King yudhishthira interrogates his four pandava brothers

In the Hindu epic Mahābhārata, the Pandava (Sanskrit: पाण्‍डव pāṇḍavaḥ; also, Pandawa) are the five acknowledged sons of Pandu (Sanskrit: पांडु), by his two wives Kunti and Madri. Their names are Yudhisthira, Bhima, Arjuna, Nakula and Sahadeva. Although, Karna is told by Lord Krishna that according to the laws and ethics he is the first son of Kunti making him the eldest Pandava. Hence, he is also a Pandava and one could say that there were six pandavas instead of five. All five brothers were married to the same woman, Draupadi. (Each brother also had multiple other wives.)

Together, the brothers fought and prevailed in a great war against their cousins the Kauravas, which came to be known as the Battle of Kurukshetra. They unknowingly fought their brother Karna who was separated from them before their birth. (Karna was born previously.)

Story[link]

Pandav brothers with Krishna, in Razm-Nama, a Mahabharata translation initiated by Akbar the Great in the 16th century.

The story begins with the introduction of the brothers' parents. Amongst the primary antagonists was Duryodhan (Sanskrit: दुर्योधन) named Suyodhan (Sanskrit: सुयोधन) at birth, but took the name Duryodhana (roughly meaning 'unconquerable') of his own free will^{[citation needed]}. He was the eldest of the 100 brothers known as the Kauravas, who were born to the blind king of Hastinapura Dhritarashtra and his queen Gandhari (princess of Gandhara).

The Pandavas were born to Kunti and Madri after Pandu's voluntary renunciation of royal life to do penance for having accidentally killed the sage(Rishi) Kindama and his wife. After the death of Pandu, Kunti brought the Pandavas back to Hastinapura. As children, the Pandavas and Kauravas often played together. However, Bhima (one of the Pandavs) was always at loggerheads with the Kauravas, particularly Duryodhana who refused to accept the Pandavas as his kin. This usually led to much tension between the cousins. Insecure and jealous, Duryodhana harboured intense hatred for the five brothers throughout his childhood and youth, and following the vile advice of his maternal uncle Shakuni, often plotted to get rid of them to clear his path to the lordship of the Kuru Dynasty.

This plotting took a grave turn when Dhritarashtra had to relent to the will of the masses and rightfully appointed his nephew Yudhisthira as crown prince. This went against the personal ambitions of both father and son (Dhritarashtra and Duryodhana), and drove Duryodhana into such a rage, that he enthusiastically agreed to an evil ploy by Shakuni to murder Yudhisthira. Shakuni commissioned the construction of a palace in Varnavata, secretly built by incorporating flammable materials into the structure, most notably sealing wax(known as Laac). This palace was known as Laacshaghar. Duryodhana then successfully lobbied with Dhritarashtra to send Yudhisthira to represent the royal household in Varnavata during the celebrations of Shiva Mahotsava. The plan was to set the palace on fire during the night while Yudhisthira would likely be asleep. As Yudhisthira left for Varnavata, accompanied by his four brothers and mother Kunti, fortunately for the Pandavas, the plan was discovered by their paternal uncle Vidura, who was very loyal to them and an extraordinarily wise man. In addition, Yudhisthira had been forewarned about this plot by a hermit who came to him and spoke of an imminent disaster. Vidura arranged for a tunnel to be secretly built for the Pandavs to safely escape the wax palace as it was set afire.

Draupadi and Pandavas

After their flight from the wax palace, the five brothers lived in the forests for some time, in the disguise of Brahmins. They heard from a group of traveling sages about a contest (Swayamvara) being held in the Kingdom of Panchaal that offered the princess Draupadi's hand in marriage to the winner. The Swayamvara turned out to rely on the skills of archery, and Arjuna, who was a peerless archer, entered the competition and won. When the brothers took Draupadi to introduce her to their mother, they announced to Kunti that they had arrived with an excellent "alms". Kunti was busy with some work, and replied without turning to look at Draupadi (who was the "alms" referred to) ordering the brothers to share the "alms" equally amongst the five of them. Even when uttered erroneously, their mother's word was supreme for the Pandavas, who then agreed to "share" the princess, who was subsequently married to all five brothers.

