÄ zÁ¸ÉÆÃ»¸ÀPÀ® ¥ÀÆdå²æ ¥ÁætÃ ÂU¸ÀAUÀªÀÄzÉÃªÀ À¼À°è (PÀªÀ£À). ¸Áé«ÄÃf. . . . . . . .. . PÁAiªÀÄvÀÄÛ ÀÄPÀ zÁ¸ÉÆÃ» ªÀÈwÛ PÁAiÀÄPÀ ¥ÀÆdå²æ . . . . .Ã .¸ÀAUÀªÀÄzÉÃªÀ . . . . . . . ¸Áé«ÄÃf. . . . . . .. . . .

Padmashree Dr.. .M.Mahadevappa Ramjan Darga. . . . . . . . . . . . . .. .. . Shashikala Nimbal . . . . . . . . . . . .. . Padmashree Dr. M.Mahadevappa Shashikala Avanti Nimbal. .. .. .. .. .. .. .. . . . . . . . ...... . Akkamma ªÀÄvÀÄÛ PÁAiÀ(ªÀZÀ£À) ÄPÀ . . . .. .. . .. .. . . . .. .. . .. .. .. . . .. .... .. .. Dr. Akkamma Avanti . Malakkla . . . . . . . .. ... .. .. .. .. .. . PÁAiªÀÈwÛ ÀÄPÀ-zÁ¸ÉÆÃºÀ Nagabhushan PÁAiÀÄPÀ-zÁ¸ÉÆÃºÀ English Articles (ªÀZÀ£À) . . . . . . . . . . . . . . . . . . . . . Dr. Nagabhushan Malakkla . . . . . . . . . English Articles Philosophy of Kayaka and Dasoha. . . . . . . . . . . Dr Sajjan Shiva. . . . . . . . . . . . . . . . . . . . Philosophy of Kayaka Dr Sajjan Shiva. . . . . . . . .. .. .. .. ........... .. .. . The Spirit Within. . . . . .and . . . Dasoha. . . . . . . . . .. .. .. .. .. ....... Vasantha Siddappa. The Spirit Within. . . . . Journey . . . . . . . . . . .. .. .. .. .. ......... Guruswamy Vasantha Siddappa. Veerashaivism in VSNA Ayya . .......... .. .. .. .. .. . . . . . . Veerashaivism in VSNA Journey . . . . . . . . . . . . Guruswamy Ayya . . . . . . . . . . . . . .. .. .. .. . Shiva Yoga. . . . . . . . . . . . . . . . . . . . . . . . . . . . Dr. H. Siddalingaiah. Shiva Yoga. . . . . . . Of . . .Allama . . . . . . Prabhu. . . . . . . . . .. .. .. .. ... Ashwini Dr. H. Siddalingaiah. Allegoric Vachana’s Surpur. . . . .. .. . . . . . . . . . . . .. .. Allegoric Vachana’s Of Allama Prabhu. . . . . . . Ashwini Surpur. Vachana by Allama Prabhu . . . . . . . . . . . . . . . . Varsha Nimbal. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ...... . Vachana Allama . . . . . . ... .. .. .. .. .. .. .. .. Manu VarshaSwamy. Nimbal........... .. .. .. .. .. .. .. .. .. .. .. .. .. .. . Benefits of by Yoga and Prabhu Yoga Therapy. Benefits of Yoga Yoga Therapy. Manu Hiremath. Swamy. . . .. .. .. .. .. ........... .. .. .. .. .. .. .. . VSNA Youths, Our and Torch Bearers. . . .......... .. .. .. . Laxmi VSNA Youths, Our Torch Bearers. . . . . . . . . . . Laxmi Hiremath. Kayaka and Dasoha in Our life. . . . . . . . . . . . . . Savitha Mandi. . .. .. .. .. .. .. .. .. .. .. ............. .. . Kayaka and Dasoha Savitha Mandi. . . ......... .. .. .. .. .. .. .. .. .. .. .. .. . Youth in VSNA. . . . . . in . . Our . . . .life. . . . .. .. .. .. .. .. ......... .. .. Guruswamy Ayya Youth in VSNA. . . . . . . . . . . . . . . . . . . . . . . . . . . Guruswamy Ayya . . .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. . List of Pen names used by Sharanas . . . . . . . . Shashikala Nimbal. List of Pen names used by Sharanas . . . . . . . . Shashikala Nimbal. . . . . . . . . . . . . . . . . VSNA Convention- Health Screening. . . . . . . . Namitha Malakkla. . . . . . . . . . . . . . . . . VSNA Convention- Health Screening. . . . . . . . Namitha Malakkla. . . . . . . . . . . . . . . . . The Concept of Guru and Jangama. . . . . . . . . . Anil Surpur. . . . . . . . . . . . . . . . . . . . . . . The Concept of Guru and Jangama. . . . . . . . . . Anil Surpur. . . . . . . . . . . . . . . . . . . . . . . Children and Youth Articles Children and Youth Articles Importance of Dasoha Foundation. . . . . . . . . . Neel Kotrappa. . . . . . . . . . . . . . . . . . . . Importance of Dasoha Foundation. . . . . . . . . . Neel Kotrappa. . . . . . . . . . . . . . . . . . . . Work is Worship. . . . . . . . . . . . . . . . . . . . . . . . . Impana Murthy. . . . . . . . . . . . . . . . . . . Work is Worship. . . . . . . . . . . . . . . . . . . . . . . . . Impana Murthy. . . . . . . . . . . . . . . . . . . DasohiAkka DasohiAkkaMahadevi. Mahadevi.. .. .. .. .. .. .. .. .. .. .. .. ........... .. Varun Varun Mandi. Mandi. .. .. .. .. .. ........... .. .. .. .. .. .. .. .. .. . The Clever Idea The Clever Ideaofofthe theBull. Bull.. .. .. .. .. .. .. .. .. ........... .. .. Merut Merut Shankar. Shankar. .. .. .. ........... .. .. .. .. .. .. .. .. .. . Work is Worship. . . . . . . . . . . . . . . . . . . . . . . . . Aman Burji. Work is Worship. . . . . . . . . . . . . . . . . . . . . . . . . Aman Burji. .. .. .. .. .. .. ........... .. .. .. .. .. .. .. .. .. .. . Patience and Shankar .. .. ........... .. .. .. .. .. .. .. .. .. . Patience andFocus. Focus.. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ........... .. .. Thaniya Thaniya Shankar The Cute Runt. The Cute Runt.. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ........... .. .. Suhani Suhani Shankar. Shankar. .. .. .. ........... .. .. .. .. .. .. .. .. .. . VSNA Convention VSNA Convention2012 2012Souvenir Souvenir

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Table of Contents Table of Contents Miscellaneous Table Contents Appasaheb Kadadi Postage stamp release. . . . of Shaila Uppin. . . . . . . . . . . . . . . . . . . . . . Miscellaneous Miscellaneous Convention Committee Members . . . . .. .. . Appasaheb Kadadi Postage stamp List. release. Appasaheb Kadadi Postage stamp release. Convention Committee Members Pictures. List. . . . . ...... . Convention Committee Members List. . . . .. .. . VSNA Convention Donors and Sponsors Convention Committee Members Pictures. Convention Committee Members Basavashtakam . . Donors . . . . . . . and . . . .Sponsors . . . .Pictures. . . . ........... VSNA Convention VSNALingashtakam. Convention Ishta .......Sponsors Basavashtakam . . .Donors .............and ............................. Basavashtakam . . .Manohar. In memory of Naga Ishta Lingashtakam. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. Lingashtakam. . . . . . .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. . Donors Bestofcompliments. InIshta memory Naga Manohar. In memory of Naga Manohar. Disclaimer. . . . . . . . . . . . . . . . .. .. .. .. .. .. .. .. .. .. .. .. . Donors Best. .compliments. Donors Arike . . . Best . . . . compliments. . . . . . . . . . . . . .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. . Disclaimer. Disclaimer. .. .. .. ..Adults. .. .. .. .. .. ....... .. .. .. .. . Competitions Arike . . . . . . .. .for . .. .. .Children . .. .. .. .. .. .. ..and Arike . . . . . . . . . . . . . . . . . . . . . .. .. .. .. .. .. ... ... .. .. .. .. VSNA Awards and Felicitation. Competitions for Children and .Adults. th Competitions for Convention Children andFlyer. VSNA 36 Annual Awards and Felicitation. . Adults. . . . ....................... th Feedbacks. VSNA36 Awards andConvention Felicitation. Convention . . . . . . Flyer. . . . . . .. .. .. .. .. .. .. .. . VSNA Annual th VSNA 36 Annual Convention Thank You Note. . . . . . . . . . . . . Flyer. . . . . . .. .. .. .. .. .. .. .. Convention Feedbacks. Convention Feedbacks. Thank You Note. . . . . . . .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. . Thank You Note. . . . . . . . . . . . . . . . . . . . . . . . .

Convention Committee. Shaila Uppin. ..................... Shaila Uppin. . . . . . . . . .. .. .. .. .. .. .. .. .. .. .. . . Convention Committee. ConventionCommittee. Committee.. .. .. .. .. .. .. .. .. .. .. . Convention Convention Committee. Ramjan Darga. . . . . . . . . . .. .. .. .. .. .. .. .. .. .. . Convention Committee. Convention Committee. Ramjan Darga. . . . . . . . . . .. .. .. .. .. .. .. .. .. .. . Ramjan Darga. Karun Naga. . . .. ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... ... . Ramjan Darga. Ramjan Darga. Convention Committee. Karun Naga. . . . .. .. .. .. .. .. .. .. .. . .. .. .. .. .. .. .. .. . Karun Naga. . . . . . . . . . .. .. .. .. .. .. .. .. .. .. .. . Convention Committee. ConventionCommittee. Committee.. .. .. .. .. .. .. .. .. .. .. . Convention Convention Committee. Anuradha Burji. . . . . . . . . .. .. .. .. .. .. .. .. .. .. . Convention Committee. Convention Committee. Convention Committee. Anuradha Burji. . . . . . . . . .. .. .. .. .. .. .. .. .. .. . Anuradha Burji. Girish Budibetta .. ............................................. Convention Committee. Convention Committee. Convention Committee. Girish Budibetta . . . . . . .. .. .. .. .. .. .. .. .. .. .. .. Girish Budibetta . . . . . . .. .. .. .. .. .. .. .. .. .. .. . Convention Committee. ConventionCommittee. Committee.. .. .. .. .. .. .. .. .. .. .. . Convention Convention Committee. . . . . . . . . . . .

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VSNA Chapters VSNA VSNA Chapters Chapters

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Thanks to all our sister VSNA Chapters for their continued support and Thanks to all our sister VSNA Chapters for their continued support and participation!!!! Thanks to all our sister VSNA Chapters for their continued support and participation!!!! participation!!!!

VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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Kayakasiri Kayakasiri Kayakasiri

Editorial Editorial

The 35th annual VSNA convention was held at Palo Alto, California USA between July6-8th, 2012. It is my honor and pleasure to bring you the souvenir of this successful convention. The theme for this th The 35th annual convention wasWith held this at Palo Alto, California , 2012. is convention was VSNA ‘Kayakave Kailasa’. meaningful theme,USA we between focused July6-8 on articles for Itthe my honor and pleasure to bring you the souvenir of this successful convention. The theme for this souvenir that help enhance our understanding and importance of Kayak and Dasoha. The name convention was ‘Kayakave With this embodies meaningfulit with theme, focused articles for the ‘Kayakasiri’ (A book with the Kailasa’. richness of Kayaka) suchwe beauty and on elegance. souvenir that help enhance our understanding and importance of Kayak and Dasoha. The name ‘Kayakasiri’ (A book with the richness of Kayaka) it with such beauty elegance. The overwhelming response from our writersembodies both here in California andand from other chapters throughout the US encouraged the souvenir committee to get the souvenir compiled with enthusiasm The overwhelming writershave both here in California fromand other chapters and vigor needed toresponse complete from it. Thisour couldn’t been possible without and the help involvement throughout theover US encouraged theI souvenir to the get generous the souvenir compiled with advertisers, enthusiasm from so many many months. would likecommittee to thank all donors, sponsors, and vigor needed complete it. This couldn’t been possible without help and involvement volunteers, articletowriters, photographers andhave the printer for helping us the through the process. My from so and many over many months. like to thank all thewho generous sponsors, advertisers, sincere personal thanks go toI would Mrs. Shashikala Nimbal, helpeddonors, through the formatting and volunteers, article writers, and volunteers the printerMrs. for helping us through process. My editing process. Thanks to photographers our article editing Deepa Goudar, Mrs.the Savitha Mandi, sincere and personal Mr.Mrutyunjaya thanks go to Mrs.Hiremath Shashikala who helped Ayush Maganahalli, andNimbal, Dr.Malakkla. Also,through would the likeformatting to thank and the editing process. Thankscommittee to our article volunteers Mrs. Goudar, Mandi, convention executive and editing the leads that took on Deepa the task of notMrs. onlySavitha completing a Ayush Maganahalli, Hiremath and Dr.Malakkla. Also, would like to thank the successful convention,Mr.Mrutyunjaya but also provided the information needed to complete the souvenir. convention executive committee and the leads that took on the task of not only completing a successful convention, but committee also providedconsisting the information needed to complete the souvenir. The souvenir editorial of Mrs.Shashikala Nimbal, Mr.Rajesh Goudar, Mr.DadaSaheb Patil, Mr.Naresh Channaveerappa, Dr.Nagabhushan Malakkla, Mr.Shivu Vibhuti, The souvenir editorial consisting Mrs.Shashikala Nimbal,As Mr.Rajesh Goudar, Mr.Mrutyunjaya Hiremath committee and I, hope that you willofenjoy reading the articles. you flip through the Mr.DadaSaheb Patil,speeches Mr.Naresh Malakkla, Vibhuti, pages you will find fromChannaveerappa, swamijis, honoraryDr.Nagabhushan guests and dignitaries and,Mr.Shivu a few committee Mr.Mrutyunjaya and hopememorable that you will enjoy reading the articles. As you flip through the reports. We haveHiremath attempted to I,seize moments and highlight the main events pages you willhave findbeen speeches fromby swamijis, guests in andVSNA. dignitaries and,that a few pictures that captured our ownhonorary photographers We hope youcommittee will get a reports. haveexcellent attempted to seize that memorable moments andbyhighlight main events glimpse We of the programs were put together variousthe committees andthrough savor the th pictures have captured by our own photographers in VSNA. We hope that you will get a memoriesthat of the 35been Annual VSNA convention. glimpse of the excellent programs that were put together by various committees and savor the memories the hard 35th Annual VSNA convention. Along withofthis copy, an electronic copy has also been published for the convenience of the readers. The link to the electronic copy will be circulated via email to the registered members of Along VSNA. with this hard copy, an electronic copy has also been published for the convenience of the readers. The link to the electronic copy will be circulated via email to the registered members of VSNA. Sharanu sharnarthi,

Rupa Maganahalli

Sharanu sharnarthi, Souvenir, Chief Editor

Rupa Maganahalli

Souvenir, Chief Editor

VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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Kayakasiri Kayakasiri

VSNA convention 2012 Committee Members Executive Committee Entertainment Souvenir Mr. Rajesh Goudar Mrs. Shilpashree Hanji Mrs. Rupa Maganahalli VSNA convention 2012 Committee Members Mr. Naresh Channaveerappa Mrs.Shobhalatha Pattanashetty Mrs. Shashikala Nimbal Mr. Dadasaheb Patil Mrs. Sarva Patil Mr. Rajesh Goudar Executive Committee Entertainment Souvenir Mr. Shivu Vibhuti Mrs. Shankar Mr.Rupa Dadasaheb Patil Mr. Rajesh Goudar Mrs. Sheela Shilpashree Hanji Mrs. Maganahalli Mr. Naresh Channaveerappa Mrs.Shobhalatha Shashikala Nimbal Mr. Mrutyunjaya Hiremath Anubhava GhostiPattanashetty Mrs. Dr. Nagabhushan Malakkla Mr. Dadasaheb Patil Mrs. Sarva Patil Mr. Rajesh Goudar Mr. Shiva Maganahalli Dr. Nagabhushan Malakkla Mr. Shivu Vibhuti Mr. Shivu Hanji Vibhuti Mrs. Sheela Shankar Mr. PatilHiremath Mr. Harsha Mrs. Shankar Mr.Dadasaheb Mrutyunjaya Mrutyunjaya Hiremath Anubhava Ghosti Dr. Nagabhushan Malakkla CalMr. Chapter Presidents Mr. Anil Surpur Mr. Naresh Channaveerappa Mr. Shiva Maganahalli Dr. Nagabhushan Malakkla Mr. Shivu Vibhuti Mr. Thippeswamy Hariyaplar Mrs. Ashwini Surpur Medical Forum Mr. Harsha Hanji Mrs. Sheela Shankar Mr. Hiremath Mr. Arun Kumar Mr. Vishwanand Patanashetty Dr.Mrutyunjaya Shital Kemshetti Cal Chapter Presidents Mr. Anil Surpur Mr. Naresh Channaveerappa Mrs. Savitha Mandi MC Dr. Nagabhushana Malakkla Mr. Thippeswamy Hariyaplar Mrs. Ashwini Surpur Medical Forum Advisory Mr. Vishwanand Pattanashetty Dr. Smruti Nalawadi Mr. Arun Kumar Mr. Vishwanand Patanashetty Dr. Shital Kemshetti Dr. Nagabhushan Malakkla Dr. Anitha Channaveerappa Dr. Shashidhar Kori Mrs. Savitha Mandi MC Dr. Nagabhushana Malakkla Mr. Mahantesh Hiremath Mrs. Sarva Patil Dr. Kavitha Kotrappa Advisory Mr. Vishwanand Pattanashetty Dr. Smruti Nalawadi Mr. Sadanand Hebbal Mrs. Mangala Mathapati Dr. Vasant Vishwanath Dr. Nagabhushan Malakkla Dr. Anitha Channaveerappa Dr. Shashidhar Kori Program Coordinator Mr. Nish Ullagadi Yoga/Meditation Mr. Mahantesh Hiremath Mrs. Sarva Patil Dr. Kavitha Kotrappa Mr. Sharana Math Mrs. Hanji Mr. Anil Surpur Mr. Sadanand Hebbal Mrs. Shilpashree Mangala Mathapati Dr. Vasant Vishwanath Registrations Mrs. Rupa Maganahalli Mr. Basu Ullagaddi Program Coordinator Mr. Nish Ullagadi Yoga/Meditation Mr. Rajesh Munavalli Youth and Adult Competitions Mrs. Manu Swamy Mr. Sharana Math Mrs. Shilpashree Hanji Mr. Anil Surpur Mr. Sharan Math Mrs. Burji Dr.Basu Nagabhushana Registrations Mrs. Anuradha Rupa Maganahalli Mr. Ullagaddi Malakkla Communications/ Web Design Mr. Chetan Burji Competitions Stage Decorations/Mgmt Mr. Rajesh Munavalli Youth and Adult Mrs. Manu Swamy Mr. Mrutyunjaya Hiremath Fund Raising Mrs. Roopa Munavalli Mr. Sharan Math Mrs. Anuradha Burji Dr. Nagabhushana Malakkla Guest Relations Gowda Mrs. Decorations/Mgmt Kavitha Gowda Communications/ Web Design Mr. Mr. M.C. Chetan Burji Stage Mr. Thippeswamy Mr. Kotrappa Mrs.Roopa Akshata Mulimani Mr. Mrutyunjaya Hariyaplar Hiremath FundVijay Raising Mrs. Munavalli Guest Relations Mr. Naresh M.C. Gowda Mrs. Gowda Mr. Shivu Vibhuti Mr. Chanaverrappa Mr.Kavitha Basavaraj Banakar Mr. Thippeswamy Mr. Dadasaheb Vijay Kotrappa Mrs. Mulimani Mr. Dadasaheb PatilHariyaplar Mr. Patil Mr.Akshata Mrutyunjaya Hiremath Shivu Vibhuti Malakkla Mr.Nagabhushan Naresh Chanaverrappa Mr. Basavaraj Dr.Mr. Nagabhushana Dr. Malakkla Singles MeetBanakar Mr. Dadasaheb Patil Mr. Dadasaheb Patil Mr. Mrutyunjaya Mr. Sadanand Hebbal Mr. Shivu Vibhuti Mrs. Shyla Kori Hiremath Dr.Anil Nagabhushana Dr. Nagabhushan Malakkla Singles Meet Mr. Halappa Malakkla Mr. Chandru Shirashyad Mrs. Poornima Vonti Mr. Sadanand Hebbal Mr. Shivu Vibhuti Mrs. Shyla Kori Mr. Basu Ullagaddi Mr. Rajesh Munavalli Mrs. Rupa Maganahalli Mr. Anil Halappa Mr. Chandru Shirashyad Mrs. Vonti Legal Advisor Mr. Mahadeva Karadigudda Mrs.Poornima Shailaja Iroji Mr. Basu Ullagaddi Mr. Rajesh Munavalli Mrs. Rupa Maganahalli Mr. Naresh Channaveerappa Mr. Basu Ullagaddi College Education Seminar Legal Advisor Mr. Mahadeva Karadigudda Mrs. Shailaja Iroji Facilities Coordinator Mr. Sadanand Hebbal Dr. Guru Betageri Mr. Naresh Channaveerappa Mr. Basu Ullagaddi College Education Seminar Mr. Shivu Vibhuti Mr. Thippeswamy Hariyaplar Linga Pooja Facilities Coordinator Mr. Sadanand Hebbal Dr. Guru Betageri Mr. Mahadev Karadigudda Mr. Rajesh Goudar Mrs. Manjula Math Mr. Shivu Vibhuti Mr. Thippeswamy Hariyaplar Linga Pooja Transportation Mr. Anil Halappa Mrs. Sulochana Ayya Mr. Mahadev Karadigudda Mr. Rajesh Goudar Mrs. Manjula Math Mr.Mahadev Karadigudda Youth Program Business Forum Transportation Mr. Anil Halappa Mrs. Sulochana Ayya Mr.Anil Halappa Mrs. Laxmi Hiremath Mr. Sharana Math Mr.Mahadev Karadigudda Youth Program Business Forum Audio/Video/Photography Mr. Kotrappa Mr.Sharana Sadanand Hebbal Mr.Anil Halappa Mrs.Neel Laxmi Hiremath Mr. Math Mr. Sadashiv Kudlamath Ms. Patil Food Committee Audio/Video/Photography Mr. Divya Neel Kotrappa Mr. Sadanand Hebbal Mr. Mahantesh Udikeri Ms. Mr. Deepak Gulla Mr. Sadashiv Kudlamath Ms. Namitha Divya PatilMalakkla Food Committee Mr. Shantaraju Policepatil Mr. Ullagaddi Mr.Deepak Jagadeesh Mr. Mahantesh Udikeri Ms. Nish Namitha Malakkla Mr. GullaIroji Mr. Ravi ShekharPolicepatil Mr. Channaveerappa Mr.Jagadeesh Shivu Vibhuti Mr. Shantaraju Mr. Vinay Nish Ullagaddi Mr. Iroji Mr. Ravi Shekhar Mr. Vinay Channaveerappa Mr. Shivu Vibhuti VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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35 VSNA Convention Executive Committee th

Co-Chair Naresh Channaveerappa

Secretary Shivu Vibhuti

Ex President VSNA Dr.Nagabhushan Malakkla

Chair Rajesh Goudar

Co-Secretary Mrutyunjaya Hiremath

Co-Chair Dadasaheb Patil

Treasurer Shiva Maganahalli

President Northern CA Thippeswamy Hariyaplar

President Southern CA Savitha Mandi

Co-Treasurer Harsha Hanji

President Central CA Arun Kumar

VSNA Convention 2012 Committee 10

Speech by Rajesh Goudar Chair, 35th VSNA Convention Speech by Rajesh Goudar 2012 Chair, 35th VSNA Convention Speech by Rajesh Goudar 2012 Chair, 35th VSNA Convention 2012

Respected Swamijis, dignitaries, scholars, guests, VSNA members and all convention attendeesSharanu Sharanarthi, Respected Swamijis, dignitaries, scholars, guests, VSNA members and all convention attendeesSharanu Sharanarthi, I am Rajesh Goudar,dignitaries, Chairperson for theguests, 35th VSNA of theattendeesthree California Respected Swamijis, scholars, VSNA Convention. members andOn allbehalf convention

chapters, it gives me great pleasure to welcome you all to the 35th Annual VSNA Convention. It is a Sharanu Sharanarthi, Iprivilege am Rajesh forSwamijis the 35th VSNA Convention. On behalf of the three California to beGoudar, among Chairperson our honorable and guests at this event. chapters, it gives me great pleasure to welcome you all to the 35th Annual Convention. It is a I am Rajesh Goudar, Chairperson for the 35th VSNA Convention. On behalfVSNA of the three California privilege toit be among our honorable andyou guests at this The theme we have for theSwamijis is 'Kayakave Kailasa' which translates to 'Work chapters, gives me selected great pleasure toconvention welcome all to the event. 35th Annual VSNA Convention. It is isa Bliss'. We will learn more about this theme from our spiritual leaders, scholars and invited guests privilege to be among our honorable Swamijis and guests at this event. The theme we have selected for the convention is 'Kayakave Kailasa' which translates to 'Work is during the course of the convention. Bliss'. We will learn more about from isour spiritual Kailasa' leaders,which scholars and invited guests The theme we have selected for this the theme convention 'Kayakave translates to 'Work is during the will course of the convention. On behalf of the organizing committee, I want take this opportunity to thank our donors, Bliss'. We learn more about this theme fromtoour spiritual leaders, scholars andallinvited guests sponsors fellow VSNA chapters for their generous donations. I would also like to thank Dr. during theand course of the convention. On behalf of the organizing committee, wantthe to rest takeofthis opportunity to thank all our donors, Somashekar Pallegar, Mr. Vijay KotrappaI and Central VSNA team for their continued sponsors and fellow VSNA chapters for their generous donations. I would also like to thank Dr. support. On behalf of the organizing committee, I want to take this opportunity to thank all our donors, Somashekar Mr. Vijay Kotrappa and generous the rest of Central VSNA team their sponsors andPallegar, fellow VSNA chapters for their donations. I would alsoforlike to continued thank Dr. support. The organizing committee members and volunteers have put in lots of time and effort in bringing this Somashekar Pallegar, Mr. Vijay Kotrappa and the rest of Central VSNA team for their continued convention to you. This convention has much to offer to all age groups -children, youth, adults and support. The organizing committee volunteers have put in lots of time and effort in bringing this seniors. We invite you all tomembers enjoy theand event. convention to you. This convention to offer to put all age groups -- children, youth, adults and The organizing committee members has andmuch volunteers have in lots of time and effort in bringing this seniors. We invite you all to enjoy the event. convention to you. This convention has much to offer to all age groups -- children, youth, adults and Thank seniors.You, We invite you all to enjoy the event. Thank RajeshYou, Goudar Chair, 35th Thank You, VSNA Convention 2012 Rajesh Goudar Chair, VSNA Convention 2012 Rajesh35th Goudar Chair, 35th VSNA Convention 2012

VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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Speech by Thippeswamy Hariyaplar President, NorthernHariyaplar California Speech byVSNA Thippeswamy President, VSNA Northern California

Sharanu Sharanarthi, SharanuVSNA Sharanarthi, Fellow members, Honored Guests and Delegates, I am Thippeswamy, president of VSNA Northern California chapter. I am delighted to be here with you this morning to open the 35th VSNA Fellow VSNA On members, Honored Guests and chapters, Delegates,itsI am president Convention. behalf of all three California my Thippeswamy, privilege to welcome youoftoVSNA the NorthernSan California chapter. I am delighted to be herefor with you this morning to open the 35th VSNA beautiful Francisco Bay area and VSNA Convention 2012. Convention. On behalf of all three California chapters, its my privilege to welcome you to the beautiful Francisco Bay area 2012. Nearly 400San VSNA members fromand all VSNA over Convention the countryfor have gathered here today to participate in various religious, cultural and social activities. Nearly 400 VSNA members from all over the country have gathered here today to participate in variousand religious, cultural and social activities. Today tomorrow we have the unique opportunity to spend time listening to Swamijis discourses and speeches from Scholars as well as interacting with business leaders and other dignitaries. Today andyou tomorrow we have the unique opportunity to spend to Swamijis discourses Of course, have a great opportunity to enjoy the delicious foodtime andlistening entertainment programs. and speeches from Scholars as well as interacting with business leaders and other dignitaries. Of course, you have a great opportunity to enjoy the delicious food and entertainment programs. Thippeswamy Hariyaplar President, VSNA Northern California Thippeswamy Hariyaplar President, VSNA Northern California

VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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Speech Speech by by Naresh Naresh Channaveerappa Channaveerappa Co-Chair, Co-Chair, VSNA VSNA Convention Convention 2012 2012 Speech by Naresh Channaveerappa Co-Chair, VSNA Convention 2012

Dear Dear Veerashaiva Veerashaiva members members and and Dignitaries, Dignitaries, Dear Veerashaiva members and Dignitaries, On On behalf behalf of of Central Central California California VSNA VSNA Chapter, Chapter, it it is is my my pleasure pleasure to to invite invite you you all all to to VSNA VSNA convention convention 2012. 2012. II must must invite invite dignitaries dignitaries and and Swamijis, Swamijis, well well accomplished accomplished businessmen, businessmen, my my friends friends and and family. family. Among the businessmen, I have the pleasure of inviting Mr. Pradeep Kumar, Chairman of United Land Among theofbusinessmen, I haveVSNA the pleasure Mr. Pradeep Kumar, of United Land On behalf Central California Chapter,ofitinviting is my pleasure to invite youChairman all to VSNA convention Bank has sponsored the event. Thank you very please fun and enjoy this Bank who who sponsored theand event. Thankwell youaccomplished very much much and and please have have and and enjoy this 2012. I musthas invite dignitaries Swamijis, businessmen, myfun friends family. auspicious occasion. auspicious Among theoccasion. businessmen, I have the pleasure of inviting Mr. Pradeep Kumar, Chairman of United Land Bank who has sponsored the event. Thank you very much and please have fun and enjoy this auspicious occasion. Naresh Naresh Channaveerappa Channaveerappa Co-Chair, Co-Chair, 35th 35th VSNA VSNA Convention Convention 2012 2012 Naresh Channaveerappa Co-Chair, 35th VSNA Convention 2012

F¼É-¤A¨É-ªÀi ÁªÀÅ-ªÀi ªÀÅ-ªÀiÁ ÁzÀ®PÉÌ zÀ®PÉÌ F¼É-¤A¨É-ªÀiÁ ºÀÄ½¤ÃgÉgÉzÀªÀgÁgÀAi ºÀÄ½¤ÃgÉgÉzÀªÀgÁgÀAiÀÀÄå? Äå? PÀ§Äâ-¨Á¼É-£ÁjªÁ¼ÀPÉÌ ¹»¤ÃgÉgÉzÀªÀgÁgÀAi Äå? F¼É-¤A¨É-ªÀi Á ªÀÅ-ªÀi zÀ®PÉÌ PÀ§Äâ-¨Á¼É-£ÁjªÁ¼ÀPÉÌÁ¹»¤ÃgÉgÉzÀªÀgÁgÀAi ÀÀÄå? PÀ¼ÀªÉ-±Á°UÉ NUÀgÀzÀÀÄå?GzÀPÀªÀ£ÉgÉzÀªÀgÁgÀAi GzÀPÀªÀ£ÉgÉzÀªÀgÁgÀAiÀÀÄå? Äå? ºÀÄ½¤ÃgÉgÉzÀªÀgÁgÀAi PÀ¼ÀªÉ-±Á°UÉ NUÀgÀzÀ ªÀÄgÀÄUÀ-ªÀÄ°èUÉ-¥ÀZÉÑ-ªÀÄÄrªÁ¼ÀPÉÌ PÀ§Äâ-¨Á¼É-£ÁjªÁ¼ÀPÉÌ ¹»¤ÃgÉgÉzÀªÀgÁgÀAiÀÄå? ªÀÄgÀÄUÀ-ªÀÄ°èUÉ-¥ÀZÉÑ-ªÀÄÄrªÁ¼ÀPÉÌ ¥ÀjªÀÄ¼ÀzÀÄzÀPÀªÀ£ÉgÉzÀªÀgÁgÀAi ÀÀÄå? PÀ¼ÀªÉ-±Á°UÉ NUÀgÀzÀ GzÀPÀªÀ£ÉgÉzÀªÀgÁgÀAi ÀÄå? ¥ÀjªÀÄ¼ÀzÀÄzÀPÀªÀ£ÉgÉzÀªÀgÁgÀAi Äå? EAwÃ d® MAzÉ, MAzÉ, £É® £É® MAzÉ, MAzÉ, DPÁ±À DPÁ±À MAzÉ! MAzÉ! ªÀÄgÀÄUÀ-ªÀÄ°èUÉ-¥ÀZÉÑ-ªÀÄÄrªÁ¼ÀPÉÌ EAwÃ d® MAzÉÃ ¥ÀjªÀÄ¼ÀzÀÄzÀPÀªÀ£ÉgÉzÀªÀgÁgÀAi ÀÄå? PÀÆr MAzÉÃ d®ªÀÅ d®ªÀÅ ºÀ®ªÀÅ ºÀ®ªÀÅ zÀæªÀåAUÀ¼À zÀæªÀåAUÀ¼À PÀÆr vÀ£Àß ¥Àj ¨ÉÃgÁVºÀ ºÁAUÉ EAwÃ d® MAzÉ, £É® MAzÉ, DPÁ±À MAzÉ! vÀ£Àß ¥Àj ¨ÉÃgÁVºÀ ºÁAUÉ J£Àß zÉÃªÀ ZÉ£Àß ª ÀÄ°èPÁdÄð£ÀAi À Äå£ÀÄ MAzÉÃ d®ªÀÅ zÀæªÀåAUÀ¼ÀÀÄå£ÀÄ PÀÆr J£Àß zÉÃªÀ ZÉ£ÀßºÀ®ªÀÅ ªÀÄ°èPÁdÄð£ÀAi ºÀ®ªÀÅ dUÀAUÀ¼À PÀÆrPÉÆArzÀÝgÉÃ£ÀÄ? vÀ£Àß ¥Àj ¥Àj ¨ÉÃgÉ! ¨ÉÃgÉ! vÀ£Àß ¥ÀjdUÀAUÀ¼À ¨ÉÃgÁVºÀ ºÁAUÉ ºÀ®ªÀÅ PÀÆrPÉÆArzÀÝgÉÃ£ÀÄ? vÀ£Àß J£Àß zÉÃªÀ ZÉ£ÀßªÀÄ°èPÁdÄð£ÀAiÀÄå£ÀÄ ºÀ®ªÀÅ dUÀAUÀ¼À PÀÆrPÉÆArzÀÝgÉÃ£ÀÄ? vÀ£Àß ¥Àj ¨ÉÃgÉ!

