Aarsha Vani - rushipeetham.org

March 2020 Volume: 6 Issue: 2

Aarsha Vani ( V o i c e o f S a n a t a n a D h a r m a )

INSIDE THIS ISSUE Title Page#

1 Śrī Śārvarī Śaraṇu Śaraṇu .. 2

2 Siva Padam – kālarūpuḍu śivuḍu kāpāḍu vēlupu

3

3 Lakṣmī Janana Gāthā 3

4 Only those are Vaiṣṇavās 5

5 Traditions – Fulfilments 6

6 Garuḍa Mahā Purāṇa 7

7 Major Festivals in this Month 8

8 Dūrvāsa Viracita Tripura (Dēvī) Mahimna Stuti 10

9 The Eternal - Sadācāra 11

10 Muttuswāmi Dīkṣitār Navāvaraṇa Kr̥ti – Chaturtha Āvaraṇa

12

11 How to Obtain the Grace of Goddess Lakṣmi 13

12 Śiva jñānaṁ - Śivarātri - Worship of Śiva 14

13 Hindu Dharma – Form, Nature and Effect 15

14 Śrī Ādi Śaṅkara Jñāna Yajñaṁ - Bhaja Gōvindam

16

15 Sanatana Dharma Around the World 17

16 Chaitanya Mahaprabhu – Gaudiya Bhakti & Nama Sankirtan

18

17 Children’s Corner – i. Bāla Śikṣa - Back to Roots ii. Vedic Mathematics - Sūtrās

19 20

18 The Mahabharata True Story from Sage

Veda Vyasa - Nalōpākhyānam 21

19 Photo Gallery 23

Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved.

‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’

Aarshavani Vol. 6 March| 2020

Dear Readers,

This month is the combination of Phālguṇa and

Chaitra ushering the beginning of Telugu New Year

‘Śārvari’. Phālguṇa, the second month in Śiśira, is

described as dear to Viṣṇu.

Phālguṇa Śuddha Pourṇima is celebrated as Goddess

Lakṣmi Jayanti. In his own harmonious style, Brahmasri

Dr. Samavedam garu narrated the different stories

associated with the birth of Goddess Lakṣmi and also

explained their significance. Devout reading of these

stories definitely bestows the grace of Goddess

Lakṣmi. Along with this, steps mentioned in scriptures

on how to become affluent and prosperous are

mentioned.

It is also customary to worship Kr̥ṣṇa on Phālguṇa

Śuddha Pourṇima day. Brahmasri Dr. Samavedam garu

elucidated what Kr̥ṣṇa said about Himself in His own

words. ‘Kr̥ṣṇa Vēṇunādaṁ’, the article that describes

about the mesmerizing effect of the music emanating

from Kr̥ṣṇa’s flute, is a must read.

One of the greatest composers in Carnatic trinity is

Muttuswāmi Dīkṣitār. His compositions of the nine

encirclements of Śrī Chakra are a treasure for eternity.

Brahmasri Dr. Samavedam garu explained about

‘Kamalāmbika’ composition.

To express your views about this e-magazine, please

write to [email protected] with the

subject line ‘VIEW’.

Śārvari nūtana sanvatsara śubhākāṅkṣalu

Thanks & Namaste,

Aarshavani Team.

GURUVĀṆI Hinduism or Sanātana Dharma is the ‘Native Religion’ of Bhāratadēśa. Bhāratadēśa is the ‘Matrubhūmi’ of Hinduism. Just like the people who are born here and become native as citizens, Hinduism is born in this country, flourished in this country, and spread across the entire world. It did not spread due to invasions or force. It was adapted by those men and women all around after they thoroughly understood the unfathomable profundity, rational logic, unmatched intellectualism, expansive nature of inclusion rather than separation, eternal and supreme wisdom, and above all the universality and adaptability to every culture, every mind, every thought, and every situation.

– Samavedam Shanmukha Sarma.

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Aarshavani Vol. 6 – March | 2020 2

Every festival, every tradition, every custom, and every practice in Sanātana Dharma has very deep-rooted significance from cultural, environmental,

emotional, philosophical, and medicinal viewpoints. With the power of their intense tapas and austere life, Bhāratīya Mahar̥ṣīs envisioned and comprehended the knowledge beyond the seen universe that would have otherwise difficult to perceive with normal senses. Among the many sciences

perfected by those great Mahar̥ṣīs, one is the measurement of time. Right from the lowest of the lowest measurements in time such as Truṭi, Nimēṣa, Kāṣṭa etc. to the highest of the highest measurements such as Yuga, Manvantara, Kalpa etc., Mahar̥ṣīs measured, calculated, tracked, and recorded with utmost accuracy and perfection.

Ugādi is one such festival that ushers the beginning of a new year at a specific time, which is accurately calculated with highest precision to the last pulse based on the movement of Sun, Moon, and combination of planets and stars. The ushering of the new year happens at a precise moment as determined by those cosmic objects. The very fact that all the sixty names of Telugu years reflect astounding knowledge about Sun, it’s energy, it’s different rays speaks volumes about the unfathomable knowledge of the Mahar̥ṣīs. Even today, the Sun Clock in Ujjain and Jaipur are famous across the world for their accuracy to the last micro second in all the seasons.

This is celebrated across many parts of Bhāratadēśa at different times of the year. For almost all the southern states of Bhāratadēśa, this occurs around the same time. This falls on the same day for Andhra Pradesh, Karnataka, and Maharashtra.

The name of the coming new year is ‘Śārvarī’. Scriptures describe that ‘Śārvarī’ is another name for ‘Niśarūpa Durga’ i.e. the Night form of Durga. Let’s pray Mother Durga not only to remove the ‘Durgathi’ i.e. bad state of everyone who worship Her with devotion, but also the evil influence of anti-patriotic forces in Bhāratadēśa and restore it’s lost pristine glory inherited from the great Mahar̥ṣīs which has its roots deeply penetrated in Sanātana Dharma. – Samavedam Shanmukha Sarma.

SĀMAVĒDĪYAṀ (QUINTESSENCE OF SANATANA DHARMA)

Immature science is atheism i.e.

non-belief in God. The matured and

ripened science is Spirituality. Fully

developed and full-fledged science

is Vēdānta.

-Brahmasri Dr.Samavedam Shanmukha Sarma. Upcoming Pravachanams

Brahmasri Samavedam Shanmukha Sarma gari Pravachanams in Australia

(14th February to 21st March 2020)

Melbourne: Feb 26 – Mar 2, 2020 Venue: Waverly Meadows Primary school, 11 Columbia Drive, Wheelers Hill, VIC 3150 Contact: Mrs Achuta Ramani Bommakanti Mob: +61 435551435

Canberra: Mar 3, 2020 Contact: Mrs Sri Sudha Vemuri Mob:+61 420979775 Sydney: Mar 4 – 10, 2020 Venue: Strathfield South Public school, 457 Liverpool Road Strathfield South, NSW 2135 Contact Person: Dr Sundaram Rachakonda Mob: +61 413019240 Brisbane: Mar 15 – 21, 2020 Venue: Arya Pratinidhi sabha,198 Learoyd Road, Willawong QLD 4110 Contact: Dr Prasad Challa Mob: +61 427634927

Date: Mar 28 – Apr 14, 2020 6:00 PM

Topic: Siva Rahasyam

Venue: Bharatiya Vidya Bhavan, King Koti, Hyderabad

Organized by Rushipeetham Charitable Trust For Details Please see page # 23

(For details visit http://rushipeetham.org/ Event Calendar) Traditions-Fulfilments

śrī yantraṁ bilvapatraistu śivaliṅgamathāpi vā yōrcayēdanvahaṁ bhaktyā puruṣārtha: samaśnutē ||

Those worshipping Siva Linga or Sri Chakra with Bilva triplets shall obtain all the purusharthas – Dharma, Artha, Kama, and Moksha.

Sadhu Vachanam “It is very important for those who practice spirituality that they make all efforts consciously not to indulge in immoral practices such as sacrificing animals, drinking intoxicated drinks, coveting others wealth, earning through unrighteous means etc. and remain firmly established in Vēdānta.” - Śrī Saccidānanda Śivābhinava Nr̥sinha Bhārati, 33rd Pontiff of Dakṣināmnāya Śrī Śringeri Mutt.

Bharateeyam “Hinduism or Sānatana Dharma or Bhāratīyata is not just a way of life or

school of thought. It’s a living organism. One can get into its lap just like

one gets into one’s Mother’s, and can find all the protection, solace,

comfort, and above all eternal peace not only for this life, but for many more

lifes’ to come.” – Maxwell K Gold, British Philosopher 1876

Spiritual Quest (Answers by Sri Samavedam Shanmukha Sarma)

In some Pancāngās, there is mention of ‘Vēdha’? Please explain the meaning.

‘Viddha Tithi’ is called Vēdha. When one Tithi comes in combination with another Tithi, it is called ‘Vēdha’. It can

occur in two ways –

1. If the second tithi is present after the first six hours of sunrise, it is called ‘Pratarvēdha’.

2. If one tithi occurs in combination with another tithi six hours before sunset, it is called ‘Sāyamvēdha’.

In case of celebrating auspicious days and festivals, for some it is sufficient that the Tithi is present at the exact time.

For some others, extension of Vēdha is required.

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SivaPadam

kālarūpuḍu śivuḍu kāpāḍu vēlupu kālagaḷuḍu māpati kālakāluḍu haruḍu itaḍe kṣaṇamunu nimuṣa mitaḍe vighaḍiya ghaḍiya itaḍe dinamunu tithiyu nitaḍe sandhyayu rātri itaḍē māsamu r̥tuvu nitaḍē ayanammulunu itaḍē vatsaramunu yitaḍē yugapādamunu itaḍē yugamūrtiyunu yitaḍē mahāyugamu itaḍē manvantaramu yitaḍē kalpammulunu mitilēni bhāgamula min̄cu kālammitaḍu

satatamu brōcu mā ṣaṇmukhāvanuḍitaḍu

Vēdās saw Paramēśwara as the embodiment of Time saying ‘Nama: Kālāya..Kala vikāraṇāya.. Kālāgni Rudrāya..’ Śiva is the God who protects those devotees who surrender unto Him as the embodiment of Time. ‘Kalayati Niyati Iti Kāla:’ i.e. Time is nothing but the Power of Command of the Supreme Lord Īśwara. This Power of Command of the Supreme Lord Īśwara is what determines where, what, when, and how of all events. Hence, Time is the form of transformation. The one who is Kālakantha i.e. Blue throated and Umāpathi, the consort of Umā is beyond this ‘Time’ that commands the worlds. Hence, He is ‘Kālakāla’ i.e. the devourer of Time itself. He is the one who regulated even Yama, the God of Time (Death). He is also called ‘Hara’ i.e. one who absorbs everything. Various parts of Kāla i.e. Time - Kṣaṇa, Nimiṣa, Vighaḍiya, Ghaḍiya, Dinamu, Tithi, Sandhyā, Rātri, Māsamu, , Āyanamu, Samvatsaramu, Yuga Pādamu, Yugamu, Mahā Yugamu, Manvantaramu, Kalpamu – from the micro of the micro to the macro of the macro in duration are the forms of Lord’s play. For the devotee who knows and worships Him as the ‘Kalāgni’ Paramēśwara, all times are favorable. He, who is adulated by Ṣaṇmukha and is the embodiment of innumerable forms of time, is the Supreme God protecting always.

For SivaPadam albums, please visit http://sivapadam.org/

or contact Rushipeetham local office.

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‘SIVAPADAM’ compositions by Brahmasri Dr. Samavedam Shanmukha Sarma garu elucidating Siva’s philosophy are sung by famous singers and presented as musical-dance programs all around the world. So far, ‘SivaPadam’ is released in 17 albums.

‘SIVAPADAM’ now In PEn DrIVE – For ease of portability adapting technological advances, all 17 albums are now also available in a single pen drive.