When Dhritarashtra heard that the five brothers were alive, he invited them back to the kingdom, however in their absence, Duryodhana had succeeded in being made the crown prince. Upon the return of the Pandavas, the issue of returning Yudhisthira's crown to him was raised. Dhritarashtra led the subsequent discussions into ambiguity and agreed to a partition of the kingdom "to do justice to both crown princes". He retained the developed Hastinapura for himself and Duryodhana, and gave the barren, arid and hostile lands of Khandavaprastha to the Pandavas. The Pandavas successfully developed their land and built a great and lavish city which was considered comparable to the heavens, and thus came to be known as Indraprastha (which is now Delhi).^[1] Reeling under the loss of half the lands of his future kingdom, Duryodhana's jealousy and rage were further fueled by the Pandavas' success and prosperity. Eventually, Shakuni sired yet another ploy and got Duryodhana to invite the Pandavas over to his court for a game of dice (gambling). Shakuni was a master at gambling and owned a pair of dice which magically did his bidding and produced numbers desired by him. Owing to this, bet after bet, Yudhisthira lost all of his wealth and eventually, his kingdom in the game. He was then enticed by Duryodhana and Shakuni to place his brothers as bets. Yudhisthira fell for it and put his brothers on stake, losing them too. He then placed himself as a bet and lost again. Duryodhana now played another trick and told Yudhisthira that he still had his wife Draupadi to place as a bet, and if Yudhisthira won, he would return everything to the Pandavas. Yudhisthira fell for the ruse and bet Draupadi, losing her too. At this point Duryodhan ordered that Draupadi, who was now a slave to him, be brought to the court. Duryodhana's younger brother Dushasana dragged Draupadi to the royal court, pulling her by her hair, insulting her dignity and asserting that she, like the Pandava brothers, was now their servant. This caused immense anguish to all the great warriors seated in the court, but each of them, namely, Bhishma (the grandsire of the clan), Dronacharya (the teacher/guru of Kauravas and Pandavas) and others like Kripacharya and Vidura remained silent. Duryodhana then ordered Dushasana to disrobe Draupadi before everyone as a slave girl has no human rights. The elders and warriors in audience were shocked but did not intervene. As Dushasana began pulling Draupadi's sari off, she silently prayed to lord Krishna to protect her honour, and miraculously, regardless of how much of it dushasana pulled off, Draupadi's sari kept growing in length as if the fabric had no end. Thus lord Krishna saved Draupadi. Finally as the blind king Dhrithrasthra realized that this humiliation could prompt Draupadi to curse his sons, he intervened, apologizing to Draupadi for the behavior of his sons and turned the winnings of the dice game back over to the Pandava brothers, releasing them from the bondage of slavery.

Arjuna shooting at the eye of a fish to win Draupadi in marriage, Kalighat painting

Incensed at the loss of all that he had won, Duryodhana threatened suicide and coerced his father into inviting the Pandavas for one last round of gambling, the terms of which were that the loser would be condemned to 12 years of exile into forests, and a 13th year to be spent incognito, and if the cover be blown during the 13th year, another cycle of 13 years would ensue. Obeying their uncle's orders, the Pandavas played the round, and again lost to Shakuni's cheating. However, this time, their patience had been nearly pushed to its edge. During the 12 years of exile in the forest, they prepared for war. Arjuna performed penance and won the entire gamut of celestial weapons (Divyasatras) as boons from the Gods. The 13th year was spent masquerading as peasants in the servitude of the royal family of Virata, the king of Matsya. Upon completion of the terms of the last bet, the Pandavas returned and demand their kingdom to be rightfully returned to them. Duryodhana refused to turn Indraprastha over. For the sake of peace, and to avert a disastrous war, Krishna proposed that if Hastinapura agrees to give the Pandavas only five villages, they would be satisfied and would make no more demands. Duryodhana vehemently refused, commenting that he shall not part even with land as much as the point of a needle. Thus the stage was set for the great war, for which the epic of Mahabharata is known most of all.