VSNA VSNA Convention Convention 2012 2012 Souvenir Souvenir VSNA Convention 2012 Souvenir

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Speech by Savitha Mandi President, VSNA Southern California Speech by Savitha Mandi President, VSNA Southern California

Poojya Taralabalu Swamiji avare, Pujya Akka Annapurna avare, President Pallegar avare, Board of Regents, Chapter Presidents, Convention Chairs, and Dear VSNA family and friends, Poojya Taralabalu Swamiji avare, Pujya Akka Annapurna avare, President Pallegar avare, Board of Regents, Chapter Presidents, Convention Chairs, and Dear VSNA family and friends, On behalf of the California Chapters, it is with great pleasure and happiness that I invite you all to this 35th VSNA convention-2012. On behalf of the California Chapters, it is with great pleasure and happiness that I invite you all to this All three California Chapters and Chairs (Southern- Dada Patil, Central- Naresh and Northern35ththe VSNA convention-2012. Rajesh Goudar) with the help of members, have worked hard and diligently with unity and teamwork to andCalifornia organize this year’s and convention for us. All prepare the three Chapters Chairs (SouthernDada Patil, Central- Naresh and NorthernRajesh Goudar) with the help of members, have worked hard and diligently with unity and teamwork On behalf of Southern California chapter, I’d like thank all the local members who are attending and to prepare and organize this year’s convention fortous. have practiced hard for the past few weeks to present the various cultural programs. Special thanks to Vijay Kotrappa for directing the play “Basava Buddhi”. allmembers enjoy thewho programs as muchand as On behalf of Southern California chapter, I’d like to thankI hope all theyou local are attending we enjoyed putting together and preparing. have practiced hardthem for the past few weeks to present the various cultural programs. Special thanks to Vijay Kotrappa for directing the play “Basava Buddhi”. I hope you all enjoy the programs as much as we enjoyed putting them together and preparing. Savitha Mandi President, VSNA Southern California Savitha Mandi President, VSNA Southern California

VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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Speech by Dadasaheb Patil Co-Chair, VSNA Convention 2012 Speech by Dadasaheb Patil SpeechVSNA by Dadasaheb Patil2012 Co-Chair, Convention Co-Chair, VSNA Convention 2012

It was a great honor to be part of 2012 VSNA convention. About a year ago, three California chapters jointly accepted the challenge of hosting 2012 VSNA convention with a short notice. The executive committee consisting fromconvention. Northern California as chair, NareshCalifornia Channaveerappa It was a great honor toofbeRajesh part ofGoudar 2012 VSNA About a year ago, three chapters from Central California and Dadasaheb Patil VSNA from convention Southern California as notice. co-chairs along with jointly accepted the challenge of hosting 2012 with a short The executive It was a great honor to be part of 2012 VSNA convention. About a year ago, three California chapters volunteers relentlessly toGoudar make this event a memorable There Naresh were 400+ attendees at committee consisting ofworked Rajeshof Californiaone. as chair, Channaveerappa jointly accepted the challenge hostingfrom 2012Northern VSNA convention with a short notice. The executive the convention from all over US, Canada & India. Veerashaiva Philosophy, life as andco-chairs experience camewith from Central California and Dadasaheb Patil from Southern California along committee consisting of Rajesh Goudar from Northern California as chair, Naresh Channaveerappa into a vibrant display forworked all generations! volunteers relentlessly to make thisPatil event a memorable Thereas were 400+ attendees at from Central California and Dadasaheb from Southern one. California co-chairs along with the convention from all over US, Canada & India. Veerashaiva Philosophy, life and experience came volunteers relentlessly worked to make this event a memorable one. There were 400+ attendees at I thank generous donors, participants, guests, and volunteers for their valuable time, into a vibrant display forover all attendees, generations! the convention from all US, Canada & India. Veerashaiva Philosophy, life and experience came gracious presence and unconditional effort in making VSNA 2012 convention a great success. into a vibrant display for all generations! I thank generous donors, attendees, participants, guests, and volunteers for their valuable time, gracious presence and unconditional in makingguests, VSNA 2012 great success. I thank generous donors, attendees,effort participants, and convention volunteers afor their valuable time, gracious presence and unconditional effort in making VSNA 2012 convention a great success. Dadasaheb Patil Co-Chair, 35th VSNA Convention 2012 Dadasaheb Patil Co-Chair, 35th Dadasaheb PatilVSNA Convention 2012 Co-Chair, 35th VSNA Convention 2012

CgÀ®ÄUÉÆAqÀ PÉgÉUÉ vÉÆgÉ §AzÀÄ ºÁAiÀÄÝAvÉ §gÀ®ÄUÉÆAqÀ ¸À¹UÉ ªÀÄ¼É¸ÀÄjzÀAvÁAiÀÄÄÛ £ÉÆÃqÁ! CgÀ®ÄUÉÆAqÀ vÉÆgÉ §AzÀÄ ÀÄÝAvÉ EAzÉ£ÀUÉ EºÀzÀPÉgÉUÉ ¸ÀÄR, ¥ÀgÀzÀ UÀw ºÁAi £ÀqÉzÀÄ §AzÀAvÁ¬ÄvÀÄÛ £ÉÆÃqÁ §gÀ®ÄUÉÆAqÀ ¸À¹UÉ ªÀÄ¼É¸ÀÄjzÀAvÁAi À ÄÄÛ £ÉÆÃqÁ! CgÀ®ÄUÉÆAqÀ PÉgÉUÉ ÀÄåvÉÆgÉ §AzÀÄ ºÁAi ÀÄÝAvÉzsÀ£Àå¼ÁzÉ£ÀÄ £ÉÆÃqÁ ZÉ£ÀßªÀÄ°èPÁdÄð£ÀAi UÀÄgÀÄ¥ÁzÀªÀ PÀAqÀÄ EAzÉ£ÀUÉ EºÀzÀ¸À¹UÉ ¸ÀÄR, ¥ÀgÀzÀ UÀw £ÀqÉzÀÄ §AzÀAvÁ¬ÄvÀÄÛ £ÉÆÃqÁ §gÀ®ÄUÉÆAqÀ ªÀÄ¼É¸ÀÄjzÀAvÁAi ÀÄÄÛ £ÉÆÃqÁ! ZÉ£ÀßªÀÄ°èPÁdÄð£ÀAi ÀÄå UÀÄgÀÄ¥ÁzÀªÀ PÀAqÀÄ §AzÀAvÁ¬ÄvÀÄÛ zsÀ£Àå¼ÁzÉ£ÀÄ £ÉÆÃqÁ EAzÉ£ÀUÉ EºÀzÀ ¸ÀÄR, ¥ÀgÀzÀ UÀw £ÀqÉzÀÄ £ÉÆÃqÁ ZÉ£ÀßªÀÄ°èPÁdÄð£ÀAiÀÄå UÀÄgÀÄ¥ÁzÀªÀ PÀAqÀÄ zsÀ£Àå¼ÁzÉ£ÀÄ £ÉÆÃqÁ

VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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Speech Speech by by Dr. Dr. Somashekar Somashekar Pallegar Pallegar President, VSNA VSNA Pallegar Speech byPresident, Dr. Somashekar President, VSNA Speech by Dr. Somashekar Pallegar President, VSNA

My My Dear Dear Fellow Fellow Veershaivas, Veershaivas, Respected Respected Swamijis Swamijis and and Honorable Honorable guests, guests, ellarigu ellarigu Sharanu. Sharanu. My Dear Fellow Veershaivas, Respected Swamijis and Honorable guests, ellarigu Sharanu. thumbi Nadeyolege Nadeyolege Nudi Nudi thumbi My Dear Fellow Veershaivas, Respected Swamijis and Honorable guests, Nudiyolage Nade Nudiyolage Nade Thumbi, Thumbi, Nade Nade Nudi Nudi Eradanu Eradanu Paripurna Paripurna Thumbi. Thumbi. Nadeyolege Nudi thumbi ellarigu Sharanu. Lingava Lingava Kooda Kooda ballathane ballathane Sharana Sharana Nudiyolage Nade Thumbi, Nade Nudi Eradanu Paripurna Thumbi. Nodaa Akandeshwara Nodaa Akandeshwara Lingava Kooda ballathane Nadeyolege Nudi thumbi Sharana Nodaa Akandeshwara Nudiyolage Nade Thumbi, Nade Nudi Eradanu Paripurna Thumbi. II congratulate congratulate the the Northern Northern California California chapter chapter members members especially especially Mr. Mr. Rajesh Rajesh Goudar Goudar for for taking taking the the Lingava Kooda ballathane Sharana responsibility responsibility for for the the 35th 35th convention convention at at San San Francisco Francisco Bay. Bay. II thank thankthon on behalf behalf of of VSNA VSNA for for all all the the INodaa congratulate the Northern California chapter members especially Mr. Rajesh GoudarI for taking the Akandeshwara members and dignitaries for making time and effort to attend this 35 am honest th convention….. members and dignitaries for making time and effort to attend this 35 convention….. I am honest in in responsibility for the 35th convention at San portion Francisco Bay. I thank on behalf of VSNA fora unique all the saying, as they missed saying, this this has has also also disappointed disappointed considerable considerable portion of of our our fellow fellow sharana’s sharana’s as they missed a unique th and dignitaries for California making time and effort to attend this 35 amtaking honestthe in Imembers congratulate the Northern chapter members especially Mr. convention….. Rajesh GoudarI for visit visit to to KOODALA KOODALA SANGAMA,…….. SANGAMA,…….. our our Sacred Sacred land land of of Sri Sri Basaveshwara Basaveshwara in in India. India. saying, this has also disappointed considerable portion of our fellow sharana’s as they missed a unique responsibility for the 35th convention at San Francisco Bay. I thank on behalf of VSNA for all the th visit to KOODALA SANGAMA,…….. ourtime Sacred of Sri India.VEERASHAIVA” members and dignitaries for making andland effort to Basaveshwara attend this 35in convention….. I am honest inI We We have have been been saying saying slogan slogan for for the the last last several several years years “I “I AM AM PROUD PROUD OF OF VEERASHAIVA” which which I saying, this has also disappointed considerable portion ofmembers. our fellowBut sharana’s as they missed a unique applaud for the commitment to our association by our for being proud will not applaud for the commitment to our association by our members. But for being proud will not make make We been saying sloganStrong. forour theSacred last several “I AM PROUD OF VEERASHAIVA” which I visit have to KOODALA SANGAMA,…….. land of years Sri Basaveshwara in India. any any association association Worthy Worthy and and Strong. Now Now the the new new Slogan Slogan is is II proudly proudly contribute contribute to to VSNA. VSNA. In In this this applaud for the commitment to our England association by our members. Butand for being proud will not make respect respect II sincerely sincerely congratulate congratulate New New England Chapter Chapter members members desire desire and the the will will of of creating creating the the First First any association Worthy and Strong. Now the new Slogan is I proudly contribute to VSNA. In thisI We have been saying slogan for the last several years “I AM PROUD OF VEERASHAIVA” which Postal Postal Address Address for for our our 35 35 year year old old VSNA VSNA organisation. organisation. New New England England Chapter Chapter members members have have respect sincerely congratulateto New Chapter members desire willproud of creating themake First applaudI for the commitment our England association by our members. Butand for the being will not committed committed and and worked worked very very hard hard with with sheer sheer dedication dedication and and UNITY UNITY to to make make this this happen. happen. We We are are Postal Address for our 35 year old VSNA organisation. New England Chapter members have any association Worthy and Strong. Now the new Slogan is I proudly contribute to VSNA. In this almost almost laying laying foundation foundation stones stones for for International International Basava Basava Center Center in in New New England England soon. soon. During During our our committed and worked very hard sheer dedication and desire UNITYand to make this happen. the WeFirst are respect I sincerely congratulate New with England Chapter members the will of creating BOD BOD meetings meetings we we are are etching etching their their IBC IBC month month by……. by……. month. month. II wished wished in in my my last last years years presidential presidential almost laying foundation stones for International Basava Center in New England soon. During our Postal Address for our 35 year old VSNA organisation. New England Chapter members have address address about about the the desire desire to to make make aa International International Basava Basava Centers Centers all all across across USA, USA, II am am proud proud to to say say that that BOD meetings we are has etching theirmy IBCwishes. month month. wishedtoinmake my last years presidential committed and worked very hard with sheer by……. dedication and IUNITY this happen. We are New England chapter fulfilled My hearty Congratulations to NE Chapter Members, New England chapter has fulfilled my wishes. My hearty Congratulations to NE Chapter Members, address about foundation the desireround tostones makeapplause………..(I a International Basava Centers across I am soon. proud During to say that almost laying for International Basava Centerall in NewUSA, England our please please give give them them aa big big round of of applause………..(I have have aa small small presentation presentation at at the the end end regarding regarding IBC, IBC, New Englandwill chapter fulfilled My hearty Congratulations to NE Members, BOD meetings we are has etching theirmy IBCwishes. month by……. month. I wished in they my lastChapter years presidential which which you you will enjoy). enjoy). New New England England Chapter Chapter members members showed showed that that they are are proud proud to to be be aa please give them a big round of applause………..(I have a small presentation at the end regarding IBC, address about thealso desire to make a International Basava Centers all across USA,NEI am proud to say that veerashaivas, veerashaivas, but but also proud proud contributors contributors for for an an international international basava basava center. center. NE chapter chapter is is opening opening aa which you will enjoy). England Chapter members showed that they proudMembers, to be alla New England chapter hasNew fulfilled my wishes. My hearty Congratulations to NEare Chapter new new page page in in the the history history of of VSNA. VSNA. Centers Centers like like NENE- International International Basava Basava Center Center should should be be opened opened in in all veerashaivas, but also proud contributors for an international basava center. NE chapter is opening please give them a big land round of applause………..(I have a smallmove presentation at the end regarding IBC,a the the corners corners of of this this vast vast land of of USA, USA, II wish wish all all the the chapters chapters to to move in in this this direction. direction. This This will will help help our our new in will thegenerations history VSNA. Centers like NEInternational Basava Center should opened in alla whichpage you enjoy).ofNew England Chapter members showed that they are be proud tohuman be younger, older and local people to understand the Basavanna’s exploration of younger, older generations and local people to understand the Basavanna’s exploration of human the corners ofbut thisalso vastproud land of USA, I wishwill all the chapters to move in this direction. This will help oura veerashaivas, contributors for an international basava center. NE chapter is opening community community during during his his era. era. These These centers centers will serve serve the the needs needs of of local local communities communities across across USA. USA. younger, and Centers local people to International understand the Basavanna’s exploration of human new page older in thegenerations history of VSNA. like NEBasava Center should be opened in all community during his era. These centers will serve the needs of local communities across USA. the corners of this vast land of USA, Itaking wish all theLeadership chapters to move in this direction. This will help our II congratulate congratulate Mr Mr Veeresha Veeresha Javali Javali taking the the Leadership to to create create New New Texas Texas South South chapter, chapter, in in younger, older generations and local people to understand the Basavanna’s exploration of human Houston. Houston. I congratulate Mrhis Veeresha Javali taking Leadership New Texas across South USA. chapter, in community during era. These centers willthe serve the needstoof create local communities Houston. The problems of VSNA at present are multiple. First is the Attrition of the members who are really The problems of VSNA at present are multiple. First is the Attrition of the members who are really I congratulate Mr Veeresha Javali taking the Leadership to create New Texas of South religion chapter, in showing showing no no interest interest in in this this Association. Association. Secondly, Secondly, our our desire desire to to keep keep our our Practice Practice of our our religion and and The problems of VSNA at present are multiple. First is the Attrition of the members who are really Houston. practices practices are are dwindling dwindling with with each each year. year. showing no interest in this Association. Secondly, our desire to keep our Practice of our religion and practices are dwindling with each year. OURproblems SLOGAN FOR NEXT at MANY YEARS COME MUST The of VSNA present areTO multiple. First isBE……. the Attrition of the members who are really IVSNA AM AConvention PROUD CONTRIBUTOR FOR VSNASecondly, FOR INTERNATIONAL BASAVA This be and our showing no interest in this Association. our desire to keep our CENTER. Practice of ourshould religion 2012 22 Kayakasiri VSNAmantra Convention 2012 Souvenir Souvenir 22begins at Home). Kayakasiri next As Basavanna DASOHA must practices are( dwindling withsaid------each year. VSNA Convention 2012 Souvenir 22 Kayakasiri As you are aware of our local chapters in all over the country constantly have been doing multiple 22 charitable works to theSouvenir societies they live in, I hope the VSNA Convention 2012 22 and encourage to do more in establishing Kayakasiri regional IBCenters. This will give a moral and Spiritual support to all our members in years to come.

OUR SLOGAN FOR NEXT MANY YEARS TO COME MUST BE……. I AM A PROUD CONTRIBUTOR FOR VSNA FOR INTERNATIONAL BASAVA CENTER. This should be our next mantra ( As Basavanna said------- DASOHA must begins at Home). As you are aware of our local chapters in all over the country constantly have been doing multiple charitable works to the societies they live in, I hope and encourage to do more in establishing the regional IBCenters. This will give a moral and Spiritual support to all our members in years to come. We have released our new website, there are certain technical growing problems, which will be resolved as we go along. In this new web site we have stored all the Life Members names and addresses along with New Life membership Certificates, that it will help for the future years. Other achievement is……. i-basavanna, for Apple application. There is a newer version 1.3 This has a Video about Sri Basaveshwara’s Life story in colorful cartoon. This is watched by thousands all over the World! Including, middle East China, Russia, Japan and Australia. Please log in to I-basavanna application. This is the product of our Tampa Bay Sharana, Mr Basavaraj Deverashetty. Another new development is E-BOOKS. VSNA will transfer most of our collection and publication to E-books, We are requesting Sri Shivamurthy swamiji to help us in this matter. We have explored various avenues, but not yet decided which is the best. Regarding the money side, our treasurer Mr Nanjundappa will give all the details, but I give Summary of what we changed. Present BOD has invested in the funds which will provide around $20,000 of returns(income) yearly from convention Funds. This is a significant improvement when compared to last several years. We also have enrolled more Life Members in the last 18 months. VSNA has been a financial source from Generosities of our members to many families in their dire needs, From VSNA, I thank all our Sharana’s who contributed for the needy. I am proud to say the present BOD of VSNA will complete the responsibility by the end of this year in a much healthier and memorable state. I also thank our BOD members who stood beside me in Good and Bad times, especially, Our VP Mr Vijay Kumar, Mr Thej Kartal and Treasurer Mr Nanjundappa. I am happy to welcome the new BOD/BOR to take the responsibilities, and wish them best wishes. The new BOD are President Mr Vijay Kumar, VP Mr Channu Kambalyal, Treasurer, Mr B.S. Nanjundappa, Secretary Mr Basavaraj Mudenur. Other BOD members are Mr Kotresh Neeral, Mr. Yuvraj Patil, Mr Nandish Dhananjaya, Mr Shivakumar Patil, Mrs Rupa Maganahalli and Mr Shiva Basavaiah. New BOR team are Dr Nagabhushan Malakkla, Mrs Mamatha Shivanna, Mr Dada Patil, Mrs Lakshmi Hiremath, Mr Rajeev Kumar, Mrs Uma Sajjan, and Mr Rajeev Navalyal. My support and guidance will always be there for new BOD/BOR members. I THANK OUR EVENT SPONSOR Mr. PRADEEP KUMAR OF ULB FROM BENGALURU and all other sponsors for their generous contributions. Thank you once again. I want to finish with enlightening moment I witnessed. During my visit to Basava Bageewadi last year, I witnessed a unique scene, GrandPa brought his Grand son to visit Nandi temple at Basavana Bagewadi(Birth Place) while holding his grand son’s hand he was teaching very basic of honest life through Basavanna’s Vachana,and asking him to repeat, while walking through corridor.

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The vachana was: Kalavachana Beda, Kola Beda, Husiya nudiyalu beda The was: Muniyabeda, anyarige asahya padabeda Tanna bannisabeda, haliyalu bedabeda Kala Beda, Kola Beda,idira Husiya nudiyalu Ide antarangada shuddi, ide bahiranga shuddi Muniyabeda, anyarige asahya padabeda Ide namma koodalasangamanolisuva pari. Tanna bannisabeda, idira haliyalu beda Ide antarangada shuddi, ide bahiranga shuddi And Finally koodalasangamanolisuva Mahatma Gandhi said during Ide namma pari. his fight for independence. If we are to make progress, we must NOT repeat history, but to make a NEW history, I hope I have that for VSNA. And Finally Mahatma Gandhi said during his fight for independence. If we are to make progress, we Thank you repeat all for allowing me to make share athis moment with all ofI have you on this convention Podium. must NOT history, but NEW history, I hope that for35th VSNA. Thank you all for allowing me to share this moment with all of you on this 35th convention Podium. Ellarigu Sharanu, Dr. Somashekar Pallegar President, VSNA Ellarigu Sharanu, Dr. Somashekar Pallegar President, VSNA

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Speech by Poornima Vasanth Vice president, Central California Speech byVSNA Poornima Vasanth Vice president, VSNA Central California

Namaskara, Namaskara, On behalf of Central California Chapter, I would like to take this opportunity to welcome all the dignitaries and swamijis from all parts of Karnataka. On behalf of Central California Chapter, I would like to take this opportunity to welcome all the dignitaries and swamijis from partscompared of Karnataka. Central California Chapter is aallbaby to other chapters, however we are very active in the sense that we meet once a month in members' homes for few hours which includes Dasoha. Kids Central California Chapter is atheir babymeaning, comparedadults to other chapters, however we are very active the usually recite Vachana and exchange ideas on different topics and inhave sense that webhajans. meet once a month in members' homes for few hours which includes Dasoha. Kids incorporated usually recite Vachana and their meaning, adults exchange ideas on different topics and have Iincorporated would like tobhajans. invite you all to attend the convention and have a good time at the convention. I wouldare likevarious to invite you all to attend the convention and have a good time at the convention. There activities that are planned for the next two days and I hope that you all participate and enjoy the entertainment programs that have been lined up. There are various activities that are planned for the next two days and I hope that you all participate enjoy the entertainment have valuable been lined up. effort and financial support in making Iand sincerely thank all Californiaprograms membersthat for their time, this convention successful. I sincerely thank all California members for their valuable time, effort and financial support in making this convention successful. Sharanu, Sharanu, Vasanth Poornima Vice President, Central California Chapter Poornima Vasanth Vice President, Central (Mrs.Poornima VasanthCalifornia spoke onChapter behalf of Mr.Arun Kumar, President of Central California Chapter.) (Mrs.Poornima Vasanth spoke on behalf of Mr.Arun Kumar, President of Central California Chapter.)

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Kayakasiri Kayakasiri

Kudala Sangama, Bagalkot Kudala Sangama, Bagalkot

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¸ÀA¥ÁzÀPÀ ¸À«Äw ¸ÀA¥ÁzÀPÀ ¸À«Äw When the thewords wordsofofthe thePioneers Pioneers When Are like like aa stream streamofofmilk, milk, Are With jaggery jaggeryfor forits itsooze ooze With sugarfor forits itssilt, silt, And sugar reasonisisas asone one My reason That digs a well apart, That digs a well apart, To drink drink aabrackish brackishwater, water,Lord Lord Kudala Kudala Sangama! Sangama!

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VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

English Translation English Translation::Ganaka GanakaVachana VachanaSamputa, Samputa, Sri Taralabalu Jagadguru Brihanmath, Sri Taralabalu Jagadguru Brihanmath,Sirigere. Sirigere.

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VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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Kayakasiri Kayakasiri

CjªÀÅ DZÁgÀ CjªÀÅ DZÁgÀ

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Kayakasiri Kayakasiri

Kayaka and Dasoha Kayaka and Kayaka and Dasoha Dasoha

Akka Rupaka Akka Rupaka Akka Rupaka Austin, TX Austin, Austin, TX TX

(Akka Rupaka Basava Divine Center, Austin, TX www.basavadivinecenter.org) (Akka (Akka Rupaka Rupaka Basava Basava Divine Divine Center, Center, Austin, Austin, TX TX www.basavadivinecenter.org) www.basavadivinecenter.org) In the 12th century, Guru Basavanna illumined a novel spiritual path that has the potential to uplift In the century, Guru illumined aa novel spiritual path that has the to humanity. Guru Basavanna not only presented this unique demonstrated its In the 12 12th th century, Guru Basavanna Basavanna illumined novel spiritualpath, path but that he hasalso the potential potential to uplift uplift humanity. Guru Basavanna not only presented this unique path, but he also demonstrated its potency personally guiding of aspirants in his lifetime. accomplished yogis, humanity.byGuru Basavanna notmillions only presented this unique path, butMany he also demonstrated its potency by personally guiding millions of aspirants in his lifetime. Many accomplished yogis, spiritual aspirants, mystics, and initiates walked this path and were able to enjoy the divine bliss. potency by personally guiding millions of aspirants in his lifetime. Many accomplished yogis, spiritual aspirants, initiates walked path and to the They formed the mystics, heart of and Sharana community. was spiritual aspirants, mystics, and initiates walked this thisThis path extraordinary and were were able ableSharana to enjoy enjoy community the divine divine bliss. bliss. They formed the heart of Sharana community. This extraordinary Sharana community resplendent with great yogis such as Allama Prabhudeva, Chennabasavanna, Akka Mahadevi, They formed the heart of Sharana community. This extraordinary Sharana community was was resplendent with such as Mahadevi, Siddharameshwara, and yogis Madiwala UnfoldingChennabasavanna, in the short span Akka of two to three resplendent with great great yogis such Machidevayya. as Allama Allama Prabhudeva, Prabhudeva, Chennabasavanna, Akka Mahadevi, Siddharameshwara, and Madiwala Machidevayya. in the span decades, this movement of people toUnfolding enrich their holistically. Siddharameshwara, and facilitated Madiwalascores Machidevayya. Unfolding in lives the short short span of of two two to to three three decades, decades, this this movement movement facilitated facilitated scores scores of of people people to to enrich enrich their their lives lives holistically. holistically. There were several unique aspects to this movement. Traditionally, achieving spiritual heights was There several this Traditionally, achieving spiritual was reserved to renunciates whoaspects wouldto rigorous practices, often in solitude andheights away from There were were several unique unique aspects toundertake this movement. movement. Traditionally, achieving spiritual heights was reserved to would practices, often solitude and away from society. this towho be superfluous, Gururigorous Basavanna demonstrated people achieve reserved Proving to renunciates renunciates who would undertake undertake rigorous practices, often in in that solitude andcan away from society. Proving this be superfluous, Guru Basavanna that people can achieve great spiritual heights even living in society. Rather demonstrated than renouncing family he society. Proving this to to be while superfluous, Guru Basavanna demonstrated thattheir people canlives, achieve great spiritual heights even while living in society. Rather than renouncing their family lives, he showed how people it toinbesociety. an asset in their pursuit. As partlives, of this great spiritual heightscan eventransform while living Rather than spiritual renouncing their family he showed how people can transform it to be an asset in their spiritual pursuit. As part of this transformation, Guru Basavanna encouraged people to lead honest lives with their families while showed how people can transform it to be an asset in their spiritual pursuit. As part of this transformation, Guru Basavanna engaging in gainful professions. transformation, Guru Basavanna encouraged encouraged people people to to lead lead honest honest lives lives with with their their families families while while engaging in gainful professions. engaging in gainful professions. Even to this day, the lifestyle advocated by Guru Basavanna is relevant to aspirants globally. By Even to the by relevant to globally. By embracing percepts of this advocated lifestyle, individuals can lead a is filled with happiness Even to this thistheday, day, the lifestyle lifestyle advocated by Guru Guru Basavanna Basavanna isrewarding relevant life to aspirants aspirants globally. By embracing the percepts of this lifestyle, individuals can lead a rewarding life filled with happiness and contentment. The blueprint for this inspirational lifestyle can be found in the Vachanas of Guru embracing the percepts of this lifestyle, individuals can lead a rewarding life filled with happiness and contentment. The blueprint inspirational lifestyle be in Vachanas of Basavanna and his Sharanas. A systematic study of these Vachanas under the and contentment. Thecontemporary blueprint for for this this inspirational lifestyle can can be found found in the the Vachanas of Guru Guru Basavanna and his contemporary Sharanas. A systematic study of these Vachanas under guidance of advanced practitioners in the Path of Guru Basavanna will unfold the secrets to Basavanna and his contemporary Sharanas. A systematic study of these Vachanas under the the guidance of advanced practitioners in the Path of Guru Basavanna will unfold the secrets attaining coveted lifestyle. guidance this of advanced practitioners in the Path of Guru Basavanna will unfold the secrets to to attaining this coveted lifestyle. attaining this coveted lifestyle. The concepts of 'Kayaka' and 'Dasoha' given by Guru Basavanna are important aspects of this The 'Kayaka' and given are of novel lifestyle.of concepts enable aspirants live Basavanna in society while pursuingaspects their spiritual The concepts concepts ofThese 'Kayaka' and 'Dasoha' 'Dasoha' given by bytoGuru Guru Basavanna are important important aspects of this this novel lifestyle. These to in while pursuing their spiritual aspirations. Money is anconcepts essentialenable aspect aspirants of social living. a major novel lifestyle. These concepts enable aspirants to live liveHowever, in society societymoney while being pursuing theirattraction, spiritual aspirations. is an aspect social living. money being aa major attraction, it can cause Money havoc in lives of people. Guru Basavanna advises people understand role of aspirations. Money is the an essential essential aspect of of social living. However, However, money to being major the attraction, it can cause havoc in the lives of people. Guru Basavanna advises people to understand the role wealth in life along howofit people. is acquired spent. In the path of Guru Basavanna, it can cause havoc in with the lives Guruand Basavanna advises people to understand the money role of of wealth in life along with how it is acquired and spent. In the path of Guru Basavanna, money should be life earned by with performing Accepting handouts exploiting is forbidden. wealth in along how it Kayaka. is acquired and spent. In the or path of Guru others Basavanna, money should earned by Accepting handouts forbidden. Aspirants required to engage Kayaka. in honest labor ensuring thator is free ofothers deceit,is and should be be are earned by performing performing Kayaka. Accepting handouts oritexploiting exploiting others isdesire, forbidden. Aspirants are required to engage in honest labor ensuring that it is free of deceit, desire, and cruelty. The of Guru peopleensuring to transform profession to Kayaka. Aspirants arepath required to Basavanna engage in requires honest labor that ittheir is free of deceit, desire, The and cruelty. The path of Guru Basavanna requires people to transform their profession to Kayaka. The word Kayaka comes from the word kaaya, the body. Kayaka literarily means that which relates to cruelty. The path of Guru Basavanna requires people to transform their profession to Kayaka. The word Kayaka comes from the word kaaya, the body. Kayaka literarily means that which relates the body and implies the labor performed bythe thebody. meansKayaka of body. word Kayaka comes from the word kaaya, literarily means that which relates to to the body and implies the labor performed by the means of body. the body and implies the labor performed by the means of body. Guru Basavanna recommends people to transform their professions into Kayaka. For a profession Guru people transform their Kayaka. aa profession to be Basavanna considered recommends as Kayaka, there requirements. Many into Vachanas of For Sharanas guide Guru Basavanna recommends peopleareto to certain transform their professions professions into Kayaka. For profession to be considered as Kayaka, there are certain requirements. Many Vachanas of Sharanas guide people in understanding thesethere requirements. begin, a profession should beofconducive the to be considered as Kayaka, are certainTorequirements. Many Vachanas Sharanas to guide people in understanding these requirements. To begin, a profession should be conducive to society. It should not exploit other beings or be destructive to the social order. Great importance is people in understanding these requirements. To begin, a profession should be conducive to the the society. It should not exploit other beings or be destructive to the social order. Great importance society. It should not exploit other beings or be destructive to the social order. Great importance is is VSNA Convention 2012 Souvenir VSNA VSNA Convention Convention 2012 2012 Souvenir Souvenir

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Kayakasiri Kayakasiri Kayakasiri

placed on honesty and truthfulness. People are encouraged to perform their work with utmost sincerityonand to the best their abilities. placed honesty and of truthfulness. People are encouraged to perform their work with utmost sincerity and to the best of their abilities. Typically, most professions that do not exploit or hurt others may be transformed into Kayaka. It should be most notedprofessions that not allthat work It is in others the hands to into transform their Typically, do is notKayaka. exploit or hurt may of be aspirants transformed Kayaka. It professions into Kayaka. Vachanas of Sharanas help in this should be noted that notMany all work is Kayaka. It is in thesincere hands aspirants of aspirants to endeavor. transform their professions into Kayaka. Many Vachanas of Sharanas help sincere aspirants in this endeavor. One crucial aspect of Kayaka is the reason for performing it. Sharanas warn people to be careful about the motivation for earning. Peopleforgenerally work for monetary or other of One crucial aspect of Kayaka is the reason performing it. Sharanas warn people to beform careful compensation. While receiving fair compensation is needed, Sharanas warn aspirants to be vigilant about the motivation for earning. People generally work for monetary or other form of about the desire and receiving expectations taking up a profession. People nottofall prey to compensation. While fair behind compensation is needed, Sharanas warn should aspirants be vigilant desires while performing their Kayaka. about the desire and expectations behind taking up a profession. People should not fall prey to desires while performing their Kayaka. The drive behind working for most people is self-centric. Many work to sustain themselves and their family. Someworking are motivated by the desire be rich, famous, these seem The drive behind for most people is to self-centric. Many and workpowerful. to sustainWhile themselves and to be family. normal Some motivations for working, on such and motivations areWhile not Kayaka. To their are motivated by theprofessions desire to bebased rich, famous, powerful. these seem transform their profession into Kayaka, the motivation behind the working has to change. to be normal motivations for working, professions based on such motivations are not Kayaka. To transform their profession into Kayaka, the motivation behind the working has to change. In the path of Guru Basavanna, the primary motivation for engaging in profession is to use the earnings in Dasoha. The word Dasoha is a compound coming from 'daasa' and 'aham'. It In the path of Guru Basavanna, the primary motivationword for engaging in profession is to use the literally means that 'IThe amword the servant'. say that for coming the wealth be an and asset'aham'. in their earnings in Dasoha. Dasoha Sharanas is a compound word fromto'daasa' It spiritual pursuit, aspirants should earn money from honest labor and utilize the wealth in the literally means that 'I am the servant'. Sharanas say that for the wealth to be an asset in their service Jangama. Understanding what money Jangama is, and learning ways of serving Jangama is spiritualofpursuit, aspirants should earn from honest laborthe and utilize the wealth in the aservice very important part of Dasoha. of Jangama. Understanding what Jangama is, and learning the ways of serving Jangama is a very important part of Dasoha. Dasoha enables aspirants to use the wealth as an aid in spiritual pursuit. Wealth is a powerful enticement in this world to thatuse binds beings as to an mortal Realizing this,Wealth most spiritual paths Dasoha enables aspirants the wealth aid inlife. spiritual pursuit. is a powerful advocate renunciation of material wealth. Thetopath of Guru Basavannathis, takesmost a unique approach enticement in this world that binds beings mortal life. Realizing spiritual paths and says that it is not the wealth that is the hindrance. Rather, it is the attachment and dependency advocate renunciation of material wealth. The path of Guru Basavanna takes a unique approach on the wealth causes the problem. than giving up wealth, advocate aspirants and says that itthat is not the wealth that is Rather the hindrance. Rather, it is the Sharanas attachment and dependency to turn wealth into a tool in the spiritual pursuit.The process of this transformation will start when on the wealth that causes the problem. Rather than giving up wealth, Sharanas advocate aspirants aspirants begininto to broaden helping others, donating without expectation. This to turn wealth a tool intheir the minds, spiritualstart pursuit.The processand of this transformation will start when process will eventually lead them in performing Kayaka and Dasoha. aspirants begin to broaden their minds, start helping others, and donating without expectation. This process will eventually lead them in performing Kayaka and Dasoha.

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Kayakasiri Kayakasiri

List of Pen names used by Sharanas in vachanas Sharana 1. List of Pen names used Adayya 2. Sharana Marayya 3.1. Aydakki Adayya Tande 4.2. Ajaganna Aydakki Marayya 3. Akka Mahadevi 5. Ajaganna Tande 6.4. Allamaprabhu Akka Mahadevi 5. Ambigara Choudayaa 7. Allamaprabhu 6. Amugedevayya 8. Ambigara Choudayaa 7. Arivina Maritande 9. Amugedevayya 8. Aydakki Lakkamma 10. Arivina Maritande 9. Bahurupi Choudayya 11. Aydakki Lakkamma 10. Basavanna 12. Bahurupi Choudayya 11. Chandimarasa 13. Basavanna 12. Chennabasavanna 14. Chandimarasa 13. Gangambike 15. Chennabasavanna 14. Hadapada Appanna 16. Gangambike 15. Immadi Gurusidda Swamigalu 17. Hadapada Appanna 16. Dasimayya 18. Immadi Gurusidda Swamigalu 17. Jedara Kadasiddeshwar 19. Jedara Dasimayya 18. 20. Kadasiddeshwar 19. KambadamaariTande Kannadi kayada Revamma 21. KambadamaariTande 20. Kinnari Bommayya 22. Kannadi kayada Revamma 21. KolaShantayya 23. Kinnari Bommayya 22. Somanna 24. KolaShantayya 23. Laddeya Lingamma 25. Laddeya Somanna 24. Madivala Machideva 26. Lingamma 25. 27. Madivala Machideva 26. MaraluSiddeshwara Molige Mahadevi 28. MaraluSiddeshwara 27. 29. MoligeMarayya Mahadevi 28. Molige Muktaayakka 30. Molige Marayya 29. 31. Muktaayakka 30. Naagalaambike Tande Naagalaambike 32. 31. Nagemari Nagemari Tande 32. Neelambike 33. Neelambike 33. Okkaliga Muddanna 34. Okkaliga Muddanna 34. Purada Naganna 35. Purada Naganna 35. Rechavva 36. Rechavva 36. Sakalesh Madarasa 37. Sakalesh 37. Satyakka Madarasa 38. Satyakka 38. ShanmukhaSwamigalu 39. ShanmukhaSwamigalu 39. Siddharameshwara 40. Siddharameshwara 40. Swatantra Siddalingeshwar 41. Swatantra Siddalingeshwar 41. Urilingapeddi 42. Urilingapeddi 42. Urilingadeva 43. Urilingadeva 43. Varada Sankanna 44. Varada Sankanna 44. VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

Penname by Sharanas in vachanas Sourashtra Someshwara Penname Amareshwara Linga Sourashtra Someshwara Mahaghana Someshwar Amareshwara Linga Chennamallikarjuna Mahaghana Someshwar Guheshwara, Guheshwaralinga Chennamallikarjuna Ambigara Choudayaa Guheshwara, Guheshwaralinga Siddha Somanathaling Ambigara Choudayaa Sadashivamurthi Linga Siddha Somanathaling Marayyaapriya Amareshwaralinga Sadashivamurthi Linga Rekkannapriya Naginatha Marayyaapriya Amareshwaralinga Kudalasangamadeva Rekkannapriya Naginatha Simmaligeya Chennarama Kudalasangamadeva Kudalachennasangayya Simmaligeya Chennarama Gangapriya kudala sanga Kudalachennasangayya Basavapriya Gangapriya kudala sanga Shivalingeshwara Basavapriya Ramanatha Shivalingeshwara KaadanoLagaada Ramanatha Kadambalinga KaadanoLagaada Sadguru Sanga Nirangalinga Kadambalinga Tripurantaka Sadguru Sanga Nirangalinga Punyaranya TripurantakaBhimeshwara Bapu Laddeya Soma Punyaranya Bhimeshwara Appannapriya Chennabasavanna Bapu Laddeya Soma Kalideva, kalidevaradeva Appannapriya Chennabasavanna Revanna Kalideva,Prabhuve kalidevaradeva Ennapriya Immadi Nihkalankamallikarjuna Revanna Prabhuve NihkalankaMallikarjuna Ennapriya Immadi Nihkalankamallikarjuna Ajaganna NihkalankaMallikarjuna Basavannapriya Chennasangayya Ajaganna Aturavair Mareshwara Basavannapriya Chennasangayya Aturavair Mareshwara Sangayya Sangayya Kama bhima jivana dodeya Kama bhima jivana dodeya Amaragundada Mallikarjunayya Amaragundada Mallikarjunayya Nija Shanteshwara Nija Shanteshwara Sakaleshwaradeva Sakaleshwaradeva Shambhukkeshwara Shambhukkeshwara Akhandeshwara Akhandeshwara Kapila SiddhaMallikarjuna, Kapila SiddhaMallikarjuna, Nijaguru Nijaguru Urulingapeddipriya Vishveshwara Urulingapeddipriya Vishveshwara UrilingaTande UrilingaTande Varada Sankareshwara Varada Sankareshwara

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Kayakasiri Kayakasiri

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Kayakasiri Kayakasiri Kayakasiri

Philosophy of Kayaka and Dasoha Philosophy of Kayaka and Dasoha Philosophy of Kayaka and Dasoha Philosophy of Kayaka and Philosophy of Kayaka and Dasoha Dasoha