Kr̥ṣṇa is playing the flute sending out melodious and

soft music. He was looking after the cows grazing in

Br̥indāvan. He Himself is one who moves among the

Vēdās, as the Lord is known only through the Vēdās.

Besides, He is the destroyer of the foes of Indra. Indra

is called ‘Śatamakha’, because he performed one

hundred Aśvamēdha sacrifices. The Supreme Lord

Nārāyaṇa called ‘Vēdavēdya’ i.e. one known through

the Vēdās and the slayer of demons who torment the

gods is seen here as an ordinary common cowherd

tending the cows and playing the flute. This music from

His flute is delighting the whole world.

Śrī Līla Śuka describes the mesmerizing effect of

Kr̥ṣṇa’s melodious flute upon different people.

lōkānunmudayan śrutīrmukharayan

kṣōṇīruhānharṣayan| śailānvidravayan

mr̥gānvivaśayan gōvr̥ndamānandayan ||

gōpānsaṁbhramayan munīnmukulayan

saptasvarān jr̥mbhayan | ōṁkārārtha mudīrayan

vijayatē vamśīninādaśśiśō:||

- Śrī Kr̥ṣṇa Karṇāmr̥utaṁ

All the worlds are spellbound listening to His

flute. The sacred notes of Vēdās are resonating in the

profound sounds. That music is sprouting, budding,

and flowering the joyful trees that were dried up before.

The music coming from His flute is melting stones. All

the animals are losing their conscious and remained

like statues. A deer wanted to enjoy the music while

eating tender grass. But, it became motionless leaving

mouth wide open with tender grass in the mouth

without chewing further. All the cows are overjoyed. All

the cowherd boys are astonished. All the sages turned

their minds inbound and became contemplative. All the

seven notes of music are blown to their fullest extent.

The music is the origin of the quintessence of ‘Ōṁkārā’.

Kr̥ṣṇōpaniṣad mentions that the ‘Vēṇu’ (Flute) of Kr ̥ṣṇa

is none other than Rudra Himself. Great devotee

composer Jayadēva mentions – ‘Nāma samētaṁ kr̥ta

saṅkētaṁ vāḍayitē mr̥du vēṇum’ i.e. Every Gōpika

felt that the music of flute is calling only her. They

forgot all their mundane holdings and experienced

eternal bliss and peace in the company of Kr ̥ṣṇa.

- Samavedam Shanmukha Sarma.

(Adapted from ‘Radha Krishna Tattvam’ Pravachanam)

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Divine Mother incarnated many times in many forms. Hence, there are many stories in purāṇās. Few of the stories about the incarnation of Divine Mother Lakṣmī are as below –

Viṣṇu Purāṇa Maharṣi Parāśara explains to Maharṣi Maitrēya – Divine Mother always stays with Viṣṇu. She is ‘Anapagāminīm’, ‘Viṣṇōranapāyinīm’ i.e. She never leaves Viṣṇu and always follows Him. She is called ‘Nitya Lakṣmi’. Among the Prajāpatīs, Bhr̥gu Prajāpati performed intense tapas for the grace of Divine Mother. Divine Mother graced him and was born as his daughter. Hence, She is called Bhārgavi. She later married Viṣṇu.

‘Bhr̥gu’ connotes a specific level of energy permeated across the universe. ‘Bhr̥gu’ also means planet Venus, whose energy is more intense on Friday. Hence, it is mentioned that it is more propitious to worship Goddess Lakṣmī on Fridays.

Kṣīrasāgara Mathana Gātha (Churning of the Milky Ocean) Maharṣi Maitrēya intercepted Maharṣi Parāśara explaining the above story and asks him, ‘I heard about another famous story, the story of churning of the milky ocean, from which Divine Mother manifested as Lakṣmī. Request you to please elaborate the same.’

Maharṣi Parāśara began narrating the story – ‘Lord Viṣṇu created all the gods, gave them the power and authority to conduct the proceedings in the universe. He appointed Indra as the Lord of the three worlds, gave him ample wealth and power to rule over the three worlds.

Arrogance of Indra After obtaining wealth and power, it is but for natural that one undergoes gradual transformation. Though one is humble offering salutations to everyone initially, one becomes joyful after obtaining wealth and authority. This joy slowly turns into arrogance and in some cases, it hardens as ego or wickedness to establish supremacy so that none else shall be able to attain such level of power and affluence. It is important to understand that affluence need not be just materialistic, but even success and achievement in education, profession etc. also leads to haughtiness.

Unfortunately, Indra is no exception. He had everything he can aspire for in plenty. Of course, there is no dearth of adulators and flatterers around him. Gradually, he was puffed up and became conceited. Meanwhile, a demon named Jambāsura started tormenting the worlds. Indra led the gods, fought valiantly, and killed Jambāsura. Instead of realizing that it is due to the power bestowed by Lord Nārāyana he could fight, and win the war because of His grace, Indra became even haughtier. All the gods mounted Indra on Airāvata and carried out the victory procession.

Curse of Maharṣi Dūrvāsa Meanwhile, Maharṣi Dūrvāsa who was on His way back from the worship of the Lotus Feet of Nārāyana, saw the procession, became very happy at the victory of Indra vanquishing demonic forces for the welfare of the worlds, blessed Indra with the garland ‘prasādam’ that was taken from the very Feet of Lord Nārāyana. Fully puffed with arrogance, Indra took it carelessly and placed it on the head of Airāvata, which trampled the divine garland under its feet. Angered at Indra’s negligence towards the ‘prasādam’ of the Lord, Maharṣi Dūrvāsa cursed that his entire wealth would immerse in waters.

Realizing his folly immediately, Indra repented not for losing all the affluence, but for the work of his mind, wisdom, and intellect which was against the fundamental Dharma of venerating elders and the Lord Himself. Maharṣi Dūrvāsa told Indra to approach Brhaspati, his Guru. In all humility and reverence, Indra approached Brhaspati who was performing tapas in Kāśi on the banks of River Ganga.

Guru pardons and shows the recourse Scriptures stipulated the following four steps for getting rid of the influence of sins accrued – 1. One should sincerely repent for the sin committed. 2. One should firmly decide that one shall not commit the same sin again. 3. One should be steadfast in resolution that one will start undertaking virtuous things that would nullify the malefic effect of the sins committed. 4. One should undertake and successfully complete the virtuous things vowed to get rid of the committed sins. Each of the steps gets rid of one quarter of the total evil effect accrued for the sin committed.

Pleased with the reverence and repentance of Indra, Brhaspati took him to Lord Viṣṇu, which otherwise would have been impossible. Lord Viṣṇu explained the circumstances under which one shall obtain the grace of Lakṣmi or why one falls down from Her grace.

‘How to obtain the grace of Goddess Lakṣmi’

Page 13




Churning of Milky Ocean

Further, Lord Viṣṇu told that all the lost affluence can be regained only by churning

the milky ocean, for which He advised to obtain the help of demons also, as the

task is gigantic and can’t be completed only by gods. He also commanded them to

use Mountain Mandara as the churning rod and the serpent king Vāsuki as the rope

to hold the mountain. He gave necessary energy to Vāsuki to bear the torment that

would be caused due to churning. When both gods and demons together were

unable to even move the Mandara Mountain, Lord Nārāyana effortlessly lifted it,

placed on the back of Garuda, and placed it in the middle of ocean.

Śiva drinks poison and becomes ‘Nīlakantha’

Feeling insulted to hold the tail of Vāsuki after Viṣṇu led the gods to the head side, demons fell into the trap of

Lord and held the head side. The great churning began. First came the most dreadful poison Hālāhala. All the gods

ran to Lord Śiva and told Him that they are offering the first thing that came out of the churning to Him, as He is

the primordial God. Does He need poison or ambrosia? Neither. He Himself is ‘Mrityunjaya’ i.e. one who conquered

death. He laughed, transformed the entire poison into a small fruit, consumed it, and kept in His throat to save the

worlds both inside and outside. Henceforth, because His throat turned blue because of the poison, Śiva is called

‘Nīlakanthēśwara’.

Items from the Milky Ocean

Later, the divine gem Cintāmaṇi, the wish fulling cow Kāmadhēnu, the celestial tree Kalpavr̥kṣaṁ, the magnificent

horse Ucchaiśravaṁ, toxic drink Sura, Moon, and celestial damsels such as Rambhā and others emerged from the

ocean. Churning is still continuing to obtain ambrosia, the ultimate purpose.

Manifestation of Mother Lakṣmi

Meanwhile, Divine Mother Lakṣmi emerged. She is the presiding deity of

the entire wealth present in all the three worlds.

vandē padmakarāṁ prasannavadanāṁ saubhāgyadāṁ bhāgyadāṁ |

hastābhyāmabhayapradāṁ maṇigaṇaiḥ nānāvidhaiḥ bhūṣitāṁ | |

bhaktābhīṣṭa phalapradāṁ harihara brahmādhibhissēvitāṁ |

pārśvē paṅkaja śaṅkhapadma nidhibhiḥ yuktāṁ sadā śaktibhiḥ | |

Bow to the one who has lotus in Her hand, has a pleasant happy face, who gives good fortune and destiny, gives refuge

(fearlessness) with Her hand (posture), who is adorned with lots of gems and other ways, who gives the very much

desired fruits to the devotees, is attended upon by Viṣṇu, Śiva, Brahma and others, surrounded and venerated by

goddesses of wealth such as Sankha Nidhi and Padma Nidhi, behind whom are lotus, conch and other forms of

opulence and who is always powerful.

Lakṣmi is seated in a lotus and also holding lotus. Blossoming lotus signifies knowledge, affluence, and happiness.

Poses of Her hands, Abhaya showing upwards and Varada showing downwards indicate granting exalted state

beyond the world and bestowing desires required in this world respectively.

Coronation of Mother Lakṣmi

All the gods were excited at the manifestation of Goddess Lakṣmi. They immediately brought a golden throne to

seat Her. They brought sacred waters mixed with herbs, tree sprouts etc. in gem studded pitchers. Elephants from

the eight quarters came forward, held the pitchers, and performed the abhiṣēkam to Lakṣmi.

Everyone offered presents to Mother. The deity of beauty offered clothes. Brahma offered kamandala. Viśwakarma

gave all the ornaments from tip to toe. They offered all the items of affluence obtained till then from the milky

ocean to Lakṣmi.

Swayamvara of Mother Lakṣmi

Holding a garland of black lily flowers, Lakṣmi slowly walked to Lord Viṣṇu,

chose Him as Her husband, and garlanded Him.

Marriage of Viṣṇu and Lakṣmi

Marriage was performed with great pomp and splendor. Pleased, Lord Nārāyana lifted Lakṣmi, who bowed down

to offer prostrations to Him, and placed in His heart. Then, She looked at all the gods around for the first time since

Her manifestation. All the gods felt elated and were overjoyed in their hearts at the graceful look of Divine Mother.

- Samavedam Shanmukha Sarma. (Adapted from ‘Lakshmi Vaibhavam’ Pravachanam)




Traditions – Fulfilments ONLY THOSE ARE VAIṢṆAVĀS

1) hinsādambhakāmakrōdharvarjitāścaiva yē narāḥ |

lōbhamōhaparityaktā jñēyāstē vaiṣṇavā dvija ||

=> Only those who are free from bad qualities like non-violence,

pride, desire, greed, attachment etc. are Vaiṣṇavās.

2) pitr ̥bhaktā dayāyuktāḥ sarvaprāṇihitēratāḥ | amatsarā vaiṣṇavā yē vijñēyāḥ satyabhāṣiṇaḥ ||

=>Only those who are devoted to parents, compassionate, interested in doing good to others,

knowledgeable, speak truth, and are free from bad qualities like envy are Vaiṣṇavās.