The war was intense and was fought for 18 days over the course of which both parties worked around, bent, and even broke rules of warfare. At the end all 100 Kaurava brothers and their entire army was slain, with only three surviving on their side. The Pandavas too lost several allies but the 5 brothers survived. After having won the war, they returned to Hastinapura and Dhritarashtra renounced the kingdom. Yudhisthira was crowned, and after ruling peacefully for many years, the Pandava brothers and their wife departed for the heavens, taking a long journey through the Himalayas. On this journey, one by one, Draupadi and the four younger brothers fell to their deaths, due to their various shortcomings. Only Yudhisthira, who had never abandoned (in fact some people say only thumb of Yudhisthira fell down, because he lied just once to Drona in the battlefield) sanctity and had always upheld his Dharma completed the journey. Nevertheless, after completing a punitive separation, the four brothers and Draupadi were reunited with Yudhisthira in the heavens.

Krishna's help for the Pandavas[link]

The Five Pandavas in Wayang form. From left to right: Bhima, Arjuna, Yudhishtira, Nakula, and Sahadeva. Indonesia Museum, Jakarta.

Lord Krishna being a well wisher of the Pandavas, helps them in various ways during the time of their ordeals from time to time as described below:

1) Krishna protected Draupadi's honour in the court of Hastinapur when Dushasana tried to strip her saree. He extended the length of her saari while Dushasana went on stripping and opening it. Nobody was able to say any word against Duryodana including Bhishma, Drona and Kripacharya among others.

2) When sage Durvasa and his students visited Yudistra's hermitage during their exile to have food, the Akshaya paatra which used to produce huge amounts of food, was unable to supply any further food for the rest of the day. At such an odd moment, Lord Krishna appeared before Draupadi and Pandavas and said that he was very hungry. He ate the only last grain of food that was left in the Akshaya patra. The sage Durvasa and his students hunger gets quenched immediately by this act of Krishna. Thus, lord Krishna saved the Pandavas from the curse of Durvasa.

3) Sahadeva was very good in Astronomy. Duryodana, on the advice of Shakuni approached Sahadeva in order to seek the right time (muhurtaam) to start the Mahabharata war so that the Kauravas will be victorious. Sahadeva disclosed the same for the Kauravas in spite of knowing that Kauravas were their enemy, as Sahadeva was known to be very honest. Then, Lord Krishna planned to create an eclipse much before the beginning of the war. In the mean time, both Sun and Moon got shocked by lord Krishna's thought and appeared before Krishna stating that this will create a huge imbalance in the entire Universe. Then, lord Krishna smilingly declared that as Earth, Moon and Sun are together in one place, this in itself was an eclipse.

4) Lord Krishna rescued Arjuna from Karna's shakthi weapon by not exposing him to Karna, until Karna used it against Ghatotchkacha.

5) When Karna shot Nagastra on Arjuna, then Lord Krishna pressed the chariot and the chariot sinked by two inches below the ground, as a result of which the astra hit Arjuna's crown instead of his head.

6) When Ashwatama launched the Narayanastra on the Pandavas immediately after the death of Dronacharya, then lord Krishna rescues the pandavas army by instructing them to put down their arms and to surrender themselves completely towards the weapon.

7) When Bhagadatta launched the Vaishnava astra on Arjuna, then lord Krishna intervened. Consequently, this weapon turned into a garland and fell on Krishna. The Vaishnava astra is an astra of Vishnu. By this way, that weapon came back to Vishnu and Arjuna was saved.

8) When Duryodana was about to meet his mother by being totally naked, then lord Krishna instigates him to wear the leaves of banana in order to cover his thighs before meeting Gandhari. When Gandhari removed her blindfold and looked at Duryodana's body, all of his body turned into an diamond except his thighs as they were covered with leaves. This made the thighs vulnerable. This weakness was later exploited by Bheema in order to defeat Duryodana in Gadayudda.