Dr. Sajjan Sajjan G. Shiva Shiva Dr. Dr. Sajjan G. G. Shiva Dr.Memphis, Sajjan G. Shiva TN TN Dr.Memphis, Sajjan G. Shiva Memphis, TN Memphis, TN Memphis, TN Shiva Sharanas advocated two aspects as must for daily (pious) living: 'Kayaka' and 'Dasoha'. Shiva Sharanas advocated two aspects as must for daily (pious) living: 'Kayaka' and 'Dasoha'. Shiva Sharanas advocated two aspects as must for daily (pious) living: 'Kayaka' and 'Dasoha'. Roughly translated, „Kaayaka‟ is work (duty) and Daasoha is service to community (daasa = Shiva Sharanas advocated two aspects as must for daily (pious) living: 'Kayaka' and 'Dasoha'. Roughly translated, „Kaayaka‟ is work (duty) Daasoha is service community (daasa = Shiva Sharanas advocated two aspects as mustand for daily (pious) living:to 'Kayaka' and 'Dasoha'. Roughly translated, „Kaayaka‟ is work (duty) and Daasoha is service to community (daasa = servant, aha = me). Together these represent the selfless action expected of us, and sharing of Roughly translated, „Kaayaka‟ is work (duty) and Daasoha is service to community (daasa = servant, aha = me). Together these represent the selfless action expected of us, and sharing of Roughly translated, „Kaayaka‟ is work (duty)the andselfless Daasoha is service to community (daasa of = servant, aha =with me).the Together these represent action expected of us, and sharing our success fellow beings. Professor T. R. Mahadevayya equates Kaayaka and servant, aha = me).the Together these represent the selfless action expected of us, and sharing of our fellow beings. Professor T. Mahadevayya Kaayaka servant, aha =with me).the Together these represent the selfless action expectedequates of us, and sharingand of our success success with fellow beings. Professor T. R. R. Mahadevayya equates Kaayaka and Daasoha to the two faces of the same coin. He says that Kaayaka is the means of acquiring our success with the fellow beings. Professor T. R. Mahadevayya equates Kaayaka and Daasoha to the two faces of the same coin. He says that Kaayaka is the means of acquiring our success with fellow beings. Professor T. R. equates Kaayaka and Daasoha to the twothe faces ofmeans the same coin. Heit.says thatMahadevayya Kaayaka is the means ofinacquiring wealth while Daasoha is the of disposing As such, the two should go hand hand. Daasoha to the two faces ofmeans the same coin. Heit.says that Kaayaka is the means ofinacquiring wealth while Daasoha is the of disposing As such, the two should go hand hand. Daasoha to the two faces the same coin. Heit.says that Kaayaka is the means wealth while Daasoha is theofmeans of disposing As such, the two should go handofinacquiring hand. wealth while Daasoha is the means of disposing it. As such, the two should go hand in hand. wealth while Daasoha is the means of disposing it. As such, the two should go hand in hand. Shiva Sharanas Sharanas cultivated cultivated aa very very high high respect respect for for labor. labor. They They believed believed in in performing performing their their Shiva Shiva Sharanas cultivated a with very the highmindset respectthat for they labor.areThey believed in performing their trades with utmost devotion serving God through their work. Shiva Sharanas cultivated a very high respect for labor. They believed in performing their trades with utmost devotion serving God through their work. Shiva Sharanas cultivated a with very the highmindset respectthat for they labor.are They believed in performing their trades with utmost devotion with the mindset that they are serving God through their work. Sharanas coined the phrase “Kayakave Kailasa” is Kailasa‟. is trades with utmost devotion with the mindset thatmeaning they are„Kaayaka serving God through“Kailasa” their work. Sharanas coined the phrase “Kayakave Kailasa” meaning „Kaayaka is Kailasa‟. “Kailasa” is trades with utmost devotion with the mindset thatmeaning they are„Kaayaka serving God through“Kailasa” their work. Sharanas coined the phrase “Kayakave Kailasa” isphrase Kailasa‟. is the abode of Lord Shiva, which is blissful, serene and auspicious. The thus implies that Sharanas coined the phrase “Kayakave Kailasa” meaning „Kaayaka isphrase Kailasa‟. “Kailasa” is the abode of Lord Shiva, which is blissful, serene and auspicious. The thus implies that Sharanas coined the phrase “Kayakave Kailasa” meaning „Kaayaka is Kailasa‟. “Kailasa” is the abodeKaayaka of Lord one Shiva, whichKailasa. is blissful, serene and mean auspicious. The phrasegive thusupimplies that through reaches This does not that we should our world the abode of Lord Shiva, which is blissful, serene and auspicious. The phrase thus implies that through Kaayaka one reaches Kailasa. This does not mean that we should give up our world the abodeKaayaka of Lord one Shiva, whichKailasa. is blissful, serene and mean auspicious. The phrasegive thusupimplies that through reaches This does not that we should our world and reach Kailasa, rather it implies that we can create Kailasa here Earth through Kaayaka. through Kaayaka one reaches Kailasa. This does not mean that weon should give up our world and reach Kailasa, rather it implies that we can create Kailasa here on Earth through Kaayaka. through Kaayaka one reaches Kailasa. This does not mean that weon should give up our world and reach Kailasa, rather itphrase implies that we can create Kailasa here Earth through Kaayaka. Some translate the above “work is heaven” implying through pure, unselfish and reach Kailasa, rather itphrase impliesas that we can create Kailasa herethat on Earth through Kaayaka. Some translate the above “work is heaven” implying through pure, unselfish and reach Kailasa, rather itphrase impliesas that we can create Kailasa herethat on Earth through Kaayaka. Some translate the above as “work is heaven” implying that through pure, unselfish work we can create the heaven here on Earth. This phrase is also translated as “work is Some translate the above phrase as “work is heaven” implying that through pure, unselfish work we can create the heaven here on Earth. This phrase is also translated as “work is Some translate the above phrase as “work is heaven” implying that through pure, unselfish work we can create the heaven here on Earth. This phrase is also translated as “work is worship” meaning thatthe sincere, unselfish duty is equivalent equivalent to worshipping worshipping God. Nevertheless, Nevertheless, work we meaning can create heaven here onduty Earth. This phrase is also translated as “work is worship” that sincere, unselfish is to God. work we meaning can create the heaven here onduty Earth. This phrase is also translated as “work is worship” that sincere, unselfish is equivalent to worshipping God. Nevertheless, the message is that we should perform work with utmost devotion for the welfare of the worship” meaning that sincere, unselfishour duty is equivalent to worshipping God. Nevertheless, the message is that we should perform work with utmost devotion for the welfare of the worship” meaning that sincere, unselfishour duty is equivalent to worshipping God. Nevertheless, the message is that we should perform our work with utmost devotion for the welfare of the whole community around us. the message is that we should perform our work with utmost devotion for the welfare of the whole community around us. the message is thataround we should whole community us. perform our work with utmost devotion for the welfare of the whole community around us. whole community around us. meeting Sharanas did not stop at just the needs of their families with the fruits of their work. Sharanas did not stop at just meeting the of their families with the of their work. Sharanas did not stop at just meeting the needs needs of their of families withearned the fruits fruits of their work. They minimized their needs and distributed the excess what they for the benefit of Sharanas did not their stop at just and meeting the needs of their of families withearned the fruits of their work. They minimized needs distributed the excess what they for the benefit of Sharanas did not stop at just meeting the needs of their families with the fruits of their work. They minimized their needs and distributed the excess of what they earned for the benefit of the fellow beings. The message then is that we should be the best in our careers, be indebted to They minimized their needs and distributed the excess of what they earned for the benefit of the fellow beings. The message is that we best in our careers, to They minimized their needs andthen distributed theshould excessbe ofthe what they earned for be theindebted benefit of the fellow beings. The message then is that we should be the best in our careers, be indebted to God for the opportunities provided to us and devote our work to Him. We should minimize our the fellow beings. The message then is that we should be the best in our careers, be indebted to God for the opportunities provided to us and devote our work to Him. We should minimize our the fellow The message thentoisusthat we should the best in our be indebtedour to God forand thebeings. opportunities provided andfamily devote ourbework to careers Him. Wecareers, should minimize needs wants, serve and protect our through our and share our wealth God forand the wants, opportunities provided to us andfamily devotethrough our work to careers Him. Weand should minimize our needs serve and protect our our share our wealth God forand the wants, opportunities provided to us andfamily devotethrough our work to careers Him. Weand should minimize our needs serve and protect our our share our wealth (Daasoha) the benefit of the community. Daasoha is not limited wealth needs and for wants, serve and protect our family through our careers to andjust share our (Dhana wealth (Daasoha) the benefit of the community. Daasoha is not limited wealth needs and for wants, serve and protect our family through our careers to andjust share our (Dhana wealth (Daasoha) for the benefit of the community. Daasoha is not limited to just wealth (Dhana Daasoha) although although sharingofwealth wealth seems quite quite natural.is Tanu Tanu (Body)toDaasoha Daasoha is offering offering (Daasoha) for the benefit the community. Daasoha not limited just wealth (Dhana Daasoha) sharing seems natural. (Body) is (Daasoha) for the benefit the community. Daasoha is Tanu not limited toDaasoha just wealth (Dhana Daasoha) although sharingofwealth seems (mind) quite natural. (Body) is offering physical help to the community and Mana Daasoha is offering awareness Daasoha) although sharing wealth seems (mind) quite natural. Tanu (Body) Daasoha(knowledge) is offering physical help to the community and Mana Daasoha is offering awareness Daasoha) although sharing wealth seems (mind) quite natural. Tanu (Body) Daasoha(knowledge) is offering physical help to the community and Mana Daasoha is offering awareness (knowledge) enhancement physical help to to the the community. community and Mana (mind) Daasoha is offering awareness (knowledge) enhancement physical help to to the the community. community and Mana (mind) Daasoha is offering awareness (knowledge) enhancement to the community. enhancement to the community. enhancement to the community. Sharane Lakkamma addressed the concept of accumulating just enough to satisfy the daily Sharane Lakkamma addressed the concept of just enough to the daily Sharane Lakkamma addressed the concept ofofaccumulating accumulating just enough to satisfy satisfy the daily needs and dedicating the excess to the service the community in her Vachanas. She says that Sharane Lakkamma addressed the concept ofofaccumulating just enough to satisfy the daily needs and dedicating the excess to the service the community in her Vachanas. She says that Sharane Lakkamma addressed the concept of accumulating just enough to satisfy the daily needs and dedicating the excess to the service of the community in her Vachanas. She says that an individual with a corrupted mind is always in poverty, while an individual with an needs and dedicating the excess to the service of the community in her Vachanas. She says that an individual with aathecorrupted is always poverty, while an individual with an needs and dedicating excess tomind the service of thein community in her Vachanas. She says that an individual with corrupted mind is always in poverty, while an individual with an uncorrupted mind, who performs his work (Kaayaka) in an unselfish way and as a service to an individual with a corrupted mind is always in poverty, while an individual with an uncorrupted mind, who performs his work (Kaayaka) in an unselfish way and as a service to an individualmind, withwho a corrupted mind is always in in poverty, while way an individual with an uncorrupted performs his work (Kaayaka) an unselfish and as a always service to God is always rich. How does the mind get corrupted? Human tendency is to aspire for uncorrupted mind, who performs his work (Kaayaka) in an unselfish way and as a always servicefor to God is always rich. How does the mind get corrupted? Human tendency is to aspire uncorrupted mind, who performs his work (Kaayaka) in an unselfish way and as a always servicefor to God is always rich. How does the mind get corrupted? Human tendency is to aspire something better than (or perceived to be better than) what one has in terms of material and God is always rich. How does the mind get corrupted? Human tendency is to aspire always for something better than (or perceived to be better than) what one has in terms of material and God is always rich. How the mind getbetter corrupted? Human tendency is to aspire alwaysand for something better (or does perceived to be than)we what one has when in terms material comforts. We We are than in general, general, never satisfied satisfied with what what have. Even our of basic needs and are something better than (or perceived to be better than)we what oneEven has when in terms of material comforts. are in never with have. our basic needs are something better (or perceived to be better than)we what oneEven has when in terms of material and comforts. We are than in general, never satisfied with what have. our basic needs are met, we would want more and better things. This more is the main cause of comforts. We arestill in general, never satisfied with what wedesire have. for Even when our basic needs are met, we would want more and better things. This more is the main cause of comforts. We arestill in general, never satisfied with what wedesire have. for Even when our basic needs are met, we would still want more and better things. This desire for more is the main cause of corruption of mind. It is the first of the Arishadvarga, the six passions of mind: kama (desire, met, we would still want more and better things. This desire for more is the main cause of corruption of mind. It is the first of the Arishadvarga, the six passions of mind: kama (desire, met, we would still Itwant more and better things. Thisthe desire for moreofismind: the main cause of corruption of (anger), mind. is the first of the Arishadvarga, six (pride) passions kama (desire, lust), krodha lobha (greed), moha (delusion), mada and matsarya (jealousy). corruption of (anger), mind. It lobha is the first of the Arishadvarga, the six (pride) passions of matsarya mind: kama (desire, lust), krodha (greed), moha (delusion), mada and (jealousy). corruption of mind. It is the first of the Arishadvarga, the six passions of mind: kama (desire, lust), krodha (anger), lobha (greed), moha (delusion), mada (pride) and matsarya (jealousy). These negative characteristics prevent man from realizing the atman (Reality that is his True lust), krodha (anger), lobha (greed), moha (delusion), mada (pride) and matsarya (jealousy). These negative characteristics prevent man from realizing the atman (Reality that is his True lust), krodha (anger), lobha (greed), moha (delusion), mada (pride) and matsarya (jealousy). These negative characteristics prevent man from realizing the atman (Reality that is his True Being). As long as our „wants‟ dictate our lives, we have corrupted minds and are always in These negative characteristics prevent man from realizing the atman (Reality that is his True Being). As long as our „wants‟ dictate our lives, we have corrupted minds and are always in These from realizing the atman minds (Reality his True Being).negative As longcharacteristics as our „wants‟prevent dictate man our lives, we have corrupted andthat areisalways in Being). As long as our „wants‟ dictate our lives, we have corrupted minds and are always in Being). As long as our „wants‟ dictate our lives, we have corrupted minds and are always in VSNA Convention 2012 Souvenir 57 Kayakasiri VSNA 57 Kayakasiri VSNA Convention Convention 2012 2012 Souvenir Souvenir 57 Kayakasiri VSNA Convention 2012 Souvenir 57 Kayakasiri 57 VSNA Convention 2012 Souvenir 57 Kayakasiri

poverty. As we size our „needs‟ to provide us a comfortable life and curb our „wants‟ we get poverty. As we size our „needs‟ to provide us a comfortable life and curb our „wants‟ we get richer andAsricher. Performing ourtoduty (work) the best of our efforts, sharing our we excess poverty. we size our „needs‟ provide us with a comfortable life and curb our „wants‟ get richer andAs richer. Performing ourtoduty (work) with the best of our efforts, sharing our we excess poverty. we size our dedicating „needs‟ provide uswe a comfortable life and curb our „wants‟ get with the fellow beings, the work do as our service to the Lord, and curbing richer and richer. Performing our duty (work) with the best of our efforts, sharing our excess with the fellow beings, dedicating the (work) work we dothe as best our of service to the sharing Lord, and curbing richer and richer. Performing with our efforts, excess „desire‟ from ourbeings, minds is the our pathduty tothethe true we riches. A true devotee sees theLord, Lord and inour everyone with the fellow dedicating work do as our service to the curbing „desire‟ from our minds is the path to the true riches. A true devotee sees the Lord in everyone with the fellow around beings, him. dedicatingrichness the work we do as our service to Lord, and curbing and everything a true devotee is sees notthe materialistic, but the „desire‟ from ouraround minds him. is theThe pathrichness to the true riches. A true seeks devotee the Lord in everyone and everything The a true devotee seeks is sees not materialistic, but the „desire‟ from our minds is the path to the true riches. A true devotee the Lord in everyone knowledge of thearound Lord within. and everything him. The richness a true devotee seeks is not materialistic, but the knowledge of thearound Lord within. and everything him. The richness a true devotee seeks is not materialistic, but the knowledge of the Lord within. Sharane Lakkamma says that one must develop a strong (single) mind, and with the strong knowledge of the Lord within. Sharane Lakkamma says that one must develop a strong (single) mind, and with the strong single mindedness should perform (the sacred work). Before the and mindwith getsthe corrupted Sharane Lakkamma says that one Kaayaka must develop a strong (single) mind, strong single mindedness should perform (the sacred work). Before the and mindwith getsthe corrupted Sharane Lakkamma saysdistractions, that one Kaayaka must develop a the strong (single) mind, strong due to other desires and one must offer fruits of work to the Lord and Daasoha single mindedness should perform Kaayaka (the sacred work). Before the mind gets corrupted due to mindedness other desiresshould and distractions, one must offer the fruits ofBefore work tothethemind Lordgets andcorrupted Daasoha single perform Kaayaka (the sacred work). (the sacred Sheone saysmust thatoffer it is improper the inherited due to othercommunity desires andservice). distractions, the fruits to of say workthat to donating the Lord and Daasoha (the sacred community service). Sheone saysmust thatoffer it is improper to say that donating the inherited due to other desires and distractions, the fruits of work to the Lord and Daasoha wealth to the community is Daasoha. When we perform our work with the strong mindset of (the sacred community service). She says that is improper say with that donating inherited wealth to the community is Daasoha. When weit perform our to work the strongthe mindset of (the sacred community service). She says that it is improper to say that donating the inherited using the fruits of work for the service of the community, we will have dedicated ourselves wealth to the community is Daasoha. When wecommunity, perform ourwe work with thededicated strong mindset of using the fruits of work for the service of the will have ourselves wealth to the community isofDaasoha. When we perform our work with theinherited strong mindset of completely to the service the fellow beings. On the other hand, when wealth is using the fruits of service work for the service of the community, wehand, will have dedicated ourselves completely to the of the fellow beings. On the other when inherited wealth is using the community fruits of work for the service ofset theupcommunity, we will have dedicated ourselves used for service, our mental is one of “I gave” rather than “I served”. completely to the service of the fellow beings. On the other hand, when inherited wealth is used for community service, our mental set up is one of “I gave” rather than “I served”. completely to the service of theover fellow beings. On the Itother hand, when inherited wealththe is Lakkamma advocates „served‟ „gave‟ mentality. is “I always easier tothan give“Iaway used for community service, our mental set up is one of gave” rather served”. Lakkamma advocates „served‟ over „gave‟ mentality. It is always easier to give away the used forwecommunity service,toour mentalwork set up one of “I gave” rather than through “I served”. wealth inherit compared that hardis to earn. Daasoha Lakkamma advocates „served‟ over we „gave‟ mentality. It isConducting always easier to give away our the wealth we inherit compared to that we work hard to earn. Conducting Daasoha through Lakkamma advocates „served‟ over „gave‟ mentality. It is always easier to give away our the earnings thus makes us humbler and less attached to the mundane wealth. wealth we inherit compared to that we work hard to earn. Conducting Daasoha through our earnings thus makes us humbler and less attached to to theearn. mundane wealth. Daasoha through our wealth we inherit compared to that we work hard Conducting earnings thus makes us humbler andfrom less attached to the mundane wealth. The following popular Vachana Basavanna summarizes the Kaayaka and Daasoha earnings thus makes us humbler andfrom less attached to the mundane wealth. The following popular Vachana Basavanna summarizes the Kaayaka and Daasoha concepts. It emphasizes that it is notfrom enough if one is focused on one's success; such The following popular Vachana Basavanna summarizes the individual Kaayaka and Daasoha concepts. It emphasizes that it is notfrom enough if one is focused on one's individual success; such The following popular Vachana Basavanna summarizes the Kaayaka and Daasoha success should be sharedthat to itmultiply it and contribute to a harmonious, glorioussuccess; society. such The concepts. It emphasizes is not enough if one is focused on one's individual success should be sharedthat to itmultiply it and contribute to a harmonious, glorioussuccess; society. such The concepts. It emphasizes is not enough if oneisisthe focused on one's individual harmony and interdependence among individuals basis for a great society. In fact, in all success should be shared to multiply itindividuals and contribute tobasis a harmonious, glorious In society. The harmony and interdependence among is the for a great society. fact, in all success should be shared to multiply it and contribute to a harmonious, glorious society. The species ofand animal kingdom weamong see harmony and interdependence. The crow and In thefact, hen in used harmony interdependence individuals is the basis for a great society. all species ofand animal kingdom weamong see harmony and interdependence. The and In thefact, hen in used harmony interdependence individuals is theshare basiseven for asimple greatcrow society. all as examples here represent the animal kingdom, which findings of crumbs species of animal kingdom the weanimal see harmony andwhich interdependence. The crow and the hen used as examples here represent kingdom, share even simple findings of crumbs species of animal kingdom we see harmony and interdependence. The crow and the hen used and morsels. here represent the animal kingdom, which share even simple findings of crumbs as examples and morsels. here represent the animal kingdom, which share even simple findings of crumbs as examples and morsels. PÁUÉAi ÀÄAzÀUÀÄ¼À PÀAqÀgÉ and PÁUÉAimorsels. ÀÄAzÀUÀÄ¼À PÀAqÀgÉ PÀgÉAiÀÄzÉÃ vÀ£Àß §¼ÀUÀªÀ£ÀÄß PÁUÉAi ÀÄAzÀUÀÄ¼À PÀAqÀgÉ ? PÁUÉAi ÀÄAzÀUÀÄ¼À PÀAqÀgÉ ? PÀgÉAiÀÄzÉÃ vÀ£Àß §¼ÀUÀªÀ£ÀÄß PÉÆÃ½Ai ÉÆAzÀÄ PÀÄlÄPÀ PÀAqÀgÉ PÀgÉAi À ÄzÉÃ vÀ£Àß §¼ÀUÀªÀ£ÀÄß ? PÉÆÃ½Ai ÉÆAzÀÄ PÀÄlÄPÀ PÀAqÀgÉ PÀgÉAi ÀÄzÉÃ vÀ£Àß §¼ÀUÀªÀ£ÀÄß ? PÀÆV PÀgÉAi ÀÄzÉÃ PÀÄlÄPÀ vÀ£Àß PÀÄ®ªÉ®èªÀ£ÀÄß ? PÉÆÃ½Ai ÉÆAzÀÄ PÀAqÀgÉ PÉÆÃ½Ai ÉÆAzÀÄ PÀAqÀgÉ PÀÆV PÀgÉAi ÀÄzÉÃ PÀÄlÄPÀ vÀ£Àß PÀÄ®ªÉ®èªÀ£ÀÄß ? ²ªÀ¨s ¨sÀQÛ-¥ÀPÀë«®è¢zÀÝgÉ PÀÆV ÀPÀÛ£ÁV PÀgÉAiÀÄzÉÃ vÀ£Àß PÀÄ®ªÉ®èªÀ£ÀÄß ? PÀÆV PÀgÉAiÀÄzÉÃ vÀ£Àß PÀÄ®ªÉ®èªÀ£ÀÄß ? ²ªÀ¨sÀPÀÛ£ÁV ¨sÀQÛ-¥ÀPÀë«®è¢zÀÝgÉ PÁUÉ PÀgÀPÀµÀÖ PÀÆqÀ®¸ÀAUÀªÀÄzÉÃªÀ. ²ªÀ¨sÀPÉÆÃ½¬ÄAzÀ PÀÛ£ÁV ¨sÀQÛ-¥ÀPÀë«®è¢zÀÝgÉ ²ªÀ¨sÀPÉÆÃ½¬ÄAzÀ PÀÛ£ÁV ¨sÀQÛ-¥ÀPÀë«®è¢zÀÝgÉ PÁUÉ PÀgÀPÀµÀÖ PÀÆqÀ®¸ÀAUÀªÀÄzÉÃªÀ. PÁUÉ PÉÆÃ½¬ÄAzÀ PÀgÀPÀµÀÖ PÀÆqÀ®¸ÀAUÀªÀÄzÉÃªÀ. PÁUÉ PÉÆÃ½¬ÄAzÀ PÀgÀPÀµÀÖa PÀÆqÀ®¸ÀAUÀªÀÄzÉÃªÀ. When a crow sees crumb, When a crow sees a crumb, does it not call its flock to share? When crow a crumb, does itaanot callsees its flock to share? When crow sees a crumb, When anot hencall finds aflock morsel, does it its to share? When anot hencall finds aflock morsel, does it its totoshare? does it not call its brood share? When hencall finds morsel, does itaanot its aabrood to share? When hen finds morsel, If one is a devotee of Shiva, but has not cultivated a family of Lord's devotees, does call its brood to share? If oneit isnot a devotee of Shiva, but has not cultivated a family of Lord's devotees, does it not call its brood to share? one is is worse than aofhen or a crow, If one a devotee Shiva, but has not cultivated a family of Lord's devotees, one is is worse than aofhen or a crow, If one aKudala devotee Shiva, but has not cultivated a family of Lord's devotees, Oh! Lord Sangama! one is worse than Sangama! a hen or a crow, Oh! Lord Kudala one is worse than a hen or a crow, Oh! Lord Kudala Sangama! Oh! Lord Kudala Sangama! Author: Author: Dr. Shiva is Professor and Chairman of the Computer Science Department, University of Author: Dr. Shiva is Professor and Chairman of the Computer Science Department, University of Author: Memphis, visit hisof blog http://vachanaAweek.blogspot.com for of Dr. Shiva isTennessee. Professor Please and Chairman theat Science Department, University Memphis, Tennessee. Please visit hisof blog atComputer http://vachanaAweek.blogspot.com for of Dr. Shiva is Professor and Chairman the Computer Science Department, University commentaries on Vachanas ofvisit various Sharanas. Memphis, Tennessee. Please his blog at http://vachanaAweek.blogspot.com for commentaries on Vachanas various Sharanas. Memphis, Tennessee. Pleaseofvisit his blog for *at*http://vachanaAweek.blogspot.com * ** commentaries on Vachanas of various Sharanas. ** * ** commentaries on Vachanas of various Sharanas. VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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Kayakasiri Kayakasiri Kayakasiri Kayakasiri

The The Spirit Spirit Within Within The Spirit Within

Vasantha Siddappa Vasantha Siddappa Cupertino, CA Vasantha Siddappa Cupertino, CA Cupertino, CA

The vachana literature gives us comprehensive principles that lead us on the path to God. The The vachana literature gives us comprehensive principles that lead us on the path to God. The profound meaning and far reaching implications of the vachanas gives us insight into the The vachana literature us comprehensive principles lead usgives on the to God. profound meaning andgives far reaching implications of the that vachanas uspath insight into The the nature of God, one‟s relationship to Him and what we need to do physically and mentally to profound meaning far reaching implications vachanas gives us and insight into the nature of God, one‟sand relationship to Him and whatofwethe need to do physically mentally to develop and maintain a relationship with Him. We also find very similar concepts in other nature of God, one‟s relationship to Him and what we need to do physically and mentally to develop and maintain a relationship with Him. We also find very similar concepts in other religions and in the words of great seers, some of which will be discussed here. develop a relationship with Him. also very similar concepts in other religions and and maintain in the words of great seers, some of We which willfind be discussed here. religions and in the words of great seers, some of which will be discussed here. To start at the very beginning, in order to know God, one needs to ofcourse find Him/Her first. To start at the very beginning, in order to know God, one needs to ofcourse find Him/Her first. Where can we find Him, the Almighty God? The incredible answer comes to us in the well To startcan at the in order toGod? know The God,incredible one needsanswer to ofcourse Where wevery find beginning, Him, the Almighty comesfind to Him/Her us in the first. well known vachana „uLLavaru shivaalayava maaDuvaru.‟11 In this vachana we find that we do not Where we find Him, the Almighty God? The incredible to that us inwethedowell In this answer vachanacomes we find not known can vachana „uLLavaru shivaalayava maaDuvaru.‟ have to go far to find God. He is to be found in one‟s own body, 'daehavae daegula.' The body 1 In body, this vachana we daegula.' find that we not known shivaalayava maaDuvaru.‟ have to vachana go far to„uLLavaru find God. He is to be found in one‟s own 'daehavae Thedobody itself is the Temple and there we will find him. The great American mystic Edgar Cayce says have to findand God. Hewe is to be find found in one‟s own body, 'daehavae The body itself to is go thefar Temple there will him. The great American mysticdaegula.' Edgar Cayce says “Thy body is indeed the temple of the living God” (Ann Jaffin, 2008, pg 121). The Apostle St. itself is the Temple and there we will find him. The great American mystic Edgar Cayce “Thy body is indeed the temple of the living God” (Ann Jaffin, 2008, pg 121). The Apostlesays St. Paul asks “Don‟t you know that your body is a temple of the Holy Spirit which is in you,..?” “Thy body“Don‟t is indeed temple the living God” (Ann of Jaffin, 2008,Spirit pg 121). The St. Paul asks youthe know thatofyour body is a temple the Holy which is Apostle in you,..?” (John Van Auken, 2007, pg 122). In the words of Swami Vivekananda, the essence of Vedanta Paul know that your body is aoftemple the Holy Spirit is of in Vedanta you,..?” (Johnasks Van“Don‟t Auken,you 2007, pg 122). In the words SwamiofVivekananda, thewhich essence is that “You are divine. Thou art That.”22 Basavanna indicates that he is in our hearts and (John Auken, 2007, pg 122).artInThat.” the words of Swamiindicates Vivekananda, Vedanta Basavanna that hetheisessence in our of hearts and is thatVan “You are divine. Thou minds; „Yenna manakke bandavana,‟ he who came into my mind, and „Sadbhaktara 2 thatmind, he is and in our hearts and is that “You are manakke divine. Thou art That.”heBasavanna minds; „Yenna bandavana,‟ who cameindicates into my „Sadbhaktara hridalyallippavana,‟33 he who is in the hearts of good devotees. But how can it be that the minds; „Yenna manakke bandavana,‟ he who camedevotees. into myBut mind, he who is in the hearts of good how and can it„Sadbhaktara be that the hridalyallippavana,‟ Omnipresent, boundless God himself is in us and in what form? In the vachana „Jagadagala 3 he who in theishearts devotees. how can it „Jagadagala be that the hridalyallippavana,‟ Omnipresent, God is himself in us of andgood in what form? But In the vachana 4 boundless mugilagala‟4 Basavanna says 'Koodalasangama Devayya, yenna karasthaLakke bandu Omnipresent, is in us and inDevayya, what form? In thekarasthaLakke vachana „Jagadagala BasavannaGod sayshimself 'Koodalasangama yenna bandu mugilagala‟ boundless chuLukaadirayya,' you came into my palm (through the lingu) and became a spark. In the 4 Basavanna says 'Koodalasangama Devayya, yenna karasthaLakke bandu mugilagala‟ chuLukaadirayya,' you came into my palm (through the lingu) and became a spark. In the words of Cayce, 'the spirit is the spark, or portion of the Divine that is in every entity,' (Ann chuLukaadirayya,' you came intospark, my palm (through the Divine lingu) that and is became a spark. the words of Cayce, 'the spirit is the or portion of the in every entity,'In(Ann Jaffin, 2008, pg 155). However, the spirit is not readily apparent. Basavanna says He is hidden words Cayce, 'the spirit is thethe spark, of the Divine Basavanna that is in every entity,' (Ann Jaffin, of 2008, pg 155). However, spiritorisportion not readily apparent. says He is hidden in us like an elephant hiding in the mirror, 'kariyu kanniDiyoLagaDagidantayya, yannoLagae Jaffin, 2008, 155). However, the spirit is not readily apparent. Basavanna says He is hidden in us like an pg elephant hiding in mirror, 'kariyu kanniDiyoLagaDagidantayya, yannoLagae neenaDagide.‟55 Allama Prabhu in the vachana „Nelada mareya nidhaanadante‟66 says He is like in us like an elephant in in thethemirror, 'kariyu kanniDiyoLagaDagidantayya, yannoLagae Allamahiding Prabhu vachana „Nelada mareya nidhaanadante‟ says He is like neenaDagide.‟ the treasure hidden under the ground, like the lightning hidden in the clouds, 6like the mirage 5 Allama Prabhu in the vachana saysthe Hemirage is like neenaDagide.‟ the treasure hidden under the ground, like the „Nelada lightningmareya hiddennidhaanadante‟ in the clouds, like over a plain, like the light hidden in the eyes. the the ground, overtreasure a plain, hidden like theunder light hidden in thelike eyes.the lightning hidden in the clouds, like the mirage over a plain, like the light hidden in the eyes. How do we awaken the God in us so that we can hear him and see him? Since he is in us, we How do we awaken the God in us so that we can hear him and see him? Since he is in us, we need to look for him inside of us, not around us. In the vachana 'Neera kaNDalli How do awaken the God in us thatnot we can hear us. him In andthe see vachana him? Since he is kaNDalli in us, we need to we look for him inside ofsous, around 'Neera muLuguvarayya, Marava kaNDare suttuvarayya,„77 Basavanna says how will people who dip need to look forMarava him inside of suttuvarayya,„ us, not around us. In the Basavanna saysvachana how will'Neera people kaNDalli who dip muLuguvarayya, kaNDare themselves in water (which may evaporate) and7 those who go around a tree (which may Basavanna saysaround how will people whomay dip muLuguvarayya, Marava kaNDare suttuvarayya,„ themselves in water (which may evaporate) and those who go a tree (which wither) understand You Koodalasangamadaeva? Jesus says to a Samaritan woman by the well, themselves in water (which may evaporate) and those around woman a tree (which may wither) understand You Koodalasangamadaeva? Jesus sayswho to ago Samaritan by the well, “neither in this mountain nor in Jerusalem shall you worship the Father...God is a spirit and wither) You Koodalasangamadaeva? says to athe Samaritan woman the well, “neitherunderstand in this mountain nor in Jerusalem shallJesus you worship Father...God is by a spirit and they that worship him must worship in spirit..” (John Van Auken, 2007, pg 13). “neither this mountain in Jerusalem shall youVan worship the2007, Father...God they that in worship him mustnor worship in spirit..” (John Auken, pg 13). is a spirit and they that worship him must worship in spirit..” (John Van Auken, 2007, pg 13). Meditation through Ishta linga pooje and the panchakshari mantra, is one of the primary tenets Meditation through Ishta linga pooje and the panchakshari mantra, is one of the primary tenets of Veerashaivism. In Basavanna's words, one must diligently worship the (Ishta)lingu, Meditation through Ishta linga pooje and the panchakshari mantra, isworship one of the tenets of Veerashaivism. In Basavanna's words, one must diligently theprimary (Ishta)lingu, 'maaNadae poojisu lingava.'88 Cayce said 'you must learn to meditate just as you learned to of Veerashaivism. In Basavanna's words, must worship Cayce said 'youone must learndiligently to meditate just astheyou(Ishta)lingu, learned to 'maaNadae poojisu lingava.' walk, talk' (Hugh Lynn Cayce, 2003, pg 202). The Shvethashvara Upanishad says 'by 8 Cayce said pg 'you202). must The learnShvethashvara to meditate just as you learned to 'maaNadae walk, talk' poojisu (Hugh lingava.' Lynn Cayce, 2003, Upanishad says 'by walk, talk' (Hugh Lynn Cayce, 2003, pg 202). The Shvethashvara Upanishad says 'by VSNA Convention 2012 Souvenir 59 Kayakasiri VSNA Convention 2012 Souvenir 59 Kayakasiri 59 VSNA Convention 2012 Souvenir 59 Kayakasiri