3) viprabhaktiratā yē ca parastrīṣunapunsakāḥ | ēkādaśīvrataratā vijñāyāstē ca vaiṣṇavāḥ ||

=>Those who venerate the scholars in Vēdās and Vēdānta, are dispassionate towards other women,

and are resolute in observing the Ēkādaśī vrata are Vaiṣṇavās.

4) gāyanti harināmāni tulasīmālyadhārakāḥ |haryaṅghrisalilaiḥ siktā vijñēyāstē ca vaiṣṇavāḥ ||

=>Those who wear Tulasi beads, sing the names of Lord Hari, and partake the sacred waters coming

from the holy feet of Lord Viṣṇu are Vaiṣṇavās.

5) pākhaṇḍasaṅgarahitā vipradvēṣavivarjitāḥ | sin̄cēyustulasīṁ yē ca jñātavyā vaiṣṇavā narāḥ ||

=>Those who stay from being an atheist, water the plants of Tulasi, and does not have hatred towards

Vedic scholars are Vaiṣṇavās.

6) mārjayanti harēḥsthānaṁ pitr̥yajñapravartakaḥ |

janē dīnē dayāyuktē vijñēyāstē ca vaiṣṇavāḥ ||

=>Those who cleanse the premises of Viṣṇu temple with cow dung, observe Pitr̥u Karmās, and are

compassionate towards the downtrodden are Vaiṣṇavās.

7) vēdaśāstrānu raktā yē tulasīvanapālakāḥ | rādhaṣṭamī vrataratā vijñēyāstē ca vaiṣṇavāḥ ||

=>Those who have veneration in Vēdās and scriptures, grow Tulasi groves, and observe Rādhāṣṭami

and other vratās are Vaiṣṇavās.

8) śrīkr ̥ṣṇa puratō yē ca dīpaṁ yacchanti śraddhayā |

paranindāṁ na kurvanti vijñāyāstē ca vaiṣṇavāḥ ||

=>Those who light lamp devoutly in front of Lord Śrīkr̥ṣṇa and does not abuse others are Vaiṣṇavās.

9) yō narō mastakē bhaktyā vaiṣṇavāṅghrijalaṁ dvija |

karōti sēcanaṁ pāpī tīrthasnānēna tasya kiṁ ||

=>If one sprinkles the water from the feet of such virtuous Vaiṣṇavās upon head, one shall acquire the

merits of performing bath in many sacred tīrthās.

10) yatra yatra kulē caiva ēkōbhavati vaiṣṇavaḥ |

kulaṁ tasya yadā pāpairbhuktaṁ tanmōkṣagāminau ||

=> Even if a single person from one’s clan transforms into a Vaiṣṇavā, the entire clan attains liberation.




GARUḌA MAHĀ PURĀṆA - Samavedam Shanmukha Sarma.

(Pravachanam Translation)

Part 16

5. Bhānu ṣaṣṭi - Bhānu saptamī Vrata-

Worship of Sūrya on ṣaṣṭi and saptamī tithi days is more efficacious. In fact, ṣaṣṭi tithi is dear to both Sūrya and

Subrahmaṇya.

6. Janmāṣṭamī Vrata This is performed every year on the Aṣṭamī day in the dark fortnight of Śrāvaṇa month. This day is celebrated as the birthday of Lord Kr̥ṣṇa. Worship of Kr̥ṣṇa is highly popular all over Bhāratadēśa and all over the world also across the Hindu diaspora. There are many ways of performing this worship. Every tradition is great in itself, has a distinction of its own, and is adorable. Since Lord Kr̥ṣṇa was born at midnight, this vrata is also performed during the night time. Scriptures mention that Aṣṭamī Vrata on this day is in vogue even before the birth of Kr̥ṣṇa, because of the birth of His sister too on this day only. This day is termed as ‘Mōha Rātri’ in the scriptures. Divine Mother is churning everyone in this deep pit of world binding with the bond of ‘Mōha’ i.e. delusion or attachment. When one sincerely surrenders praying to Her seeking refuge at Her feet, they are sure to cross over this delusion and attain liberation. Bhagavān Kr̥ṣṇa performed all His divine play with the aid of ‘Yōga Māya’. Śrī Bhāgavata Purāṇa mentions many of Her different names such as ‘Kumuda’, ‘Chandi’, ‘Durga’ etc. In fact, delusion or attachment is also His form only. Having Rōhiṇi star at the midnight time on the Śrāvaṇa Bahula Aṣṭamī day in itself is a boon. One should certainly worship Kr̥ṣṇa at that time. If the tithi Saptami is present at the time of sunrise, but there is Aṣṭamī tithi at the time of midnight, it is also considered very auspicious. One should fast all day, start the worship of Kr̥ṣṇa from evening twilight time, continue till midnight, and offer arghya to Kr̥ṣṇa and Rōhiṇi star. Offer arghya to Candra also reciting the following sloka – ‘Kṣīrōdārṇava sambhūta Atrinētra samudbhava | gr̥hāṇārghyaṁ Śaśāṅkēśa Rōhiṇyā sahitō mama ||’ At this time, one should also worship Dēvaki and Vasudēva, Nanda and Yaśōda, Mahālakṣmī Dēvi, and Balarāma. Śrī Rāmakr̥ṣṇa Paramahamsa said that in this dark age of Kali, worship of two dark colored (black) deities, Kr̥ṣṇa and Kāli provides everything here and hereafter. Both are the forms of ‘Time’. Both absorb the worshippers into them and grant the experience of supreme bliss. Worship of Kr̥ṣṇa should be done with all the sixteen upacārās. One should recite the following four mantras, each for four upacārās. For the first four upacārās - ‘Śrī yōgāya yōgēśvarāya yōgapatayē yōgasambhavāya gōvindāya namō nama:’ For the upacārās five to eight – ‘Śrī yajñāya yajñēśvarāya yajñapatayē yajñasambhavāya gōvindāya namō nama:’ For the upacārās nine to twelve - ‘Śrī viśvāya viśvēśvarāya viśvapatayē viśvasambhavāya gōvindāya namō nama’ For the upacārās thirteen to sixteen – ‘Śrī sarvāya sarvēśvarāya sarvapatayē sarvasambhavāya gōvindāya namō nama:’ Here, it is also mentioned to chant all the names of Kr̥ṣṇa incessantly. In the viewpoint of Bhīṣma, the entire Śrī Viṣṇu Sahasranāma is nothing but the names of Kr̥ṣṇa. Hence, one should chant Śrī Viṣṇu Sahasranāma daily.

(To be continued…)




Major Festivals In This Month

Phālguṇa – Caitra (Phālguṇa śuddha ṣaṣṭhi – Caitra śuddha saptami) Sunday March 1, 2020 Phālguṇa śuddha ṣaṣṭhi

to Tuesday March 31, 2020 Caitra śuddha saptami

March month is beginning with last days of ‘Vikāri’ year and continues into Ugādi, the New Year day of ‘Śrī Śārvari’ year. Any divine observances performed in Phālguṇa, the second month of Śiśira r̥tuvu (Autumn season), yield twice the normal merits. The very fact that Śiśira is mentioned in Sri Vishnu Sahasra Namam, Śiśira Śarvarī karaḥ is mentioned as one of the names of Lord Nārāyaṇa emphasizes it’s significance. Nārāyaṇa is the presiding ditie of this month as Gōvinda. Gōvinda is one among the three names mentioned in Nāmatraya mantra. In Śrīmadbhāgavata purāṇa also it is stated that this month is dear to Viṣṇu. The star Phalguṇi belongs to gods. For the star ‘Pūrva Phalguṇi’, Sūrya is the presiding deity with the name ‘Aryama’, who has great effulgence. Scriptures mention that all the gods follow Aryama.

PHĀLGUṆA MONTH 06.03.2020 – Friday – Amalaka Ekadasi, Pushyarka Yogam – This Ekadashi is also known as ‘Dhatri’ Ekadashi and Amr̥ta ēkādaśi. Worship of Sri Lakshmi Narayana along with fasting and staying awake without sleeping are prescribed. Worship of Sri Lakshmi Narayana under the shades of Amalaka tree is more meritorious. Even small charity offered on this day grants infinite merits. Puranas mention that observing vrata on this day yields the merits of offering thousands of cows in charity.

07.03.2020 – Saturday – Govinda Dwadasi, Narasimha Dwadasi, Śanitrayōdaśi – Worship Narayana with ‘Govinda’ nama, the presiding deity of this month. Perform special worship to Lord Narasimha in the evening. Taking bath in river Ganga is very efficacious. This is the last day of Payovratam. Because on this day Śanitrayōdaśi is also combined, worship of Śiva in Pradōṣa removes the bad effects of Śani and bestows the grace of Īśvara.

08.03.2020 – Sunday – Kāmadahanaṁ

09.03.2020 –Monday – Holika Purnima, Madana Purnima, Dolotsavam, Lakshmi Jayanti, Beginning of Brahma Savarnika Manvantaram, Śrī Caitanya Mahā Prabhu Jayanti - Pile up dry wood and cow dung cakes, fire up the heap, invoke ‘Holika’, chant “Sri Holikayai namaḥ” three times, and circumambulate around the fire three times chanting

"Vanditāsi surēndrēṇa brahmaṇā śaṅkarēṇa ca, atastvāṁ pāhinō dēvi bhūtē bhūti pradō bhava"

- Scriptures also mention about entire community playing with pitchers spraying colors along with dance and music.

- Worship Krishna’s child form ‘Bala Krishna’ or ‘Radha Krishna’ placing in a cradle. narāḥ ḍōlāgataṁ dr̥ṣṭvā gōvindaṁ puruṣōttamaṁ | phālguṇyāṁ priyatō bhūtvā gōvindasya puraṁ vrajēt ||

- Kalyanam of Sri Minakshi and Sundareswara in Madurai is performed on this day. Kalyanam of Siva-Parvati is done in many temples in Tamilnadu.

- Worship of Mother Lakshmi Devi on this day of Her manifesting from the milky ocean grants Her grace.

- Devout reading of ‘Śrī Caitanya Kathāmr̥taṁ’ on his birthday, singing the glory of Lord Krishna bestows His grace.




10.03.2020 – Tuesday – Vasantotsavam, consuming of mango flowering – Dharma scriptures prescribe festivities with spraying of water mixed with powders of multiple colors. This is known as playing ‘Vasantam’. It is mentioned in Sastras that one should consume mango flowering mixed with chandana sitting facing east on a white cloth after taking oil bath, smearing tilak on forehead and offering nirajana chanting the sloka –

cūtamagryaṁ vasantasya mākanda kusumaṁ tava | sacandanaṁ pibāmyadya sarvakāmārtha siddhayē ||

This day also being the Kumbha Sankramana day, any offerings of charity, performance of japa etc. yield great results. 15-03-2020 – Sunday - Bhānu Saptami - Alabhya yōga – Worship of Surya or any God on this day grants more merits.

19.03.2020 – Thursday – Vijayaikadasi, Papa Vimochana Ekadashi - Austere observance of this Ekadashi with worship of Lakshmi & Narayana and fasting gets rid of sins accumulated from many births. Manjughosha, a celestial damsel who turned ugly due to a curse, performed this vrata on this day and got freed from the curse. Offering footwear in charity on this day is auspicious.

22.03.2020 – Sunday – Masa Sivaratri - Worship of Siva at the time of pradosha on this dawn like day for the coming New Year bestows the grace of Siva.

24.03.2020 – Friday – Last Amavasya before New Year - This is the last Amavasya before the New Year and is typically called ‘Kotta Amavasya’ in colloquial. Worship of ancestors with Shraadha and Tarpana and gods is stipulated on this day. Doing Annadaana on this day is very sacred. Per family traditions, offerings should be made to Divine Mother and deities of the village.