9) Lord Krishna saved the pandavas when Ashwatamma launched an ambush attack on the pandavas camp during night. Consequently, Ashwatamma ended up killing the upapandavas (sons of Draupadi and Pandavas) instead of Pandavas.

10) Lord Krishna revived Parikshit who was killed in Uttara's womb by Ashwatamma's misuse of Brahmastra.

11) Lord Krishna saved Bheema from getting killed from the hands of Dhritarashtra when all the Pandavas came to meet him after the war. Dhritarashtra insists each one of the Pandavas to hug him. When, Bheema approached Dhritarashtra, then Lord Krishna instructed him to place Bheema's iron statue that was used by Duryodayana while practicing Gadayudda, before Dhritarashtra instead of Bheema himself hugging Duryodana's father. Dhritarashtra crushed the iron statue into pieces. Thus, lord Krishna prevented Bheema from getting crushed from the hands of Dhritarashtra.

Parents of the Pandavas[link]

The first three of the Pandavas were the sons of Kunti, and the younger two were sons of Madri. Since Pandu had been cursed to die if ever he had intercourse with a woman, the actual fatherhood of the children is traditionally attributed to various gods, in virtue of a boon that Kunti had received from Durvaasa and had transferred to Madri. Thus, Yudhisthira was the son of Dharma, the god of righteousness; Bhima the son of Vayu, the wind-god; Arjuna the son of Indra, the sky-god; and Nakula and Sahadeva the sons of the Ashwini Gods. Karna was also born of Kunti Devi, and was the son of Surya, the Sun God.

Kunti leading Gandhari. Description: Gandhari, blindfolded, supporting Dhritarashtra and following Kunti when Dhritarashtra became old and infirm and retired to the forest. A miniature painting from a sixteenth century manuscript of part of the Razmnama, the Persian translation of the Hindu epic Mahabharata

Iravati Karve has suggested in her book, Yuganta, that the actual father of Yudhisthira, or of all of the brothers, may have been Vidura (probably since he was considered to be an avatar of Yama), and that this was edited and hidden in the story to strengthen the claim for the kingdom by the brothers. Vidura had been cursed by Sage Mandavya in his last birth that he would take birth as a man and suffer the fate of never becoming a king despite having the qualities of a perfect ruler. And so he was born as Vidura.

However, Iravati Karve's theory has been criticised by many Mahabaharata authorities like Buddhadeb Bose and Nrsimhaprasad Bhaduri on grounds that the author of Mahbharata had no need to "hide" about Yudhisthira's birth when he apparently writes explicitly and undauntedly about all "illicit" relationships.

Pandavas description as per wife Draupadi[link]

Dream portrait of Nakula, the Pandava brother, circa 1725-1750

The Pandava brothers were collectively married to Draupadi. On one occasion, Draupadi was kidnapped and abducted from a hermitage in the forest by the wicked king Jayadratha. When her husbands learned of the crime, they came in hot pursuit. Seeing them approach, Jayadratha asked Draupadi to describe them. Angrily, Draupadi told the king his time was up, and that the knowledge would do him no good. She then proceeded to give the description. (Mahābhārat, Book III: Varna Parva, Section 268.)