continuous meditation merge both mind and intellect in the eternal Brahman. The glorious God 9 continuous meditation both mind andtointellect eternal Brahman. Thesoglorious helps quieten in ourthe outer/conscious minds that weGod can will be revealed to you.'merge continuous meditation merge both mind and intellect in the eternal Brahman. The glorious God 9 Meditation continuous meditation merge both mind andtointellect eternal Brahman. Thesoglorious helps quieten in ourthe outer/conscious minds that weGod can will hear be revealed you.' 9 Meditation see, and feelto loving presence of our creator. But this can be difficult and confusing in Meditation helps to quieten our outer/conscious minds so that we can will be revealed tothe you.' 9 Meditation helps to creator. quieten But our outer/conscious minds soconfusing that we can will hear be revealed tothe you.' see, and feel loving presence of our this can be difficult and in the beginning. Basavanna 'Ayya ayyacreator. yenndu ayya yendu see, hear and feel the lovingsays, presence of our Butkarevutthaliddaene, this can be difficultayya and confusing in see, hear and feel the lovingsays, presence of our Butkarevutthaliddaene, this can be difficultayya and confusing in 10creator. the beginning. Basavanna 'Ayya ayya yenndu ayya out yendu varaluthaliddaene, O yenna laagadae ayya?‟ I am calling You repeatedly, I am crying for the beginning. Basavanna says, 'Ayya ayya 10 yenndu karevutthaliddaene, ayya ayya yendu the beginning. Basavanna says, 'Ayya ayya yenndu karevutthaliddaene, ayya ayya yendu varaluthaliddaene, yenna laagadae 10 I am calling You repeatedly, I am crying out for You, Can You not O answer? From thisayya?‟ start we a relationship being established withoutGod. varaluthaliddaene, O yenna laagadae ayya?‟ am calling You repeatedly, I am crying for 10 I find varaluthaliddaene, O yenna laagadae ayya?‟ I find am calling You repeatedly, I am crying outGod. for You, Can You not answer? From this start we a relationship being established with What Can is theYou relationship to our god? canwehave types of relationship withwith GodGod. but You, not answer? From thisOne start finddifferent a relationship being established You, Can You not answer? From thisOne start wehave finddifferent a relationship being established God. What is the to Basavanna our god? can typesneenu, of relationship withwith God but it is one thatrelationship is very close. says „thande neenu, thayi bandhu neenu, baLaga What is the relationship to our god? One can have different types of relationship with God but What is the relationship to our god? One can have different types of relationship with God but 11 it is one that is very close. Basavanna thayi neenu, baLaga neeunu,‟ You are the father, You aresays the„thande mother,neenu, You are theneenu, friend,bandhu You are the relative. it is one 11 that is very close. Basavanna says „thande neenu, thayi neenu, bandhu neenu, baLaga it is one 11 that is very close. Basavanna „thande neenu, thayi bandhuare neenu, baLaga neeunu,‟ You are the father, aresays the are theneenu, friend, the children. relative. From this11beautiful we You can infer thatmother, if god isYou the parent, we You mustare be the neeunu,‟ You are vachana the father, You are the mother, You are the then friend, You the relative. neeunu,‟ You are vachana the father, are the are the then friend, are the children. relative. From thissee beautiful we You can infer thatmother, if god isYou theGod parent, we You must be the This we in Christianity where Jesus as the Father. In another vachana From this beautiful vachanaalso we can infer that referred if god isto the parent, then we must be the children. From thissee beautiful vachanaalso we can infer that referred if god theGod parent, then we must be the children. 12 isto This we in Christianity where Jesus as the Father. In another vachana Basavanna „Sathiyaanu, pathi neenu Ayya,‟ theashusband and In he another the wife. Cayce This we seesays in Christianity also where Jesus referred to is God the Father. vachana 12 God This we seesays in Christianity also where Jesus referred to is God ashusband the Father. In vachana Basavanna „Sathiyaanu, pathi neenu Ayya,‟ theHim” and he another the wife. Cayce 12 God said “we were made for the purpose of being companions to (Ann Jaffin, 2008, pg 151). Basavanna says „Sathiyaanu, pathi neenu Ayya,‟12 God is the husband and he the wife. Cayce Basavanna says „Sathiyaanu, pathi neenu Ayya,‟ God is the husband and he the wife. Cayce said “we were made for the purpose of being companions to Him” (Ann Jaffin, 2008, pg 151).a He also prepare yourself “to thine of what would have if ye2008, would said “wesaid were made for the purpose of own beingconcept companions to ye Him” (Ann Jaffin, pghave 151). said “wesaid were made for the purpose of own beingconcept companions to ye Him” (Ann Jaffin, 2008, pghave 151).a He also prepare yourself “to thine of what would have if ye would visitor, ye would a companion, if ye concept would have thy bridegroom!” J. Todeschi, He also ifsaid preparehave yourself “to thine own of what ye would have(Kevin if ye would have a He also ifsaid preparehave yourself “to thine own concepthave of what ye would have(Kevin if ye would have a visitor, ye would companion, if ye thy are bridegroom!” J. Todeschi, 2007, Though ouraa physical bodies arewould of nature, also part of(Kevin the eternal, we are visitor,pgif 54). ye would have companion, if ye would have we thy bridegroom!” J. Todeschi, visitor, if ye would have a companion, if ye would have thy bridegroom!” (Kevin J. Todeschi, 2007, 54). ourgod physical bodies of perceived? nature, we are also„hear‟ part of thesome eternal, we His are part ofpg god andThough a part of is in us. Howare is he Some Him, „feel‟ 2007, pg 54). Though our physical bodies are of nature, we are also part of the eternal, we are 2007, pg 54). Though ourgod physical bodies are of perceived? nature, we are also„hear‟ part of thesome eternal, we His are part of god and a part of is in us. How is he Some Him, „feel‟ loving manifestations of His beautiful formless part of presence, god and a some part of„know‟ god is Him, in us. one Howmay is he„see‟ perceived? Some „hear‟ Him, some „feel‟ His part of god and a part of god is in us. How is he perceived? Some „hear‟ Him, some „feel‟ His loving presence, „know‟ Him, one may „see‟ manifestations of often His beautiful formless form. He can besome all this and more. Many describe God as a light, an „inner‟ light. loving presence, some „know‟ Him, one may „see‟ manifestations of His beautiful formless loving presence, some „know‟ Him, one may „see‟ manifestations of often His beautiful formless 13 a light, form. He can be all this and more. Many describe God as an „inner‟ light.a within brightness, Basavanna saysbe„BeLaginoLagaNa form. He can all this and more.beLagu Many mahaabeLagu,‟ describe God as a light, often an „inner‟ light. 13 brightness form. He can all this and more.beLagu Many mahaabeLagu,‟ describe God as a light, often an „inner‟ light.a within brightness, Basavanna saysbe„BeLaginoLagaNa 13 brightness great brightness/radiance. Description of God as light is also seen in Christianity. This light Basavanna says „BeLaginoLagaNa beLagu mahaabeLagu,‟13 brightness within brightness, isa brightness within brightness, Basavanna says „BeLaginoLagaNa beLagu mahaabeLagu,‟ great brightness/radiance. Description of God as light seenofin Swami Christianity. This light isa recognized as a part of oneself, the „higher‟ self. In is thealso words Yathiswarananda, great brightness/radiance. Description of God as light is also seen in Christianity. This light is great brightness/radiance. Description of God as light is also seenofin Swami Christianity. This light is recognized as a part of oneself, the „higher‟ self. In the words Yathiswarananda, when the ray touches the heart self. of the “heoffinds thatYathiswarananda, the Divine is the recognized as ofa divine part oflight oneself, the „higher‟ In devotee, the words Swami recognized as ofa divine part oflight oneself, the „higher‟ self. In devotee, the words Swami 14 thatYathiswarananda, when the ray touches the heart ofown the “heoffinds the Divine is the source of Light whichlight the Ista Daevata and his soul are parts.” when the ray ofofdivine touches the heart of the devotee, “he finds 14 that the Divine is the when the ray of divine light touches the heart of the devotee, “he finds that the Divine is the source of Light of which the Ista Daevata and his own soul are parts.”14 source of Light of which the Ista Daevata and his own soul are parts.”14 source of Light of which the Ista Daevata and his own soul are parts.” Basavanna said in his vachanas to surrender one's mind/heart to God, „Jaya Jaya shri Basavanna in his vachanas to surrender one's mind/heartdaevange to God, „Jaya Jaya shri Mahaadaevasaid yannuthidthenna manavu‟ and „Koodalasangama Basavanna said in his vachanas to surrender one's mind/heart to God,sharaNendithenna „Jaya Jaya shri Basavanna in his vachanas to surrender one's mind/heartdaevange to God,sharaNendithenna „Jaya Jaya shri 15 said Mahaadaeva yannuthidthenna manavu‟ and „Koodalasangama holy mother Sharadadevi they (devotees) truly surrender themselves to manavu.‟15 The Mahaadaeva yannuthidthenna manavu‟ says and “if „Koodalasangama daevange sharaNendithenna Mahaadaeva yannuthidthenna manavu‟ 16says and “if „Koodalasangama daevange sharaNendithenna holyspiritual mother Sharadadevi they (devotees) truly surrender themselves to manavu.‟ 15 The and Swami Vivekananda says “unquestioning God... that is their discipline,” manavu.‟15 The holy mother Sharadadevi16says “if they (devotees) truly surrender themselvesself to The holy mother Sharadadevi says “if they (devotees) truly surrender themselvesself to manavu.‟ 17 Swami Vivekananda says “unquestioning God... thattoisMother their spiritual 16 and surrender alone candiscipline,” give us peace.” Once the mind is surrendered to God, the body and Swami Vivekananda says “unquestioning self God... that is their spiritual discipline,” 16 17 God... thattoisMother their spiritual discipline,” and17 Swami says “unquestioning self surrender alone us peace.” Once theVivekananda mind is surrendered God, body is also surrendered thatcan it give can be used for the purpose by God.to the the vachana surrender to Mother so alone can give us peace.” the minddesired is surrendered toInGod, the body 17 Once surrender to Mother so alone us peace.” the minddesired is surrendered to God, body 18 for Once is also surrendered thatcan it give can be used the purpose God. the the vachana „Yenna kaayava danDigeya says, make myby body an In instrument and is also surrendered so that maaDayya,‟ it can be used for the purpose desired by God. In the vachana 18 Basavanna is also surrendered so that maaDayya,‟ it can be used for the purpose desired by God. In the vachana „Yenna kaayava danDigeya Basavanna says, make my body an instrument 18 play it. The bodydanDigeya is to be used for God's Caycemake says my “notbody my an willinstrument but Thine,and O „Yenna kaayava maaDayya,‟ Basavanna says, and 18 expression. „Yenna kaayava danDigeya maaDayya,‟ Basavanna says, make my body an instrument and play it. The body is to be used for God's expression. Cayce says “not my will but Thine, God, it. be The donebody in and me”for (Ann Jaffin, 2008, pg Cayce 64) says “not my will but Thine, O play is through to be used God's expression. O play it. The body is to be used for God's expression. Cayce God, be done in and through me” (Ann Jaffin, 2008, pg 64) says “not my will but Thine, O God, be done in and through me” (Ann Jaffin, 2008, pg 64) God, be done in and through me” (Ann Jaffin, 2008, pg 64) With the awareness that we are all His, comes the knowledge that the way to serve Him is 19 to serve Him is With theservice awareness that weInare His, comes the knowledge that the way through to others. theall vachana „AaDidaDaenu haaDidaDaenu‟ says, With the awareness that we are all His, comes the knowledge that the way to serve Him is 19 Basavanna With the awareness that we are all His, comes the knowledge that the way to serve Him is through service to others. In the vachana „AaDidaDaenu haaDidaDaenu‟ says, 19 Basavanna what (is service the use)toif others. you dance, what if you „AaDidaDaenu sing, what if you read, without19the three kinds of through In the vachana haaDidaDaenu‟ Basavanna says, through In the vachana haaDidaDaenu‟ Basavanna says, what (is service the use)to if others. you dance, what if youto„AaDidaDaenu sing, if you read, without the three of Dasoha. Cayce “the greater service that what Energy, or to God, is service to thekinds fellow what (is the use)says if you dance, what if you sing, what if you read, without the three kinds of what (is the use)says if you dance, what if youtosing, if you to read, without the three of Dasoha. Cayce “the greater that what Energy, God, is service to thekinds fellow man..” (Ann Jaffin, 145). service (The concept God asor parallels our philosophy of Dasoha. Cayce says2008, “thepg greater service to that of Energy, orenergy to God, is service to the fellow Dasoha. Cayce says2008, “thepg greater service to that of Energy, orenergy to God, is service to the fellow man..” (Ann Jaffin, 145). (The concept God as parallels our philosophy of Shakthivishistadvaitha). man..” (Ann Jaffin, 2008, pg 145). (The concept of God as energy parallels our philosophy of man..” (Ann Jaffin, 2008, pg 145). (The concept of God as energy parallels our philosophy of Shakthivishistadvaitha). Shakthivishistadvaitha). Shakthivishistadvaitha). As we seek to know God, we need to develop those qualities that we believe the loving God As we seek to know God, weknow need to develop those qualities that we believe the loving God has.we Asseek Cayce put it,God, “firstwe ideals, ...the manner way in the which ye must As to know needthy to develop thoseideal qualities that and we believe loving God As we seek to know weknow needthy to develop thoseideal qualities that and we believe the loving God has. Asthy Cayce put it,God, “first ideals, ...the manner way inemotions which ye must meet..As fellowput man” (Ann know Jaffin,thy 2008, pg 143). gainmanner control and overway one‟sin that has. Cayce it, “first ideals, ...theTo ideal which yesomust has. As Cayce put it, “first know thy ideals, ...the ideal manner and way in which ye must meet.. thy fellow man” (Ann Jaffin, 2008, pg 143). To gain control over one‟s emotions so that one canthy befellow patient,man” calm(Ann and tolerant of others is a common theme that comes acrosssowhile meet.. Jaffin, 2008, pg 143). To gain control overone one‟s emotions that meet.. thy fellow man” (Ann Jaffin, 2008, pg 143). To gain control overone one‟s emotions sowhile that one can be patient, calm and tolerant of others is a common theme that comes across reading thepatient, works calm of many great men and women. Akkamahadevi vachana 'bettada one can be and tolerant of others is a common theme that in oneher comes across while one can be and tolerant of others is a common theme that in oneher comes across while reading thepatient, works calm of many great men and women. Akkamahadevi vachana 'bettada reading the works of many great men and women. Akkamahadevi in her vachana 'bettada reading the works of many great men and women. Akkamahadevi in her vachana 'bettada VSNA Convention 2012 Souvenir 60 Kayakasiri VSNA Convention 2012 Souvenir 60 Kayakasiri VSNA Convention 2012 Souvenir 60 Kayakasiri 60 VSNA Convention 2012 Souvenir 60 Kayakasiri

20 maelondu says 'sthuthi nindegaLu bandaDe.. samaadhaani yaagirabaeku' maelondu maneya maneya maaDi‟ maaDi‟20 20 says 'sthuthi nindegaLu bandaDe.. samaadhaani yaagirabaeku' maelondu maneya maaDi‟ saysslander, 'sthuthione nindegaLu bandaDe.. samaadhaani yaagirabaeku' when across praise should bear in one 20 or when you you come come across praise or slander, one should not notbandaDe.. bear anger angersamaadhaani in one's one's mind; mind; one should should maelondu maneya maaDi‟ says 'sthuthi nindegaLu yaagirabaeku' when youCayce come says, across“though praise or slander, one should not bear angerof, in taken one's mind; one should be calm. you be persecuted, unkindly spoken advantage of.. be calm. Cayce says, “though you be persecuted, unkindly spoken of, taken advantage of.. be be when you come across praise or slander, one should not bear anger in one's mind; one should be calm.(Ann CayceJaffin, says,2008, “though you be persecuted, unkindly spoken of, taken advantage of.. be patient” pg 69). Since there is only one God, it is the same God in all of us. patient” (Ann Jaffin, 2008, pg 69). Since there is only one God, it isof, thetaken sameadvantage God in allof.. of us. be calm. Cayce says, “though you be persecuted, unkindly spoken be patient” (Ann Jaffin, 2008, pg 69). Since there is only one God, it is the same God in all of us. Therefore everybody should be treated with respect. Basavanna by his example teaches us to Therefore everybody should be treated with respect. Basavanna by his example teaches us to 21 is only one God, it is the same God in all of us. patient” (Ann Jaffin, 2008, Sincewith there Therefore everybody shouldpgbe69). treated Basavanna byme. his In example teaches us to nobody is lower than the words of Cayce be humble. He said 'yanagintha kiriyarilla,' 21 respect. nobody Basavanna is lower than me. the words of Cayce be humble.everybody He said 'yanagintha kiriyarilla,' 21 respect. Therefore should be treated with byservant his In example teaches us to nobody iswill lower than me. In theall,” words of Jaffin, Cayce be humble. He said would 'yanagintha kiriyarilla,' “Know that he that be the greatest among men be the of (Ann 21 “Know that he that would be the greatest among men will be the servant of all,” (Ann Jaffin, nobody is lower than me. In the words of Cayce be humble. He said 'yanagintha kiriyarilla,' “Know that he and that Swami would be the greatestsaid among menwho willbestowed be the servant of all,” (AnnonJaffin, 2008, pg 142) Vivekananda “those the thought their 2008, pgthat 142) and Swami Vivekananda said “those who bestowed the22least least thought onJaffin, their “Know he that would be the greatest among men will be the servant of all,” (Ann 2008, pg 142) and Swami Vivekananda said “those who bestowed the22least thought on their The gift of speech own individualities have been the greatest workers in the world.” Thethought gift of on speech own individualities have been the greatest workers in bestowed the world.” 22least 2008, pg 142) and Swami Vivekananda said “those who the their The gift of speech own individualities have been the greatest workers in the world.” bestowed on man should be used with care. The vachana 'nudidaDe muttina haaradantirabaeku' 22 bestowed on man should be used with care. The vachana 'nudidaDe muttina haaradantirabaeku' 23 gift radiance of speech own individualities havebe been the the world.” bestowed on man should used withitgreatest care. Theworkers vachana 'nudidaDe muttinaThe haaradantirabaeku' says 'when you speak, should be like aa in garland of pearls, like the of 23 Basavanna Basavanna says 'when you speak, it should be like garland of pearls, like the radiance of 23 bestowed on man should be used with care. The vachana 'nudidaDe muttina haaradantirabaeku' Basavanna says 'when you speak, itsaid should be gently, like a garland of pearls,(Ann like Jaffin, the radiance of rubies, like a crystal crowbar.' Cayce “speak speak kindly..” 2008, pg 23 rubies, like a crystal crowbar.' Cayce itsaid “speak gently, speak kindly..” (Ann Jaffin, 2008, pg Basavanna says 'when you speak, should be like a garland of pearls, like the radiance of rubies, like a crystal crowbar.' Cayce said “speak gently, speak kindly..” (Ann Jaffin, 2008, pg 169). In the words of Basavanna, 'mrudu vachanave sakala japangaLayya, mrudu vachanavae 169). In the words of Basavanna, 'mrudu vachanave sakala japangaLayya, mrudu vachanavae 24 rubies, like crystalofcrowbar.' Cayce said “speak gently, speak kindly..” (Ann Jaffin, 2008, pg 169). IntapangaLayya,' theawords Basavanna, 'mrudu vachanave sakala japangaLayya, mrudu vachanavae gentle speech is the same as chanting all the prayers and gentle speech sakala 24 gentle speech is the same as chanting all the prayers and gentle speech sakala tapangaLayya,' 24 169). IntapangaLayya,' the words of Basavanna, 'mrudu vachanave sakala japangaLayya, mrudu vachanavae gentle speech is the same as chanting all us, the we prayers and gentle speech sakala is to As live act like walks can closer to 24 is equal equaltapangaLayya,' to all all meditation. meditation. As we we live and and actsame like He He walks with with us, we can move move closerspeech to the the gentle speech is the as chanting all the prayers and gentle sakala is equal to all meditation. As we live and act like He walks with us, we can move closer to the realization of “thaane naanu, naanae thaanu,” You are me and I am You (Jederudraswamy), or realization of “thaane naanu, thaanu,” YouHe arewalks me and I am You (Jederudraswamy), or 25 is equal to all meditation. As naanae we live“There and actis like with us,one.” we can move closer to the realization ofof“thaane naanu, naanae thaanu,” You are me and I all am You (Jederudraswamy), or in the words Swami Vivekanada, no 'I' or 'you.' It is 25 in the words of Swaminaanu, Vivekanada, is no 'I' are or 'you.' It isI all realization naanae“There thaanu,” You me and amone.” You 25 (Jederudraswamy), or in the wordsofof“thaane Swami Vivekanada, “There is no 'I' or 'you.' It is all one.” in the words–of Swami Vivekanada, “There is no 'I' or 'you.' It is all one.”25 References References – References – Allamaprabhudevara Vachana Allamaprabhudevara Vachana samputa samputa (1993). (1993). Editor Editor Dr. Dr. B.V. B.V. Mallapur, Mallapur, published published by by References – Allamaprabhudevara Vachana samputa (1993). Editor Dr. B.V. Mallapur, published by Sankalpa Offset Press, Bangalore. 6-4 Sankalpa Offset Press, Bangalore. 6-4 Allamaprabhudevara Vachana samputa (1993). Editor Dr. B.V. Mallapur, published by Sankalpa Offset Press, Bangalore. Basavannanavara Vachana samputa 6-4(1993). Editor Dr. M.M. Kalburgi, published by Sankalpa Basavannanavara Vachana samputa (1993). Editor Dr. M.M. Kalburgi, published by Sankalpa Sankalpa Offset Press, Bangalore. 6-4(1993). Editor Dr. M.M. Kalburgi, published by Sankalpa Basavannanavara Vachana samputa Offset Press, Bangalore. 1-821, 4-744, 5-904, 7-580, 8-579, 10-56, 11-481, 18-499, 19-207, 23-803, 24-244 Offset Press, Bangalore. 1-821, 4-744, 5-904, 7-580, 8-579, 10-56, 11-481, 18-499, 19-207, 23-803, 24-244 Basavannanavara Vachana samputa (1993). Editor Dr. M.M. Kalburgi, published by Sankalpa Offset Press, Bangalore. Ann Jaffin (2008). Past lives present karma. Beach, Virginia: 1-821,and 4-744, 5-904, 7-580, 8-579, Virginia 10-56, 11-481, 18-499, 19-207, 23-803,ARE 24-244Press. Ann Jaffin (2008). Past lives and present karma. Virginia Beach, Virginia: ARE Press. Offset Press, Bangalore. 1-821,Venture 4-744, 5-904, 7-580, 8-579, 10-56, 11-481, 18-499, 19-207, 23-803, 24-244 Ann Jaffin (2008). Past lives and present karma. Virginia Beach, Virginia: ARE Press. Hugh Lynn Cayce (2003). Inward: A guide the of inner exploration, HughJaffin Lynn(2008). CaycePast (2003). Venture Inward: A Virginia guide to toBeach, the doorways doorways ofARE inner exploration, Ann lives and present karma. Virginia: Press. Hugh Lynn Cayce (2003). Venture Inward: A guide to the doorways of inner exploration, Virginia Beach, Virginia: ARE Press. Virginia Beach, Virginia: ARE Press. Hugh Lynn Cayce (2003). Venture Inward: A guide to the doorways of inner exploration, Virginia Beach, Virginia: ARE Press. John Van Auken (2007). Jesus: His Words Decoded, His Mystery Teachings Revealed, Virginia John Van Auken (2007). Jesus: His Words Decoded, His Mystery Teachings Revealed, Virginia Virginia Beach, Virginia: ARE Press. John Van Auken ARE (2007). Jesus: His Words Decoded, His Mystery Teachings Revealed, Virginia Beach, Virginia: Press. Beach, Virginia: ARE Press. John Van Auken (2007). Jesus: His Words Decoded, His Mystery Teachings Revealed, Virginia Beach, Virginia: ARE Press. Kevin J. Todeschi (2007). Edgar Cayce on Vibrations: Spirit in motion, Virginia Beach, Kevin J. Todeschi (2007). Edgar Cayce on Vibrations: Spirit in motion, Virginia Beach, Virginia: ARE(2007). Press. Edgar Cayce on Vibrations: Spirit in motion, Virginia Beach, Kevin J. Todeschi Beach, Virginia: ARE Press. Virginia: ARE Press.(2007). Edgar Cayce on Vibrations: Spirit in motion, Virginia Beach, Kevin J. Todeschi Virginia: ARE Press. printed by the Vedanta Society of Northern California, San Francisco 2, 9, Monthly newsletters Monthly newsletters by the Vedanta Society of Northern California, San Francisco 2, 9, Virginia: ARE Press. printed Monthly newsletters printed by San the Vedanta Society of Northern California, San Francisco 2, 9, Leandro. 16, 17, 22, 25 and Badarikashrama, 14 and Badarikashrama, San Leandro.Society 16, 17, 22, 25newsletters 14 Monthly printed by the Vedanta of Northern California, San Francisco 9, San Leandro. Shivasharaneyara Vachana samputa (1993). 16, 17, 22, 25 and Badarikashrama, 14 Editor Dr. Veeranna Rajur, published 2,by Shivasharaneyara Vachana samputa (1993). Editor Dr. Veeranna Rajur, published by and Badarikashrama, San Leandro. 16, 17, 22, 25 14 Editor Dr. Veeranna Rajur, published by Shivasharaneyara Vachana samputa 20-253 (1993). Darshamana Offset Press, Bangalore. Darshamana Offset Press, Bangalore. 20-253 Shivasharaneyara samputa (1993). Editor Dr. Veeranna Rajur, published by Darshamana Offset Vachana Press, Bangalore. Sri Basaveshwara Vachanamruta (1973). 20-253Editor Sri M.N. Nanjappa, published by Kalyana Sri Basaveshwara Vachanamruta (1973). Editor Sri M.N. Nanjappa, published by Kalyana Darshamana OffsetBangalore. Press, Bangalore. 20-253Editor Sri M.N. Nanjappa, published by Kalyana Sri Basaveshwara Vachanamruta (1973). Sahitya Bhandara, 3-17, 12-18, 13-19, 15-9, 21-73 Sahitya Bhandara, Bangalore. 3-17, 12-18, 13-19,Editor 15-9, 21-73 Sri Basaveshwara Vachanamruta (1973). Sri M.N. Nanjappa, published by Kalyana Sahitya Bhandara, Bangalore. 3-17, 12-18, 13-19, 15-9, 21-73 Sahitya Bhandara, Bangalore. 3-17, 12-18, 13-19, * 15-9, * *21-73 **

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Kayakasiri Kayakasiri Kayakasiri Kayakasiri

Veerashaivism in VSNA Journey Veerashaivism Veerashaivism in in VSNA VSNA Journey Journey

Guruswamy Ayya Reston, VA Guruswamy Guruswamy Ayya Ayya Reston, VA Reston, VA

KAYAKA, according to our faith Veerashaivism, is a honest work based on dignity of labor with the intent of sharing. is sharing the of Kayaka, withon thedignity needy of andlabor the KAYAKA, according to our ourDASOHA faith Veerashaivism, Veerashaivism, is fruits a honest honest work based based KAYAKA, according to faith is a work on dignity of labor deserving. These activities are very Theseofactions become with the the intent intent oftwo sharing. DASOHA is interrelated. sharing the the fruits fruits Kayaka, with spiritual the needy needypathways and the the with of sharing. DASOHA is sharing of Kayaka, with the and when conducted on the basis of ethics stipulated in our Vachana scriptures. deserving. These two activities are very interrelated. These actions become spiritual pathways deserving. These two activities are very interrelated. These actions become spiritual pathways when conducted conducted on on the basis basis of ethics ethics stipulated in in our Vachana Vachana scriptures. scriptures. when We are immigrants the in North of Americastipulated and work isour central to our lives. We are all exemplary citizens engaged in honest work producing earnings that is worthy of Dasoha. Thus, we are We are immigrants in North America and work is central to our lives. We are all exemplary We are immigrants in North America and work is central to our lives. We are all exemplary already in the path of Veerashaivism. citizens citizens engaged engaged in in honest honest work work producing producing earnings earnings that that is is worthy worthy of of Dasoha. Dasoha. Thus, Thus, we we are are already in the path of Veerashaivism. already in the path of Veerashaivism. As we move forward in our VSNA journey, we will gradually incorporate other aspects of our faith. move forward in our VSNA journey, we will gradually incorporate other aspects of our As As we we move forward in our VSNA journey, we will gradually incorporate other aspects of our faith. faith. Our sharanas ( accomplished practitioners of Veerashaivism) have held Kayaka and Dasoha at a highly esteemed position in Veerashaivism. Our Our sharanas sharanas (( accomplished accomplished practitioners practitioners of of Veerashaivism) Veerashaivism) have have held held Kayaka Kayaka and and Dasoha Dasoha at at aa highly esteemed position in Veerashaivism. highly esteemed position in Veerashaivism. Sharana Aydakki Marayya says: Sharana Marayya Sharana Aydakki Aydakki Marayyainsays: says: “Immersed Kayaka, one delays in meeting the Guru, one may be forgetful of Linga puje “Immersed Kayaka, “Immersed in Kayaka, however Kayaka is the path to heaven.” one one delays delays meeting meeting the the Guru, Guru, one one may may be be forgetful forgetful of of Linga Linga puje puje however Kayaka is the path to heaven.” however Kayaka was is thesoulfully path to heaven.” Sharana Madiwala Machayya attached to kayaka which was explained by another great Sharana Channabasavanna, as follows: Sharana Sharana Madiwala Madiwala Machayya Machayya was was soulfully soulfully attached attached to to kayaka kayaka which which was was explained explained by by another great Sharana Channabasavanna, as follows: another great Sharana Channabasavanna, as follows: " Machayya attends to Kayaka as if it is no different from Linga puje”. "" Machayya attends as if no Machayya attends to toasKayaka Kayaka as reach if it it is isheaven. no different different from from Linga Linga puje”. puje”. Acccordingly, Kayaka is considered a path to Then again, saint Basavanna explains heaven andreach hell as follows: Acccordingly, Acccordingly, Kayaka Kayaka is is considered considered as as aa path path to to reach heaven. heaven. Then again, saint Basavanna explains heaven and hell as Then again, saint Basavanna explains heaven and hell as follows: follows: “ There is no hell or heaven hell is here when we are dishonest “ There is no or “heaven There is is right no hell hell or heaven heaven here when our conduct is honest and truthful.” hell hell is is here here when when we we are are dishonest dishonest heaven is here when conduct is and truthful.” heaven is right right when our our conduct is honest honest and can truthful.” Accordingly, our focus is ourhere conduct here on earth, which result in a heavenly environment around us. Individuals createhere heavenly feelings withincan groups. Such can Accordingly, our focus is our conduct on earth, which result in aagroups heavenly Accordingly, our focus is our conduct here on earth, which can result in heavenly create heavenly environment in communities. These communities result in heaven ongroups earth. Let environment around us. create heavenly feelings within groups. Such environment around us. Individuals Individuals create heavenly feelings within groups. Such groups can can us try to build our VSNA community in that direction, as we move forward step by step. create create heavenly heavenly environment environment in in communities. communities. These These communities communities result result in in heaven heaven on on earth. earth. Let Let us try to build our VSNA community in that direction, as we move forward step by step. us try to build our VSNA community in that direction, as we move forward step by step. VSNA Convention 2012 Souvenir VSNA VSNA Convention Convention 2012 2012 Souvenir Souvenir

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Kayakasiri Kayakasiri Kayakasiri

Sharane Akkamahadevi's Vachana seems to be directed to us: Sharane Akkamahadevi's Vachana seems to be directed to us: Sharane Akkamahadevi's Akkamahadevi's Vachana Vachana seems seems to to be be directed directed to to us: us: Sharane “ When I build a house in the forest, how can I be afraid of wild animals “ Whenwhen I build a house the shore, forest,how howcan canIIbe beafraid afraidof ofwaves wild animals I live on thein “ When When II build build a house house insea the forest, forest, how how can can II be be afraid afraid of of wild wild animals animals “ a in the wheninI live on the sea shore, howpraise can I be afraid of waves while living this world, I have to face and criticism equally....”. when II live live on on the the sea sea shore, shore, how how can can II be be afraid afraid of of waves waves when while living in this world, II have to face praise and criticism equally....”. while living in this world, have to face praise and criticism equally....”. while living in this world, I have to face praise and criticism equally....”. Thus, our faith empowers us to live fully on this earth and face the challenges and opportunities in the new braveus but fully withinon thethis spiritual It is challenges all right to earn Thus, our our faith faith empowers usworld, to live live fully on this earthframe and work. face the the challenges and Thus, empowers to earth and face and Thus, our faith empowers us to live fully on this earth and face the challenges and opportunities in the new brave world, but within the spiritual frame work. It is all right to earn more wealth than one needs, if world, it is earmarked forthe Dasoha. Thus, accumulation of wealth helps opportunities in new brave but within spiritual frame work. It is right to earn opportunities in the the new brave world, but within spiritual frame work. It is all all right tohelps earn more wealthDasoha. than one needs, ifmuseums it is earmarked forthe Dasoha. Thus, accumulation of wealth to conduct The best in Washington, D.C., are free and they are established more wealth wealth than than one one needs, needs, if if it it is is earmarked earmarked for for Dasoha. Dasoha. Thus, Thus, accumulation accumulation of of wealth wealth helps helps more through charity of wealthy people. Bill in Gates, owner ofD.C., Microsoft, became wealthy providing to conduct conduct Dasoha. The best best museums in Washington, D.C., are free free and they they are established established to Dasoha. The museums Washington, are and are to conduct Dasoha. The best museums in Washington, D.C., are free and they are established through charity of wealthy people. Bill Gates, owner of Microsoft, became wealthy providing computer technology to society and is Gates, a big philanthropist, donating billions in charity. He through charity of wealthy people. Bill owner of Microsoft, became wealthy providing through charity of wealthy people. Bill Gates, owner of Microsoft, became wealthy providing prescribes the ethics of self-reliance for his children; and he is making minimum inheritance to computer technology to society and is a big philanthropist, donating billions in charity. He computer technology technology to to society society and and is is aa big big philanthropist, philanthropist, donating donating billions billions in in charity. charity. He He computer prescribes the ethics of self-reliance for his children; and he is making minimum inheritance to them. prescribes the ethics of self-reliance for his children; and he is making minimum inheritance to prescribes the ethics of self-reliance for his children; and he is making minimum inheritance to them. them. them. But, nothing can be achieved without preparation. We prepare our body, mind and spirit to But, nothing can be achieved without preparation. We prepare our body, mind and spirit to perform optimum Kayaka in life. Saint Basvanna says: But, But, nothing nothing can can be be achieved achieved without without preparation. preparation. We We prepare prepare our our body, body, mind mind and and spirit spirit to to perform optimum Kayaka in life. Saint Basvanna says: perform optimum optimum Kayaka Kayaka in in life. life. Saint Saint Basvanna Basvanna says: says: perform “ Those who have money build temple “ Those who haveman money build temple What canwho a poor likebuild me build ““ Those have money temple Those who have money build temple My legs pillarman What canare a poor poor man like like me me build build What can a What canare a poor man like me build My body legs pillar a shrine My legs pillar My head legs are are pillar My is the pinnacle body a shrine My body body a a shrine shrine My My head is the pinnacle to what stands but not for what moves.” There is impermanance My head is the pinnacle My head is the pinnacle There is impermanance to what stands but not for what moves.” There There is is impermanance impermanance to to what what stands stands but but not not for for what what moves.” moves.” We need to make our body worthy for God to be near us by preparing ourselves physically, We need to make our bodyWe worthy for God be near us by preparing physically, mentally, and spiritually. practice yoga,to meditation, lingapuje andourselves study Vachanas to We need to make our body worthy for God to be near us by preparing ourselves physically, We need to make our body worthy for God to be near us by preparing ourselves physically, mentally, and spiritually. We Kayaka practice and yoga,Dasoha. meditation, lingapuje and study Vachanas to enable us to better perform This indeed is the process for us mentally, and spiritually. We practice yoga, meditation, lingapuje and study Vachanas to mentally, and spiritually. We practice yoga, meditation, lingapuje and study Vachanas to enable us to better perform Kayaka and Dasoha. This indeed is the process for us to successfully live in theperform brave new worldand of adventure through self development, selffor reliance, enable us to better Kayaka Dasoha. This indeed is the process us to enable us to better perform Kayaka and Dasoha. This indeed is the process for us to successfully live in the brave new world of adventure through self development, self reliance, self learning and self practice. successfully live in the brave new world of adventure through self development, self reliance, successfully in the brave new world of adventure through self development, self reliance, self learning live and self practice. self self learning learning and and self self practice. practice. Vachana Pitamaha Dr. P.G. Halakatti (1880-1964) Vachana Pitamaha Dr. P.G. Halakatti (1880-1964) (qÁ. ¥sÀQÃgÀ¥Àà UÀÄgÀÄ§¸À¥Àà ºÀ¼ÀPÀnÖ) Vachana Vachana Pitamaha Pitamaha Dr. Dr. P.G. P.G. Halakatti Halakatti (1880-1964) (1880-1964) (qÁ. ¥s À QÃgÀ¥Àà UÀÄgÀÄ§¸À¥Àà ºÀ¼ÀPÀnÖ) (qÁ. ¥s¥saÀÀQÃgÀ¥Àà QÃgÀ¥Àà UÀÄgÀÄ§¸À¥Àà ºÀ¼ÀPÀnÖ) involved in the Herculean task of Was scholar passionately (qÁ. UÀÄgÀÄ§¸À¥Àà ºÀ¼ÀPÀnÖ) Was a scholar passionately involved in thesaints Herculean of resurrecting the Vachanas of the Veerashaiva of the task twelfth Was aa scholar passionately involved in Herculean task of Was scholar passionately involved in the thesaints Herculean of resurrecting the Vachanas of the Veerashaiva of the task twelfth century from centuries of neglect and isolation. resurrecting the Vachanas of the Veerashaiva saints of the twelfth resurrecting the Vachanas of the Veerashaiva saints of the twelfth century from centuries of neglect and isolation. century of and He was from born centuries in Dharawada and studied in the Basel Mission High century from centuries of neglect neglect and isolation. isolation. Mission High School, Dharawad and theand St.studied Xavier’s College, Mumbai. He He was born in Dharawada in the Basel He was in and studied in Basel Mission High He was born born in Dharawada Dharawada and studied in the the Basel Mumbai. Mission High He obtained his B.A. andand L.L.B.the degrees from the University of Mumbai. School, Dharawad St. Xavier’s College, School, Dharawad and the St. College, He School, St. Xavier’s Xavier’s College, Mumbai. Mumbai. He obtainedDharawad his B.A. andand L.L.B.the degrees from the University of Mumbai. obtained his B.A. B.A. and L.L.B. L.L.B. degrees degrees from the University University of Mumbai. Mumbai. Halakatti’s contribution to the from editing of Vachanas is very obtained his and the of

contribution to the editing of Vachanas is very significant. Halakatti’s Halakatti’s contribution contribution to the editing of Vachanas is very Halakatti’s to the editing of Vachanas is very significant. significant. significant.

VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir VSNA VSNA Convention Convention 2012 2012 Souvenir Souvenir

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Kayakasiri Kayakasiri Kayakasiri Kayakasiri

Shiva Yoga Shiva Yoga Shiva Yoga

Dr. H. Siddalingaiah Dr.Clarksburg, H. Siddalingaiah MD Dr. H. Siddalingaiah Clarksburg, MD Clarksburg, MD

The ultimate goal of human life is absolute happiness, Bliss, Nirvana, Samadhi, Moksha, Beatitude. Seers, and Philosophers believe that human aspirations, The ultimate goalProphets, of humanThinkers, life is absolute happiness, all Bliss, Nirvana, Samadhi, Moksha, The ultimate goal of human life is absolute happiness, Bliss, Nirvana, Samadhi, Moksha, interest, andSeers, activity have expressed in four basic fields - that philosophy, science, art Beatitude. Prophets, Thinkers,themselves and Philosophers all believe human aspirations, Beatitude. Seers, Prophets, Thinkers, and Philosophers all believe that human aspirations, and religion, of whichhave religion is thethemselves most important thing in fields life. All religions ofscience, the world interest, and activity expressed in four basic - philosophy, art interest, and activity expressed themselves inprinciples four basic fields - philosophy, art havereligion, strived continuously through ages to evolve to achieve ultimate and of whichhave religion is the most important thing inand life.methods All religions ofscience, the world and religion, of which religion most important thing in life. All religions of the world happiness, andistothe find a evolve way and means toand know and unite with God, to have strivedself-unfoldment continuously through ages to principles methods to achieve ultimate have strived continuously through ages to evolve principles and methods to achieve ultimate achieve at-one-ment. Yoga is and and method developed seers of India for the happiness, self-unfoldment andthetoprinciple find a way means to knowbyand unite with God, to happiness, and toprinciple find a of way to happiness knowbyand unite with with God, to purpose at-one-ment. of self-unfoldment liberation Yoga from is thethe trammels lifeand andmeans achieve by uniting achieve and method developed seers of India for the achieve is principle developed by seers ofunion Indiawith for the the Eternal. at-one-ment. Yoga is a wayYoga for knowing oneself and the as well. Yoga means with purpose of liberation from thethe trammels ofand lifemethod andGod achieve happiness by uniting purpose of liberation from the trammels of life and achieve happiness by uniting with the Divine. There Bhagavadgita allGod aboutasYoga it elucidates 18 different Eternal. Yoga are is aseveral way forYogas. knowing oneself andisthe well. and Yoga means union with the Eternal. Yoga is a way for knowing oneself and the God as well. Yoga means union with the Yogas, of which Karma Yoga, Jnana Yoga, andYoga Rajaand Yoga are well known. Divine. There areBhakti severalYoga, Yogas. Bhagavadgita is all about it elucidates 18 different Divine. There areBhakti several Yogas. is all about it elucidates 18 different Raja Yoga is called the King ofKarma theBhagavadgita Yogas. Yogas, of which Yoga, Yoga, Jnana Yoga, andYoga Rajaand Yoga are well known. Yogas, of which Bhakti Yoga, Karma Yoga, Jnana Yoga, and Raja Yoga are well known. Raja Yoga is called the King of the Yogas. Raja Yoga isis called the Yogas. Happiness a statethe of King mind.ofSelf-contentment is true happiness, it is said. There is happiness when mind is achieves tranquility and is repose. But mind by veryThere natureisishappiness fickle. It Happiness a state equanimity, of mind. Self-contentment true happiness, it isitssaid. Happiness a statearound of mind. is true happiness, it to isitssaid. wanders andis jumps likeSelf-contentment antranquility enchantedand horse from onemind desire another. So ismind has to when mind achieves equanimity, repose. But by veryThere nature ishappiness fickle. It when mind achieves equanimity, tranquility and repose. But mind by its very nature is fickle. It be disciplined and calmed to achieve happiness. theone purpose is controlling wanders and jumps around like an enchanted horseSo from desireofto Yoga another. So mind hasand to wanders and jumps around like an enchanted horse from one desire to another. So mind has to taming the mind guiding in the happiness. right path, So which called of „Chittavrutthinirodhaha‟ in be disciplined andand calmed to it achieve the is purpose Yoga is controlling and be disciplined and calmed to achieve happiness. So the purpose of Yoga is controlling and Sanskrit.the mind and guiding it in the right path, which is called „Chittavrutthinirodhaha‟ in taming taming Sanskrit.the mind and guiding it in the right path, which is called „Chittavrutthinirodhaha‟ in Sanskrit. The connection and relation between mind and body, which is called mind-body problem in Philosophical Psychology, is the basis mind of Yoga, it iswhich the most complex and baffling. Indian The connection and relation between andand body, is called mind-body problem in The connection and relation between mind and body, which is called mind-body problem in Seers have cognized six chakras, plexus, centers of consciousness, energy centers, which the Philosophical Psychology, is the basis of Yoga, and it is the most complex and baffling. Indian Philosophical Psychology, isforce the basis of Yoga, and isThese the most complex and baffling. Indian Lingashave occupy and where of Divinity works. energy centers are Muladhara, Seers cognized six chakras, plexus, centers ofitconsciousness, energy centers, which the Seers have cognized six chakras, plexus, centers of consciousness, energy centers, which the Swaadhisthaana, Manipura, and Aajna, human body, are located Lingas occupy and where Anahata, force of Vishuddha Divinity works. Thesein energy centerswhich are Muladhara, Lingas occupy and where force of Divinity works. These energy centers are Muladhara, along the spinal Manipura, column starting from the bottom, seventh energy center Swaadhisthaana, Anahata, Vishuddha and which Aajna, connect in humantobody, which are located Swaadhisthaana, Manipura, Anahata, Vishuddha and Aajna, in human body, which are located Sahasrara, Crowncolumn Chakra,starting Pineal Gland at the top of which the head. The mind may dwell in one or along the spinal from the bottom, connect to seventh energy center along the spinal column starting from the bottom, which connect to seventh energy center the other centers consciousness. Whenatthe attached to worldliness, it dwells in the Sahasrara, CrownofChakra, Pineal Gland themind top ofisthe head. The mind may dwell in one or Sahasrara, Crown Gland atthe thetomind top ofisthe head. mind may dwell in one or threeother lower centers. WhenPineal the mind learns concentrate onThe top three, experiences the centers ofChakra, consciousness. When attached tothe worldliness, ititdwells in the the other centers of and consciousness. When the is attached worldliness, dwells in in the spiritual awakening grows reaches Samadhi when it ultimately three lower centers. When theand mind learns tomind concentrate on tothe topdwells three,inititSahasrara experiences three lower centers. When the mind learns to concentrate on the top three, it experiences the head.awakening and grows and reaches Samadhi when it ultimately dwells in Sahasrara in spiritual spiritual the head.awakening and grows and reaches Samadhi when it ultimately dwells in Sahasrara in the head. the Pineal Gland in the center of the brain, a recent Physiological discovery of late Sahasrara, 1960s and early 1970s,Gland is termed spiritual adepts as the Soul,Physiological the Third Eye.discovery It sits in the top Sahasrara, the Pineal in thebycenter of the brain, a recent of late Sahasrara, the Pineal Gland in the center of the brain, a recent Physiological discovery of late center and of the head at theisroot of the behind theaseyes. The hormones secretes 1960s early 1970s, termed by nose, spiritual adepts the Soul, the Third it Eye. It sitsdetermine in the top 1960s and early 1970s, is termed by spiritual adepts as the Soul, the Third Eye. It sits in the top the materiality, sexuality or spirituality ofbehind the individual. aspiring yogi has todetermine learn the center of the head at the root of the nose, the eyes.So, Theanhormones it secretes center of the head at the root of the nose, behind the eyes. The hormones it secretes determine technique of concentrating the top three energy centers So, through one or the other to stay the materiality, sexuality oronspirituality of the individual. an aspiring yogi has yoga to learn the the materiality, sexuality oron spirituality of the individual. an aspiring yogi has yoga to learn the away fromofmaterialism and to turntop towards spiritualism. technique concentrating the three energy centers So, through one or the other to stay technique of concentrating on the top three energy centers through one or the other yoga to stay away from materialism and to turn towards spiritualism. away from materialism and to turn towards spiritualism. 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Yoga is also the technique of attaining efficiency: „Yogah karmasu kaushalam‟ says Geetha: that is, dexterity, efficiency, in actions is Yoga. One can be enabled by Yoga to acquire superYoga is also the technique of attaining efficiency: karmasu Geetha: sensuous, transcendental knowledge, which is called„Yogah Anubhaava in thekaushalam‟ parlance ofsays Sharanas. It that is, dexterity, efficiency, in actions is Yoga. One can be enabled by Yoga to acquire superhas been practically proved by Rishis, Seers and Prophets that Yoga is sure pathway to self sensuous, knowledge, which is called Anubhaava in the parlance of Sharanas. It unfoldmenttranscendental and to God, the ultimate Reality. has been practically proved by Rishis, Seers and Prophets that Yoga is sure pathway to self unfoldment to God, the Patanjali‟s ultimate Reality. The earliestand systematized Ashtanga Yoga, whose roots are in Upanishads and Sankhya philosophy, has eight steps : Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, The earliest systematized Patanjali‟s Ashtanga Yoga, whose roots and are in Upanishads and Dhyana, Samadhi. The first two, Yama and Niyama, are moral ethical disciplines, Sankhya philosophy, has eight : Yama, Niyama, Pranayama, Pratyahara, Dharana, respectively. Since sound bodysteps ensures sound mind,Asana, the next three, Asana, Pranayama and Dhyana, Samadhi. The first two, Yama and Niyama, are moral and ethical disciplines, Pratyahara, prepare the body for the soundness of the mind, and ensure harmony between mind respectively. sound body ensures sound mind,Dhyana, the nextand three, Asana,lead Pranayama and and body. TheSince last three all-important steps, Dharana, Samadhi, to Moksha, Pratyahara, prepare the body for the soundness of the mind, and ensure harmony between mind Bliss, Beatitude. and body. The last three all-important steps, Dharana, Dhyana, and Samadhi, lead to Moksha, Bliss, Beatitude. Shivayoga, which originated in Veerashaiva Agamas and was reworked Veerashaivism‟s extensively and perfected by twelfth century Sharanas, and which comprises of Panchaacharas, Veerashaivism‟s Shivayoga, which originated in Veerashaiva was reworked Asthaavaranas and Shatsthala Maarga, is vast improvementAgamas over allandexisting Yogas, extensively andinperfected by twelfthofcentury whichPanchaachaaras(Lingaachaara, comprises of Panchaacharas, incorporating it the essences all of Sharanas, the otherand yogas. Asthaavaranas and Shatsthala Maarga, isBhruthyaachaara) vast improvement existing Sadaachaara, Ganaachaara, Shivaachaara, are over aboutallmoral and Yogas, ethical incorporating in it the essences of all of the other yogas. Panchaachaaras(Lingaachaara, conduct, Ashtaavaranas(Guru, Linga, Jangama, Paadodaka, Prasaada, Vibhooti, Rudraakshi, Sadaachaara, Ganaachaara, Bhruthyaachaara) are about moral Maheshvara, and ethical Mantra) prepare the body forShivaachaara, made-easy-mental-journey of Shatsthalas (Bhakta, conduct, Ashtaavaranas(Guru, Linga, Jangama, Paadodaka, Prasaada, Vibhooti, Rudraakshi, Prasaadi, Praanalingi,, Sharana, Aikya) towards the union of Self with the Universal Self, Mantra) prepare bodyLingaanga for made-easy-mental-journey of Shatsthalas union of Jiva withthe Shiva, Saamarsya(cf.: pp. 55-92, A Journey(Bhakta, ThroughMaheshvara, Hindu and Prasaadi, Praanalingi,, Sharana, Aikya) towards the union of Self with the Universal Self, Virasaiva Concepts, by Dr. Linga Raju, for detailed explanation). union of Jiva with Shiva, Lingaanga Saamarsya(cf.: pp. 55-92, A Journey Through Hindu and Virasaiva Concepts, Dr. Linga Raju, for explanation). Shiva Yoga is muchby improved version overdetailed the popular Patanjali's Raja Yoga. Shiva Yoga is Poorna Yoga as it harmonizes within it Hatha Yoga, Mantra Yoga, Kundalini or Laya Yoga, Shiva much improved version over thePatanjali's popular Patanjali's Raja is BhaktiYoga Yoga,is Karma Yoga, Jnana Yoga and Raja Yoga as Yoga. well asShiva moreYoga recent Poorna Yoga as it harmonizes within it HathaYoga. Yoga,While Mantra or isLaya Yoga, Drishti Yoga, Thraataka Yoga and Praarthana the Yoga, popularKundalini Raja Yoga somewhat Bhakti Yoga, Karma Yoga, Jnana Yoga and Patanjali's Raja Yoga as well as more recent abstract and esoteric, Shiva Yoga is all-comprehensive and made-easy to understand and Drishti Yoga, Thraataka and Shatsthala Praarthana Marga Yoga. While Raja Yoga is somewhat practice by one and all Yoga through whichthe is popular a very practical technique and abstract and esoteric, Shiva Yoga is all-comprehensive and made-easy to understand and method to unite with Shiva and be in Bliss. Shiva Yoga is the crux, the essence, the-sum-andpractice byofone and all through Marga is toa union very practical technique and substance, Veerashaivism. ShivaShatsthala Yoga is not only which pathway with Shiva, to Jeevan methodbut to unite with Shivatoand be in happiness Bliss. Shiva Yoga theEarth crux,asthewell. essence, the-sum-andMukti, also the vehicle achieve in life onisthis substance, of Veerashaivism. Shiva Yoga is not only pathway to union with Shiva, to Jeevan Mukti, also therealize vehicleShiva? to achieve lifeEternal on this Earth as well.Perennial Universal How tobut seek and Thehappiness essence ofinthe Philosophy, Wisdom, Sanathana Dharma of the world declares that God does exist; He can be realized; to How seekisand realize Shiva? essence ofare theseveral Eternalways(Yogas) Philosophy, to Perennial Universal realizetoHim the supreme goal ofThe humans; there realize Him. Wisdom, Sanathanasays: Dharma of the world declares that God does exist; He can be realized; to Bishop Ullathorne realize Him is the supreme goal of humans; there are several ways(Yogas) to realize Him. Bishop says: Let it beUllathorne plainly understood that we cannot return to God unless we enter first into ourselves. God is everywhere, but not everywhere for us. There is but one point in the universe where Let be plainly understood return to God unless enter firstHeinto ourselves. Goditcommunicates with us, that and we thatcannot is in the center of our own we soul. There waits for us; God is everywhere, but not everywhere for us. There is but one point in the universe where there He meets us; there He speaks to us. To seek Him, therefore, we must enter into our own God communicates with us, and that is in the center of our own soul. There He waits for us; interior. (Groundwork of Christian Virtues, p. 74) there He meets us; there He speaks to us. To seek Him, therefore, we must enter into our own interior. (Groundwork of Christian Virtues, p. 74) VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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This is exactly what Basavanna meant in his vachana: Sthavarakkalivunto, Jangamakkalivilla; Basava said that my body is a temple of Shiva; Shiva is in me. Shiva Yoga tells us exactly the This is exactly exactly what what Basavanna Basavanna meant meant in in his his vachana: Sthavarakkalivunto, Sthavarakkalivunto, Jangamakkalivilla; Jangamakkalivilla; This same isthing: to seek Shiva in a practical way,vachana: while viewing and concentrating on Isthalinga Basava said said that that my my body body is is aa temple temple of of Shiva; Shiva Shiva is is in in me. me. Shiva Shiva Yoga tells tells us exactly exactly the the Basava (Isthalinga Pooje), by meditating on Shiva; our Pranalinga(our Soul) toYoga visualizeusand realize same thing: to seek Shiva in a practical way, while viewing and concentrating on Isthalinga same thing: to seek Shiva Shiva Yoga in a practical way, viewing concentrating Isthalinga Bhavalinga(Shiva). seems to be while the best of allandyogas to attain on at-one-ment. (Isthalinga Pooje), by meditating on our Pranalinga(our Soul) to visualize and realize (Isthalinga Pooje), by meditating on our Pranalinga(our Soul) to visualize and realize Bhavalinga(Shiva). Shiva Yoga seems to be the best of all yogas to attain at-one-ment. Bhavalinga(Shiva). Shiva Yoga seems towas be known the bestforofBhakthi all yogas to attain All sharanas practiced Yoga. Basavanna Yoga, Allamaat-one-ment. Prabhu for Anubhaava(Mystic) Yoga, Channabasavanna for Gnana Yoga, Siddharamanna for Karma All sharanas sharanas practiced practiced Yoga. Yoga. Basavanna Basavanna was known known for for Bhakthi Bhakthi Yoga, Yoga, Allama Allama Prabhu Prabhu for for All Yoga, Akkamahadevi for Sanyasa Yoga. was But they invariably practiced these Yogas in the Anubhaava(Mystic) Yoga, Channabasavanna for Gnana Yoga, Siddharamanna for Karma Anubhaava(Mystic) Channabasavanna GnanaYoga. Yoga, Siddharamanna for Karma context, background, Yoga, framework, spirit as parts for of Shiva Particularly, Siddharamanna is Yoga, Akkamahadevi for Sanyasa Yoga. But they invariably practiced these Yogas in the the Yoga, Akkamahadevi for Sanyasa Yoga. But they invariably practiced these Yogas in known as „Shivayogasharadhi Shashanka‟, one who shines as full moon over the ocean of context, background, background, framework, framework, spirit spirit as as parts parts of of Shiva Shiva Yoga. Yoga. Particularly, Particularly, Siddharamanna Siddharamanna is is context, Shiva Yoga. known as as „Shivayogasharadhi „Shivayogasharadhi Shashanka‟, Shashanka‟, one one who who shines shines as as full full moon moon over over the the ocean ocean of of known Shiva Yoga. Yoga. Shiva

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The establishment of Anubhava Mantapa - the philosophical learning and discussion center by Basavanna in the 12th century invited many yogis, intellectuals and spiritual giants from The establishment Anubhava Mantapa - thethe philosophical learning and discussion various corners of of India, including Kashmir, center for Shaivism in those days. center But theth th century invited many yogis, intellectuals and spiritual giants by Basavanna in the 12 crowning glory of Anubhava Mantapa was Allama Prabhu , the great sage who was alsofrom the various India, including the center for in Shaivism days. But the presidentcorners of this of wonderful „PedestalKashmir, of Wisdom‟ addressed Kannadainasthose “Shunyapeethada crowning glory ofHis Anubhava Mantapa , the great sage who also the Shunyamurthy‟. vachanas depict was the Allama deepest Prabhu philosophical thoughts of was Veerashaiva president thisappear wonderful addressed in Kannada philosophyofthat to be„Pedestal the creamofofWisdom‟ the Agamas, Vedanta, Sankhyaas and“Shunyapeethada Yoga – the sum Shunyamurthy‟. His vachanas depict the from deepest of his Veerashaiva total of India‟s spiritual knowledge. Apart this,philosophical he is also wellthoughts known for allegoric philosophy that appear to be the cream of the Agamas, Vedanta, Sankhya and Yoga – the sum vachanas, known as “beDagina vachana” in Kannada. total of India‟s spiritual knowledge. Apart from this, he is also well known for his allegoric What are Allegoric Vachanas ? vachanas, known as “beDagina vachana” in Kannada. What are Allegoric Vachanas Shivasharanas have used a new?style to epitomize the concept of divinity. In these vachanas, the deepest philosophical thoughts are eulogized using symbols from day-to-day life. Every Shivasharanas usedsuch a new style to epitomize themind, concept divinity. In these vachanas, aspect of humanhave faculty as the physical body, the the of senses, the Self (atma) and the the deepest philosophical thoughts are eulogized using symbols from day-to-day life. Every higher Self (paramatma) are presented in these vachanas using metaphors. Apart from the aspect of human faculty such as the physical body, the mind, the senses, the Self (atma) and the symbolic representation of the most difficult metaphysical concepts of life, these allegoric higher Self presented in thesetovachanas using metaphors. Apart from the vachanas also(paramatma) use sarcasm,are irony, and paradoxes build emphasis and persuasiveness into the symbolic of the metaphysical concepts of life,ofthese teachings. representation These allegories alsomost adddifficult to the poetic and literary grandeur the allegoric vachana vachanas also use sarcasm, irony, and paradoxes to build emphasis and persuasiveness into the literature. teachings. These allegories also add to the poetic and literary grandeur of the vachana A farmer is taught Shivayoga through the use of symbols such as a farm to represent the literature. human faculty, pickaxe to represent the sharp will power that removes weeds from the mind, A farmer is taughtgood Shivayoga through the use of symbols such a farm to he represent the plants to represent character, etc. Similarly, when he talks to aasconstructor, uses terms human faculty, such pickaxe to represent the sharp willaspower that six removes weeds fromasthe of construction as body as the pond and mind the levy, types of worship themind, steps plants to represent good Shivayogi character, Siddharama etc. Similarly, when talks to a constructor, terms to the pond. He advises who washe constructing a huge lakehe at uses Solapur at of construction such as body as the pond and mind as the levy, six types of worship as the steps that time, to instead build the lake of spirituality and fill it with the waters of bliss. Such a to the he pond. advises was constructing a huge lake at Solapur at pond, saysHe will be an Shivayogi eternal oneSiddharama and the restwho are temporary. that time, to instead build the lake of spirituality and fill it with the waters of bliss. Such a When Allama saysbe “Aandevil-mother has the tworest children and five are in the cradle ….. the mother pond, he says will eternal one and are temporary. swallowed the cradle and the children” it simply means Maya - the temporal world with all its When Allama says “A devil-mother has The two children and five are in the cradle ….. mother shimmering beauty is the devil-mother. two faculties (children) of humans, thethe body and swallowed the cradle and the children” it simply means Maya the temporal world with all its mind forms the cradle, the five children in the cradle are the five senses. As we cater our senses shimmering beauty is the devil-mother. The two faculties (children) of humans, the bodystates and to desires and lose ourselves in the material world, the poet in Allama metaphorically mind forms the cradle, the five children in the cradle are the five senses. As we cater our senses that we are swallowed by the material world – the Maya, just as a cradle with all its children to desires and lose ourselves in theherself. material world, the poet in Allama metaphorically states would be swallowed by the mother that we are swallowed by the material world – the Maya, just as a cradle with all its children A Peekbeinto Vachanas would swallowed by the mother herself. The only way to understand Allama‟s allegory is by studying his vachanas. The ideal way to A Peekany intoliterature Vachanas learn with all its grandeur is in its original mother language. However, The only way to understand Allama‟s is by studying ideal way to translations and interpretations help inallegory educating people who his are vachanas. interested The in understanding learn any literature with all its grandeur is in its original mother language. However, 67 people who are interested in understanding Kayakasiri translations and 2012 interpretations VSNA Convention Souvenir help in educating 67 VSNA 67 Kayakasiri VSNA Convention Convention 2012 2012 Souvenir Souvenir

the concepts of any deep philosophy without having to spend their lifetime learning the language in which it is written. An attempt is made here to bring the concepts of some of the concepts of any deep of philosophy without between having the to spend their the Allama‟s vachanas in spite language barriers East and thelifetime West andlearning the culture language which itthem. is written. An attempt is made here to bring the concepts of some of differencesinbetween Allama‟s vachanas in spite of language barriers between the East and the West and the culture Below are some of the vachanas: differences between them. 1. gÀ¸ÀzÀ are ¨Á«Ai ÀÄ vÀÄqÀÄPÀ¨ÁgÀzÀÄ Below some of the vachanas: PÀvÀÛjªÁtÂAiÀÄ zÁAnzÀªÀAUÀ®èzÉ | 1. gÀ¸ÀzÀ ¨Á«Ai ÀÄ vÀÄqÀÄPÀ¨ÁgÀzÀÄ ¥ÀgÀÄµÀ«zÉ PÀ§Äâ£À«zÉ ¸Á¢ü¸À§®èªÀAUÉ PÀvÀÛjªÁtÂ A i À Ä zÁAnzÀªÀAUÀ®èzÉ ¹j±ÉÊ®zÀÄzÀPÀªÀ zsÀj¸À®Ä ¨ÁgÀzÀÄ| ¥ÀgÀÄµÀ«zÉ PÀ§Äâ£À«zÉ ¸Á¢ü¸À§®èªÀAUÉ UÀÄºÉÃ±ÀégÀ ¤ªÀÄä ±ÀgÀtAUÀ®èzÉ || ¹j±ÉÊ®zÀÄzÀPÀªÀ zsÀj¸À®Ä ¨ÁgÀzÀÄ UÀÄºÉÃ±ÀégÀ ±ÀgÀtAUÀ®èzÉ || know not how to enter the honey well Standing¤ªÀÄä at the brink, they Only he who crosses the chilling oceans drinks the elixir ! Standing the brink, they knowand notthe how to too; enter the honey well He has theatphilosopher's stone, lead Only heawho crosses the chilling oceansnot drinks elixir ! Having pot of holy water, they know how the to bathe He hasyour the sharanas philosopher's stone, and the lead Only can, O Guheshwara ! too; Having a pot of holy water, they know not how to bathe In thisyour vachana, Allama Prabhu mocks the Only sharanas can, O Guheshwara ! mere mortals who are subdued by the materialistic world. Although we know sensual pleasures only lead us to more and more wants and will In thissatisfy vachana, Prabhu mocks the of mere mortals whofor aremore subdued by the for materialistic never us, Allama we still are lost in the web desires, asking and toiling more. To world. Although we know sensual pleasures only lead us to more and more wants will be happy, one has to ask for less and simply look within oneself, which is perhaps tooand simple never us, we stillAllama are lostimplies in the web desires, asking and toiling for more. To for ussatisfy to understand. thatofwe are so closefor tomore the bliss or Ananda within be happy, one has to ask for less and simply look within oneself, which is perhaps too simple ourselves, but we do not know how to enjoy happiness. Hence he says we are standing at the for Allama implies arehow so to close to the blissOnly or Ananda within edgeusoftotheunderstand. well of honey and yet we dothat not we know get this honey. those who can ourselves, but we do not know how to enjoy happiness. Hence he says we are standing at the cut through the chilling waters called samsara, sensual pleasures, can enjoy the abidance in edge of the well of honey and yet we do not know how to get this honey. Only those who can themselves, he says. cut through the chilling waters called samsara, sensual pleasures, can enjoy the abidance in And when that happens, says Allama, getting to know Ananda or bliss is as simple as holding themselves, he says. both philosopher's stone and lead in your hands. All you have to do is to bring them in contact And to know bliss is as holding with when each that otherhappens, and lo says and Allama, behold! getting lead turns into Ananda gold. Inorthe first linesimple of theas vachana both philosopher's stone and lead in your hands. All you have to do is to bring them in contact “Standing at the brink of the honey well, they do not know how to enter” - Allama is mocking with other andoflohow andclose behold! leadto turns intotruth gold. thehow firstfarline thechosen vachana us foreach our ignorance we are our own andInyet, we of have to “Standing at the brink of the honey well, they do not know how to enter” Allama is mocking remain. In the second line – “Only he who crosses the chilling oceans drinks the elixir” - he us for us ourtoignorance of how webarriers are to our andfor yet,ourselves how far we haveaway chosen to dares break through theclose sharp we own have truth created to stay from remain. In the second line – “Only who the chilling stone, oceansand drinks this eternal truth. In the third line -he“He hascrosses the philosopher's the the leadelixir” too” -- he he dares break the sharp barriers forway ourselves to stay showsus ustohow easythrough it will then become for uswe to have enjoycreated life. This of teaching is away just asfrom any this eternal third line “He has philosopher's stone, and too” he parent wouldtruth. do toInathe stubborn child- when she the is not listening. Allama goesthe on lead to say that- we shows us how easy it will thenudaka) becomeinfor to enjoy This way teaching is just as any have holy waters (Sirishailada ourushands and life. we are still notofpouring it on ourselves. parent would do to a stubborn child when she is not listening. Allama goes on to say that Not only are we carrying the burden of the heavy pot all along, we are also not cleansing we off have holy waters (Sirishailada udaka) in our hands and we are still not pouring it on ourselves. our dirt and mud using these holy waters. Allama uses this metaphor to show us that we have it Not only are we carrying the burden heavy pot allthe along, are also cleansing off all within us and all we have to do isofwethehave exercise will we to begin thenot journey towards our dirt and mud using these holy waters. Allama uses this metaphor to show us that we have it happiness. That is when we become Sharanas. Allama ends this vachana beautifully – “Only all within us and have to do!”isHe weishave exercise will to the begin the journey towards your Sharanas can,allOwe Guheshwara inviting all ofthe us to join stream of Sharanas that happiness. That is when wethis become attained Shivayoga through daringSharanas. endeavor!Allama ends this vachana beautifully – “Only your Sharanas can, O Guheshwara !” He is inviting all of us to join the stream of Sharanas that attained Shivayoga through this daring endeavor!

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Kayakasiri Kayakasiri

2. ¤Ãj®èzÀ £É¼À°®èzÀ ¨ÉÃj®èzÀ VqÀ ºÀÄnÖvÀÄÛ. 2. ¤Ãj®èzÀ £É¼À°®èzÀ ¨ÉÃj®èzÀ VqÀ ºÀÄnÖvÀÄÛ. vÀ¯É¬Ä®èzÀ §AzÀÄ¨ÉÃj®èzÀ ªÉÄÃ¬ÄvÁÛ 2. ¤Ãj®èzÀ ¤Ãj®èzÀ ªÀÄÈUÀ £É¼À°®èzÀ VqÀVqÀªÀ; ºÀÄnÖvÀÄÛ. 2. £É¼À°®èzÀ VqÀ ºÀÄnÖvÀÄÛ. vÀ¯É¬Ä®èzÀ ªÀÄÈUÀ §AzÀÄ¨ÉÃj®èzÀ ªÉÄÃ¬ÄvÁÛ VqÀªÀ; PÀtÂ Ú ®èzÀ PÀÄgÀÄqÀ£ÀÄ PÀAqÀ£Á ªÀÄÈUÀªÀ; vÀ¯É¬Ä®èzÀ ªÀÄÈUÀ ªÀÄÈUÀ §AzÀÄ ªÉÄÃ¬ÄvÁÛ ªÉÄÃ¬ÄvÁÛ VqÀªÀ; vÀ¯É¬Ä®èzÀ PÀtÂÚ®èzÀ PÀÄgÀÄqÀ£ÀÄ§AzÀÄ PÀAqÀ£Á ªÀÄÈUÀªÀ; VqÀªÀ; PÉÊ¬Ä®èzÀ ªÁåzs À £ÀÄ JZÀÑ£Á ªÀÄÈUÀªÀ. PÀtÂÚÚ®èzÀ ®èzÀ PÀÄgÀÄqÀ£ÀÄ PÀAqÀ£Á PÀAqÀ£Á ªÀÄÈUÀªÀ; PÀtÂ PÉÊ¬Ä®èzÀPÀÄgÀÄqÀ£ÀÄ ªÁåzsÀ£ÀÄ JZÀÑ£Á ªÀÄÈUÀªÀ; ªÀÄÈUÀªÀ. QaÑ®èzÀ £ÁrUÉÆAi ÀÄÄÝJZÀÑ£Á ¸ÀÄlÄÖªÀÄÈUÀªÀ. ¨Át¸ÀªÀ ªÀiÁqÉ PÉÊ¬Ä®èzÀ ªÁåzs À £ÀÄ PÉÊ¬Ä®èzÀ ªÁåzsÀ£ÀÄÀÄÄÝJZÀÑ£Á QaÑ®èzÀ £ÁrUÉÆAi ¸ÀÄlÄÖªÀÄÈUÀªÀ. ¨Át¸ÀªÀ ªÀiÁqÉ °AUÀPÀÌ¦ðvÀªÁ¬ÄvÀÄÛ UÀÄºÉÃ±ÀégÀ ! QaÑ®èzÀ £ÁrUÉÆAi À ÄÄÝ ¸ÀÄlÄÖ ¨Át¸ÀªÀ ªÀiÁ ÁqÉ qÉ QaÑ®èzÀ £ÁrUÉÆAiÀÄÄÝ UÀÄºÉÃ±ÀégÀ ¸ÀÄlÄÖ ¨Át¸ÀªÀ ªÀi °AUÀPÀÌ¦ðvÀªÁ¬ÄvÀÄÛ ! °AUÀPÀÌ¦ðvÀªÁ¬ÄvÀÄÛ UÀÄºÉÃ±ÀégÀ UÀÄºÉÃ±ÀégÀ !! °AUÀPÀÌ¦ðvÀªÁ¬ÄvÀÄÛ Behold a waterless, shadeless, rootless plant ! Behold a waterless, shadeless, ! headless animal grazing on therootless plant; plant Behold a waterless, shadeless, rootless plant ! headless grazing therootless plant; Behold a animal waterless, shadeless, The creature, spotted by on a blind man, plant ! headless animal grazing on the plant; The creature, spotted by on awith blind man, headless grazing thenoplant; killed by animal a disabled man hands, The creature, spotted by a blind man, killed by a disabled man with no The creature, spotted by a blind man, baked in the firelessman pit with no hands, killed by a disabled baked in the fireless pitthiswith killed by a disabled man no hands, hands, Guheshwara accepted as prasada! baked in the fireless pit Guheshwara acceptedpitthis as prasada! baked in the fireless Guheshwara as At the outset,accepted it seems,this strange and perhaps even crazy. But when one studies the symbols and Guheshwara accepted this as prasada! prasada! At the outset, it seems, strange and perhaps even of crazy. But when one studies the symbols and metaphors, one understands the depth and beauty the vachana. At the outset, it seems, strange and perhaps even crazy. But one studies the and metaphors, oneit understands the depth and beauty the vachana. At the outset, seems,plant strange and perhaps even of crazy. But when when one studies the symbols symbols and “A waterless, rootless was eaten by a headless animal“Here the tree represents the mad metaphors, one understands the depth and beauty of the vachana. “A waterless, rootless plant was eaten by a headless animal“Here the tree represents the mad metaphors, one understands the depth and beauty of the vachana. world that is unsteady and temporal (without roots),animal“and superficial (without water). the Animal “A waterless, rootless plant was eaten by headless Here the tree represents mad world that the is unsteady andistemporal (without roots), and superficial water). Animal “A waterless, rootless plant was eaten by aa and headless animal“Here the(without tree represents the mad represents desire that never satiated hence is busy grazing. “A blind man saw the world that is unsteady and temporal (without roots), and superficial (without water). Animal represents the desire that is never satiated and hence is busy grazing. “A blind man saw the world that is unsteady and temporal (without roots), and superficial (without water). Animal animal andthe a man without hands killed it and “- hence The blind mangrazing. represents a yogiman thatsaw is not represents desire that is never satiated is busy “A blind the animal and a man without hands killed it “The blind man represents a yogi that is not represents the desire that is never satiated and hence is busy grazing. “A blind man saw the interested in aseeing and engaging inkilled the outside world (eyes represent the organs of senses, also animal and man without hands it “The blind man represents a yogi that is not interested the outside world (eyes represent theworld organs of senses, animal andin aseeing man and without handsinkilled itthe “- actions The blind man represents a (hands yogi that is also not called Jnanendriyas). Heengaging is detached from in this temporal represent interested in seeing and engaging in the outside world (eyes represent the organs of senses, also called Jnanendriyas). He is detached from the actions in this temporal world (hands represent interested in seeing and engaging The in the outside worldthe (eyes represent organs using of senses, also organs of action, karmendriyas). yogi has killed desire in himthe (animal) his calm called Jnanendriyas). He is detached from the actions in this temporal world (hands represent organs of action, karmendriyas). The yogi has killed the desire in him (animal) using his calm called Jnanendriyas). He is detached from the actions in this temporal world (hands represent and peaceful contemplation (fireless pit). has Such a yogi is acceptable to the Lord. With its organs of action, karmendriyas). The yogi killed the desire in him (animal) using his calm and peaceful contemplation (fireless pit). Such a yogi is acceptable to the Lord. With its organs of action, karmendriyas). The yogi has killed the desire in him (animal) using his calm beautiful narration, the irony (fireless and the paradoxical of this allegorytomakes it all the more and peaceful contemplation pit). Such aanature yogi is acceptable the Lord. With its beautiful narration, the irony and the paradoxical nature of this allegory makes it all the more and peaceful contemplation (fireless pit). Such yogi is acceptable to the Lord. With its interesting to read, learn and perhaps follow. beautiful narration, the irony and the paradoxical nature of this allegory makes it all the more interestingnarration, to read, learn and perhaps beautiful the irony and the follow. paradoxical nature of this allegory makes it all the more interesting to read, learn and perhaps follow. 3. vÀ£ÀÄªÀ vÉÆÃAlªÀ ªÀi Á r, ªÀÄ£ÀªÀ UÀÄzÀÝ°Ai À Ä ªÀi Ár interesting to read, learn and perhaps follow. 3. vÀ£ÀÄªÀ vÉÆÃAlªÀ ªÀiÁr, ªÀÄ£ÀªÀ UÀÄzÀÝ°AiÀÄ ªÀiÁr CUÉzÀÄ PÀ¼ÉzÉ£ÀAi ÀiÁå ¨sÁªÀiæAÁwAi ÀÄ ¨ÉÃgÀ. UÀÄzÀÝ°AiÀÄ ªÀiÁr 3. vÉÆÃAlªÀ r, 3. vÀ£ÀÄªÀ vÀ£ÀÄªÀ vÉÆÃAlªÀ r,ÀÄªÀÄ£ÀªÀ ªÀÄ£ÀªÀ CUÉzÀÄ PÀ¼ÉzÉ£ÀAi ÀiÁå ¨sÁªÀiæAÁwAi ¨ÉÃgÀ. UÀÄzÀÝ°AiÀÄ ªÀiÁr ªÀqÉzÀÄ ¸ÀA¸ÁgÀzÀÀiÁºÉAmÉAi ÀÄ §VzÀÄ ©wÛzÉ£ÀAiÀÄå §æºÀä©ÃdªÀ CUÉzÀÄ PÀ¼ÉzÉ£ÀAi å ¨s Á æ A wAi À Ä CUÉzÀÄ PÀ¼ÉzÉ£ÀAi å ¨sÁæAwAi ÀÄ ¨ÉÃgÀ. ¨ÉÃgÀ.©wÛzÉ£ÀAiÀÄå §æºÀä©ÃdªÀ ªÀqÉzÀÄ ¸ÀA¸ÁgÀzÀÀiÁºÉAmÉAi ÀÄ §VzÀÄ CRAqÀªÀÄAqÀ® ªÉA§ ¨Á«, ¥ÀªÀ£ÀªÉ gÁl¼ÀÀÄå §æºÀä©ÃdªÀ ªÀqÉzÀÄ ºÉAmÉAi ÀÀÄÄ §VzÀÄ ©wÛzÉ£ÀAi ªÀqÉzÀÄ ¸ÀA¸ÁgÀzÀ ¸ÀA¸ÁgÀzÀªÉA§ ºÉAmÉAi §VzÀÄ ©wÛzÉ£ÀAi CRAqÀªÀÄAqÀ® ¨Á«, ¥ÀªÀ£ÀªÉ gÁl¼ÀÀÄå §æºÀä©ÃdªÀ ¸ÀÄµÀÄªÀÄß £Á¼À¢AzÀ GzÀPÀªÀ w¢Ý CRAqÀªÀÄAqÀ® ªÉA§ ¨Á«, ¥ÀªÀ£ÀªÉ CRAqÀªÀÄAqÀ® ªÉA§ ¨Á«, w¢Ý ¥ÀªÀ£ÀªÉ gÁl¼À gÁl¼À ¸ÀÄµÀÄªÀÄß £Á¼À¢AzÀ GzÀPÀªÀ ¥À±ÀÄUÀ¼ÀÄ LzÀÄ ºÀ¸À£ÀUÉr¹ºÀªÉAzÀÄ ¸ÀÄµÀÄªÀÄß £Á¼À¢AzÀ GzÀPÀªÀ w¢Ý ¸ÀÄµÀÄªÀÄß GzÀPÀªÀ w¢Ý ¥À±ÀÄUÀ¼ÀÄ £Á¼À¢AzÀ LzÀÄ ºÀ¸À£ÀUÉr¹ºÀªÉAzÀÄ ¸ÀªÀÄvÉ ¸ÉÊgÀuÉ JA§ ¨ÉÃ°AiÀÄ¤QÌ ¥À±ÀÄUÀ¼ÀÄ LzÀÄ ºÀ¸À£ÀUÉr¹ºÀªÉAzÀÄ ¥À±ÀÄUÀ¼ÀÄ LzÀÄ JA§ ºÀ¸À£ÀUÉr¹ºÀªÉAzÀÄ ¸ÀªÀÄvÉ ¸ÉÊgÀuÉ ¨ÉÃ°AiÀÄ¤QÌ DªÁUÀ¼ÀÆ F JA§ vÉÆÃlzÀ°è eÁUÀgÀ«zÀÄÝ ¸ÀªÀÄvÉ ¸ÉÊgÀuÉ ¨ÉÃ°Ai ÀÀÄ¤QÌ ¸ÀªÀÄvÉ ¸ÉÊgÀuÉ ¨ÉÃ°AieÁUÀgÀ«zÀÄÝ Ä¤QÌ DªÁUÀ¼ÀÆ F JA§ vÉÆÃlzÀ°è ¸À¹AiÀÄ ¸À®Ä»zÉ£ÀÄ PÁuÁ UÀÄºÉÃ±ÀégÀ DªÁUÀ¼ÀÆ F vÉÆÃlzÀ°è eÁUÀgÀ«zÀÄÝ DªÁUÀ¼ÀÆ F vÉÆÃlzÀ°è eÁUÀgÀ«zÀÄÝ ¸À¹Ai ÀÄ ¸À®Ä»zÉ£ÀÄ PÁuÁ UÀÄºÉÃ±ÀégÀ ¸À¹Ai À Ä ¸À®Ä»zÉ£ÀÄ PÁuÁ UÀÄºÉÃ±ÀégÀ ¸À¹Aithe ÀÄ ¸À®Ä»zÉ£ÀÄ PÁuÁ UÀÄºÉÃ±ÀégÀ In farm of my body, In the farm of my body, with mind asofmy pickaxe, In the farm my body, with asofthe my pickaxe, In themind farm myfarm; body, digging into with mind as my pickaxe, digging into farm; with mind asthe my pickaxe, Idigging removed the roots of my delusion || into the farm; IBreaking removed the roots my delusion || digging into the farm; the dirt andof rocks in my mundane farm, IIBreaking removed the roots of my delusion |||| the dirt and rocks in|| my mundane farm, removed the roots of my delusion IBreaking sowed the seeds of divinity the dirt and rocks in my mundane IInsowed the seeds of divinity || my mundane farm, Breaking the dirt and rocks inworld farm, the well of this wide wild IIInsowed the seeds of divinity |||| the well of this wide wild world sowed the seeds of divinity Using my breath aswide a rope, and my chakras as a pulley, In the well of this wild world Using my breath as a rope, and my chakras as a pulley, In the well of this wide wild world drawing buckets of spiritual waters, Using my breath as a rope, and drawing buckets of spiritual waters, Using my breath as a||rope, and my my chakras chakras as as aa pulley, pulley, Idrawing nourished my farm buckets of waters, I nourished my farm || drawing buckets of spiritual spiritual waters, II nourished nourished my my farm farm |||| VSNA Convention 2012 Souvenir 69 Kayakasiri VSNA Convention 2012 Souvenir 69 Kayakasiri 69 VSNA Convention 2012 Souvenir 69 Kayakasiri VSNA Convention 2012 Souvenir 69 Kayakasiri