CHAITRA MONTH

25.03.2020 – Wednesday – Śrī śārvarī Nāma Samvatsaradi, Ugadi, Beginning of Vasanta Navaratri – This is the first day of ‘śārvarī’ year and the first festival for Telugu speaking people. This time is most opportune to receive the vibrations of divine powers present in the micro-world. Oil bath in the morning, wearing new clothes, worship of chosen deity, and consumption of traditional ‘Ugadi Pacchadi’ after offering to God should be done. Scriptures mention that the first nine days of this month are filled with ‘Yama Damshtra’ i.e. the terrible jaws of Yama, the God of Death. Hence, worship of one’s favorite deity without miss is stipulated on all these nine days. They are also prescribed for the worship of Divine Mother and Lord Rama. Such worship with discipline bestows the grace of God paving for auspiciousness all along the year.

27.03.2020 – Friday – Andolini Vratam, Sowbhagya Gowri Vratam, Siva Dolotsavam – For the Sowbhagya of women, ‘Andolini Vratam’, ‘Sowbhagya Vratam’ are prescribed in Kalpa. Worship of Uma & Maheswara and playfully cajoling Gowri Devi in cradle inviting other women should be done. All the invited women should be given a mango fruit along with turmeric and kumkum.

28.03.2020 – Saturday –Ganesha Damana Puja - Worship of Ganapati on this day with ‘Damana’, a special kind of leaf, and offering laddus bestows grace of Ganapati.

29.03.2020 – Sunday – Lakshmi Puja, Naga Puja - Worship of Goddess Lakshmi on this Panchami bestows Her grace. Also, worship of great serpents such as Ananta, Vasuki, Takshaka, Karkotaka, Shankha, Kulika, Padma, Maha Padma and offering milk and ghee to them removes many serpent related evils and grants peace.




Maharṣi Dūrvāsa composed ‘Tripurā Mahimna Stuti’. This contains many details and intricacies of Tantra treatises in general and Śrī Vidya in particular. The first ślōka is as below - śrīmātastripurē parātparatarē dēvi trilōkī mahā- saundaryārṇava manthanōdbhava sudhā prācurya varṇōjvalaṁ | udyadbhānu sahasra nūtana japā puṣpa prabhaṁ tē vapu: svāntē mē sphuratu trilōkanilayaṁ jyōtirmayaṁ vāṅmayaṁ ||

Śrīmāta – O Divine Mother!

Tripurē – O Tripura!

Parātpara tarē – Supreme than the supreme; there is nothing supreme

than You.

Dēvi – O Goddess, the embodiment of effulgence;

Trilōkī – In all the three worlds

Mahā saundaryārṇava manthanōdbhava – Came out of the churning

of the ocean of great beauty

Prācurya – Densified

Sudhā – Nectar or ambrosia

Varṇōjvalaṁ - Radiant hue;

Udyadbhānu sahasra – Thousands of rising suns

Nūtana japāpuṣpa prabhaṁ – Glow of fresh crimson hued Japā flowers

Te vapu: - Your Divine body (form)

Svāntē mē sphuratu – Let it flash in my mind (heart)

Trilōkanilayaṁ - Origin and basis of all the three worlds

Jyōtirmayaṁ - Full of splendor and radiance, which is self-luminous and is the root of all effulgence.

Vāṅmayam – Embodiment of speech

‘O Divine Mother! O Tripura! You are Supreme than the supreme. You are the embodiment of effulgence in all the three worlds. You came out of the churning of the great ocean of beauty. You are the densified quintessence of ambrosia. Your color is like the crimson of Japā flowers. Let your splendorous form, the embodiment of speech, that is the basis and origin of all the three worlds flash in my mind always. ‘ Those reading Śrī Lalithā Sahasranāma stōtra are immediately reminded of the first two ślōkas, because of the similarity in words such as ‘Śrīmātā’, ‘Udyadbhānu sahasra’. The word ‘Mātru’ becomes ‘Mātā’ while calling. ‘Dēvi’ is not an ordinary word. Divine Mother is referred to as ‘Dēvi’ in multiple places in Vēdās. Her story is called ‘Dēvī’ Bhāgavatam. Chandi Śaptaśhati is also called ‘Dēvī’ Mahatmyam. When all the gods approached Her calling ‘Mahā Dēvī’, She said, ‘Aham Brahma Swarūpiṇi’. There are at least two or three popular ‘Dēvī’ Sūktams in Vēdās. ‘Varṇa’ has multiple meanings. Apart from color, ‘Varṇa’ also means letter. The radiance emanating from the Divine Mother is like the quintessence that came out of the churning of the ocean of beauty present in all the three worlds. An important interpretation of this elucidation is that if one clings to Divine Mother i.e. grasps the quintessence of all the three worlds, then one need not worry about what else is present in the universe. Just like one enjoys the sugarcane juice that came out after crushing the raw sugarcane and leaves out the residue, one shall leave out the mundane after realizing the Supreme Divine Mother. ‘Sudhā Prācurya’ – This also means that one who has white radiance and pleasantness like moon. This reminds one of ‘Śaratcandranibhānana’ in Śrī Lalithā Sahasranāma stōtra. In the context of ‘Sudhā’ meaning ambrosia, She is eternal and an embodiment of bliss like nectar. Another meaning of the word ‘Nilayam’ is ‘Nitarāṁ Layam’ i.e. into which always everything merges or gets dissolved. This reminds ‘Nijāruṇa prabhāpūra majjadbrahmāṇḍamaṇḍala’. Here, Divine Mother is described as one into which all the worlds merge. Using the words ‘Tripurē’, ‘Trilōkī’, Maharṣi Dūrvāsa reminds one of ‘Tripurasundari’, the presiding deity of Śrī Lalithā Sahasranāma stōtra. Here, Maharṣi Dūrvāsa uses ‘Sphuratu’ i.e. let my mind flash. Remembrance or ‘Smaraṇa’ is done with the effort of our mind, whereas ‘Sphuraṇa’ i.e. something flashing in our mind is completely due to the grace of God.


(Divine Mother is worshipped during the Vasanta Navarātri)

Click for Complete Pravachanam

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The Eternal S a n a t a n a D h a r m a i n p r a c t i c e

– Brahmasri Dr. Samavedam Shanmukha Sarma

SADĀCĀRA

Menstruation Cycle – Adaptation

Adaptation of the changes in body for women are quite common. Without any books or

special teachings, some specific adjustments were accommodated into the life style of

women just by following their elders. Over a period of time, due to unwarranted but

heavy influence of those who neither had experience about such elite level of living nor

had the detail of subtle knowledge upon which these customs are based, started to

thrash them dubbing as orthodox.

Following are some of the essential changes during the times of passing through this

period -

Women should not mingle with other household members and stay apart.

All their belongings such as clothes and other items should not be mixed with other

items in the household.

Women should not perform activities such as cooking, cleaning the house etc.

Women should not worship God in their homes during this period of four days. Of course, full-fledged

worship can be done from the fifth day onwards.

Women should not enter temples or other such places where worship is conducted. Āgama scriptures

mention that such violations lead to the release of divine energy present in the idol.

One should not touch any clothes or other belongings touched by women during those four days.

Women should not perform any chanting or japa during these days.

Sure Pathway to God’s grace

Adapting the simple changes mentioned above in the life style is not

difficult or imposing. What more is required is a change in the mindset

and an attitude of positivity to understand the rationale present

behind. Not following the above simple customs results in bad effects

upon children. Many scientific studies done in various countries

indicate that crime rates are higher in women when going through the

menstruation cycle time. Those who believe in God should certainly

follow these stipulations, as it bestows the grace of God even faster.

The entire literature of Sānātana Dharma composed by our Mahar̥ṣīs lists many rules and regulations in

favor of women. For example, scriptures decree that women get half of the merits of

all the virtuous acts done by their husbands, but do not get any share in their sins.

On the other hand, one is responsible for the sins performed by one’s wife, but does

not get any share of her merits. Women have always been accorded the highest

position in Sānātana Dharma. To summarize, it has been made mandatory to

venerate women at every stage of their life unconditionally, irrespective of their age,

education, social status etc.

Part 7

Śuci

With their deep contemplation and intellect which is beyond the normal human senses, Mahar̥ṣīs had

the vision of micro-world filled with micro creatures of all types. It is no exaggeration to state that the

ancient Mahar̥ṣīs had more thorough knowledge about micro-world than whatever science is discovering

now and yet to discover further. Hence, they made some stipulations for the safety and welfare of the

mankind. However, these prescriptions were bundled as orthodox traditions and were thoughtlessly

brushed aside dubbing them heinous and barbarian.

It is important to understand that those micro creatures shall not have any implications, irrespective of

one’s beliefs. In fact, it is easy for them to attack and infect oneself, if proper precautions are not taken.

Those who have complete faith in the ancient wisdom are following the measures as prescribed with

certainty and are obtaining amazing results. (To be continued…)




Chaturtha Āvaraṇa Kr̥ti is in Chaturthi Vibhakti i.e. dative case. This is composed in Kāmbhōji Rāgam and tuned in Ata Thālam. This describes about the fourteen outermost triangles of Śrī Chakra called the ‘Manu Koṇam’ or ‘Sarva Saubhāgyadāyaka Chakram’.

This is a set of 14 outermost triangles of the color of the pomegranate flower. The fourteen Śaktis worshiped here are – Sarvasaṅkṣōbhini, Sarvavidrāviṇi, Sarvākarṣiṇi, Sarvastambhini, Sarvajr̥mbhiṇi, Sarvavaśaṅkari, Sarvāhlādini, Sarvasammōhinī, Sarvaran̄jani, Sarvōnmādini, Sarvārthasādhika, Sarvasampattipūraṇi, Sarvamantramayi, Sarvadvandvakṣayaṅkarī

These deities are collectively called Sampradāya Yōginis. The main deity presiding over fourth Chakra is Tripuravāsini.

Pallavi kamalāmbikāyai kanakāmśukāyai karpūravītikāyai namastē namastē Anu Pallavi kamalākāntānujāyai kāmēśvaryai ajāyai himagiri tanujāyai hrīmkāra pūjyāyai kamalānagara vihāriṇyai khalasamūha samhāriṇyai kamanīya ratnahāriṇyai kalikalmaṣa parihāriṇyai Caraṇam sakalasaubhāgyadāya kāmbhōja charaṇāyai samkṣōbhiṇyādi śaktiyuta chaturthāvaraṇāyai prakata chaturdaśa bhuvanabharaṇāyai prabalaguruguha sampradāyāntah karaṇāyai akalaṇka rūpavarṇāyai aparṇāyai suparṇāyai sukaradhruta chāpabāṇāyai śōbhanakara manukōṇāyai sakumkumādilēpanāyai charācharādi kalpanāyai chikura vijinīlaghanāyai chidānanda pūrṇaghanāyai Meaning kamalāmbikāyai - To Kamalāmbikā

kanakāmśukāyai - who is clad in effulgent golden robe

karpūravītikāyai - who chews betel leaves flavored with camphor

namastē namastē - I offer my salutations again and again

kamalākāntānujāyai - who is the younger sister of the husband of Lakṣmi, Viṣṇu

kāmēśvaryai - who is the goddess Kāmēśvari, not different from Her husband Kāmēśvara

ajāyai – who is never born i.e. who has neither birth nor death, ever present

himagiri tanujāyai - who is the daughter of the snowy mountain

hrīmkāra pūjyāyai - who is worshiped with the syllable ‘hrīm’

kamalānagara vihāriṇyai - who dwells in the city of the lotus

khalasamūha samhāriṇyai - who destroys the dishonest people; She is ‘Dharma Sanrakṣini’ & ‘Dharma

Samrvardhini’

kamanīya ratnahāriṇyai - - who wears garlands of beautiful jewels

kalikalmaṣa parihāriṇyai - - who dispels the sins caused by the poison of Kali (Dark Age, Current time)

sakalasaubhāgyadāya kāmbhōja charaṇāyai – whose lotus feet which grant all auspiciousness; In this, the name of

the Rāga is embedded

samkṣōbhiṇyādi śaktiyuta chaturthāvaraṇāyai – who resides in the fourth enclosure containing all the Śaktis

mentioned above

prakata chaturdaśa bhuvanabharaṇāyai - who sustains the fourteen manifest worlds outside and the fourteen worlds

inside

prabalaguruguha sampradāyāntah karaṇāyai - who is in the heart of the well-known tradition to which Guru Guha

belongs; Here, the composer is remembering the Guru of Sri Vidya tradition. Also, ‘Guru Guha’ is his signature.