• According to Draupadi, Yudhisthira possessed a "complexion like that of pure gold, possessed of a prominent nose and large eyes, and endued with a slender make." Master of the spear. He was just, had a correct sense of morality, and was merciful to surrendering foes. Draupadi counselled Jayadratha to run to Yudhisthira and to beg for forgiveness.
• Draupadi described Bhima as tall and long-armed. In a display of ferocity, he was "biting his lips, and contracting his forehead so as to bring the two eyebrows together." The master of the mace, his superhuman feats had earned him great renown. "They that offend him are never suffered to live. He never forgets a foe. On some pretext or other he wreaks his vengeance."
• Arjuna she praised as the greatest of archers, intelligent, second to none "with senses under complete control." Neither lust nor fear nor anger could make him forsake virtue. Though capable of withstanding any foe, he would never commit an act of cruelty.
• Nakula, said Draupadi, was "the most handsome person in the whole world." An accomplished master swordsman, he was also "versed in every question of morality and profit" and "endued with high wisdom." He was unflinchingly devoted to his brothers, who in turn regarded him as more valuable than their own lives. The name Nakula generally means full of love and the male characteristics implied by the name are: Intelligence, Focus, Hard-Work, Handsomeness, Health, Attractiveness, Success, Popularity, Respect, and unconditional Love.
• Finally, Sahadeva was the youngest of the brothers, and like the others formidable in war and observant of morality. Master of the swords "Heroic, intelligent, wise and ever wrathful, there is not another man equal unto him in intelligence or in eloquence amid assemblies of the wise."

Conch shells[link]

Before going to battle each warrior blew his conch shell to warn his enemies. In old days, each warrior in India had his own unique conch shell and hence had a unique voice of conch shell associated with himself.

• Yudhisthira: Anantha Vijaya
• Bhima: Paundra
• Arjuna: Devadatta
• Nakula: Sughosha
• Sahadeva: Manipuspaka

Others[link]

• Lord Krishna: Panchajanya
• Pandu descendants: Dakshinavarti

References[link]

• Chakravarti V. Narasimhan; The Mahabharata. Columbia University Press, 1965.

External links[link]

Wikimedia Commons has media related to: Pandavas

• The Mahābhārata of Vyasa, translated from Sanskrit into English by Kisari Mohan Ganguli and published online at sacred-texts.com.

v t e Mahabharata Kuru Kingdom Shantanu · Ganga · Bhishma · Satyavati · Chitrāngada · Vichitravirya · Ambika · Ambalika · Vidura · Dhritarashtra · Gandhari · Shakuni · Pandu · Kunti · Madri · Yudhisthira · Bhima · Arjuna · Nakula · Sahadeva · Duryodhana · Dushasana · Yuyutsu · Dushala · Draupadi · Hidimbi · Ghatotkacha · Ahilawati · Subhadra · Uttara · Ulupi · Chitrāngadā  · Abhimanyu  · Iravan · Babruvahana · Barbarika · Parikshit  · Janamejaya Other characters Karna · Drona · Amba · Vyasa · Krishna · Satyaki · Dhristadyumna · Sanjaya · Virata · Kichaka · Kripa · Ashwatthama · Ekalavya · Kritavarma · Jarasandha · Mayasura · Durvasa · Jayadratha · Balarama · Drupada · Hidimba · Shalya · Adhiratha · Shikhandi Other Mahābhārata and the Indian caste system · Avatars · Pandava · Kaurava · Hastinapur · Indraprastha · Kingdoms · Kurukshetra War · Bhagavad Gita

v t e Hindu deities and texts Gods Deva Ganesha Brahma Vishnu Shiva Rama Krishna Murugan Hanuman Indra Surya more Goddesses Adi parashakti Devi Saraswati Lakshmi Sati Parvati Durga Shakti Kali Sita Radha Mahavidya Navadurga Matrikas more Texts Vedas Upanishads Puranas Ramayana Mahabharata Bhagavad Gita more Hinduism Hindu mythology

Song In (in hangul 송인, in hanja 宋仁) was a civil official in the mid-Goryeo era who became the intermediary founder of the Jincheon Song clan. His highest post was munha pyeongjangsa (문하 평장사). This was the highest government position in the period. Song In was responsible for administration, judicial affairs and economy in the district.^[1]

As he performed meritorious deeds during the King, he was conferred with Chanhwagongsin and Jincheonbaek. Baek was a position of politicians who were responsible for administration, judicial affairs and economy in the district. As the government created him Jincheonbaek, his family started regarding Jincheon as their origin. Hence, the family origin became Jincheon Song.

When he was in the position of Sangsanbaek, he tried to be just and fair in all the administrative affairs and strived to enhance the welfare of his people. He also focused on education for the youth and courtesy for people, which made his district famous for most excellent behaviors in the nation. After that, the people have long paid tribute to his feats.