Chasing the five invading animals, with compassion and forbearance to guard my farm, Chasing the fiveday invading animals, Staying awake and night, I raised the plant of Self, O Guheshwara! with compassion and forbearance to guard my farm, In this beautiful metaphoric Allama spirituality to a farmer. He Staying awake day and night,vachana, I raised the plantPrabhu of Self,isOexplaining Guheshwara! compares his body to a farm filled with dirt, mud, weeds and wild plants. With all our In this beautiful metaphoric vachana,tendencies, Allama Prabhu explaining spirituality to aneeds farmer. He attachments, aversions and negative we areislikened to a dirty farm that work. compares his tobody a farm filled with dirt, mud, and as wild plants.Mind Withhas all two our He goes on say tohow he cleansed himself using weeds his mind a tool. attachments, and and negative tendencies, are likened to aand dirty farm that the needs work. components, aversions the emotions the intellect. Withweproper intellect will power, negative He goes on to say how he cleansed himself using his mind as a tool. Mind has two emotions can be removed or replaced with positive emotions such as love and devotion. components, the emotions the intellect. With proper intellect and willthe power, negative Allama is implying that in and the above vachana, when he says he removed rootsthe of delusion emotions can be removed or replaced with positive emotions such as love and devotion. by digging into the farm, using mind as his pickaxe. Once the farm is clean of all the dirt and Allama is implying the above vachana,–when he says heofremoved the He roots of delusion weeds, he then sowsthat theinseeds of spirituality the knowledge Brahman. then explains by digging how into the farm,the using mind his pickaxe. the farm is clean ofHealldescribes the dirt and beautifully he grew plant thatassprouted from Once the seeds of spirituality. the weeds, he then sows the seeds of spirituality – the knowledge of Brahman. He then explains techniques of pranayama and kundalini yoga in the next few lines. beautifully how he grew the plant that sprouted from the seeds of spirituality. He describes the In kundalini the spine consists yoga of two nadis – few the lines. energy channels called „ida‟ and techniques of yoga, pranayama and kundalini in the next „pingala‟. In the center is the hollow space called „sushumna nadi‟, which is the core of the In kundalini the potential spine consists two nadis – the chakras energy channels „ida‟ channels for yoga, spiritual to rise.of There are seven or energycalled centers in and our „pingala‟. the center is the which is thetocore of the the body/mindIncomplex. The yogihollow has tospace open called up and„sushumna transcend nadi‟, all these centers reach channels for spiritual potential to rise. There are seven chakras or energy centers in our highest state of Kaivalya or Aikya Sthala as per the Shatsthala philosophy of Veerashaivism. body/mind complex. The yogi has to open up and transcend all these centers to reach the Allama Prabhu connects or this philosophy simple well used for irrigating the farm. He highest state of Kaivalya Aikya Sthala aswith per athe Shatsthala philosophy of Veerashaivism. compares this mundane world to a well (baavi). He compares the pranayama and kundalini Allama thistophilosophy a simple for irrigating the ensemble farm. He practice Prabhu with allconnects its chakras a rope and with pulley. This iswell a aptused comparison since the compares this mundane world to a well (baavi). He compares the pranayama and kundalini required to draw water from a well is similar to the pranayama and yoga practices that a yogi practice with all chakras to a ropethat andlies pulley. This at is the a aptbottom comparison uses to raise his its kundalini energy dormant of thesince spinethe asensemble a coiled required serpent. to draw water from a well is similar to the pranayama and yoga practices that a yogi uses to raise his kundalini energy that lies dormant at the bottom of the spine as a coiled Allama serpent. then refers to the predators that attack the farm – the five animals. These are the five senses that are always engaged in the material world outside, catering to our desires and Allama then to the predators attack the farm – thewe five animals. These the five disturbing therefers spiritual poise of the that meditating yogi. Unless shut off these fiveare senses and senses that are always engaged in the material world outside, catering to our desires and journey inwards, one cannot touch the Self that is blissfully ever present within us. Allama disturbing the compassion spiritual poise the meditating yogi. the Unless wetoshut these senses and says he used andofforbearance to guard doors theoff mind andfive keep the five journey inwards, one cannot touch the Self that is blissfully ever present within us. Allama senses away from the inner farm of tranquil self-existence. Love and compassion are key says he used and forbearance to texts guardorthe doors to theand mind and keep the five ingredients in compassion practicing spirituality. Different yoga, vedanta agamas have referred senses from the inner farm ofprema” tranquil Love and compassion are key to love away and compassion as “Parama or self-existence. “Bhakti” and Allama refers to it as “Mamate”. ingredients in practicing spirituality. Different texts or yoga, vedanta and agamas have referred Fortitude or forbearance is also referred to in these texts as “Tapas”, Titiksha”, etc which to love and compassion as “Parama “Bhakti” refers and to itfortitude as “Mamate”. Allama refers to as “Sairane”. These prema” positiveor qualities of and love,Allama compassion alone Fortitude or forbearance is also referred to in these texts as “Tapas”, Titiksha”, etc which take the shivayogi on a arduous task of reaching Aikya Sthala, the ultimate Shivatva and Allama refers to himself. as “Sairane”. These positive qualities of love, compassion and fortitude alone becoming Shiva take the shivayogi on a arduous task of reaching Aikya Sthala, the ultimate Shivatva and becoming himself. This is justShiva a glimpse of Allama‟s vachanas with their beauty and depth! This is just a glimpse of Allama‟s vachanas with their beauty and depth!

** * ** ** * ** VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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Kayakasiri Kayakasiri

Vachana by Allama Prabhu Vachana by Allama Prabhu

Varsha Nimbal Santa Clara, CA Varsha Nimbal Santa Clara, CA

Allama Prabhu‟s vachanas are not easy to comprehend; however this one seems to be an Prabhu‟s exception.vachanas The vachana sheds on relationships. Allama are not easylight to comprehend; however this one seems to be an exception. The vachana sheds light on relationships.

JvÀÛt ªÀiÁªÀÄgÀ JvÀÛt PÉÆÃV¯É – JvÀÛt ªÀÄgÀ¸ÀA§Azs JvÀÛtÀªÀAi PÉÆÃV¯É JvÀÛtÂªÀiAÁzÉvÀÛ ÀiÁå ? – JvÀÛtÂÀÄPÁ¬Ä, AzÉvÀÛ ¸ÀA§Azs ÀiÁå ? G¥ÀÅöà ¨ÉlÖzÀ £É°èAi ¸ÀªÀÄÄzÀæÀªÀAi zÉÆ¼ÀUÀt ¨ÉlÖzÀ £É°èAi ¸ÀªÀÄÄzÀæÀªÀAi zÉÆ¼ÀUÀt JvÀÛtÂÀÄPÁ¬Ä, AzÉvÀÛ ¸ÀA§Azs ÀiÁå ? G¥ÀÅöà JvÀÛtÂAzÉvÀÛ ¸ÀA§Azs ªÀAiÀiÁåÀÄÆ ? UÀÄºÉÃ±ÀégÀ°AUÀPÉÌAi ÀÄÆ ÀJ£ÀUÉAi UÀÄºÉÃ±ÀégÀ°AUÀPÉÌAi ÀÄÆ ÀJ£ÀUÉAi JvÀÛtÂAzÉvÀÛ ¸ÀA§Azs ªÀAiÀiÁåÀÄÆ ? JvÀÛtÂAzÉvÀÛ ¸ÀA§AzsÀªÀAiÀiÁå ?

ettaNa mAmara ettaNa kOgile ettanindetta sanbandhavayyaa ettaNa mAmara ettaNa kOgile? bettadaettanindetta nelliyakaayi, samudradoLagana sanbandhavayyaa ? uppu sanbandhavayyaa ? uppu bettadaettanindetta nelliyakaayi, samudradoLagana guheshvaralingakkeyuu enageuu ettanindetta sanbandhavayyaa ? ettanindetta sanbandhavayyaa ? guheshvaralingakkeyuu enageuu ettanindetta sanbandhavayyaa ? The above vachana expresses the wonder of relationships between things that seem to exist in different spheres, have of an relationships affinity for one another.things Just as The above vachana expresses the yet wonder between thata mangototree in the spheres, earth andyet a koel soaringfor in one the sky find refuge seem existrooted in different havebird an affinity another. Just asina one another. Just asingooseberry found on the peaks in mango tree rooted the earth and a koel birdmountain soaring in the and sky salt find formed refuge in the depths of Just the ocean complement one O Guheswara, I cannot one another. as gooseberry found onanother. the mountain peaks andthough salt formed in define the mysteries of relationships, I am drawn to thee. the depths of the ocean complement one another. O Guheswara, though I cannot define the mysteries of relationships, I am drawn to thee. Allama Prabhu, an enlightened philosopher, an eminent mystic and an exalted yogi is the centralanfigure of Shunya Sampadane. Allama Prabhu, enlightened philosopher, an eminent mystic and an exalted yogi is the central figure of Shunya Sampadane. ** * ** ** * ** VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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Kayakasiri Kayakasiri

Benefits of Yoga & Yoga Therapy Benefits of Yoga & Yoga Therapy Benefits of Yoga & Yoga Therapy

Manu Swamy Manu Swamy Los Angeles, CA Manu Swamy Los Angeles, CA Los Angeles, CA

The word „Yoga‟ is derived from the Sanskrit word „yuj‟ (meaning to unite) and serves one to uniteword one‟s„Yoga‟ self (the Self) the Cosmic Self (meaning (The Absolute or Paramatman). This The is Individual derived from thewith Sanskrit word „yuj‟ to unite) and serves one to The is Individual derived from thewith Sanskrit word „yuj‟ to unite) and serves one to is a word holistic science involving the body physical), prana (breathing), mind (mental), unite one‟s„Yoga‟ self (the Self) the(the Cosmic Self (meaning (The Absolute or Paramatman). This unite one‟s self (theand Individual Self) with Cosmic (The Absolute or Paramatman). intellect (vijnana) the bliss (atman) kosas (or Self sheaths) of the „pancha kosa‟ (mental), (or This five is a holistic science involving the bodythe (the physical), prana (breathing), mind is a holistic science involving the body (the physical), prana (breathing), mind (mental), sheaths) of the human personality defined by our ancient masters. Yoga is becoming popular intellect (vijnana) and the bliss (atman) kosas (or sheaths) of the „pancha kosa‟ (or five intellect (vijnana) and personality the (atman) kosas sheaths) „pancha kosa‟ It(or in all parts of world. Forbliss restless mind by it gives solace. For of thethe sick, itisisbecoming a boon. canfive be sheaths) of thethe human defined our (or ancient masters. Yoga popular sheaths) of the human personality defined by our ancient masters. Yoga is becoming popular used to develop memory, intelligence and creativity, with its multi fold advantages it is in all parts of the world. For restless mind it gives solace. For the sick, it is a boon. It can be in all to parts theofmemory, world. Forintelligence restless mind gives For themulti sick, it of is aconsciousness boon. It canit be becoming aof part education. Some people it tosolace. unfold deeper layers in used develop andituse creativity, with its fold advantages is used to develop intelligence and use creativity, withdeeper itshealth, multi fold advantages is their move towards perfection. Yoga also promotes positive by becomingitthe becoming a part ofmemory, education. Some people it to unfold layers ofnot consciousness in becoming a part of education. Some people use it to unfold deeper layers of consciousness in victims of modern ailments. It is all around personality development at Physical, mental, their move towards perfection. Yoga also promotes positive health, by not becoming the their move towards ailments. perfection. Yoga also promotes positive health, byat not becoming the Intellectual, emotional and spiritual levels. victims of modern It is all around personality development Physical, mental, victims of modern ailments. It is levels. all around personality development at Physical, mental, Intellectual, emotional How does Yoga differ and fromspiritual other forms of exercise, such as jogging, aerobics, cycling, tennis Intellectual, emotional and spiritual levels. or nautilus-type How does Yogaworkouts? differ from other forms of exercise, such as jogging, aerobics, cycling, tennis How does Yoga differ from other forms of exercise, such as jogging, aerobics, cycling, tennis or nautilus-type workouts? Most forms of exercise involve a limited range of repetitive movements. As a result, some or nautilus-type workouts? muscles and of joints get a involve lot of work, whilerange othersofare not worked enough. As These imbalances Most forms exercise a limited repetitive movements. a result, some Most forms of exercise involve a limited range of repetitive movements. As a result, some pull the body out of alignment, causing a loss of efficient functioning of the whole system. For muscles and joints get a lot of work, while others are not worked enough. These imbalances muscles and do joints a lot of causing work, are complement, notfunctioning worked enough. These imbalances thosethewho exercises, yogawhile aothers healthy enhancing their athletic pull body outthese ofget alignment, aisloss of efficient of the whole system. For pull the body out of alignment, causing a loss of efficient functioning of the whole system. For experience. Yoga emphasizes the balanced development of strength, stamina and flexibility, those who do these exercises, yoga is a healthy complement, enhancing their athletic those who Yoga do these exercises, adevelopment healthyYoga complement, enhancing their athletic and matches outer movement with innerisawareness. students learn to identify and relax experience. emphasizes the yoga balanced of strength, stamina and flexibility, experience. Yoga emphasizes thenot balanced development of strength, stamina tension in their bodies so they with do tire as easily. They learn to paylearn attention toand theflexibility, condition and matches outer movement inner awareness. Yoga students to identify and relax and matches outer movement with inner awareness. Yoga students learn to identify and relax of their nerves, glands and organs, as well as to the muscular-skeletal system. They learn how tension in their bodies so they do not tire as easily. They learn to pay attention to the condition tension their bodies so dobodies. not learn to pay attention to the learn condition to honor, rather than abuse, their of their in nerves, glands andthey organs, as tire wellasaseasily. to theThey muscular-skeletal system. They how of honor, their nerves, and organs, as well as to the muscular-skeletal system. They learn how to rather glands than abuse, their bodies. Yoga increases the range of motion in joints. It may also increase lubrication in the joints. to honor, rather than abuse, their bodies. Increasing flexibility, complete detoxification, toning of the muscles, mood Yoga increases the range of motion in joints. It excellent may also increase lubrication in the joints. Yoga increases the range of motion in joints. It may also increase lubrication in the joints. moderation and peace of mind, posture perfection, improved digestion, lesser stored fat , Increasing flexibility, complete detoxification, excellent toning of the muscles, mood Increasing flexibility, complete detoxification, excellent toning ofandthe muscles, mood healing injured muscles, speeding timeperfection, to recover from an injury preventing re-injury moderation andback peace of mind, posture improved digestion, lesser stored fat , moderation andback peace of mind, posture digestion, lesser stored fat , healing injured muscles, speeding timeperfection, to recover improved from an injury and preventing re-injury healing injured back muscles, speeding time to recover from an injury and preventing re-injury Yoga helps you to: Improve posture, support and nourish vital organs, boost the immune system,helps calmyou and balance the nervous balance harmony in the of Yoga to: Improve posture,system, supportencourage and nourish vitaland organs, boost the glands immune Yoga helps you to:more Improve posture, support andlife, nourish vital organs, boost theclears immune the body, become flexible in body andencourage in radiate your innate beauty, the system, calm and balance the nervous system, balance and harmony in the glands of system, calm and brain, balance the nervous system, and innate harmony in theclears glands of cobwebs inbecome the stress, connects one radiate tobalance the your infinity, losebeauty, weight, balance the body, more reduces flexible in body andencourage in life, the the body, become more flexible in body and in life, radiate your innate beauty, clears the hormones, age gracefully, transform from the inside out, connect to the world in cobwebs in the brain, reduces stress, connects one to the infinity, lose weight, balancea cobwebs in age themanner. brain, reduces stress, from connects to the weight, balance compassionate hormones, gracefully, transform the one inside out, infinity, connect lose to the world in a hormones, agemanner. gracefully, transform from the inside out, connect to the world in a compassionate Promotion of Positive health with Yoga compassionate manner. Promotion Positive health Yoga Yoga is notofonly a process bywith which disorders and diseases are rectified but also a process to Promotion of Positive health with Yoga move is from health tobypositive health andand finally to perfect health. but also a process to Yoga not normal only a process which disorders diseases are rectified Yoga is not normal only a process which disorders diseases are rectified move from health tobypositive health andand finally to perfect health. but also a process to move from normal health to positive health and finally to perfect health. VSNA Convention 2012 Souvenir 72 Kayakasiri VSNA Convention 2012 Souvenir 72 Kayakasiri 72 VSNA Convention 2012 Souvenir 72 Kayakasiri

Special features in Yoga Special features in Yoga Yoga was believed to be only preventative. Yoga Therapy Research has shown that it is very Yoga believedchronic to be only preventative. Yoga Therapy hasThese showntechniques that it is very useful was in healing ailments and also during acuteResearch episodes. are useful in healing chronic ailments and also acute episodes. These techniques complementary to other effective treatments for during which the modern medical science is known.are It complementary to other effective treatments for which the modern medical science is known. It helps in tapering off the medication. helps in tapering off the medication. Scientific Approach Scientific Approach An Integrated approach of treatment combined with medical technology and yoga therapy An Integrated of treatment techniques are approach used in various ailment.combined with medical technology and yoga therapy techniques are used in various ailment. Very simple yoga practices, asanas, Very simple yoga practices, culture, svadhyaya are usedasanas, and culture, svadhyaya are used and

Pranayama, Kriyas, Meditation, science of emotions Pranayama, Kriyas, Meditation, of emotions aimed at prevention, treatmentscience and rehabilitation aimed at prevention, treatment and rehabilitation

RELAX THE BODY, SLOW THE BREATH AND CALM THE MIND WITH YOGA RELAX THE BODY, SLOW THE BREATH AND CALM THE MIND WITH YOGA PRACTICES PRACTICES

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Om yogena chittasya padena vacham Om yogena chittasya padena vacham Malam shareerasya cha vaidyakena Malam shareerasya cha vaidyakena Yopakarottam pravaram muneenam Yopakarottam pravaram muneenam Patanjaliim pranjali ranatosmi Patanjaliim pranjali ranatosmi

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** * ** ** * ** VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

73 73 73

Kayakasiri Kayakasiri

VSNA Youths, our Torch Bearers VSNA Youths, our Torch Bearers VSNA Youths, our Torch Bearers

Laxmi Hiremath Laxmi Hiremath San Ramon, CA Laxmi Hiremath San Ramon, CA

San Ramon, CA In 1990 when I was writing my first cookbook, Laxmi‟s Vegetarian Kitchen, I relied on the In 1990 my when I was writing first cookbook, Laxmi‟s Vegetarian Kitchen, criticism I relied on the youths, children‟s friendsmy of all ages both girls and boys for their valuable about youths, my children‟s friends of all ages both girls and boys for their valuable criticism about In when was writing first Icookbook, Kitchen, I tasting relied on the my1990 recipes, in Iaddition to themy adults. consideredLaxmi‟s them to Vegetarian be my super-talented panel. my recipes, in addition to the adults. I considered them to be my super-talented tasting panel. youths, my their children‟s all ages both girls and boys for their criticism They gave honestfriends opinionofregarding all my dishes. Nothing madevaluable me happier than about when They gave their honest opinion regarding all my dishes. Nothing made me happier than when my recipes, in addition to the adults. I considered them to be my super-talented tasting panel. they asked for seconds. My son Kailash studying at MIT presented my first vegetarian they asked for seconds. My son Kailash studying at MIT presented my first vegetarian They gave to their all my The dishes. made me happier thanIndian when cookbook the honest chef atopinion the Chiregarding Phi Fraternity. 40 Nothing boys at the fraternity enjoyed cookbook to the chef at the Chi Phi Fraternity. The 40 boys at the fraternity enjoyed Indian they askedweek. for seconds. son Kailash studying at Davis MIT often presented my vegetarian food each Kedar, myMy younger son studying at UC visited ourfirst home with his food each week. Kedar, my younger son studying at UC Davis often visited our home with his cookbook to the chef at the Chi Phi Fraternity. The 40 boys at the fraternity enjoyed Indian friends. At that time I was working on my second book “The Dance of Spices” published by friends. Atweek. that time IThe was working my second “The Dance of Spices” published by John Wiley & Sons. youngsters provided their sincere thoughts about my home recipes. Upon food each Kedar, my younger on son studying atbook UC Davis often visited our with his John Wiley & and Sons. provided sincere thoughts my recipes. Upon friends. At that time IThe wasyoungsters working on my second book “The Danceinabout ofmy Spices” published by their approval comments I would decide totheir include the recipes book. I thoroughly their approval and comments I would decide to include the recipes in my book. I thoroughly John Wiley & Sons.with Theboth youngsters thoughts my recipes. Upon enjoyed interacting the boysprovided and girlstheir of allsincere ages because of about my children, be it in the enjoyed interacting with both the boys and girls of all ages because of my children, be it in the their approvalpiano and classes comments I would decide to include the recipes in my book. I thoroughly little league, or the swim team. little league, piano classes or the enjoyed interacting with both theswim boys team. and girls of all ages because of my children, be it in the little league, piano classes or 2008, the swim VSNA Youths, Convention Santeam. Ramon CA VSNA Youths, Convention 2008, San Ramon CA VSNA Convention San Ramon CA In 2008Youths, when we hosted the2008, VSNA Convention in San Ramon, CA I decided to become the In 2008 when we hosted the VSNA Convention in to Sanwork Ramon, I decided toagain. become the Youth Coordinator. I seized it as a great opportunity with CA the youths once In the Youth I seized itVSNA as a great opportunity work thethe youths once In the In 2008Coordinator. when we hosted Convention in to San Ramon, CA I decided toagain. become the beginning, it seemed like the a difficult task persuading them towith attend convention. However, beginning, it seemed like a difficult task persuading them to attend the convention. However, Youth Coordinator. I seized it as awe great opportunity withnumber the youths once again. the with the help of some youngsters were able to gettoawork sizeable registered. ThereInwas with the help of some youngsters we were able to get a sizeable number registered. There was beginning, it seemed difficult task friends persuading them attend the their convention. a lot of energy amonglike the ayoung people, called andtoencouraged peers toHowever, attend. I awas lot very of energy among the young people, friends called and encouraged their peers to attend. with the help of some youngsters we were able to get a sizeable number registered. There wasI excited. We delegated the youngsters to take charge of the Alcatraz cruise, panel was excited. We the delegated the youngsters topresented takeand charge of the Alcatraz cruise, panelI adiscussion; lot very of energy among friends called encouraged theirWe peers to included attend. introduction ofyoung all thepeople, guests was also by the youths. also discussion; introduction of all thebouquets guests was alsovisiting by the youths. also included was very excited. delegated the youngsters topresented take guests. charge of cruise, panel the children to giveWe flowers and to the Onethe onAlcatraz oneWe youth discussion the children to give flowers and bouquets to the visiting guests. One on one youth discussion discussion; introduction of all the guests was also presented by the youths. We also included with Sri Taralabalu Jagadguru Brihanmath, Sirigere is His Holiness Dr. Shivamurthy withchildren Sri Taralabalu Jagadguru Brihanmath, Sirigere is for Hismore Holiness Dr. Shivamurthy the to give flowers and very bouquets to the visiting guests. One on oneone youth discussion Shivacharya Mahaswamiji was popular and went on than hour. Akash, Shivacharya Mahaswamiji was very popular and went on for more than one hour. with Sri Taralabalu Jagadguru Brihanmath, Sirigere is His Holiness Dr. Shivamurthy Preeth, Prashant, Shruti, Jenny, Namitha, Veena, Kailash, Kedar and several other Akash, youths Preeth, Prashant, Shruti, Jenny, Namitha, Veena, Kailash, Kedar and several other youths Shivacharya Mahaswamiji was very popular andand went for more than one hour. Akash, arranged an interesting game between the parents theon youths, where the youths became the arranged an interesting game between the parents and the youths, where the youths became the Preeth, Prashant, Shruti, Jenny, Veena, Kailash, and several youths parents and vice versa. The gameNamitha, was a great hit and one of Kedar the highlights of theother convention. parents and vice versa. The game was a great hit and one of the highlights of the convention. arranged interesting game itbetween the parents and the and youths, where became the Even the an Swamiji mentioned repeatedly in his speeches wrote abouttheit youths in the newspaper. Even the Swamiji mentioned it repeatedly in his speeches and wrote about it in the newspaper. parents and vice versa. The game was a great hit and one of the highlights of the convention. Even the Swamiji mentioned it repeatedly in them his speeches and wrote about it in the newspaper. The youths showed great interest, many of went online and researched meaning on The youths showed great interest, many of them went online and researched the meaning on Veershaiva, who is Basavanna and Akka Mahadevi and educated themselves. Veershaiva, who is Basavanna and Akka and educated themselves. The youths showed great interest, many Mahadevi of them went online and researched the meaning on Veershaiva, who is Basavanna and Akka Mahadevi and educated themselves. VSNA Youths, 2012 Convention, Palo Alto, CA VSNA Youths, 2012 Convention, Palo Alto, CA VSNA Youths, 2012 Convention, Palo Alto, CA The 35th th VSNA Convention was held in Palo Alto, CA. It started with Namitha heading the The 35 VSNA was heldasinwell PaloasAlto, CA. It who started with Namitha heading the college tours forConvention the young students the parents wanted to visit the Stanford th college forConvention the young students the parents wanted to visit the Stanford The 35 tours VSNA was heldasinwell PaloasAlto, CA. It who started with Namitha heading the University campus. University campus. college tours for the young students as well as the parents who wanted to visit the Stanford University campus. VSNA Convention 2012 Souvenir 74 Kayakasiri VSNA Convention 2012 Souvenir 74 Kayakasiri 74 VSNA Convention 2012 Souvenir 74 Kayakasiri

Nish, Divya and Namitha organized the Youth Forum and a fun game. This was a Nish, Divya and Namitha organized the Youth Forum and a fun game. This was a Nish, Divya and Namitha organized the Youth Forum and a fun game. This was a Question/Discussion Game between Parents and Youth. Two of parents Nish, Divya and and Namitha Namitha organized the Youth Youth Forum andgroups, funone game. This and wasthe Question/Discussion Game between Parents and Youth. Two groups, one of parents and theaa Nish, Divya organized the Forum and aa fun game. This was Question/Discussion and Youth. one of parents and the other youths wrote Game down between questionsParents on paper. QueriesTwo weregroups, collected from parents Question/Discussion Game between Parents and Youth. Youth. Two groups, one of of parents and and the other youths wrote Game down between questionsParents on paper. QueriesTwo weregroups, collected from parents and Question/Discussion and one parents and the other youths wrote down questions on paper. Queries were collected from parents and distributed to the youth side and vice versa. other youths youths wrote down questions on paper. paper. Queries Queries were were collected collected from from parents parents and and distributed to the youth side and vice versa. other wrote down questions on distributed to the youth side and vice versa. distributed to the youth side and vice versa. distributed to the youth side and vice versa. A panel discussion exclusively between the youths and the guest speakers Dr. Darga, Akka A panel discussion exclusively between the youths and the guest speakers Dr. Darga, Akka A panel discussion exclusively between the youths and the guest speakers Dr. Darga, Annapurna, Poojya Sri Allamaprabhu Swamiji and Sirigere went on almostAkka 120 A panel discussion discussion exclusively between the youths youths and the the Swamiji guest speakers speakers Dr.for Darga, Akka Annapurna, Poojya Sri Allamaprabhu Swamiji and Sirigere Swamiji went on forDarga, almostAkka 120 A panel exclusively between the and guest Dr. Annapurna, and Sirigere Swamiji went on for almost 120 minutes. ThePoojya youths Sri hadAllamaprabhu an opportunitySwamiji to ask their questions and comments to the experts and Annapurna, Poojya Sri Allamaprabhu Swamiji and Sirigere Swamiji went on for almost 120 minutes. The youths had an opportunity to ask their questions and comments to the experts and Annapurna, Poojya Sri Allamaprabhu Swamiji and Sirigere Swamiji went on for almost 120 minutes. The youths had an opportunity to ask their questions and comments to the experts and scholars. minutes. The The youths youths had had an an opportunity opportunity to to ask ask their their questions questions and and comments comments to to the the experts experts and and scholars. minutes. scholars. scholars. scholars. Guru Betageri, Professor of Pharmaceutical Sciences, conducted the College Education Guru Betageri, Professor of Pharmaceutical Sciences, conducted the College Education Guru Betageri, Sciences, conducted the College Education Seminar. In the Professor workshop of the Pharmaceutical youngsters learned the prospects of college preparation and Guru Betageri, Professor of Pharmaceutical Sciences, conducted the College College Education Seminar. In the Professor workshop of the Pharmaceutical youngsters learned the prospects of college preparation and Guru Betageri, Sciences, conducted the Education Seminar. In the workshop youngsters learned prospects preparation and education. Guruswami Ayyathe proposed dasoha, healththe camps as partof of college youth activities. Seminar. In the workshop the youngsters learned the prospects of college preparation and education. Guruswami Ayya proposed dasoha, health camps as part of youth activities. Seminar. In the workshop the youngsters learned the prospects of college preparation and education. Guruswami Ayya proposed dasoha, health camps as part of youth activities. education. Guruswami Guruswami Ayya Ayya proposed proposed dasoha, dasoha, health health camps camps as as part part of of youth youth activities. activities. education. Why Involve Youths, Furthermore have them head the Convention Why Involve Youths, Furthermore have them head the Convention Why Involve Youths, Furthermore have them head the Convention Why Involve Involve Youths, Youths, Furthermore Furthermore have have them them head head the the Convention Convention Why Our youths have done very well for themselves, both academically and professionally. They Our youths have done very well for themselves, both academically and professionally. They Our youths done very well themselves, both academically professionally. They will to thrive America. However, we have include themand more aggressively at the Our continue youths have have donein very well for for themselves, bothto academically and professionally. They will continue to thrive invery America. However, we have toacademically include themand more aggressively at the Our youths have done well for themselves, both professionally. They will continue to thrive in America. However, we have to include them more aggressively at the VSNA conventions. These conventions are not about us adults it is about our youths born and will continue continue to thrive thriveThese in America. America. However, weabout have us to include include them moreour aggressively at and the VSNA conventions. conventions are not adults itthem is about youths bornat will to in However, we have to more aggressively the VSNA conventions are not about us adults it is about our youths born and raised inconventions. America. These VSNA conventions. These conventions are not about us adults it is about our youths born and raised inconventions. America. These conventions are not about us adults it is about our youths born and VSNA raised in America. raised in America. raised in America. It is to bridge the gap, gap, between between the the old old and and young. young. Indeed, Indeed, at at one one of of the the conventions, conventions, the the It is to bridge the It gap, the and young. Indeed, at of the pioneers shouldthe offer thebetween youngsters chance to run the the convention. Perhaps give them them some some It is is to to bridge bridge the gap, between the aaold old and to young. Indeed, at one one Perhaps of the the conventions, conventions, the pioneers should offer the youngsters chance run convention. give It is to bridge the gap, between the old and young. Indeed, at one of the conventions, the pioneers should offer the youngsters a chance to run the convention. Perhaps give them some major leadership roles. It will engage the youths provide hands-on lessons that blend religion, pioneers should offer offer the youngsters chance to provide run the the convention. convention. Perhaps give them some major leadership roles.the It will engageaathe youths hands-on lessons thatgive blend religion, pioneers should youngsters chance to run Perhaps them some major leadership roles. It will engage the youths provide hands-on lessons that blend religion, management, and connectedness to our community. They will have an opportunity or a social major leadership roles. It will engage the youths provide hands-on lessons that blend religion, management, androles. connectedness to ourthe community. Theyhands-on will havelessons an opportunity orreligion, a social major leadership It will engage youths provide that blend management, and connectedness our community. have an opportunity or a social space where they they can engage engage in in to positive interactionsThey with will adults, Swamijis, role models, models, and management, and connectedness to our community. They will have an opportunity or social space where can positive interactions with adults, Swamijis, role and management, and connectedness to our community. They will have an opportunity or aa social space where they can engage in positive interactions with adults, Swamijis, role models, and peers. It will also inspire personal and social responsibility and encourage awareness space where where they can engage in positive positive interactions with adults, adults, Swamijis, role models, and and peers. It willthey alsocan inspire personal and interactions social responsibility andSwamijis, encouragerole awareness space engage in with models, peers. It will also inspire personal and social responsibility and encourage awareness and appreciation. This bridge will aid in connecting them between the rich and diverse traditional peers. It will also inspire personal and social responsibility and encourage awareness and appreciation. aid in connecting between the and diverse traditional peers. It will This also bridge inspirewill personal and social them responsibility and rich encourage awareness and appreciation. This bridge will aid in connecting them between the rich and diverse traditional Indian values and the independent and outgoing American way of life. These lessons, appreciation. This bridge will aid aid in in connecting connecting themAmerican between the the richofand and diverse traditional Indian valuesThis andbridge the independent and outgoing way life. Thesetraditional lessons, appreciation. will them between rich diverse Indian values and the independent and outgoing American way of life. These lessons, observations and reflections will foster sound spiritual practices, responsible duties, and aa Indian values and the independent and outgoing American way of life. These lessons, observations will foster spiritual practices, duties,lessons, and Indian valuesand andreflections the independent andsound outgoing American wayresponsible of life. These observations and purpose in life. life. observations and reflections reflections will will foster foster sound sound spiritual spiritual practices, practices, responsible responsible duties, duties, and and aaa purpose in observations and reflections will foster sound spiritual practices, responsible duties, and purpose in life. purpose in in life. life. purpose I‟m sure when they get old they will feel proud and boast with a sense of ownership and I‟m sure when they get old they will feel proud and boast with a sense of ownership and I‟m get will proud with aa sense of accomplishment that they werethey the torch bearers for and theirboast children their grand children. and I‟m sure sure when when they they get old old they will feel feel proud and boast withand sense of ownership ownership and accomplishment that they werethey the torch bearers for and theirboast children and their grand children. and I‟m sure when they get old will feel proud with a sense of ownership accomplishment that they were the torch bearers for their children and their grand children. accomplishment that they were the torch bearers for their children and their grand children. accomplishment that they were the torch bearers for their children and their grand children. ©¹® ªÀÄÄAzÀt ** ** ªÀÄAf£ÀAvÁ¬ÄvÀÄÛ. ** ** ** ©¹® ªÀÄÄAzÀt ªÀÄAf£ÀAvÁ¬ÄvÀÄÛ. ©¹® ªÀÄÄAzÀt ªÀÄAf£ÀAvÁ¬ÄvÀÄÛ. * * * *ÀÄAvÁ¬ÄvÀÄÛ. * ¢lzÀ ªÀÄÄAzÀt ªÀÄÄAzÀt ªÀÄAf£ÀAvÁ¬ÄvÀÄÛ. ¸ÀmÉAi ©¹® ¢lzÀ ªÀÄÄAzÀt ªÀÄÄAzÀt ¸ÀmÉAi ÀÄAvÁ¬ÄvÀÄÛ. ©¹® ªÀÄAf£ÀAvÁ¬ÄvÀÄÛ. * * * * * ¢lzÀ ªÀÄÄAzÀt ¸ÀmÉAi À ÄAvÁ¬ÄvÀÄÛ. ¥ÀÅtåzÀ ªÀÄÄAzÀt ¥Á¥ÀzÀAvÁ¬ÄvÀÄÛ. ¢lzÀ ªÀÄÄAzÀt ªÀÄÄAzÀt ¸ÀmÉAi ÄAvÁ¬ÄvÀÄÛ. ¥ÀÅtåzÀ ªÀÄÄAzÀt ¸ÀmÉAi ¥Á¥ÀzÀAvÁ¬ÄvÀÄÛ. ¢lzÀ ÀÀÄAvÁ¬ÄvÀÄÛ. ¥ÀÅtåzÀ ªÀÄÄAzÀt ¥Á¥ÀzÀAvÁ¬ÄvÀÄÛ. 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VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir VSNA VSNA Convention Convention 2012 2012 Souvenir Souvenir

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Kayakasiri Kayakasiri Kayakasiri Kayakasiri Kayakasiri

Kayaka and Dasoha in our life Kayaka and Dasoha in our life Kayaka and Dasoha in our life

Savitha Mandi Los Angeles, CA Savitha Mandi Savitha Mandi Los Angeles, CA Los Angeles, CA