akalaṇka rūpavarṇāyai - who possesses flawless beauty and complexion

aparṇāyai – who is Aparṇā

suparṇāyai – who has beautiful wings; This is name for Garuda. This also means one who has Vēda metres as wings.

sukaradhruta chāpabāṇāyai - whose lovely hands hold the bow and arrow

śōbhanakara manukōṇāyai - - who resides in the effulgent Chakra consisting of fourteen triangles resembling the

fourteen Manus

sakumkumādilēpanāyai - who is besmeared with red kumkuma

charācharādi kalpanāyai - who is the origin and cause of both moving and unmoving objects

chikura vijinīlaghanāyai - whose black hair triumphs over the dark clouds

chidānanda pūrṇaghanāyai - who is the full essence of consciousness and bliss

Muttuswāmi Dīkṣitār Navāvaraṇa Kr̥ti – Chaturtha Āvaraṇa




One shall obtain the grace of Lakṣmi as described below – 1.Following Dharma and sadācara

a) Dharma has four parts – 1. Satya 2. Ahimsa 3. Astēya 4. Śaucha

i. Satya – Truth – Speaking truth always and being truthful in action. ‘Satyaṁ brūyāt priyaṁ brūyāt | na brūyāt satyamapriyaṁ || Priyaṁ ca nānr̥taṁ brūyāt | Yēṣa dharma sanātana: || - Manu smr̥ti One should always speak truth, rather in a pleasing manner, but not unpleasantly. Likewise, one should not speak untruth, though it pleases others. Also, one should not leave speaking truth, though one may get into hardships. Lastly, one should not speak truth unnecessarily that hurts others. This is the fundamental principle in one’s adherence to Dharma.

ii. Ahimsa – Non-violence. Be compassionate towards all – fellow creatures and nature – Lord Rāma was described as ‘Sarvabhūta Hitērata:’ i.e. always interested in the welfare of all the creatures. One should behave with kindness not only towards fellow human beings, but also towards animals and nature. Being kind to nature is to extract only that much quantity strictly limiting to present requirement rather than accumulation. One should be kind not only in action, but also in words.

iii. Astēya – Not coveting other’s possessions, and not accumulating wealth by wrong means.

iv. Śaucha – Purity – Bāhya Śuchi – External, Body and Anta: Śuchi – Internal, Mind Outer purity for all sense organs. For example, hands are purified by God’s worship, helping others, doing righteous acts etc. Legs are purified by visiting holy places, performing circumambulations around God etc. Eyes are purified by looking virtuous things. Ears are sanctified by hearing devout and spiritual words.

Likewise, internal purity is achieved by purity and transparency in thought. b) Sadācara – 1. Rising up early before sunrise. 2. Not sleeping during sunrise and sunset times.

2. Worship of Viṣṇu, Śiva, Divine Mother, all gods, and Pitru Dēvatās

3. Treat guests and elders with respect and dignity

4. Family members conduct with mutual affection without any skirmishes.

- Samavedam Shanmukha Sarma. (Adapted from ‘Lakshmi Vaibhavam’ Pravachanam)

HOW TO OBTAIN THE GRACE OF GODDESS LAKṢMI

NAMASSU bhūyādbhūyō dvipadmābhayavaradakarā tapta kārtasvarābhā | śubhrābhrābhēbhayugmadvayakaradhr̥ta kumbhādbhirāsicyamānā || ratnaughābaddhamauḷirvimalatara dukūlārta vālēpanāḍhyā | padmākṣī padmanābhōrasi kr ̥tavasatiḥ padmagā śrīḥ śriyē naḥ||

Resplendent in golden hue holding lotus in upper two hands and showing the poses of fearlessness (Abhaya) and granting boons (Varada) with lower two hands, immersed in the divine waters poured from the trunks of elephants shinning in white colors, bedecked with gem studded crown, spectacular garments, and many incense perfumes, lotus-eyed, whose abode is the chest of Lord Padmanābha, Herself sitting in a lotus – I meditate upon that form of Goddess Lakṣmi to obtain affluence.

I offer my salutations again and again to Kamalāmbikā - who is clad in effulgent golden robe, who chews betel leaves flavored with camphor, who is the younger sister of the husband of Lakṣmi, who is the goddess Kāmēśvari, who is never born, who is the daughter of the snowy mountain, who is worshiped with the syllable ‘hrīm’, who dwells in the city of the lotus, who destroys the dishonest people, who wears garlands of beautiful jewels, who dispels the sins caused by the poison of Kali, whose lotus feet which grant all auspiciousness, who resides in the fourth enclosure containing all the Śaktis, who sustains the fourteen manifest worlds outside and the fourteen worlds inside, who is in the heart of the well-known tradition to which Guru Guha belongs, who possesses flawless beauty and complexion, who is Aparṇā, who has beautiful wings, whose lovely hands hold the bow and arrow, who resides in the effulgent Chakra consisting of fourteen triangles resembling the fourteen Manus, who is besmeared with red kumkuma, who is the origin and cause of both moving and unmoving objects, whose black hair triumphs over the dark clouds, and who is the full essence of consciousness and bliss.

- Samavedam Shanmukha Sarma. (Adapted from ‘Navavarna Keertanas’ Pravachanam)

(March 24 is the birthday of Muttuswami Dikshitar)




śiva jñānaṁ – Samavedam Shanmukha Sarma.

Worship of Śiva Part 48

Significance of smearing sacred Ash (Bhasma Dhārana)

Smearing of Bhasma (sacred ash) is Vedic culture. This tradition has been adapted by all

the Saivite sects into their traditions. It’s an aspect of observation that people belonging

to all branches of Śaiva and Vaiṣṇava following Smārta, Shrauta, and Dharma wear

Bhasma. Bhasma is worn as the ‘Yajña Prāsadam’ (fruit of Yajña) in fire rituals.

Scriptures saw Śiva Himself as the embodiment of Yajña and mentioned about wearing

the sacred ash. Whatever was mentioned in the ‘Karma’ portion as the form of Yajña has

been mentioned as the representation of ‘Fire of Jnāna’ (Jnānāgni) in ‘Jnāna’portion. ‘Agni

sāraṁ bhasmam i.e. the quintessence of Agni is Bhasma. Vēda says, ‘Agninā

Rayimaśnavat i.e. Agni is affluent. It is stipulated to wear this form of Agni mixing

along with water which is another form of ‘Sōma’. As mentioned in ‘Agni

ṣōmātmakaṁ jagat’, the hidden meaning of smearing Bhasma mixed with water is to

imbibe the philosophy of Agni and Ṣōma of Śiva and Śakti respectively.

Bhāsanāt bhasitaṁ prōktaṁ bhasma kilbiṣa bhakṣaṇāt’ – Śiva purāṇaṁ.

Bhartr̥nāt sarva pāpānāṁ bhāsanaṁ tasya vidyayā - sūta sanhita

Bhasma is called ‘Bhasma’ because of ‘Bhāsanam’ i.e. radiance. All actions are burnt only with the radiance of

knowledge. Bhasma destroys all sins and grants the brightness of knowledge.

Because the final product of fire ritual Bhasma is the form of affluence, it is also called ‘Vibhūti’. Dictionary defines

Vibhūti as ‘Bhūtirvibhūti raiśvaryam’. Efficacy of Bhasma is exemplified in the very fact that it is connoted with the

term ‘Vibhūti’, which otherwise is used for prosperity.

‘Mahā Bhasma Mahādēvo Mahā Māyāva Bhāsaka: |’ – sūta sanhita

Mahādēva Himself who granted potency and inspiration to the universe created by Māya is ‘Luminous’ (Prakāsaka).

Hence, that Paramatma is known as ‘Mahā Bhasma’.

There is no difference between Bhasma and Bharga. Bhasma is the very form of Śiva.

‘Jñānāgni sarva karmāṇi bhasmasātkurutēkila |

tēnaiva bhasmanāgātra muddhūḷayati dhūrjaṭi:||’ – bōdhasāram

In the fire of Jnāna, all the attachments to actions are destroyed. When the philosophy of Brahman related to both

actionlessness and Māya is realized, those actions related to Māya are not any more capable of affecting reoccurrence

of births, just like seeds reduced to ash shall never be able to sprout again.

‘Jnānāgni Dagdha Karmānām Tamāhu: Panditam Budhā: -– Srimad Bhagavadgīta

Wise call only those who reach the state of burning all their actions in the fire of Jñāna as ‘Panḍita’ i.e. ‘The Learned’.

Multiplicity attains unity in the state of Bhasma. That state of ‘Oneness’ is glorified as the state of Brahman. And,

that is dear to Śiva, the embodiment of Jnāna, who is the destroyer of all wordly seeds i.e. liberator from all worldly

actions.

‘Bhāsate Bhinna Bhāvānāmapi Bhēdōnabhāsmani |

Swaswabhāva Swabhāvena Bhasma Bhargasya Vallabham ||’ – Bōdhasāram

Bhasma can be worn either with Mantra or without Mantra.

‘Uddhūlanam Tripundram ca Jnānāmgatvēna sādaram |

āmananti Munishrēshthā: Swētāswatara śākhina:’ || - Sūta Samhita

Bhasma represents knowledge and detachment. Hence, Swētāswatara Upanishad stipulates that smearing Bhasma

as three horizontal lines (Tripundra) aids in realization.

Bhasma has the direct combination of three principal elements – earth, water and fire. This can be considered as

‘Tējōbannamulanu” i.e. tejassu, āpassu and annam described in the Upanishads.

(To be continued…)

http://www.saamavedam.org/images/Books/ShivajnanamBook.pdf




Kshetram, Alayam, Vigraham

As we were discussing the last issue, even on a temporary basis when we perform a worship at home or on some

other occasion, we invoke the divine energy into a worship-worthy material object like a turmeric ball or a kalash,

by the invocation process called aavahana. The intensity of the intent in the devotee can materialize the divine into

manifestation. However, a layman devotee may not have the necessary intensity to do this – such intensity was

experienced by great devotees through the ages – anyway, even a lay person can complete the invocation successfully

assisted by the power of mantra. Individual effort is one’s own, so it may not be perfect or powerful enough. But the

mantra is given by the rishis, as an expression of the divine truth itself. Therefore, mantra when combined with

individual intent, has the power to invoke the divine.

Once the worship is complete, we perform udvaasana, the ritual of dissolving. The divine energy

that has been invoked in the worship object, which is further enhanced by the worship process, is

now received by the devotee through udvaasana. By this, the devotee further enhances his spiritual

progress. It doesn’t even need to be a vigraha or a three-dimensional object. Even a photograph or

printed picture can serve as a medium for invoking the divine energy, making it worthy of worship.

A father left his young son and wife behind and went on a long business trip. For a few days, the mother was able to

keep the child occupied, but then, the little boy began to miss his father. One day, the child was particularly sad. He

picked up the framed photograph of his father from the table and began talking to it, as if his father were really there.

By chance, the father just returned home and witnessed this scene. The father’s heart melted upon seeing the love

of his young son, and he rushed into the room to pick him up and fold his beloved son in a tight hug and shower

him with kisses. Now, in this scene, do we say that the boy was talking only to a lifeless picture, or was he talking to

his father? Obviously, he was addressing the father, and the photograph is only a symbol, a medium. Such is the

power of vigaraha aradhana also, when addressing God. We need to call, and He will hear.

Also, it is in human nature to form attachments to things. Therefore, our rishis turned

this natural inclination of human nature into a powerful tool for spiritual

enhancement. We are eternally in their debt for their bottomless compassion for us.