During the insurrection of Yi Jagyeom in the 4th year of King Injong of Goryeo's reign in 1126, he was killed by a rebellious band led by Cheok Jun-gyeong while escorting the king. After the rebels were put down, Song In was posthumously named 'meritous subject' and titled Lord Sangsanbaek (상산백).

Song In was born in Durujinmaeul (village), Duchon-ri, Deoksan-myeon in 1125 during the reign of King Injong of the Goryeo Dynasty. He was promoted to Pyeonjangsa, which was the highest government position in the period.

Tomb of Song In[link]

Chungcheongbuk-do Monument No. 91 Location: Duchon-ri, Deoksan-myeon, Jincheon-gun

This is the tomb of Song In (?-1126). It has a rectangular-shaped protective wall surrounding the tomb, typical of the Goryeo style. There are two tombstones erected in the late Joseon Dynasty period.

In the grave area, there are many tombs that belong to the clan. In front of his tomb stands the jaesil (chamber for memorial rites) with the tablet reading 'Sangsanjae'.

His grave is in Duchon-ri, Deoksan-myeon, which had been called Duruji, Sanjeong-myeon. The beautiful peak behind his grave is called Mountain Bibong which was named after Bongsae (bird) that is said to live in heaven and to fly down to sit on the summit. However, after the statue was inscribed of In Gong, the founder of Jincheon Song, the peak was compared to a slowly dropped ume flower. Thus, Mountain Bibong was called Maesanbibong, in which 'Mae' was named after an ume flower instead of a bird.

As he was a meritorious subject and served as a Pyeongjangsa (higher government official), the government ordered his grave mound to be surrounded by stones and a monument. The grave is one of the oldest ones in Jincheon and is recorded in Seokchong (stone tomb) in Hwanyeoseungram.

Thousands of descendents of Jincheon Song are living across the nation. Song Guk-cheom and Song Eon-gi who were devoted to fight against the Mongolian invasion into Goryeo are also the offspring of Jincheonbaek.

See also[link]

• Song (Korean name)
• Bon-gwan

References[link]

External links[link]

• Photo of the tomb
• Song In
• Monument 91, Tomb of Song In
• Jincheon Song bon-gwan information (Korean)
• Jincheon Song bon-gwan website (Korean)
• http://www.jincheon.go.kr/english/sub04/sub0404_01.jsp

This Korean biographical article is a stub. You can help Wikipedia by expanding it. v t e

This Korean history-related article is a stub. You can help Wikipedia by expanding it. v t e

Sacinandana Swami
Religion	Gaudiya Vaishnavism, Hinduism
Other name(s)	Thorsten Pettersson[1]
Personal
Born	1954 Hamburg, Germany
Religious career
Initiation	Diksa–1972, Sannyasa–1989
Post	ISKCON Guru, Sannyasi
Website	http://www.saranagati.net

Sachinandana Swami^[2] (born 1954, Hamburg) is a Gaudiya Vaishnava guru,^[3][4][5] sannyasi,^[3] and one of the religious leaders of the International Society for Krishna Consciousness (commonly known as the Hare Krishnas or ISKCON).^[3][4][5] Of German origin,^[3] he joined ISKCON in 1970^[3] and was initiated by the movement's founder, A. C. Bhaktivedanta Swami Prabhupada, in 1971.^[5] Sacinandana Swami is well known throughout ISKCON for his kirtana and public speaking. He teaches and writes prolifically on Vaishnavism and the Hare Krishna movement and has translated the Bhagavad Gita into German.^[5] His publications include The Nectarean Ocean of the Holy Name, The Gayatri Book, The Way of the Great Departure, The Art of Transformation, and Spiritual Tonic.^[6]