About eight hundred years ago, Guru Basaveshwara, a philosopher, statesman and a social reformer fromhundred Karnataka,India fought the practice of caste system, which discriminated About eight years ago, Guruagainst Basaveshwara, a philosopher, statesman and a social About eight hundred years ago, Guru Basaveshwara, a philosopher, statesman and social people based on their birth. He sought to bring about socio-economic equality theasociety reformer from Karnataka,India fought against the practice of caste system, which in discriminated reformer from Karnataka,India against the practice of caste system, which in discriminated throughbased his famous twin principles of Kayaka andabout Dasoha. people on their birth. Hefought sought to bring socio-economic equality the society people based on their birth. He sought to bring about socio-economic equality in the society through his famous twin principles of Kayaka and Dasoha. through famous twin principles of Kayaka Dasoha.all inequalities – economic, social, Kayaka his is regarded as an important means and to remove religious isand spiritual.as an important means to remove all inequalities – economic, social, Kayaka regarded Kayaka is regarded religious and spiritual.as an important means to remove all inequalities – economic, social, religious and spiritual. It is amazing and commendable that eight centuries ago, Guru Basaveshwara also known as Basavanna, had these revolutionary and philosophy is still very significant It is amazing and commendable thatprinciples eight centuries ago, Guruthat Basaveshwara also knownand as It is amazing and commendable that eight centuries ago, Guru Basaveshwara also known as relevant today. He gave a concrete meaning to the conception of work or occupation in and the Basavanna, had these revolutionary principles and philosophy that is still very significant Basavanna, had He these revolutionary principles still very significant form of Kayaka. Hegave gave a spiritual significance, high honor, that dignity andor divinity, whether it relevant today. ait concrete meaning toand thephilosophy conception of is work occupation in and the relevant today. He gave a concrete meaning to the conception of work or occupation in the was an or ita aBlue collarsignificance, job. form ofExecutive‟s Kayaka. Hejob gave spiritual high honor, dignity and divinity, whether it form of Kayaka. He gave it a spiritual significance, high honor, dignity and divinity, whether it was an Executive‟s job or a Blue collar job. was an Executive‟s or aofBlue job.a materialistic view. According to Kayaka, we have Kayaka is a spiritualjob view laborcollar and not to channel our work into a spiritual motive. Guru Basaveshwara says "Kayakave Kayaka is a spiritual view of labor and not a materialistic view. According to Kayaka, Kailasa" we have Kayaka is a our spiritual and motive. not a materialistic view. According to Kayaka, Kailasa" we have which means, "Work itself is Heaven". to channel workview into of a labor spiritual Guru Basaveshwara says "Kayakave to channel our"Work work itself into is a Heaven". spiritual motive. Guru Basaveshwara says "Kayakave Kailasa" which means, which means, itself should is Heaven". Every labor or"Work occupation be treated with high honor, dignity and spiritual significance. Kayakalabor doesn't encourage should accumulating wealth hoarding money. Kayaka is to be done in Every or occupation be treated withorhigh honor,ofdignity and spiritual significance. Every labor or occupation should be treated with high honor, dignity and spiritual significance. the spirit of Dasoha. The earning from Kayaka is to be dedicated to the preacher or Kayaka doesn't encourage accumulating wealth or hoarding of money. Kayaka is to beJangama done in Kayaka doesn't encourage accumulating wealth of money. Kayaka is toorbeJangama done in whospirit in turn it The for the good from of theKayaka society.or the of utilizes Dasoha. earning is hoarding to be dedicated to the preacher the of utilizes Dasoha.it The earning whospirit in turn for the good from of theKayaka society.is to be dedicated to the preacher or Jangama who in turn for the goodbeing of thevery society. Growing up,utilizes I recallit my parents involved with Seva and Dasoha to various Mutts around Bangalore to help studentsbeing and the needy. Infact, mySeva father attended Growing up, I recall my parents very involved with and Dasohaelementary to various school Mutts Growing up, I recall my parents being very involved with Seva and Dasoha to various Mutts at a mutt and he always mentioned about his roots and bearing, experience at the mutt and how around Bangalore to help students and the needy. Infact, my father attended elementary school around Bangalore to help students and the needy. Infact, my father attended elementary school Swamiji‟s teachings and guidance, helped and motivated him to pursue higher education and at a mutt and he always mentioned about his roots and bearing, experience at the mutt and how at a mutt and always hisand roots and bearing, experience at the mutt how move from hishevillage tomentioned Bangaloreabout to become a successful attorney. In higher the spirit of and Dasoha, Swamiji‟s teachings and guidance, helped motivated him to pursue education and Swamiji‟s teachings and guidance, helped and motivated him to pursue higher education and the earnings from Kayaka was dedicated to the Swamijis, who in turn utilized it for the good of move from his village to Bangalore to become a successful attorney. In the spirit of Dasoha, move from village to need. Bangalore to become a successful attorney. In the spirit of Dasoha, the earnings mutt andhis children in We see this being practiced by religions cultures the from Kayaka was dedicated to the Swamijis, who inmany turn utilized it and for the good of of the earnings from Kayaka was dedicated to the Swamijis, who in turn utilized it for the good of the world today where a percentage of one‟s earnings is set aside for donations to the needy. the mutt and children in need. We see this being practiced by many religions and cultures of the mutt and children in need. We see this being practiced by many religions and cultures of Kayaka is a duty by which each one has to maintain oneself, and render its proceeds to the the world today where a percentage of one‟s earnings is set aside for donations to the needy. the world a percentage one‟s earnings is set aside donations to the needy. welfare of all. Kayaka is today a dutywhere by which each oneofhas to maintain oneself, andfor render its proceeds to the Kayaka is a duty by which each one has to maintain oneself, and render its proceeds to the welfare of all. welfare of all. A person's position or status in society should be determined on the basis of his acts and character not on or thestatus basis of materialistic possessions. cleaning ladyofhas different A person'sand position in his society should be determinedAon the basis hisa acts and A person's position or status in society should be determined on the basis of his acts and job from a teacher and is likely to have a different set of friends; but she must not be treated or character and not on the basis of his materialistic possessions. A cleaning lady has a different character on theis basis oftothis, his materialistic possessions. cleaning lady has different considered to not be inferior. With we learn that principle of not Kayaka is quite job from aand teacher and likely have a different setBasavanna's of friends;Abut she must beatreated or job from a teacher and is likely to have a different set of friends; but she must not be treated or considered to be inferior. With this, we learn that Basavanna's principle of Kayaka is quite considered to be inferior. With this, we learn that Basavanna's principle of Kayaka is quite VSNA Convention 2012 Souvenir 76 Kayakasiri 76 VSNA Convention 2012 Souvenir 76 Kayakasiri VSNA Convention 2012 Souvenir 76 Kayakasiri

opposite to the theory of Karma, which indicates that each man's aptitude or calling is predetermined by birth. opposite to the theory of Karma, which indicates that each man's aptitude or calling is preopposite by to birth. the theory of Karma, which indicates that each man's aptitude or calling is predetermined As determined per the principle by birth.of Dasoha, since every one earns his minimum requirement through Kayaka, he contributes the rest of his labor to the society rather than accumulating personal As per the principle of Dasoha, sinceisevery one earns his minimum requirement through wealth. In the today‟s world, concept to “Volunteer Services” requirement in which individuals As per principle of this Dasoha, since similar every one earns his minimum through Kayaka, he contributes rest of his labor to theand society rather accumulating personal andKayaka, organizations offerthethe services, money forthan theaccumulating betterment personal of other he contributes rest of donate his labortime to the society rather than wealth. In today‟s world, this concept is similar to “Volunteer Services” in which individuals organizations or societies in need. Even at a young age, students and youth are taught the wealth. In today‟s world, this concept is similar to “Volunteer Services” in which individuals and organizations offer services, donate time and money for the betterment of other importance of “volunteering” and “giving” by time Schools, and the Scouting organizations and organizations offer services, donate and Colleges money for betterment of otherto organizations or societies in need. Even at a young age, students and youth are taught the contribute to the or wellness aroundat them suchage, as local parks, centers, organizations societiesofinsociety need. Even a young students and senior youth citizen are taught the importance of “volunteering” and “giving” by Schools, Colleges and Scouting organizations libraries etc. Therefore, it is important to understand the twin principles of Kayaka and Dasoha. importance of “volunteering” and “giving” by Schools, Colleges and Scouting organizations toto contribute to to thethe wellness senior citizen citizencenters, centers, contribute wellnessofofsociety societyaround aroundthem them such such as as local local parks, parks, senior libraries etc. Therefore, it is important to understand the twin principles of Kayaka and Dasoha. libraries etc. it isaccumulating important to understand twin principles Kayaka does notTherefore, encourage or amassingthewealth, but is to of beKayaka done inand theDasoha. spirit of Dasoha, which alleviates inequalities and disparities of wealth. Kayaka does notnot encourage accumulating be done done in inthe thespirit spiritofof Kayaka does encourage accumulatingororamassing amassingwealth, wealth, but is to be Dasoha, which alleviates inequalities and disparities of wealth. Dasoha, which alleviates inequalities and*disparities * * * * of wealth.

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VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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Kayakasiri Kayakasiri Kayakasiri

Youth in VSNA Youth in VSNA Youth in VSNA

Guruswamy Ayya Reston, VA

Guruswamy Ayya Guruswamy Ayya Reston, Guruswamy Ayya adults Guruswamy Ayya At the very first convention, we recognized the importance of ensuring that ourVA young Reston, VA remain within the fold of our religion, and gradually assume leadership. After Reston, VA a quarter Reston, VA century of effort, we are yet to feel comfortable in this area. We have wished for our youth to At the very first convention, we recognized the importance of ensuring that our young adults jump in with us, and pick up the baton from us and run the show, creating pride and joy in us. At very first convention, we recognized importance of that our young adults remain within the fold of our religion, andthe assume leadership. After a quarter At the the very first convention, wewe recognized thegradually importance of ensuring ensuring that our young adults At the very convention, we recognized importance of ensuring that our young adults This has notfirst happened, because have not the been able to create a sense of commitment on the remain within the fold of our religion, and gradually assume leadership. After a quarter century of effort, we are yet to feel comfortable in this area. We have wished for our youth to remain within theThere fold are of many our religion, religion, andthis gradually assume leadership. leadership. After After aa quarter quarter remain within the fold of our and gradually assume part of our youth. reasons for situation. century we are comfortable in We wished for our youth to jump in of with us, and up to thefeel baton from us and run area. the show, creating pride in us. century of effort, effort, we pick are yet yet to feel comfortable in this this area. We have have wished forand ourjoy youth to century of effort, we are yet to feel comfortable in this area. We have wished for our youth to Parents grew uppick inbecause Karnataka werefrom imparted arun certain Veerashaiva without jump in with us, and pick up the baton from us and run the show, creating pride and joy in us. This not happened, have not been able tothe create a sense ofidentity, commitment the jumphas inwho with us, and and pick up the thewe baton from us and and run the show, creating pride and and joyon inany us. jump in with us, up baton us show, creating pride joy in us. attempt on their part, through community dynamics. result,aaa sense they a sense of comfort This has not happened, because we have been able to of on part our youth. There are many reasons for this situation. Thisof has not happened, because we have not not been ableAs toacreate create sensefeel of commitment commitment on the the This has not happened, because we have not been able to create sense of commitment on the regarding our faith. The moorings that provided this sense of belonging are: religious beliefs; part of our youth. There are many reasons for this situation. part of our youth. There are many reasons for this situation. part of our youth. many reasons for this situation. Parents who grewThere up in are Karnataka were imparted a certain Veerashaiva identity, without any traditional community habits; membership in a political constituency which accorded certain Parents who grew up in Karnataka were imparted aaa certain Veerashaiva identity, any attempt on their part, through community dynamics. As a result, they feel a sensewithout of comfort Parents who who grew up up in in Karnataka Karnataka were imparted certain Veerashaiva identity, without any Parents imparted certain Veerashaiva identity, without any benefits; and grew attachment with certainwere Mattha as a result of family affiliation. However, parents attempt on their part, through community dynamics. As a result, they feel a sense of comfort regarding our faith. The moorings that provided this sense of belonging are: religious beliefs; attempt on their part, through community dynamics. As a result, they feel a sense of comfort attempt transmit on their this part,sense through As a because result, they feelcannot a senserelate of comfort cannot of community belonging todynamics. their children youth to the regarding our faith. The moorings that provided this sense of belonging are: religious beliefs; traditional community habits; membership in a political constituency which accorded certain regarding our faith. The moorings that provided this sense of belonging are: religious beliefs; regarding our faith. The moorings that provided this sense of belonging are: religious beliefs; Karnataka context. Yet, parents continue to look towards Karnataka for Veerashaivism while traditional community membership which accorded certain benefits; and attachmenthabits; with certain Matthain apolitical result ofconstituency family affiliation. However, parents traditional community habits; membership inasaaain political constituency which accorded certain traditional habits; membership in political accorded certain they expectcommunity their children to find their religion VSNA.constituency Our youth iswhich experiencing a certain benefits; and attachment with certain Mattha as a result of family affiliation. However, parents cannot transmit this sense of belonging to their children because youth cannot relate to the benefits; and attachment with certain Mattha as a result of family affiliation. However, parents benefits; and attachment with certain Mattha as a result of family affiliation. However, parents disconnect in this scenario. They cannot read Kannada, and therefore do not have direct access cannot transmit this sense of because youth cannot relate to the Karnataka context. Yet, parents continue to to their look children towards Karnataka for Veerashaivism while cannot transmit this sense of belonging belonging to their children because youth cannot relate to the cannot transmit of belonging their children because youth cannot to the to Vachanas and this othersense religious literature.to Some rituals brought by parents, in theirrelate “Karnataka Karnataka context. Yet, parents continue to look towards Karnataka for Veerashaivism while they expect their children to find their religion in VSNA. Our youth is experiencing a certain Karnataka context. Yet, parents continue to look towards Karnataka for Veerashaivism while Karnataka may context. Yet, parents continue to look towards Karnataka forbyVeerashaivism while baggage”, not be consistent with Veerashaivism presented to them VSNA. As a result, they expect find their religion in VSNA. youth is experiencing aaa certain disconnect intheir this children scenario.to They cannot read Kannada, andOur therefore do not have direct access they expect their children to find their religion in VSNA. Our youth is experiencing certain they expect their children to find their religion in VSNA. Our youth is experiencing certain the youth feel that we are giving them conflicting messages. They are right. disconnect this scenario. They cannot Kannada, and do access to Vachanasin religious Some rituals brought by parents, theirdirect “Karnataka disconnect inand thisother scenario. Theyliterature. cannot read read Kannada, and therefore therefore do not notinhave have direct access disconnect in this scenario. They cannot read Kannada, and therefore do not have direct access to Vachanas and other religious literature. Some rituals brought by parents, in their “Karnataka Our children attend chapter meetings until they are about 14years, under the compulsion of baggage”, may not be consistent with Veerashaivism presented to them by VSNA. As a result, to Vachanas Vachanas and and other other religious religious literature. literature. Some Some rituals rituals brought brought by by parents, parents, in in their their “Karnataka “Karnataka to baggage”, may not be consistent with Veerashaivism presented to them by VSNA. As parents. age, they loosethem interest becausemessages. they do not find peer group commitment in the youthAfter feel giving conflicting They right. baggage”, maythat notwe beare consistent with Veerashaivism presented toare them by VSNA. As aaa result, result, baggage”, may not be consistent with Veerashaivism presented to them by VSNA. As result, feel that are messages. the chapter activities. When theythem go toconflicting college, they do not They returnare to right. the chapter. Then again, the youth youth feel that we wechapter are giving giving them conflicting messages. They are right. the youth feel that we are giving them conflicting are right. Our children attend meetings until they messages. are about They 14years, under the compulsion of our youth groups get energized at the conventions, but they do not follow through because the Our chapter meetings until they about 14years, under the compulsion of parents. After attend that age, they loose interest because they do not find peer group in Our children children attend chapter meetings until theyInare are about 14years, under theacommitment compulsion of Our children attend chapter meetings until they are 14years, the compulsion of formation of peer groups have not taken place. theabout meantime, we under have lost generation of parents. After that age, they loose interest because they do not find peer group commitment in the chapter activities. When they go to college, they do do notnot return to thegroup chapter. Then again, parents. After that age, they loose interest because they do not find peer group commitment in parents. After that age, they loose interest because they find peer commitment in youth beyond the safety net. the chapter activities. When they go to college, they do not return to the chapter. Then again, our youth groups get energized at the conventions, but they do not follow through because the the chapter chapter activities. activities. When When they they go go to to college, college, they they do do not not return return to to the the chapter. chapter. Then Then again, again, the It is time we address this serious situation. Parents need to get out of their “comfort zone” our youth groups get energized at the conventions, but they do not follow through because the formation of peer groups have not taken place. In the meantime, we have lost a generation of our youth groups get energized at the conventions, but they do not follow through because the our youth groups get energized at the conventions, but they do not follow through because and the make a “mental leap” from Karnataka to N America to understand the dilemma faced by their formation of peer groups have not taken place. In the meantime, we have lost a generation youth beyond the safety net. formation of of peer peer groups groups have have not not taken taken place. place. In In the the meantime, meantime, we we have have lost lost aa generation generation of of formation of children. We need to realize that we cannot “shift” the moorings in Karnataka and “transplant” youth beyond the safety net. beyond the safety safety net. youth beyond the Ityouth is time we address thisnet. serious situation. Parents need to get out of their “comfort zone” and them in the new land. They do not fit in the context of life in N America. In fact, the moorings It is time we address this serious situation. need to get out of “comfort zone” and make a “mental leap” from Karnataka to NParents America to understand thetheir dilemma faced by their is time we we address address this serious situation. Parents need to getto out of their “comfort zone” and ItIt is time serious situation. Parents need get out of their “comfort zone” and in Karnataka, of late, this are being destabilized. Instead, we to need “transform” and create a new make a “mental leap” from Karnataka to N America to understand the dilemma faced by their children. We need to realize that we cannot “shift” the moorings in Karnataka and “transplant” make a “mental “mentalwithin leap” from from Karnataka to N N America America to understand understand the dilemma dilemma faced by their their make leap” Karnataka to to faced by set of amoorings a modern Veerashaiva community, based on the the core values of religion. children. We need to realize that the in Karnataka and “transplant” them in the new land. They do notwe fitcannot in the “shift” context of moorings life in N America. In fact, the moorings children. We need to realize that we cannot “shift” the moorings in Karnataka and “transplant” children. We need to realize that we cannot “shift” the moorings in Karnataka and “transplant” Just as our forefathers gave us, the moorings in Karnataka, it is now our responsibility to them in the They do not fit life in In moorings in Karnataka, of land. late, being destabilized. Instead,of need “transform” and the create a new them in the new new land.are They dochildren. not fit in in the the context context ofwe life in N NtoAmerica. America. In fact, fact, the moorings them in the new land. They do not fit in the context of life in N America. In fact, the moorings create “new moorings” for our in of late, are being we to “transform” and create aaa new set of moorings within a modern VeerashaivaInstead, community, based on the core values of religion. in Karnataka, Karnataka, of late, are being destabilized. destabilized. Instead, we need need to “transform” andclose create new in Karnataka, late, being destabilized. we need and create new We can noticeof that ourare children have excelledInstead, in academics. Itto is “transform” because of the parental set of moorings within a modern Veerashaiva community, based on the core values of religion. Just as our forefathers gave us, the moorings in Karnataka, it is now our responsibility to set of of moorings moorings within aImparting a modern modern Veerashaiva Veerashaiva community, based on theway. core values values of religion. religion. set community, based the core of support in their within effort. veerashaivism can be done the on same It cannot be done Just our forefathers gave the moorings in it now our responsibility to create moorings” for ourus, children. Just as as“new our forefathers gave us, the notice moorings in Karnataka, Karnataka, iswho noware ouractive responsibility to Just as our forefathers gave us, the moorings in Karnataka, itit is is now our responsibility through surrogate parentage. We may that children of parents in VSNA,to create “new moorings” for our children. We can notice that our children have excelled in academics. It is because of the close parental create “new “new moorings” for our ourto children. create moorings” for children. generally, develop attachment VSNA and Veerashaivism. We can notice that our children excelled academics. is because of the close support in their effort. Imparting veerashaivism be done It the way. be done We can can notice notice that that our our children children have have excelled in incan academics. is same because of It thecannot close parental parental We have excelled in academics. ItIt is because of the close parental support in effort. Imparting veerashaivism the way. It be through surrogate parentage. We may notice that children of parents are active in VSNA, We are good in giving wings to our children. We can needbe give them awho nest. support in their their effort. Imparting veerashaivism can betodone done the same same way. cannot be done done support in their effort. Imparting veerashaivism can be done the same way. ItIt cannot cannot be done through surrogate parentage. We may notice that children of parents who are active in VSNA, generally, develop attachment to VSNA and Veerashaivism. through surrogate surrogate parentage. parentage. We We may may notice notice that that children children of of parents parents who who are are active active in in VSNA, VSNA, through generally, develop attachment to VSNA and Veerashaivism. generally, develop attachment to VSNA and Veerashaivism. generally, develop attachment VSNA and Veerashaivism. We are good in giving wings totoour children. We VSNA Convention 2012 Souvenir 78need to give them a nest. Kayakasiri We are good in giving wings to our children. We need to give them a nest. We are good in giving wings to our children. We need to give them a nest. We are good in giving wings to our children. We need to give them a nest. VSNA Convention 2012 Souvenir VSNA VSNA Convention Convention 2012 2012 Souvenir Souvenir VSNA Convention 2012 Souvenir

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Kayakasiri Kayakasiri Kayakasiri Kayakasiri

VSNA Convention-Health Screening VSNA Convention-Health Screening VSNA Convention-Health VSNA Convention-Health Screening Screening A A Brief Brief Report Report A Brief A Brief Report Report

Namitha Malakkla Namitha Malakkla Namitha Malakkla Namitha Malakkla Fresno, Fresno, CA CA Fresno, Fresno, CA CA

This year at the 2012 VSNA Convention, a Health Screening was conducted in conjunction This year at the 2012 VSNA Convention, a Health Screening was conducted in conjunction This the yearSouth at the theAsian 2012 Heart VSNACenter. Convention, Health Screening Screening was conducted in conjunction conjunction with Dr.Nagabhushana Malakkla,was VSNA Convention Advisor, This year at 2012 VSNA Convention, aa Health conducted in with the South Asian Heart Center. Dr.Nagabhushana Malakkla, VSNA Convention Advisor, with the South Asian Heart Center. Dr.Nagabhushana Malakkla, VSNA Convention Advisor, and Mr.Ashish Mathur, director of the South Asian Heart Center organized this event. This with the South Asian Heart Center. Dr.Nagabhushana Malakkla, VSNA Convention Advisor, and Mr.Ashish Mathur, director of the South Asian Heart Center organized this event. This and Mr.Ashish Mathur, director of the South Asian Heart Center organized this event. This was Mr.Ashish a unique approach to screening members andCenter it was the firstthis timeevent. a Health and Mathur, director of the VSNA South Asian Heart organized This was a unique approach to screening VSNA members and it was the first time a Health was a unique approach to screening VSNA members and it was the first time a Health Screening was conducted at ascreening VSNA convention. was a unique approach to VSNA members and it was the first time a Health Screening was conducted at aa VSNA convention. Screening was conducted at VSNA convention. convention. Screening was conducted at a VSNA The South Asian Heart Center team was on site to assess glucose and cholesterol levels via The South South Asian Asian Heart Heart Center Center team team was was on on site site to to assess assess glucose glucose and and cholesterol cholesterol levels levels via via The finger pricks. Their staffCenter was also on was handon to site advise participants on and healthy food andlevels lifestyle The South Asian Heart team to assess glucose cholesterol via finger pricks. pricks. Their Their staff staff was was also also on hand hand to advise advise participants on on healthy food food and lifestyle lifestyle finger choices. I, along with other includingVeneetha Malakkla, finger pricks. Their staff was Youth also on onVSNA hand to tomembers advise participants participants on healthy healthy food and andVinayaka lifestyle choices. I, along with other Youth VSNA members includingVeneetha Malakkla, Vinayaka choices. along other Youth members includingVeneetha Malakkla, Vinayaka Malakkla,I, Shankar, NeelVSNA Kotrappa volunteered during the screening process. choices. I, Harshil along with with otherand Youth VSNA members includingVeneetha Malakkla, Vinayaka Malakkla, Harshil Shankar, and Neel Kotrappa volunteered during the screening process. Malakkla, Malakkla, Harshil Harshil Shankar, Shankar, and and Neel Neel Kotrappa Kotrappa volunteered volunteered during during the the screening screening process. process. The screening started at 7am and participants were advised to be fasting prior to the finger The screening started at 7am and participants were advised to be fasting prior to the finger The started at 7am and participants were advised to be fasting prior to the finger prickscreening test. As participants arrived they were checked in by Youth volunteers and then taken to The screening started at 7am and participants were advised to be fasting prior to the finger prick test. test. As As participants participants arrived arrived they they were were checked checked in in by by Youth Youth volunteers volunteers and and then then taken taken to prick to the back by South Asianarrived Heart Center representative. Once in the back, a and briefthen history was prick test.by Asaa participants they were checked in by Youth volunteers takenwas to the back Asian Heart Center representative. Once in the back, aa brief history the back by aa South South Asian Heart Center in the back, brief was obtained, vital signs were recorded, and arepresentative. lab technician Once performed the finger prickhistory test. After the back by South Asian Heart Center representative. Once in the back, a brief history was obtained, vital signs were recorded, and a lab technician performed the finger prick test. After obtained, vital and lab the finger test. the test, participants camerecorded, to the front and engaged inperformed a dialogue regarding healthy food obtained, vital signs signs were were recorded, and aaand lab technician technician performed theregarding finger prick prick test. After After the test, participants came to the front engaged in a dialogue healthy food the test, participants came to the front and engaged in a dialogue regarding healthy food choices. This conversation was catered towards our South Asian population by addressing the test, This participants came was to the front towards and engaged in a dialogue regardingby healthy food choices. conversation catered our South Asian population addressing choices. This conversation towards our South population addressing what types/amounts of Indianwas foodcatered were recommended to haveAsian a balanced diet. by choices. This conversation was catered towards our South Asian population by addressing what types/amounts of Indian food were recommended to have a balanced diet. what what types/amounts types/amounts of of Indian Indian food food were were recommended recommended to to have have aa balanced balanced diet. diet. Overall, this was a successful endeavor. After looking at the confidential data, interesting Overall, this was aa successful endeavor. After looking at the confidential data, interesting Overall, this was successful endeavor. After looking at the confidential data, interesting Overall, this were was made a successful endeavor. After looking at from the confidential data, to interesting observations (participants names were removed the data in order maintain observations were made (participants names were removed from the data in order to maintain observations were made (participants names were removed from the data in order to maintain observations were made (participants names were removed from the data in order to maintain confidentiality). We had 42 VSNA members participate; 17 female participants and 25 male confidentiality). We had 42 VSNA members participate; 17 female participants and 25 male confidentiality). We had 42 VSNA members participate; 17 female participants and 25 male confidentiality). We had 42 VSNA members participate; 17 female participants and 25 level male participants. The glucose data analysis was split into three ranges: Optimal blood glucose participants. The glucose data analysis was split into three ranges: Optimal blood glucose level participants. The glucose data analysis was split into three ranges: Optimal blood glucose level (65-99), Potential risk of Diabetes or Pre-diabetic range (100-125), and Diabetic range (>125). participants. The glucose data analysis was split into three ranges: Optimal blood range glucose level (65-99), Potential risk of Diabetes or Pre-diabetic range (100-125), and Diabetic (>125). (65-99), Potential risk of Diabetes or Pre-diabetic range (100-125), and Diabetic range (>125). (65-99), Potential risk of Diabetes or Pre-diabetic range (100-125), and Diabetic range (>125). Of the 42 participants screened for glucose levels, 12 participants fell within an optimal range. Of the 42 participants screened for glucose levels, 12 participants fell within an optimal range. Of the 42 participants screened for glucose participants within an optimal These participants were in a normal range levels, and are12 not in risk offell developing diabetes ifrange. they Of the 42 participants screened for glucose levels, 12 participants fell within an optimal range. These participants were in aa normal range and are not in risk of developing diabetes if they These participants were in normal range and are not in risk of developing diabetes if they These participants wereliving. in a normal range and are not in risk offell developing diabetes ifrange they maintain their healthy We screened 19 participants that in the pre-diabetic maintain their healthy living. We screened 19 participants that fell in the pre-diabetic range maintain their healthy living. We screened 19 participants that fell in the pre-diabetic range (100-125). These individuals did not exceed the glucose level that is considered diabetic but maintain their healthy living. did Wenot screened 19theparticipants thatthat fellisinconsidered the pre-diabetic range (100-125). These individuals exceed glucose level diabetic but (100-125). These individuals did not exceed the glucose level that is considered diabetic but (100-125). These individuals diddiabetes not exceed thecurrently glucose level that is considered diabetic but they are in risk of developing or are pre-diabetic. Eleven, out of the 42 they are in risk of developing diabetes or are currently pre-diabetic. Eleven, out of the 42 they are in risk of developing diabetes or are currently pre-diabetic. Eleven, out of the they are in risk of in developing diabetes or are currently pre-diabetic. Eleven, outindividuals of the 42 42 participants, tested the Diabetic range. According to the finger prick test, these participants, tested in the Diabetic range. According to the finger prick test, these individuals participants, tested in the Diabetic range. According to the finger prick test, these individuals are considered Diabetic. Three out of these 11 participants screened as Diabetic were participants, tested in the Diabetic range. According to the finger screened prick test,asthese individuals are considered Diabetic. Three out of these 11 participants Diabetic were are considered Diabetic. Three out of these 11 participants screened as Diabetic were are considered Diabetic. Three out of these 11 participants screened as Diabetic were previously diagnosed and already taking medications to control their condition. The remaining previously diagnosed and already taking medications to control their condition. The remaining previously diagnosed and already taking medications to control their condition. The remaining 8 participants in the Diabetic range had no history of Diabetes nor were they taking any diagnosed and already taking medications toofcontrol theirnor condition. Thetaking remaining 8previously participants in the Diabetic range had no history Diabetes were they any 8 participants in the Diabetic range had no history of Diabetes nor were they taking any 8 participantsOf inthe the19 Diabetic range had noin history of Diabetes nor wererange, they 13 taking any medications. participants that fell the potential risk of diabetes of them medications. Of the 19 participants that fell in the potential risk of diabetes range, 13 of them medications. Of the 19 participants that fell in the potential risk of diabetes range, 13 of them had no prior history. These 13 participants are possibly new Diabetics or new potential medications. Of the 19 These participants that fell in are the potential risk ofDiabetics diabetes range, 13potential of them had no prior history. 13 participants possibly new or new had no prior history. These 13 participants are possibly new Diabetics or new potential had no prior history. These 13 participants are possibly new Diabetics or new potential Diabetics. Diabetics. Diabetics. Diabetics. The health screening participants were also measured for cholesterol levels. Two types of The health screening participants were also measured for cholesterol levels. Two types of The participants were measured for levels. Two types The health health screening screening participants were also also measuredcholesterol for cholesterol cholesterol levels. Two types of of cholesterol were tracked: Low-density lipoprotein (LDL) and High-density cholesterol were tracked: Low-density lipoprotein cholesterol (LDL) and High-density cholesterol were tracked: Low-density lipoprotein cholesterol (LDL) and High-density lipoprotein cholesterol (HDL). LDL is considered bad cholesterol whereas HDL is considered cholesterol cholesterol were tracked: Low-density lipoprotein cholesterol whereas (LDL) HDL and is High-density lipoprotein (HDL). LDL is considered bad cholesterol considered lipoprotein lipoprotein cholesterol cholesterol (HDL). (HDL). LDL LDL is is considered considered bad bad cholesterol cholesterol whereas whereas HDL HDL is is considered considered VSNA Convention 2012 Souvenir 79 Kayakasiri VSNA 79 Kayakasiri VSNA Convention Convention 2012 2012 Souvenir Souvenir 79 Kayakasiri VSNA Convention 2012 Souvenir Kayakasiri 7979

good cholesterol. For people with risk of diabetes, hypertension, or heart disease an ideal LDL level is less than 100. Out of our 42 participants, 26 of the participants had an ideal LDL level good cholesterol. For people with risk of diabetes, hypertension, or heart disease an ideal LDL of less than 100 and 16 participants had a level greater than 100 that is not so ideal. HDL level is less than 100. Out of our 42 participants, 26 of the participants had an ideal LDL level cholesterol protects against heart disease therefore higher levels of HDL are optimal. Any HDL of less than 100 and 16 participants had a level greater than 100 that is not so ideal. HDL range less than 40 in men and 50 in women is considered too low and potential risk for heart cholesterol protects against heart disease therefore higher levels of HDL are optimal. Any HDL disease. Only 4 of our VSNA participants had a HDL that was too low. range less than 40 in men and 50 in women is considered too low and potential risk for heart disease. Only 4 of our VSNA participants had a HDL that was too low. According to the finger prick tests, we are seeing high numbers that tested in the pre-diabetic and diabetic ranges. It is quite alarming that more than half of those tested fall in these ranges. According to the finger prick tests, we are seeing high numbers that tested in the pre-diabetic A reason for these high numbers could be that all the individuals tested did not fast. Not fasting and diabetic ranges. It is quite alarming that more than half of those tested fall in these ranges. prior to a blood glucose test can result in higher levels. Although participants were advised to A reason for these high numbers could be that all the individuals tested did not fast. Not fasting fast before taking the finger prick test, all participants may not have done so. Regardless of prior to a blood glucose test can result in higher levels. Although participants were advised to these variables, it is clear that there is a need for more awareness on Diabetes and Heart fast before taking the finger prick test, all participants may not have done so. Regardless of Disease in our VSNA community. these variables, it is clear that there is a need for more awareness on Diabetes and Heart Disease in our VSNA community. Although this screening was quick and only had a small sample, we can already see that our population is at risk for Diabetes and Heart Disease. Since this is the case, it is important that Although this screening was quick and only had a small sample, we can already see that our we come together as an organization and make sure to continue to address this issue. population is at risk for Diabetes and Heart Disease. Since this is the case, it is important that Conducting more screenings and providing education on lifestyle modifications are steps we we come together as an organization and make sure to continue to address this issue. can take to ensure the people in our community lead healthy lives. We can do this on national Conducting more screenings and providing education on lifestyle modifications are steps we and local levels. Local chapters can conduct screenings and health seminars to educate our can take to ensure the people in our community lead healthy lives. We can do this on national community on health risks. Providing health education on diet and exercise and conducting and local levels. Local chapters can conduct screenings and health seminars to educate our more screenings at future conventions is a good outlet to advocate for prevention and lifestyle community on health risks. Providing health education on diet and exercise and conducting modification. The VSNA Youth can take initiative to setup screenings and even blood drives at more screenings at future conventions is a good outlet to advocate for prevention and lifestyle conventions and local gatherings. We should continue to hold similar screenings in the future modification. The VSNA Youth can take initiative to setup screenings and even blood drives at and ensure our VSNA community thrives. The VSNA Convention Team would like to thank conventions and local gatherings. We should continue to hold similar screenings in the future the VSNA Youth, Mr. Ashish Mathur and his team from the South Asian Heart Center in and ensure our VSNA community thrives. The VSNA Convention Team would like to thank making this health screening a successful event. the VSNA Youth, Mr. Ashish Mathur and his team from the South Asian Heart Center in making this health screening a successful event.

** * ** * * * * * What is called plaintain-tree

Is body as well as mind; What is called It’s senses andplaintain-tree the dread Is body as well as mind; Forest of life …… It’s and the have dreadsubdued Thissenses plaintain-tree Forest of life …… And here have come safe and sound This plaintain-tree have subdued To see Him who destroys And here have come safe and sound The wheel of births, within To see Him who destroys This plaintain-groove. The wheel of births, within When He drew me into his arms, This plaintain-groove. Compassionately, as tho’I was His child When He drew me into Come back, untained of his thearms, world, Compassionately, as tho’I was His child I did myself Come untained the world, Withinback, the lotus of theofheart IOfdid myselfMallikarjuna! Chenna Within the lotus of the heart Of Chenna Mallikarjuna!