So, in conclusion, vigraha aradhana is a powerful tool that our Hindu Sanatana Dharma has

given us. We perform such worship with the realization that the vigraha by itself is not God,

but as a symbol is used to invoke the infinite divine to be accessible to us to receive our worship.

*** *** ***

Within the Hindu religious way of life, six paths are provided to worship the divine. These are the agama paths. On

the other side is the nigama, which is nothing but the Veda. Veda clearly defines that the Almighty, the Parabrahman,

is without form or shape or any characteristic. This Supreme Divine, by deploying various natural and super natural

forces, manages this creation – and such forces are the various devathas, and these devathas are more visible

manifestations of the invisible Almighty. The agamas provide the practice manuals to conduct worship of the

Almighty defined by the nigama (Veda).

So, whichever divine form a devotee worships, that particular divinity is to be seen

as representing the Paarabrahman.

Veda says clearly - Ōmityēkākṣaraṁ brahmā

Such proclamations that the Supreme divine is only one are to be found in every

Hindu teaching. The same Omkara, the same Supreme Divine, may be worshipped

in different forms and by different names according to the individual natures of the

devotees, such as Narayana, Siva, Devi or Ganapati.

We also discussed that the Hindu devotional and theological principles are built from experiential learning and

universal truths, rather than faith and belief. Therefore, it is able to withstand the most rigorous investigations. We

noted that mystical syllables like Om and the literature of the Vedas are known as Mantra – they are not mere literary

works, not meant to be understood from their dictionary meanings, but are mystically energized sounds and syllables

that need to be worshipped. Therefore, the rishis have placed certain rigorous requirements for learning and

practicing them. However, we also pointed out that the same knowledge is embedded in and propagated by puranas

which make it accessible to all. Whether it is a mahayajna or a worship at a streetside shrine, the philosophical basis

is the same. So vast and wide is the Hindu Dharma. Rather than subscribing to a single inflexible dogma, the Hindu

Dharma allows for the wide variety in human nature and is inclusive and pluralistic in approach.

Translation: Narayanaswamy Sankagiri

Hindu Dharma – Form, Nature and Effect (Adapted from ‘Hindu Dharma Swaroopamu, Swabhavamu, Prabhavamu’ Pravachanam)


(To be continued...)




ŚRĪ ĀDI ŚAṄKARA JÑĀNA YAJÑAṀ śr ̥ti smr̥ti purāṇānāṁ ālayaṁ karuṇālayam

namāmi bhagavatpādaṁ śaṅkaraṁ lōka śaṅkaraṁ.

Here, Sri Ādi Śankarācharya is continuing the same thought expressed in the previous verse, explaining the insentient nature of the human body with the most practical example. Once the air circulating within the body leaves the body, everyone around becomes very eager to offer it to fire, that too before sunset. He also says as long as there is life in one’s body, everyone expresses concern, respect, love etc. accordingly. But, once the body becomes lifeless, even the spouse who embraced the same with utmost love and emotion, fears it and stays away. Once life leaves the body, and takes another form such as ghost due to incompletion of proper rites that due towards the dead, none even recognizes or welcomes the ghost. In fact, they become fearful and run away.

bālasthāvat krīḍāsakta: taruṇasthāvat taruṇīsakta: vr ̥ddhasthāvat cintāsakta: parē brahmaṇi kōpi na sakta:

During the childhood, one is interested in sports. During youth, one is entangled with women. During old age, one gets immersed in worries. When does one really engage with the Brahman? Sri Ādi Śankara unfolded the truth of permanency about our life clearly demonstrating that it does not last longer. Then, are we really making an attempt to utilize this life, exploit the rarest of the rare boon of attaining the human birth bestowed upon us by the Supreme Lord, and optimize to attain the highest state? One spends all the childhood in games and other casual affairs. During youth, one gets embroiled with the other gender and gets carried over with this mutual infatuation to such an extent that one neglects every other aspect of life. Finally, old age kicks in. This is that stage of life where everyone broods over all the follies committed during childhood and youth such as lack of devotion and worship, disobedience towards parents and elders, no inclination towards any spiritual observance or practices, disassociation with wise and realized souls etc. But, all the time is over. Neither youth nor childhood ever return. Entire life has been a race from person to person, place to place, affair to affair, attachment to attachment, and emotion to emotion and many more. Multitude of people with whom one is entangled in infinite associations of different kinds – love with some, hatred with some, and even anger with some etc., Never there has been a moment where one sincerely applied oneself to devout worship of the transcendental Supreme Brahman realizing the instable and transient nature of life. The great composer devotee Annamayya says that he forgot to think of God uninterruptedly even for a minute quite a few times due to sleep, crimes, old age, and many other hindrances. He also adds that if one truly reminisces the Supreme Parabrahman continuously during their childhood and youth, there would not be any distress or grief in the life of oneself, especially during the old age. But, did we ever think at least once why we left God? Thinking about what, did we leave thinking about God? Great composer Annamayya also expressed the same in one of his compositions – Nimiṣameḍa tegaka hari ninnu taraci | mamatā nīpainanē marapi yuṇḍuṭa kāka || niduracē konnāḷḷu nēramula konnāḷḷu | mudimicē konnāḷḷu mōsapōti || kalisi kōrinanu gatakālamu vaccunē | madi madini uṇḍaka ēmaraci bratukuṭē gāka || ‘I forgot remembering You continuously indulging in sleep for some, time, crime for some time, and burden of old age for some time. Though I strongly desire, will the time that has been past come back? Now, I should lead this life this way only, thinking of the mistakes made earlier’. Pondering over whom is oneself wasting all the time and in fact the most precious life? Sri Ādi Śankarācharya here poses even more direct question. kātē kāntā? kastē putra:? sansārōyamatīva vicitra: | kasya tvaṁ ka: kuta āyāt: tattvaṁ cintaya tadiha bhrāta: || Who is your wife? Who is your son? Strange is this samsāra, the world. Of whom are you? From where have you come? Brother, ponder over these truths.


(Adapted from ‘ŚRĪ ĀDI ŚAṄKARA JÑĀNA YAJÑAṀ’ – ‘BHAJA GŌVINDAṀ’ - Pravachanam)

Sri Adi Sankara does not belong to any sect. He is the ‘Samanvaya Karta’ (harmonizer) of the holistic Bharateeyata and Sanatana Dharma in totality.

(To be continued...)

PART 15




Largest Temple in Mayapur, West Bengal, India The largest temple in the world will open its doors for the people this

month after the first floor gets all the final finishing touches.

The Temple of Vedic

Planetarium is all set to

unveil the first-of-its-kind

pujari floor, spread across

one lakh square feet, as it moves one step closer to its target of

completion by 2022. Located in Mayapur in Nadia district of West

Bengal, the Temple of Vedic Planetarium has multiples of first-

ever in the world. The entire temple is nothing less than a palace

of modern times with the biggest chandeliers and state of the art

technology to broadcast prayers and offerings live worldwide.

Maha Sivaratri Celebrated all over the world with great pomp and traditional gaiety

One of the greatest and largest festivals, Maha Sivaratri, is celebrated with great pomp, traditional gaiety, and magnificent splendor across the world. In India, coast to coast and Kanyakumari to Kashmir, temples of Siva reverberated with Abhishekam chantings, Bhajans, sounds of bells and conches all the night of Siva Ratri. Millions participated in festivities in Kasi, Pasupathinath temple in Nepal, Siva Temple in Sultanate of Oman, South Africa Hindu Temple, Hindu Society of Victoria, Australia and many places.

Collecting bricks for the construction of Lord Sri Ram temple in Ayodhya Colombo, Sri Lanka – For the last twenty years, Anbarasan has been collecting bricks for the construction of Lord Sri Ram temple in Ayodhya and has been preserving them waiting for the Supreme Court judgment. Now that Supreme Court paved the way for the construction of the temple with the formation of Trust, Anbarasan is now planning to send all these and more from enthusiastic devotees of Lord Sri Ram to Ayodhya, India to be used in the construction of the temple.

Permission to construct Temple granted in West Jakarta after 60 years Jakarta Governor Anies Baswedan, attended the laying of the first stone of a house of worship for Hindus. AS Kobalen, Chairperson of the Temple Sangham explained the long process of establishing the first Hindu temple in Jakarta. "Our waiting is very long, we have been fighting for permission for almost 60 years. Today, that (house of worship) was realized”, he said with tears in his eyes. The temple is scheduled to open in 2021 after a fast-paced construction.

Hindu Temple plans largest Murugan statue in rural North Carolina A Triangle-based Hindu group plans to build a temple in a rural area of the "Triangle" region featuring the world's largest statue of Lord Murugan, one of the six principal Deities prescribed Sri Adi Sankara on a 130-acre tract of land in Moncure, in Eastern Chatham County. The statue itself would be 155 feet tall, mounted on a 35-foot base, with the structure topping out at 190 feet, according to plans. The new giant statue would be part of a Carolina Murugan Temple complex that would include the temple itself and buildings that would house a library, museum and other functions. Temple organizers also plan to include a soccer field, wedding venue, community garden and a hiking field on the property, which borders the Deep River, said Radha Ravi Varma, chief secretary of the Carolina Murugan Temple.

SANATANA DHARMA

AROUND THE WORLD

Disclaimer: - The information provided under ‘Sanatana Dharma Around the World’ section is collected from various sources. Readers may check for accuracy.




Chaitanya Mahaprabhu – Gaudiya Bhakti & Nama Sankirtan Birth & Parentage Chaitanya Mahaprabhu was born to Sachi Devi and Jagannath Mishra on February 18, 1486 in a town called Navadweep. He used to be fondly known as Nimai. He had an elder brother by the name of Viswarupa. Even when Nimai was a child, Sachi Devi used to say “Hari bol” (Chant “Hari”) to console him whenever he cried. This shows the attraction that young Nimai had for the Lord’s name.

Young Scholar By the age of 12, Nimai had mastered all scriptures and was a renowned scholar in Navadweep. He was well versed in grammar and literature and nobody could win him in debate or literary discussion. He started a school after his father’s demise.

Marriage At his mother’s insistence he married Lakshmi Devi, the daughter of Sri Vallabhacharya, and later, when she passed away, he married Vishnupriya.

Meeting with Guru and initiation Nimai met his Guru during a visit to Gaya, and a transformation came over him. He realized that everything in the

world was contained in ‘Krishna’. He closed his school and gathered a few devotees in Navadweep and spent all his time and energy doing Nama Sankirtan (singing the divine names of the Lord) and losing himself in that ecstatic devotion.

Nimai takes Sanyasa to become Chaintanya Nimai later took sanyasa (renounced the world) and was given the name of Sri Krishna Chaitanya (fondly called Chaitanya Mahaprabhu by his devotees). He then traveled all over India on foot and spread the Divine singing of Names of the Lord, popularly called as ‘Nama Sankirtan’.

Hari Nama Sankirtan is the only way There are many incidents in the life of Sri Chaitanya Maha Prabhu that demonstrate and testify not only the significance of Nama Sankirtan, but also Maha Prabhu’s austere devotion and faith in Sri Krishna. One of them is mentioned below.

When Mahaprabhu was doing Nama Sankirtan in Navadweep, some people could not tolerate it. So, they wrote to the Kazi (the Officer-in-charge) falsely accusing Maha Prabhu. On receiving the complaint, the Kazi passed a rule forbidding Nama Sankirtan. Srivasa Pandit, one of the earliest devotees of Maha Prabhu, and in whose house this Satsangs used to happen, was really worried. Meanwhile Maha Prabhu was reading the story of Lord Narasimha, the avatar of Lord Vishnu who had emerged from a pillar to save his devotee Prahlada. On listening to this story, Maha Prabhu went into a state of trance and went to the house of Srivasa Pandit. Maha Prabhu let out a roar like Lord Narasimha and said, “Srivasa! How can you feel scared to perform Nama Kirtan? I have come to show the path of Nama Kirtan to the people of Kali, the Dark Age. I shall request, beg, fall at each one’s feet; but, if they don’t listen, I shall even threaten and even beat them so that the name of Lord Krishna comes out of every lip. Do not be afraid. Perform Nama Kirtan!”