Sacinandana Swami first came in contact with Gaudiya Vaishnavism after seeing Hare Krishna devotees on German TV in the late 1960s.^[5] "One day, I remember it was in television. I was a fan of the Rolling Stones. One of the members, the guitarist, had died from an overdose of drugs. I cried tears - my model had died. After this, an exciting new group, the Radha Krishna Temple, came on and sang the Hare Krishna mantra. I immediately felt deep solace."^[5]

In 1970, a 16-year-old boy at the time, Sacinandana Swami "set off to introduce himself to the Hare Krishna community in Germany and began the life of learning, teaching and traveling that he continues to this day".^[5] In 1987 he became an initiating guru in ISKCON, and in 1989 took sannyasa.^[3] Sacinandana Swami has made a number pilgrimages to holy places in India, often traveling to Vrindavan for intensive 'japa' retreats.^[6] He also visited Badrinath, Kedarnath, Gangotri, Mount Kailash, Ahobilam, Srirangam, Melukote, and Tirupati throughout his travels.^[6]

In terms of educational development within ISKCON, Sacinandana Swami has conducted classes at the Vaisnava Institute for Higher Education and the Bhaktivedanta College project at Radhadesh.^[6][7] He also serves as the spiritual director of the Veda Academy,^[8] an internationally recognized university of Vedic sciences, arts, and philosophy active in eight countries.^[6]

In September 2009 Sacinandana Swami toured Bosnia and Herzegovina, Croatia and Serbia with American kirtan artist Krishna Das.^[9] In a TV interview in Bosnia and Herzegovina, Krishna Das said, "You know my friend Sacinandana Swami, we were talking a few years ago and I knew he travels through here often and I just wanted to come. So I said "Let's go! Let's organize a tour." I didn't think about it, you know. I just felt it would be great to come here, it would be a wonderful thing, so here we are.^[10]

Bibliography[link]

English

• Śacīnandana Swami The Gāyatrī Book. — 1st ed. — Vasati Verlag, 2005. — 340 p. — ISBN 978-3-937238-05-0
• Śacīnandana Swami The Art of Transformation. — Śaraṇāgati Publishing, 2005. — 86 p.
• Śacīnandana Swami Spiritual Tonic: Bhakti-rasayana. — Śaraṇāgati Publishing, 2006. — 164 p.
• Śacīnandana Swami The Nectarean Ocean of the Holy Name. — 2nd ed. — Śaraṇāgati Publishing, 2006. — 295 p.
• Śacīnandana Swami Nama Rahasya - The Confidential Secrets of Chanting the Holy Name in Perfection. — Śaraṇāgati Publishing, 2008. — 120 p.

German

• Śacīnandana Swami Der Nektarozean des Heiligen Namens. — Veda Akademy Verlag, 1997. — 248 p. — ISBN 3-932973-02-X
• Śacīnandana Swami Der Weg des großen Abschieds. Aus dem Tagebuch einer Pilgerreise in den Himalaja. — Gayatri Verlag, 1999. — 168 p. — ISBN 3-00-003904-X
• Śacīnandana Swami Der Weg des großen Abschieds. Aus dem Tagebuch einer Pilgerreise in den Himalaja. — 2., überarb. Aufl. — The Bhaktivedanta Book Trust, 2000. — 206 p. — ISBN 91-7149-431-6
• Śacīnandana Swami & Marcus Schmieke Das große Praxisbuch der Mantras: Nutzen Sie die Kraft spirituellen Klangs. — Freiburg: Nietsch, 2007. — 220 p. — ISBN 3-939570-01-X

Russian

• Шачинандана Свами Путь великих прощаний. Дневник паломника в Гималаи. — М.: Бхактиведанта Бук Траст, 2004. — 221 с. — 5000 экз. — ISBN 5-902284-07-4
• Шачинандана Свами Океан нектара святого имени. — 2-е изд. — М: Философская книга, 2003. — 368 с. — ISBN 5-8205-0039-3

Footnotes[link]

References[link]

External links[link]

• Saranagati OnLine - by Sacinandana Swami
• Leaving the Noise of the Ten Thousand Little Things

Wikimedia Commons has media related to: Sacinandana Swami