PÀzÀ½ JA§ÄzÀÄ vÀ£ÀÄ! PÀzÀ½ JA§ÄzÀÄ ªÀÄ£À! PÀzÀ½ ÄAUÀ¼ÀÄ.JA§ÄzÀÄ ªÀÄ£À! PÀzÀ½ JA§ÄzÀÄ JA§ÄzÀÄ «µÀAi vÀ£ÀÄ! ÀPÀzÀ½ PÀzÀ½ ÀªÀWÉÆÃgÁgÀtå. PÀzÀ½ JA§ÄzÀÄ JA§ÄzÀÄ ¨s«µÀAi ÀÄAUÀ¼ÀÄ. PÀzÀ½ JA§ÄzÀÄ JA§ÄzÀ UÉzÀÄÝ vÀªÉ §zÀÄQ §AzÀÄ PÀzÀ½ ¨sÀªÀWÉÆÃgÁgÀtå. PÀzÀ½AiJA§ÄzÀ ÀÄ §£ÀzÀ°è ¨sÀªÀºÀgÀ£À PÀAqÉ£ÀÄ. PÀzÀ½ UÉzÀÄÝ vÀªÉ §zÀÄQ §AzÀÄ ¨sÀªÀ UÉzÀÄÝ §AzÀ ªÀÄUÀ¼É JAzÀÄ PÀzÀ½Ai ÀÄ §£ÀzÀ°è ¨sÀªÀºÀgÀ£À PÀAqÉ£ÀÄ. PÀgÀÄt¢ vÉUÉzÀÄ ©VAi À Ä¦àzÀqÉ ¨sÀªÀ UÉzÀÄÝ §AzÀ ªÀÄUÀ¼É JAzÀÄ ZÉ£ÀßªÀÄ°èPÁdÄð£À£À ÀÄPÀªÀÄ®zÀ°è PÀgÀÄt¢ vÉUÉzÀÄ ©VAiºÀÈzÀAi ÀÄ¦àzÀqÉ CqÀVzÉ£ÀÄ ZÉ£ÀßªÀÄ°èPÁdÄð£À£À ºÀÈzÀAiÀÄPÀªÀÄ®zÀ°è CqÀVzÉ£ÀÄ

VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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Kayakasiri Kayakasiri

The Concept of Guru & Jangama The Concept of Guru & Jangama The Concept of Guru & Jangama

Anil Surpur Cupertino, CA Anil Surpur Anil Surpur Cupertino, CA Cupertino, CA

The Concept of Guru in Veerashaiva dharma: The Concept of Guru in Veerashaiva dharma: The Concept of Guru Veerashaiva dharmato: Guru. Guru is considered as a leading Veerashaiva dharma has in given a great importance light that removes is importance no liberation Guru. A colloquial in Veerashaiva dharmadarkness. has givenThere a great to without Guru. Guru is considered as saying a leading Veerashaiva dharmadarkness. hasimportance givenThere a great importance to without Guru. Guru is considered as saying a ªÀÄÄPÀÄw.” leading Kannada convey the ofis Guru is “UÀÄgÀÄ«£À UÀÄ¯ÁªÀÄ£ÁUÀÄªÀ vÀ£ÀPÀcolloquial zÉÆgÉAiÀÄzÀtÚ light that toremoves no liberation Guru. A in light that removes darkness. There is no liberation without Guru. A colloquial saying in CjªÉÇqÉ of UÀÄgÀÄGuru ¥ÀxÀªÉÃ Guru is thevÀ£ÀPÀ most important aspect Also Basavanna saysthe “²ªÀ¥ÀxÀ Kannada to convey importance is ªÉÆzÀ®Ä”. “UÀÄgÀÄ«£À So UÀÄ¯ÁªÀÄ£ÁUÀÄªÀ zÉÆgÉAi ÀÄzÀtÚ ªÀÄÄPÀÄw.” Kannada to convey the importance of Guru is “UÀÄgÀÄ«£À UÀÄ¯ÁªÀÄ£ÁUÀÄªÀ vÀ£ÀPÀ zÉÆgÉAiÀÄzÀtÚ ªÀÄÄPÀÄw.” in ourBasavanna spiritual sadhana. In Veerashaiva Guru, Linga and isJangama the threeaspect most Also says “²ªÀ¥ÀxÀ CjªÉÇqÉ UÀÄgÀÄdharma, ¥ÀxÀªÉÃ ªÉÆzÀ®Ä”. So Guru the mostare important CjªÉÇqÉ UÀÄgÀÄ ¥ÀxÀªÉÃ ªÉÆzÀ®Ä”. So Guru is the most important aspect Also Basavanna says “²ªÀ¥ÀxÀ – the eightdharma, fold worship leads devotee to spiritual important aspects of CµÁÖªÀgÀt in our spiritual sadhana. In Veerashaiva Guru, that Linga andaJangama arehis/her the three most in our spiritual sadhana. In Veerashaiva dharma, Guru, Linga and Jangama are the three most goals. important aspects of CµÁÖªÀgÀt – the eight fold worship that leads a devotee to his/her spiritual important aspects of CµÁÖªÀgÀt – the eight fold worship that leads a devotee to his/her spiritual goals. Any goals.great experienced master can be taken as a Guru. Or God can also be taken as a Guru. Many Sharanas took Basavanna as abeGuru. even thecan most realized yogias- aAllama Any great experienced master can takenThis as aincluded Guru. Or God also be taken Guru. Any great experienced master can be taken as a Guru. Or God can also be taken as a Guru." Prabhu. He says" ªÀÄºÁªÀÄ»ªÀÄ ¸ÀAUÀ£À§¸ÀªÀtÚ J£ÀUÀÆ UÀÄgÀÄ dUÀªÉ®èPÀÆÌ UÀÄgÀÄ PÁuÁ UÀÄºÉÃ±ÀégÁ. Many Sharanas took Basavanna as a Guru. This included even the most realized yogi - Allama Many Sharanas took Basavanna as a Guru. This included even the most realized yogi Allama Prabhu. He says" ªÀÄºÁªÀÄ»ªÀÄ ¸ÀAUÀ£À§¸ÀªÀtÚ J£ÀUÀÆ UÀÄgÀÄ dUÀªÉ®èPÀÆÌ UÀÄgÀÄ PÁuÁ UÀÄºÉÃ±ÀégÁ. " Prabhu. He says" ªÀÄºÁªÀÄ»ªÀÄ ¸ÀAUÀ£À§¸ÀªÀtÚ J£ÀUÀÆ as UÀÄgÀÄ UÀÄºÉÃ±ÀégÁ. Akka Mahadevi considers Lord ChennaMallikarjuna her dUÀªÉ®èPÀÆÌ Guru. She UÀÄgÀÄ says "PÁuÁ dUÀzÁ¢ ±ÀQÛAiÉÆ¼ÀÄ" ¨ÉgÉ¹ UÀÄgÀÄ ZÉ£Àß ªÀÄ°èPÁdÄð£À£À ¤®ÄªÀ PÀAqÀÄas§zÀÄQzÉ£ÀÄ" times, she recognizes AkkaMqÀ£ÁqÀÄªÀ Mahadevi¥ÀgÀªÀÄ considers Lord ChennaMallikarjuna her Guru. But She at says " dUÀzÁ¢ ±ÀQÛAiÉÆ¼ÀÄ Akka Mahadevi considers Lord ChennaMallikarjuna as her Guru. She says " dUÀzÁ¢ ±ÀQÛAiÉÆ¼ÀÄ her childhood and ZÉ£Àß also Basavanna ¤®ÄªÀ and Allama Prabhu asBut heratGurus. Basically, she ¨ÉgÉ¹ MqÀ£ÁqÀÄªÀ Gurus ¥ÀgÀªÀÄ UÀÄgÀÄ ªÀÄ°èPÁdÄð£À£À PÀAqÀÄ §zÀÄQzÉ£ÀÄ" times, she recognizes ¨ÉgÉ¹ MqÀ£ÁqÀÄªÀ ¥ÀgÀªÀÄ UÀÄgÀÄ ZÉ£Àß ª ÀÄ°èPÁdÄð£À£À ¤®ÄªÀ PÀAqÀÄ §zÀÄQzÉ£ÀÄ" But at times, she recognizes explains how important following Veerashaiva is and that it cannot done without her childhood Gurus and also Basavanna and practices Allama Prabhu as her Gurus.beBasically, she her childhood Gurus and also Basavanna and Allama Prabhu as her Gurus. Basically, she Guru's help: explains how important following Veerashaiva practices is and that it cannot be done without explainshelp: how important following Veerashaiva practices is and that it cannot be done without Guru's UÀÄgÀÄ«¤AzÀ °AUÀªÀ PÀAqÉ, dAUÀªÀÄªÀ PÀAqÉ Guru's help: ¥ÁzÉÆÃzÀPÀªÀ ¥Àæ¸ÁzÀªÀ UÀÄgÀÄ«¤AzÀ °AUÀªÀ PÀAqÉ, PÀAqÉ, dAUÀªÀÄªÀ PÀAqÉ PÀAqÉ UÀÄgÀÄ«¤AzÀ °AUÀªÀ PÀAqÉ, dAUÀªÀÄªÀ PÀAqÉ UÀÄgÀÄ«¤AzÀ £À£Àß £Á PÀAqÉ, PÀAqÉ, ZÉ£ÀßªÀÄ°èPÁdÄð£À ¥ÁzÉÆÃzÀPÀªÀ ¥Àæ¸ÁzÀªÀ PÀAqÉ UÀÄgÀÄ«¤AzÀ ¥ÁzÉÆÃzÀPÀªÀ PÀAqÉ, ¥Àæ¸ÁzÀªÀ PÀAqÉ UÀÄgÀÄ«¤AzÀ £À£Àß £Á PÀAqÉ, ZÉ£ÀßªÀÄ°èPÁdÄð£À While Guru's importance been greatly emphasized in Veerashaiva dharma, the Sharanas UÀÄgÀÄ«¤AzÀ £À£Àß £Á PÀAqÉ, ZÉ£Àßªhas ÀÄ°èPÁdÄð£À should be.dharma, They have strongly have not forgotten to define Guru and what's UÀÄgÀÄ qualities While Guru's importance has been greatly emphasized in Veerashaiva the Sharanas While Guru's has Guru been greatly emphasized in £ÉÆÃr Veerashaiva dharma, the ÀSharanas criticized fakeimportance Gurus. "¯ÉÆÃPÀzÀ°èºÀ £ÀÆgÁgÀÄ UÀÄgÀÄUÀ¼À £Á£ÀÄ be. ¨ÉÃ¸ÀgÀUÉÆAqÉ£ÀAi iÁstrongly å" says have not forgotten to define and what's UÀÄgÀÄ £ÉÆÃr qualities should They have have not forgotten to define Guru and what's UÀÄgÀÄ qualities should be. They have strongly Shivayogi fake Siddharama Sonnalagi,£ÀÆgÁgÀÄ today's UÀÄgÀÄUÀ¼À Solapur.£ÉÆÃr Siddharama explains how wonderful his criticized Gurus. of "¯ÉÆÃPÀzÀ°èºÀ £ÉÆÃr £Á£ÀÄ ¨ÉÃ¸ÀgÀUÉÆAqÉ£ÀAi ÀiÁå" says criticized fake Gurus. "¯ÉÆÃPÀzÀ°èºÀ £ÀÆgÁgÀÄ UÀÄgÀÄUÀ¼À £ÉÆÃr £ÉÆÃr £Á£ÀÄ ¨ÉÃ¸ÀgÀUÉÆAqÉ£ÀAi À i Á å" says own Guru Chenna Basavanna was. Hetoday's says a Solapur. proper Guru is the oneexplains who canhow givewonderful knowledgehis Shivayogi Siddharama of Sonnalagi, Siddharama Shivayogi Siddharama of Sonnalagi, today's Solapur. Siddharama explains how wonderful to theGuru disciple so heBasavanna can learn Shivatattva and becomeGuru one is with own Chenna was. He says a proper theShiva. one who can give knowledgehis own Guru Chenna was. He says a proper Guru is theShiva. one who can give knowledge to theonly disciple so heBasavanna can learn Shivatattva and become onetalk with Not do Sharanas talk about a good Guru, they even about how a good disciple has to to the disciple so he can learn Shivatattva and become one with Shiva. be. It is said that Guru appears when the disciple is ready. So also, the disciple thehas Guru Not only do Sharanas talk about a good Guru, they even talk about how a good finds disciple to Not only do Sharanas talk about a good Guru, they even talk about how a good disciple has to only when he is ready to receive the knowledge. Sharana Shanmuka Swamy says "DZÁgÀ” or be. It is said that Guru appears when the disciple is ready. So also, the disciple finds the Guru be. It is said that Guru appears when the disciple is ready. So also, the disciple finds the Guru good when conduct a person eligible to Sharana be a disciple". In modern system only he isalone readymakes to receive the knowledge. Shanmuka Swamy schooling says "DZÁgÀ” - or - or only when he is ready to receive the knowledge. Sharana Shanmuka Swamy says "DZÁgÀ” however, all these values are degraded. In fact, Allama Prabhu also mocks at Kali Yuga good conduct alone makes a person eligible to be a disciple". In modern schooling system good alonevalues makesare a person eligible to beAllama a disciple". In also modern schooling sayingconduct however, all these degraded. In fact, Prabhu mocks at Kalisystem Yuga however, all these values are degraded. In fact, Allama Prabhu also mocks at Kali Yuga saying saying VSNA Convention 2012 Souvenir 81 Kayakasiri 81 VSNA Convention 2012 Souvenir 81 Kayakasiri VSNA Convention 2012 Souvenir 81 Kayakasiri

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PÀ°¹zÉÆqÉ DUÀ° ªÀÄºÁ¥Àæ¸ÀzÀªÉAzÉ£ÀAiÀÄå PÀ°Ai ÀÄÄUÀzÀ°è §Ä¢ÞAi£ÁÀÄ ¨ÉgÀUÁzÉ£ÀÄ. PÀ°¹zÉÆqÉ DUÀ° ªÀÄºÁ¥Àæ¸ÀzÀªÉAzÉ£ÀAiÀÄå UÀÄºÉÃ±ÀégÀ ¤ªÀÄäUÀÄgÀÄªÀÅ PÁ®zÀ²µÀåAUÉ PÀlÖ¼ÉAiªÀA¢¹ ÀÄ PÀ°vÀ£ÀPÉÌ UÀÄºÉÃ±ÀégÀ ¤ªÀÄä PÁ®zÀ PÀlÖ¼ÉAiÀÄ PÀ°vÀ£ÀPÉÌ £Á ¨ÉgÀUÁzÉ£ÀÄ. UÀÄºÉÃ±ÀégÀ ¤ªÀÄä PÁ®zÀ PÀlÖ¼ÉAitimes, ÀÄ PÀ°vÀ£ÀPÉÌ ¨ÉgÀUÁzÉ£ÀÄ. So basically, in current the £Á Guru has to salute the Shishya in order to teach him. If So basically, in current times, the Guru has toto salute the Shishya order Let to teach him.the If Allama's mockery was in 12th the century talk about modernin us bring So basically, in current times, Guru what has to salute the Shishya intimes! order to teach him. If So basically, in current times, the Guru has to salute the Shishya in order to teach him. If Allama's mockery 12th to talk about modern times! Let us bring the Veerashaiva values was backin into our century lives! what Allama's mockery was in 12th century what to talk about modern times! Let us bring the Allama's mockery 12th Veerashaiva values was backin into our century lives! what to talk about modern times! Let us bring the Veerashaiva values back into our lives! Veerashaiva back into lives! The Conceptvalues of Jangama in our Veerashaiva dharma: The Concept of Jangama in Veerashaiva dharma: The Concept of Jangama in Veerashaiva dharma:In simple day-to-day terms, we can say, The word Jangama has many different meanings. The Concept of Jangama in Veerashaiva dharma: The word Jangama has many different meanings. In simple day-to-day terms, we say, Jangama a community of people who took up the task of spreading Veerashaiva andcan Basava The wordisJangama has many different meanings. In simple day-to-day terms, we can say, The wordisJangama has many different meanings. In missionaries simple day-to-day terms, we say, Jangama aincommunity ofIn people who took up the task of spreading Veerashaiva andcan Basava philosophy the society. other words, they were with total dedication and Jangama is a community of people who took up the task of spreading Veerashaiva and Basava Jangama is a community of people who took up the task of spreading Veerashaiva and Basava philosophy in the society. In other words, they were missionaries with total dedication and selfless service. Basavanna andother his sharanas respected verywith dearly. Jangamas philosophy in the society. In words, they were Jangamas missionaries totalWhile dedication and philosophy in the society. In other words, they were missionaries with total dedication and selfless service. Basavanna and his sharanas respected Jangamas very dearly. While Jangamas offered total service and sacrifice of their own selves towards the cause of dharma, the selfless service. Basavanna and his sharanas respected Jangamas very dearly. While Jangamas selfless service. Basavanna and his sharanas respected Jangamas very dearly. While Jangamas offered total service and sacrifice of their own selves towards the cause of dharma, the householders Samsaris it their vow own to take care towards of Jangamas and feed them before offered total or service and made sacrifice of their selves the cause of dharma, the offered total service and sacrifice of their own selves towards the cause of dharma, the householders or Samsaris made it their vow to take care of Jangamas and feed them before even partakingorwith their made own meal. It vow is a perfect of duty based society our householders Samsaris it their to take example care of Jangamas and feed themthat before householders orwith Samsaris it their to take example care No of Jangamas and feed themthat before even partaking their made own always meal. It vow is a prescribing. perfect of duty society oura Hindu Sanatana Dharma place in based India showed such even partaking with their has own meal. Itbeen is a perfect example of duty based society that our even partaking with their own always meal. Itbeen is a prescribing. perfect example of founded duty society that Hindu Sanatana Dharma has Nowas place in based India showed suchoura practical and realistic example working on God, spirituality, Hindu Sanatana Dharma has of always beencommunism prescribing.that No place in India showed such a Hindu Sanatana Dharma hasis of always beencommunism prescribing. Nowas place in in India showed such a practical and duty. realistic example working founded on God, spirituality, dharma Jangama a wonderful example ofthat Karma action. society practicaland and realistic example of working communism that was Yoga founded on God, The spirituality, practical and duty. realistic example of working that was Yoga founded spirituality, dharma and Jangama a wonderful example Karma in on action. The society grants security to theseis by thecommunism willing andof members ofGod, the community. dharmasocial and duty. Jangama ispeople a wonderful example ofvoluntary Karma Yoga in action. The society dharma and duty. Jangama is a wonderful example of Karma Yoga in action. The society grants security to thesevalue people by the willing voluntarycalled members of the Basavanna's community. What asocial symbiosis. A perfect based society thatand Upanishats for before grants social security to these people by the willing and voluntary members of the community. grants security to these people by the willing voluntarycalled members of the Basavanna's community. What asocial symbiosis. perfect based society thatand Upanishats movement and greatA likevalue Mahatma implement long for afterbefore Basavanna What a symbiosis. Amen perfect value basedGandhi societytried that to Upanishats called for before Basavanna's What a symbiosis. Amen perfect based society Upanishats called Basavanna's movement andand great like Mahatma to implement long for afterbefore Basavanna implemented showed thatvalue it works ! Gandhi Such is tried athat concept of Jangama! movement and great men like Mahatma Gandhi tried to implement long after Basavanna movement andand great men like to implement long after Basavanna implemented showed that Mahatma it works ! Gandhi Such is tried a concept of Jangama! implemented and showed that it works ! Such is a concept of Jangama! Basavanna wrote many! Such vachanas explaining how important it is to serve implementedand andSharanas showed that it works is a concept of Jangama! Basavanna and Sharanas wrote many vachanas explaining is serve to serve Jangamas. Inand his Sharanas vachana, Basavanna says - he onlyexplaining works andhow earnsimportant so that heit the Basavanna wrote many vachanas how important itcan is to serve Basavanna and wrote many vachanas how is serve to serve Jangamas. his Sharanas vachana, Basavanna says - he onlyexplaining works and earnsimportant socriticized that heitcan the Jangamas. In "£Á£ÀÄ ¥ÀgÀ¸ÉÃªÉAi À Ä ªÀi Á qÀÄªÉ£ÀAi À i Á å dAUÀªÀÄzÁ¸ÉÆÃºÀPÉÌAzÀÄ" Basavanna people who In his vachana, Basavanna says - he only works and earns so that he can serve the Jangamas. In"£Á£ÀÄ his vachana, - he only works and earns socriticized that he can servewho the ¥ÀgÀ¸ÉÃªÉAiÀÄ Basavanna ªÀiÁqÀÄªÉ£ÀAiÀiÁsays å dAUÀªÀÄzÁ¸ÉÆÃºÀPÉÌAzÀÄ" Basavanna people Jangamas. ¥ÀgÀ¸ÉÃªÉAiÀÄ ªÀi ÁqÀÄªÉ£ÀAi ÀiÁå dAUÀªÀÄzÁ¸ÉÆÃºÀPÉÌAzÀÄ" Basavanna who dAUÀªÀÄ §AzÀgÉ ºÉÆÃUÉA§gÀÄ, GtÚzÀ °AUÀPÉ criticized ¨ÉÆÃ£ÀªÀ »rpeople JA§gÀAi ÀÄå” did not care"£Á£ÀÄ for Jangamas “GA§ ¥ÀgÀ¸ÉÃªÉAi À Ä ªÀi Á qÀÄªÉ£ÀAi À i Á å dAUÀªÀÄzÁ¸ÉÆÃºÀPÉÌAzÀÄ" Basavanna criticized people who Jangamas. "£Á£ÀÄ did not care for Jangamas “GA§ dAUÀªÀÄ §AzÀgÉ ºÉÆÃUÉA§gÀÄ, GtÚzÀ °AUÀPÉ ¨ÉÆÃ£ÀªÀ »r JA§gÀAiÀÄå” did not care for Jangamas “GA§ dAUÀªÀÄ §AzÀgÉ ºÉÆÃUÉA§gÀÄ, GtÚzÀ °AUÀPÉ ¨ÉÆÃ£ÀªÀ »r JA§gÀAiÀÄå” dAUÀªÀÄ -§AzÀgÉ ºÉÆÃUÉA§gÀÄ, GtÚzÀ °AUÀPÉ ¨ÉÆÃ£ÀªÀ »rVedanta JA§gÀAiÀÄå” did not care for Jangamas Coming to deeper concepts“GA§ of Jangama Veerashaiva philosophy reiterates what or Coming to deeper concepts of Jangama Veerashaiva philosophy reiterates what Vedanta or other darshanas of Hindu philosophy have proclaimed this world is a manifestation of the Coming to deeper concepts of Jangama - Veerashaiva philosophy reiterates what Vedanta or Coming to is deeper of Jangama - Veerashaiva philosophy what Vedanta or other of concepts Hindu philosophy have proclaimed - this world is a manifestation of and the divinedarshanas and Chaitanya containing the essence of God inreiterates everything - animate other darshanas of HinduSwarupa, philosophy have proclaimed - this world is a manifestation of the other darshanas of Hindu philosophy have proclaimed this world is a manifestation of the divine and is Chaitanya Swarupa, containing theby essence of God in everything - animate and inanimate. Chaitanya was termed Jangama our Sharanas. While Sthavara represented divine and This is Chaitanya Swarupa, containing the essence of God in everything - animate and divine and is Chaitanya Swarupa, containing the essence of God in everything animate and inanimate. This Chaitanya was termed Jangama by our Sharanas. While Sthavara represented the material aspect of the universe the earth, galaxy, and all the material things we see and inanimate. This Chaitanya was termed Jangama by our Sharanas. While Sthavara represented inanimate. This Chaitanya was termed by Sharanas. Sthavara represented the material aspect of the consciousness universe - theJangama earth, and all the material things we material see and touch, Chaitanya aspectgalaxy, thatour pervades theWhile universe. While the material aspectisofthe the universe - the earth, galaxy, and all the material things we see and the material aspect of the universe the earth, galaxy, and all the material things we see and touch, Chaitanya is the consciousness aspect that pervades the universe. While material universeChaitanya or Sthavara and go, Consciousness or Jangama eternalWhile - ¸ÁÜªÀgÀPÀÌ½ªÀÅAlÄ touch, is can the come consciousness aspect that pervades thestays universe. material touch, is can the come consciousness aspect that pervades thestays universe. material universeChaitanya or Sthavara and go, Consciousness or Jangama eternalWhile - ¸ÁÜªÀgÀPÀÌ½ªÀÅAlÄ universe or Sthavara can come in andhis go,famous Consciousness or Jangama stays eternal" - vachana. ¸ÁÜªÀgÀPÀÌ½ªÀÅAlÄ says Basavanna. " G¼Àî ª ÀgÀÄ ²ªÁ®Ai À ÄªÀ ªÀi Á qÀÄªÀgÀÄ The dAUÀªÀÄPÀÌ½«®è universe or Sthavara can come in andhis go,famous Consciousness or Jangama eternal" - vachana. ¸ÁÜªÀgÀPÀÌ½ªÀÅAlÄ dAUÀªÀÄPÀÌ½«®è says Basavanna. " G¼ÀîªÀgÀÄ ²ªÁ®AiÀÄªÀstays ªÀiÁqÀÄªÀgÀÄ The says Basavanna. in but histhe famous " G¼Àî ÀgÀÄ ²ªÁ®Ai ªÀiÁqÀÄªÀgÀÄ " vachana. dAUÀªÀÄPÀÌ½«®è temple we construct may perish, spirit and theªessence ofÀÄªÀ Dharma behind the templeThe says Basavanna. in his famous " G¼Àî ª ÀgÀÄ ²ªÁ®Ai À ÄªÀ ªÀi Á qÀÄªÀgÀÄ " vachana. dAUÀªÀÄPÀÌ½«®è temple we construct mayisperish, the spirit and the essence ofphilosophy. Dharma behind the templeThe and the pratimas therein, alwaysbut eternal. Such is Basavanna's temple we construct may perish, but the spirit and the essence of Dharma behind the temple temple we construct mayisperish, the spirit and the essence ofphilosophy. Dharma behind the temple and the pratimas therein, alwaysbut eternal. Such is Basavanna's and the pratimas therein, is always eternal. Such is Basavanna's philosophy. andfact, the going pratimas therein, is Basavanna always eternal. Such is Basavanna's philosophy. In even deeper, brings about Advaita concept, saying Both Sthavara and In fact, going even deeper, Basavanna brings about Advaita concept, saying Both Sthavara and Jangama are one and the same. Chaitanya or about Supreme Consciousness from which the universe In fact, going even deeper, Basavanna brings Advaita concept, saying Both Sthavara and In fact, about; going even deeper, Basavanna brings about Advaita concept, Both Sthavara and Jangama are one thewhich same. Chaitanya orcannot Supreme Consciousness frommanifested which the universe comes andand into involutes be different fromsaying the Jangama are one and the same. itChaitanya or Supreme Consciousness from which the universe Jangama are one and the same. Chaitanya or Supreme Consciousness from which the comes about; and into which it involutes cannot be different from the manifested universe since is onlyand manifested from that Chaitanya. concept in universe multiple comesitabout; into which it involutes cannot Basavanna be differentbrings from this the manifested comes into which it involutes cannot Basavanna be differentbrings from this the manifested since itabout; is onlyand manifested from that Chaitanya. concept in universe multiple since it is only manifested from that Chaitanya. Basavanna brings this concept in multiple since it is only manifested from that Chaitanya. Basavanna brings this concept in multiple VSNA Convention 2012 Souvenir 82 Kayakasiri VSNA Convention 2012 Souvenir 82 Kayakasiri VSNA Convention 2012 Souvenir Kayakasiri 8282 VSNA Convention 2012 Souvenir 82 Kayakasiri

vachanas. He mocks people who do not understand this when they worship sthavara Linga, vachanas. He mocks people who of dothe notdivinity understand when they worship sthavara Linga, which is simply a representation that this is Jangama: vachanas. He mocks people who of dothe notdivinity understand when they worship sthavara Linga, which is simply a representation that this is Jangama: which is simply a representation of the divinity that is Jangama: JgÉzÀqÉ £À£ÉAiÀÄzÀÄ, ªÀÄgÉzÀqÉ ¨ÁqÀzÀÄ, JgÉzÀqÉ ÀÄzÀÄ, ªÀÄgÉzÀqÉ ¨ÁqÀzÀÄ, ºÀÄgÀÄ½®è£À£ÉAi ºÀÄgÀÄ½®è °AUÁZÀð£É. JgÉzÀqÉ £À£ÉAi À ÄzÀÄ, ªÀÄgÉzÀqÉ ¨ÁqÀzÀÄ, ºÀÄgÀÄ½®è ºÀÄgÀÄ½®è °AUÁZÀð£É. dAUÀªÀÄPÉÌgÉzÀqÉ ¸ÁÜªÀgÀ £À£É¬ÄvÀÄÛ. PÀÆqÀ®¸ÀAUÀªÀÄzÉÃªÁ ºÀÄgÀÄ½®è ºÀÄgÀÄ½®è °AUÁZÀð£É. PÀÆqÀ®¸ÀAUÀªÀÄzÉÃªÁ dAUÀªÀÄPÉÌgÉzÀqÉ ¸ÁÜªÀgÀ £À£É¬ÄvÀÄÛ. PÀÆqÀ®¸ÀAUÀªÀÄzÉÃªÁ dAUÀªÀÄPÉÌgÉzÀqÉ ¸ÁÜªÀgÀ If you do abhisheka to Jangama, the£À£É¬ÄvÀÄÛ. sthavara Linga becomes wet. Amazing narration. If you do abhisheka to Jangama, the sthavara Linga becomes wet. Amazing narration. PÀ£Àßyou rAiÀÄdo £ÉÆÃqÀÄªÀ CtÚUÀ½gÁ, dAUÀªÀÄªÀ If abhisheka to Jangama, the£ÉÆÃrgÉ, sthavara Linga becomes wet. Amazing narration. PÀ£ÀßrAiÀÄ £ÉÆÃqÀÄªÀ CtÚUÀ½gÁ, dAUÀªÀÄªÀ £ÉÆÃrgÉ, dAUÀªÀÄzÉÆ¼ÀUÉ °AUÀAiÀÄå ¸À¤ß»vÀ£ÁV¥Àà. PÀ£Àß rAiÀÄ £ÉÆÃqÀÄªÀ CtÚUÀ½gÁ, dAUÀªÀÄªÀ £ÉÆÃrgÉ, dAUÀªÀÄzÉÆ¼ÀUÉ °AUÀAi ÀÄå ¸À¤ß»vÀ£ÁV¥Àà. ¸ÁÜªÀgÀ dAUÀªÀÄ MAzÉÃ JAzÀÄzÀÄ PÀÆqÀ®¸ÀAUÀ£À ªÀZÀ£À. dAUÀªÀÄzÉÆ¼ÀUÉ ¸À¤ß»vÀ£ÁV¥Àà. ¸ÁÜªÀgÀ dAUÀªÀÄ °AUÀAi MAzÉÃÀÄåJAzÀÄzÀÄ PÀÆqÀ®¸ÀAUÀ£À ªÀZÀ£À. ¸ÁÜªÀgÀ dAUÀªÀÄ MAzÉÃ JAzÀÄzÀÄ PÀÆqÀ®¸ÀAUÀ£À ªÀZÀ£À. yourself in a mirror. In Jangama resides Linga. He says - Watch Jangama instead of watching He says - Watch Jangama instead of watching yourself in a mirror. In Jangama resides Linga. So Basavanna says that when we see Jangama yourself - the Chaitanya within we see Linga. Linga He says - Watch Jangama instead of watching in a mirror. In ourselves, Jangama resides So Basavanna says that when we see Jangama the Chaitanya within ourselves, we see Linga in us. Very radical thought indeed. This is a reverse of what is prescribed usually. One tends to So Basavanna says that when we see Jangama the Chaitanya within ourselves, we see Linga in radicaldivinity thoughtinindeed. This of is aLinga. reverseBut of what is prescribed usually. One tends to seeus.theVery abstract an image Basavanna said, See the Linga in the in us. Very radical thought indeed. This is a reverse of what is prescribed usually. One tends to see the abstract divinity in an image of Linga. But Basavanna said, See the Linga in the Jangama. See the Material Universe in the divinity ! Then he goes on to asserting both Linga see abstract an same image Linga. But Basavanna said, the Linga the Jangama. See are thedivinity Material in! of the divinity ! Then he goes onGreat toSee asserting both in Linga and the Jangama one andinUniverse the Simply superb vision of the Guru Basavanna! Jangama. See are the Material divinity ! Then he goes to asserting both Linga and Jangama one and Universe the same in! the Simply superb vision of theonGreat Guru Basavanna! UÀÄgÀÄ °AUÀ dAUÀªÀÄzÀ and Jangama are ªÀÄÄA¢lÄÖ, one and the same ! Simply superb vision of the Great Guru Basavanna! UÀÄgÀÄ °AUÀ dAUÀªÀÄzÀ ªÀÄÄA¢lÄÖ, MPÀÄÌzÀ ºÁgÉÊ¹, «ÄPÀÄÌzÀ PÉÊPÉÆAqÀÄ UÀÄgÀÄ dAUÀªÀÄzÀ ªÀÄÄA¢lÄÖ, MPÀÄÌzÀ°AUÀ ºÁgÉÊ¹, «ÄPÀÄÌzÀ PÉÊPÉÆAqÀÄ ªÁå¢ü §AzÀqÉ £ÀgÀ¼ÀÄ, ¨ÉÃ£É §AzÀqÉ MgÀ®Ä, MPÀÄÌzÀ§AzÀqÉ ºÁgÉÊ¹,£ÀgÀ¼ÀÄ, «ÄPÀÄÌzÀ PÉÊPÉÆAqÀÄ ªÁå¢ü ¨ÉÃ£É §AzÀqÉ MgÀ®Ä, fÃªÀ ºÉÆÃzÀqÉ ¸Á¬Ä, EzÀPÁÌ zÉÃªÀgÀ ºÀAUÉÃPÉ, ªÁå¢ü §AzÀqÉ £ÀgÀ¼ÀÄ, ¨ÉÃ£É §AzÀqÉ fÃªÀ ¸Á¬Ä,ÁEzÀPÁÌ zÉÃªÀgÀMgÀ®Ä, ºÀAUÉÃPÉ, ¨sÁ¥ÀÄºÉÆÃzÀqÉ ®zÉÝAiÀÄ ¸ÉÆÃªÀi fÃªÀ ¸Á¬Ä,ÁEzÀPÁÌ zÉÃªÀgÀ ºÀAUÉÃPÉ, ¨sÁ¥ÀÄºÉÆÃzÀqÉ ®zÉÝAiÀÄ ¸ÉÆÃªÀi ¨sÁ¥ÀÄ ®zÉÝAi ÀÄ ¸ÉÆÃªÀi Á it well and with that, serve Guru, Linga and Jangama. Do what you can, Take up any job, do Take up any job, do it well and with serve Guru,isLinga and disease, Jangama. whatwhen you can, wish well when you cannot, Moan andthat, suffer if there pain and LieDodown you Take up any job, do it well and with that, serve Guru, Linga and Jangama. Do what you can, wish well when you cannot, Moan and suffer if there is pain and disease, Lie down when you are ill; Die when you have to, why cry for God, why ask for help? If you do this - "Well wish well when you cannot, Moan and suffer if there is pain and disease, Lie down when are ill; Die when you have to, why cry for God, why ask for help? If you do this "Well Done!" says Lord Laddeya Soma! This vachana is the most radical in its presentation andyou yet are ill; Die when you have to, why cry for God, why ask for help? If you do this "Well Done!" says Lord Laddeya Soma! This vachana is the most radical in its presentation and yet conveys the most sublime thought. And a vachana like this, coming from the most simple and Done!" says Lord Laddeya Soma! This vachana is the most radical in its presentation and yet conveys And a how vachana coming the most simple ordinary the manmost likesublime Laddeyathought. Soma shows richlike the this, entire societyfrom of Basavanna was and and conveys the sublime thought. And a how vachana coming the most simple ordinary manmost like Laddeya Soma richlike the this, entire societyfrom of Basavanna was and how beautifully they lived their life.shows ordinary man like Laddeya Soma how beautifully they lived their life.shows how rich the entire society of Basavanna was and May beautifully we bring some thistheir divine thought into the modern world! Sharanu Sharanaarthi. how theyof lived life. May we bring some of this divine thought into the modern world! Sharanu Sharanaarthi. May we bring some of this divine thought *into world! Sharanu Sharanaarthi. * *the*modern *

** * **

zÁ¸ÉÆÃºÀªÉA§ ¸ÉÆÃºÉUÉÆAqÀÄ ºÉÆÃV As taking humility as my sign * II*went zÁ¸ÉÆÃºÀªÉA§ ¸ÉÆÃºÉUÉÆAqÀÄ ºÉÆÃV * * * As went takingIhumility my sign I realised Guru, realised as Linga, UÀÄgÀÄªÀ PÀAqÉ, °AUÀªÀ PÀAqÉ, zÁ¸ÉÆÃºÀªÉA§ ¸ÉÆÃºÉUÉÆAqÀÄ ºÉÆÃV As I went taking humility as my sign I realised Guru, I realised Linga, UÀÄgÀÄªÀ PÀAqÉ, °AUÀªÀ PÀAqÉ, I realised Jangama and Prasada, dAUÀªÀÄªÀ PÀAqÉ, ¥Àæ¸ÁzÀªÀ PÀAqÉ IAnd realised realised Linga, Jangama and Prasada, UÀÄgÀÄªÀ PÀAqÉ, °AUÀªÀ PÀAqÉ,PÀAqÉ look!Guru, I was Ipossessed dAUÀªÀÄªÀ PÀAqÉ, ¸ÁzÀªÀ EAwÃ ZÀvÀÄ«ðzs À ¥Àæ¸ÀA¥À£Àß £ÁzÉ PÁuÁ IAnd realised Jangama and Prasada, Of alllook! theseI was four,possessed dAUÀªÀÄªÀ PÀAqÉ,À ¥Àæ¸ÀA¥À£Àß ¸ÁzÀªÀ£ÁzÉ PÀAqÉPÁuÁ EAwÃ ZÀvÀÄ«ðzs PÀÆqÀ®¸ÀAUÀªÀÄzÉÃªÀ. And look! I was Of all these four,possessed O kudala sangama Lord. EAwÃ ZÀvÀÄ«ðzsÀ ¸ÀA¥À£Àß£ÁzÉ PÁuÁ PÀÆqÀ®¸ÀAUÀªÀÄzÉÃªÀ. Of all these four, Lord. O kudala sangama PÀÆqÀ®¸ÀAUÀªÀÄzÉÃªÀ. O kudala sangama Lord. VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir VSNA Convention 2012 Souvenir

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Dr.Kayaka Anithapackage and Mr.Donors Naresh Channaveerappa Anitha and Mr. Naresh Channaveerappa Dr.Dr. Arundhati and Mr. Anil Halappa Arundhati Halappa Dr.Dr. Kavitha and and Mr. Mr. VijayAnil Kotrappa Kavithaand andMr. Mr.Mike VijayMallappa Kotrappa Dr.Dr. Sunitha Dr. Sunitha and Mr. Mike Mallappa Mrs. Annapurna and Dr. Rajappa Muniyapla Mrs. Annapurna and Dr. Rajappa Mrs. Geetha and Dr. SomashekharMuniyapla Pallegar Mrs. Geetha and Dr. Somashekhar Pallegar Mrs. Nirmala and Dr. Ravindra Rajapuram Mrs. Nirmala Dr. Ravindra Rajapuram Kayaka packageand Donors Kayaka package Donors Mrs. Sucheta and Dr. Guru Betageri Mrs. Sucheta and Dr. Guru Betageri Mrs. Deepa and Mr. Rajesh Goudar Mrs. Deepa and Mr. Rajesh Goudar Mrs. Vinutha and Mr. Thippeswamy Hariyaplar Mrs. Vinutha and Mr. Thippeswamy Hariyaplar Mrs. Vijaya and Mr. Sadanand Hebbal Mrs. Vijaya and Mr. Sadanand Hebbal Mrs. Laxmi and Mr. Mahantesh Hiremath Mrs. Laxmi and Mr. Mahantesh Hiremath Mrs. Tanuja and Mrs. Tanuja andMr. Mr.Channu ChannuKambalyal Kambalyal Dr.Dr. Shital and Mr. Ravi Kemshetti Shital and Mr. Ravi Kemshetti Mrs. Shylaja and Mrs. Shylaja andDr. Dr.Shashidhar ShashidharKori Kori Mrs. Rupa and Mrs. Rupa andMr. Mr.Shiva ShivaMaganahalli Maganahalli Mrs. Sudha and Mrs. Sudha andDr. Dr.Nagabhushana NagabhushanaMalakkla Malakkla Mrs. Savitha and Mr. Rajeev Mandi Mrs. Savitha and Mr. Rajeev Mandi Mrs. Sarvamangala Mrs. Sarvamangalaand andMr. Mr.Dadasaheb DadasahebPatil Patil Mrs. Poornima Mrs. Poornimaand andDr. Dr.Vasant VasantVishwanath Vishwanath Mrs. Hema andMr. Mr.Shankar ShankarYediyur Yediyur Mrs. Hema and Kayaka package Donors Kayaka package Donors Mrs. Suma andMr. Mr.Vijay VijayAivalli Aivalli Mrs. Suma and Mrs. Anuradhaand andMr. Mr.Chetan ChetanBurji Burji Mrs. Anuradha Mrs. Sheela and Mr. Shankar Channabasappa Mrs. Sheela and Mr. Shankar Channabasappa Mrs. Savitha andMr. Mr.Murigesh MurigeshChannur Channur Mrs. Savitha and Mrs. Kavitha andMr. Mr.MC MCGowda Gowda Mrs. Kavitha and Mrs. Akshata and Mr. Deepak Gulla Mrs. Akshata and Mr. Deepak Gulla Mrs. Shilpashree and Mr. Harsha Hanji Mrs. Shilpashree and Mr. Harsha Hanji Mrs. Shailaja and Mr. Jagadeesh Iroji Mrs. Shailaja and Mr. Jagadeesh Iroji Mrs. Sheetal and Mr. Mahadeva Karadigudda Mrs. Sheetal and Mr. Mahadeva Karadigudda Mrs. Manjula and Mr. Sharana Math Mrs. Manjula and Mr. Sharana Math Mrs. Roopa and Mr. Rajesh Munavalli Mrs. Roopa and Mr. Rajesh Munavalli Mrs. Shobha and Mr. Vinaykumar Patil Mrs. Shobha Vinaykumar Patil Mrs. Beenaand and Mr. Dr. Gurunath Rajapuram Mrs. Beena and Dr. Gurunath Rajapuram Mrs. Vijayalakshmi and Mr. Siddaling Shettar Mrs. Vijayalakshmi andVibhu Mr. Siddaling Shettar Mrs. Roopa and Mr. Veerabadrappa Mrs. andVeerappa Mr. Vibhu Veerabadrappa Dr.Roopa Nandeesh Dr.Mrs. Nandeesh Veerappa Neelu and Mr. Shivu Vibhuti Mrs. Neelu and Shivu Vibhutiand lastname. Listing sorted byMr. dollar amount

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