Mahaprabhu then walked up to Srivasa’s granddaughter, who was then a small six-month-old baby and touched her saying, “Narayani! Chant the Nama!” The six-month old baby who could not even talk, clapped her hands and chanted names of the Lord to the astonishment and pleasure of all the devotees assembled there.

Meanwhile, that very night the Kazi had a dream in which he experienced a lion attacking him. When he woke up with a fright, he found scratches on his chest as if a lion had indeed attacked him! He at once realized his mistake and lifted the ban on Nama Sankirtan.

This incident clearly demonstrates how strongly Chaitanya Maha Prabhu believed that Hari Nama Sankirtan is the only way for liberation.

Refraining people from Cow Slaughter

Later Sri Chaitanya said to Kazi: “You drink cow’s milk; therefore, the cow is your mother. Then, why you kill and eat cows? How can one justify killing and eating mother?” He also said, “Cow killers and cow eaters are condemned to rot in a hellish condition of life for as many thousands of years as there are hairs on the body of each cow they eat.”

Kazi then admitted the mistake that many of them do. He also said that according to the Muslim book, the Koran, there is no mention or any authorization for killing the cows. Since then Kazi became a devotee and he refrained from meat-eating and the killing of any creature.

Although the words of Sri Chaitanya are simple, they are deep. Millions were transformed not only during his lifetime but is indelible impression is seen even to this day among many devout followers of Sanatana Dharma.

(Phālguṇa Purnima is Śrī Caitanya Mahā Prabhu Jayanti)




CHILDrEn’S CornEr

Back to Roots

- Samavedam Shanmukha Sarma

The revolution in technology and communication made it easy and simple to browse information about different cultures,

traditions, schools of thought etc. across the world. Though some are productive and educational, many are paving way to

either denigrate one’s own culture or blindly imitate others without any rationality or logic.

Added to this situation are many new attractions arousing passions, especially in the youth, making them forget their own

rich heritage, culture, and tradition leading to identity crisis and gradually identity loss. In the colleges, both men and

women, are strategically blinded under the cover of ‘Love’, forced to change religion accordingly, and start

altogether a new life leaving family, friends, native place, ancestry, religion, God, and even food habits in many

cases. Many of these youth are converted saying that ‘Love’ is beyond religion. What is interesting and so shocking is the

inability and foolishness of these youth who are unable to comprehend the fundamental fact that if ‘Love’ is beyond religion,

why at all conversion is required and if really required, why not the other person converting into Sanātana Dharma.

Who are we? Where did we come from? Who are our grandparents and their grandparents? Who are

our relations? What is our native place? How did we come to know like what we are known today?

What is our lineage? What is our Gotra? What are our family traditions and customs? It will be shocking

to know that most of today’s generation does not even attempt to know answers to these questions.

Many forgot their roots, ancestral ties, and basics of joint family that have been the backbone and rock

foundation of Bhāratīya way of living.

Over a period of time, a generation left villages and started moving away from their roots in search of livelihood. In that

process, they gradually got disconnected from their ancestry and related bondages. Very few still maintained them and

remained active on both fronts. This generation never introduced to their children their grand heritage, rich culture,

festivals etc. In fact, for one or two past generations, summer holidays are the most sought and waited time not

just that there is no school, but it is the time they get to see villages, grandparents, aunts, uncles, cousins,

participate in many family functions, understand and enjoy the rich culture, traditions, and customs, old temples

in villages and their related festivals etc.

Hence, a major portion of the responsibility lies with the elders also. It is very essential that they first educate themselves

about the family, ancestry value system, traditions, customs, festivals, village whereabouts etc. They should record all the

facts and save them for eternity so that they are not lost in translation or memory.

One should thoroughly understand about their family deities, any special observances that need to be performed, specific

customs related to family, obligations towards other relatives, relations with cousins etc. The head of the family should make

a conscious effort to unite the entire family at least once a year in their ancestral place. One should emphasize and educate

the significance of such gatherings which brings in harmony, happiness, and above all an emotional comfort of bondage.

One more question frequently asked is ‘What is there in this? Why should we follow and protect this culture?’ The answer is

straight and simple. Just like we protect ‘Our’ body, possessions, home, job etc. we should also protect and safeguard ‘Our’

culture by practice, just because it is ‘Ours’. No more rationale and extra logic are needed here.

Let’s all get back to our roots and basics, practice Sanātana Dharma, revive the pristine glory of Bhāratadēśa!

u A

vēdaśāstra purāṇēna kālō gacchati dhīmatām | vyasanēna ca mūrkhāṇāṁ nidrayā kalahēva ca || The intelligent spend time in reading of Vēdās, scriptures, and Purāṇās. The foolish indulge in addictions, sleep, and quarrels.

Pan̄ca pallavāṇi

1. aśvattha pallavāṇi 2. audumbara pallavāṇi

3. vaṭa pallavāṇi 4. āmra pallavāṇi

5. plakṣata pallavāṇi

Bāla śikṣa

1. Which day is celebrated as the birthday of Goddess Lakṣmi? 2. What is the meaning of the coming Telugu New Year name ‘Śārvarī’? 3. What is the other name of Goddess Lakṣmi being the daughter of Maharṣi Bhrugu? 4. What is the name of Indra’s elephant? 5. What is Śiva called after His throat turned blue for consuming Hālāhala, the

dreadful poison? 6. What is ‘Dēvī Mahatmyam’ popularly known as? 7. Who is worshipped along with Rādhā Dēvī in a cradle on Phālguṇa Śuddha

Paurṇima? 8. Who, in Rāmāyaṇa, is described as ‘Sarvabhūta Hitērata:’? 9. What are the first nine nights called in the month of Chaitra? 10.What is the name of the mountain that was used as the rod to churn the milky

ocean? WORDS OF BENEVOLENCE

VIJÑĀNAṀ -12 Answers – 1. Sūrya 2. Puṣpadanta 3. Ujjayini śrīśailaṁ kāśi 4.

Śyāmala 5. Śyāmala 6. Gadādhara 7. Gaṅga 8. Four - nitya, pakṣa, māsa,

mahā 9. Asau 10. Sūrya śiva

VIJÑĀNAṀ -14 SLOKA OF THE MONTH

sadā sr̥ṣṭi vinōdāya

sadā sthiti sukhāsinē |

sadā tribhuvanāhāra

tr̥ptāya svāminē nama: ||

Prostrations to the Lord who is ever joyful in creation, always takes pleasure in sustenance, and finally gulps down the three worlds at all times.




M U L T I P L I C A T I O N - N I K H I L A M M E T H O D

Balancing or carry over is the key of multiplication.

Base Multiplication

(a) Number below the base.

(b) Number above the base.

(c) One number below and other above the base.

(d) Working base.

Multiplication of Numbers which are Lower than the Base.

Base: The numbers which have ‘one’ as the first digit followed by zeros are called bases.

Example 1 : 98 X 97

Here we take base as 100. Therefore R.H.S answer have only two digits. (Number of zeros in base).

Step i : 100’s complement for 98 is 02.

Step ii: 100’s complement for 97 is 03.

Write the sum as shown. ANS : 9 5 0 6

Working

Step 1: Multiply – 0 2 x – 0 3 = 0 6. ( R H S Ans)

Step 2: Cross subtraction 9 8 – 0 3 = 9 5 (or)

9 7 – 0 2 = 9 5

Ans: 9 8 X 9 7 = 9 5 0 6

Example 2: 97 X 88

Step 1 : 0 3 X 1 2 = 3 6

Step 2 : 9 7 – 1 2 = 8 5

(or)

8 8 – 0 3 = 8 5

Ans: 9 7 X 8 8 = 8 5 3 6

Example 3: 9 9 7 X 9 9 1

Here we take base as 1 0 0 0 . so R H S ans have only 3 digits.

Example 4 : 986 X 992

Take base as 1 0 0 0

Step 1: Multiply 0 1 4 X 0 0 8 = 1 1 2

Step 2: 9 8 6 – 0 0 8 = 9 7 8 (or)

9 9 2 – 0 1 4 = 9 7 8 Ans: 9 8 6 X 9 9 2 = 9 7 8 1 1 2

Example 5 : 9 1 X 8 5

Here we take the base as 1 0 0

Here again we will get our answer in two parts.

R H S : We multiply the complements of both our given numbers - 0 9 X – 1 5 = 1 3 5

Since we have base as 1 0 0 and 100 has 2 zeros. So the RHS must have only 2 digits. But we have 3 digits here. So we

Write 3 5 in right side and carry 1 to left side.

L H S : (Left hand side) : we can get our answer by cross subtraction.

Now we add the carry over (1) to 7 6 7 6 + 1 = 7 7 (It is our LHS)

Ans: 9 1 X 8 5 = 7 7 3 5

R U L E S :

E X E R C I S E :

(Sutras adapted from ‘Vedic Mathematics – 1’ www.shrivedabharathi.in )

American Foundation Executive Directo r Suhag Shukla launched ‘Shakti Initiative’. As the name suggests , in her own words , about the initiative, “When scouring the Internet fo r hours to H indu Women, Religion and their im mense contribution, I was frust rated because most of the webs ites are politically or religious ly motivated, s tereotyped with ou tright lies , and misrepresent t he s criptural quotes with social evils completely juxtapos ing the truth. This initiative aims to bring into bright light the life s tories and contribu tions of some of the most remarkable women human his to ry has ever seen s ince Vedic times . This should inspire both women and men to ge t reacquainted with and reassert, in many facets of life where we have fallen short, the balance and harmony our traditions advocate for be tween man and woman, and ultima tely realize their poten tial to the highest.” American Founda tion Executive Director Suhag Shukla launched ‘Shakti Initiative’. As the name suggests , in her own words , about the initiative, “When scouring the Interne t for hou rs to H indu Women, Religion and their immense contrib ution, I was frustrate d because most of the webs ites are politically or religious ly motivated, s tereotyped with out right lies , and misrepresent the s criptural quotes with social evils completely juxtapos ing the truth. This initiative aims to bring into bright light the life s tories and contributio ns of some of the most rema rkable women human his tory has ever seen s ince Vedic times . This should inspire both women and men to get reacquainted with and reassert, in many facets of life where we have fallen short, the balance and harmony our t raditions advocate for between man and woman, an d ultimately realize their po tential to the highest.”

Vedic mathematics ∞ + π

0 AT≜ ∑

9 7 - 0 3

X 8 8 - 1 2 8 5 / 3 6

10, 100, 1000 so on..

9 8 - 0 2

X 9 7 - 0 3 9 5 / 0 6

9 9 7 - 0 0 3

X 9 9 1 - 0 0 9 9 8 8 / 0 2 7

9 8 6 - 0 1 4

X 9 9 2 - 0 0 8 9 7 8 / 1 1 2

9 1 –09 (Complement of 9 1 is 0 9 )

8 5 –15 (Complement of 8 5 is 1 5 )

7 6 /35 Ans : 7 7 / 3 5

9 1 = 1 5 = 7 6 8 5 – 0 9 = 7 6

• Find the complement of given number and write next to them.

• R.H.S (Right hand side) answer is the multiplication of complements.

• L.H.S (Left hand side) answer is obtained by cross subtraction.

• Count the number of zeros in the base. The RHS should have same number of digits.

• If we have more digits, carry them over to the left side.

• If we have less digits, then insert zeros on LHS of the number and make it equal to zeros in the base.

a 9 8 X 9 2 b 7 6 X 8 9

c 9 9 X 9 9 d 8 4 X 8 9

e 9 8 2 X 9 8 5 f 9 9 9 X 9 9 6

g 9 8 8 9 X 9 9 9 2 h 9 9 9 5 X 9 9 8 6

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NALŌPĀKHYĀNAM (Story of Nala & Damayanti)

When Damayanti heard the sound of chariot of Nala coming towards the palace, she became very excited as she knew that it was her husband who was the charioteer. However, since his form was nothing like that of her husband’s, she decided to give him a couple of tests.

The first test She sent her maid to him and tells her to just talk with him casually. Damayanti asks the maid to tell her exactly what Nala said and what he was doing. The maid goes to Nala and sees that he was cooking. She starts small talk with him and Nala in his excitement asks about whether or not Damayanti was really having a punah-swayamvara. When the maid explains how much Damayanti misses Nala and that the swayamvara was just a farce, his mood becomes upsurge. The maid notices this and takes his leave. She goes back to Damayanti and tells her everything that happened. Here, again one must look at the amount of wit Damayanti uses to uncover the fact that Nala was in disguise as Bāhuka.

The second test Damayanti asks the maid to describe how Nala was cooking. She then explains that when Nala was handling the food, it never looked gross or ugly. Also, it always looked very tasty and whenever his hand touched any of the items, they got a special glow. Damayanti recognized this as a trait of Nala’s cooking. She sent her servant again and told her to bring some samples of the food that Nala was making. The maid did so, and Damayanti quickly recognized it as her husband’s cooking.

The final test As a final test Damayanti tells her servant to take her children to Nala. When Nala sees his children, he becomes extremely emotional and forgets himself. He quickly rushes and hugs them tightly and cries. However, just as quickly he recognizes that the maid is noticing all of this and quickly dries his eyes. He then tells the maid that he only hugged the children as they reminded him of his own kids who he hadn’t seen in years. The maid then goes and tells Damayanti what happened.

Damayanti meets Bāhuka This acts as a confirmation to Damayanti’s suspicions and she asks her father to call Bāhuka into the chamber. When Nala comes there, Damyanti is overcome with shyness and she feels as though the man before is her own husband and not a stranger. Damayanti is very happy, but at the same time slightly confused by his appearance. However, unable to control herself she says that Nala is such a bad husband as he left his wife, who came with him to the forest out of love, alone at night after tearing off part of her sari and left. Nala too became overcome with emotion at seeing Damayanti and said that he only did so as Kali was in him and that Kali was gone now so they could live happily. Happy reunion of Nala and Damayanti Damayanti was very happy to learn that her belief that this man in front of her was Nala became true. The king of Vidarbha and king Ruthuparna were both also very happy that Nala and Damayanti were able to reunite. At this point, Nala remembered Karkōtaka, who sent him his original robes. As soon as he put the clothing on, his form changed back to its usual manner. Nala regains kingdom Nala then challenged his relative Puṣkara, who originally beat him in a dice game thus taking his kingdom from him to either fight with him or play another dice game with the kingdom of Niṣāda as the stake. Puṣkara realized that it would be impossible to defeat Nala in combat. However, he hoped that since he beat him in dice once, he might be able to do it again. But, due to the absence of Kali and Dwāpara controlling the game, Nala easily won. Nala ruled his kingdom forever later and won everlasting fame. Thus ends the story of Nala ad Damayanti. Even, Mother Sita reminisces of Damayanti, her chastity and bad times, while She was held captive in Aśōka Vana. Merits of reading the story of Nala and Damayanti Nala is called ‘Puṇyaślōkā’ i.e. whoever takes his name with devotion and respect shall become blessed. This story has many hidden intricacies. One of them is about ‘Samvādāgni’. Whenever there any troubles or problems pending for a long time, devout reading of this episode from Mahābhārata dispels all the obstacles and grants definite victory. Reciting the following ślōka removes the malefic effects of Saturn –

karkōṭakasya nāgasya damayantyā nalasya ca | r̥tuparṇasya rājarṣē kīrtanaṁ kali nāśanaṁ ||


(Adapted from ‘Mahabharatam lo Manchi Kathalu’ Pravachanam) (To be continued...)




Some of our well-wishers are enquiring whether small amounts can be remitted towards donations to

'Rushipeetham Charitable Trust'. In this connection, we wish to inform that donations to 'Rushipeetham'

are for a great cause. Because, the amounts received would be used for Siva Padam programs, making CDs

and pen drives, printing of Rushipeetham publications, conducting medical camps, Go (Cow) Seva,

scholarships for poor and meritorious students, honoring eminent personalities who have done exemplary

job in spreading Sanatana Dharma, encouraging Veda Vidya, renovation of dilapidated temples, and many

more philanthropic activities. Further, it may be noted that Brahmasri Dr. Samavedam Shanmukha

Sarma garu will not take even one penny from Rushipeetham Charitable Trust. All the donations

received will be used completely for all the noble activities as mentioned above. We would also like to add

that 'Rushipeetham Charitable Trust' has special permission from the Government of India to accept

donations from abroad, and also Income Tax Exemption under 80G for donors residing in India. We

believe that little drops of water make a mighty ocean.

With best regards,

Marepalli Suryanarayana, Trustee, Rushipeetham Charitable Trust.

Sri Vallabha Ganapati Mandir, Konthamuru, Rajamahendravaram

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śivāya guravē namaḥ śrī mātrē namaḥ śrī viṣṇurūpāya namaḥ śivāya

Organized by

Rushipeetham Charitable Trust (Regd.)

Siva Rahasyam

Maha Pravachana Yajnam

by

Samanvaya Sarasvati, Śiva Tattva Sudhānidhi, Ārṣa Dharmōpanyāsa Kēsari

Venue: Bharatiya Vidya Bhavan, King Koti, Hyderabad

Time: 6:00 PM

Date: 28-March-2020 to 14-April-2020

This discourse encompasses Siva Leelas, Mahimas, Siva Vaibhava, Dharma, Siva Tattva and Siva Kshetras primarily adapted from "Siva Rahasyam" an ancient monumental seven volume treatise, popular as written by Maharshi Veda Vyasa.

Rushipeetham Charitable Trust extends this opportunity to all Rushipeetham well-wishers around the world to support this event. Members sponsoring $250 USD equivalent and above towards this event will receive a Memento/Jnapika from Brahmasri Dr. Samavedam garu during pravachanam/US tour. Those who contribute to this event, please drop email to [email protected] USA Contributors CC to [email protected] Ph: 040-27134557 \ 27132550

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BANK NAME: STATE BANK OF INDIA; Old MLA Quarters Branch, Hyderabad

NEW BOOK RELEASE ŚRĪ VALLABHA GAṆAPATI VIŚĒṢĀLU - STŌTRĀLU

On the occasion of Sri Vallabha Ganapati Mandir Pan̄cama Vārṣika Brahmōtsavaṁ at Konthamuru Rajahmundry, Brahmasri Dr. Samavedam Shanmukha Sarma garu compiled ‘ŚRĪ VALLABHA GAṆAPATI VIŚĒṢĀLU - STŌTRĀLU. This book contains Astotras and Stotras on Sri Vallabha Ganapati along with Panchadasa (15) Ganapatis present in the Mandir. This book also includes Ganapati Sahasram, Ganapati Trisati, Chintamani Dveepa Vivarana and Astotras on other Parivara deities in the Mandir such as Jagadguru Sri Adi Sankaracharya, Rama, Sita, Panchamukha Anjaneya, Radha Krishna, Gomata, and Naga Devata. Please contact Rushipeetham office to obtain your copy. Ph: 040-27134557 \ 27132550

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PHOTO GALLERY ‘SIVA PADAM’ Competitions by Rushieetham

As a part of grand event of ‘Siva Rahasyam’ spiritual discourses being organized by Rushipeetham Charitable Trust in Hyderabad from March 28th – April 14th, 2020, ‘Siva Padam’ singing competitions were conducted at Hyderabad and Kakinada. ‘Siva Padam’ are collection of more than 1000 compositions composed by Brahmasri Dr. Samavedam Shanmukha Sarma garu expounding the philosophy of Siva ranging from His Forms to Leelas to Kshetras to Tattva. Apart from receiving accolades by many scholars and critics, these compositions were applauded and blessed by Gurus also. Many of the compositions were embedded with many intricate mysteries of Siva Tattwa. As many as 150 people in various age groups participated enthusiastically in the competitions not only to display their skill of singing, but also to demonstrate their veneration and respect towards Siva and ‘Siva Padam’ compositions. All the participants, their families, and other devotees watching the competitions were provided lunch by Rushipeetham Charitable Trust. All the participants were received certificates from RCT. Prize winners shall be given opportunity to sing during ‘Siva Rahasyam’ pravachanams in Hyderabad. Winners shall also be awarded prizes by Brahmasri Dr. Samavedam Shanmukha Sarma garu. Enthused by the overwhelming response, devotees in other places such as Bengaluru, Visakhapatnam etc. also expressed interest to conduct similar events in future.

“Siva Padam” at Columbus, Ohio - USA

“Siva Padam” Kacheri was performed in Sri Saibaba Temple Society, Columbus, Ohio-USA in the auspicious month of Magha Masam. A total of 14-Keertans were sung by four music teachers and their students accompanied by Mridangam and Veena artists. The audience really enjoyed the melodious rendering on Lord Shiva for almost 90 minutes. The management of the society expressed interest to host this program every year during Maha Sivaratri. To watch the program, please visit https://youtu.be/C_FoWfvxiUg





































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Pravachanams in Adelaide, South Australia The Indian community in Adelaide was extremely blessed to host Brahmasri Dr. Samavedam Shanmukha Sarma garu for the first time during his Australia tour in Feb' 2020. Another great fortune on the occasion was the coincidence of Maha Sivaratri festival. Brahmasri Dr. Samavedam garu enlightened the audience about significance of Maha Sivaratri, Siva Tattvam, the efficacy of Sri Vishnu Sahasranama Stotra. He also gave extensive discourses on the quintessence of Srimad Bhagavata Purana highlighting the episodes of Prahlada and Rukmini Kalyanam. All sessions started with the melodious prayers of Keerti Chandrapati. Balavihar Students of Chinmaya Mission presented Gita Dhyana slokams. During the felicitation ceremony, Mahabhasyam Phani garu read out a self-authored poem that received the appreciation of Sri Samavedam garu. Everyone became very emotional during the farewell to Dr. Samavedam garu. They all expressed their humble salutations to Sri Samavedam garu for gracing Adelaide first time and prayed to him to come every year to bless and enlighten them with his inimitable pravachanams. Chowdavarapu Sunder Ramaiah and Saradamani, Kuppa Subramanyam and Susheela, Malladi Prasad and Sri, Uday Nidumolu and Bhanu families hosted Brahmasri Dr. Samavedam garu during this visit.

SrI SAMAVEDAM gAru’S AuStrALIA tour

Pravachanams at Perth, Australia

'Samanvaya Saraswati' Brahmasri Dr. Samavedam Shanmukha Sarma garu enthralled the spiritual diaspora in Perth, Australia for six days with his spiritual discourses on 'Srimad Bhagavata Purana'. Though the main source of the discourse is the original book written by Maharshi Veda Vyasa, Sri Samavedam garu amalgamated the discourse with innumerable references from Pothana Bhagavatam and many other well known Bhagavatams, commentaries, and compilations by renowned scholars. Few of the episodes that mesmerized the entire audience are the incarnation of Narasimha and divinity associated therein, the birth of Lord Sri Krishna, the quintessence and philosophy of Raasaleela in Brindavanam, and the ultimate trattva of the incarnation of Krishna. It is no exaggeration to mention that everyone was transported to Brindavan. Among others, the program was attended by the Consulate General of India. 'Siva Padam' songs composed by Brahmasri Dr. Samavedam garu were song on the occasion. Sri Murthy garu and Dr Eranki Sobha garu hosted Sri Samavedam garu and took the responsibility to coordinate the event.

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Aarsha Vani - rushipeetham.org

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Transcript of Aarsha Vani - rushipeetham.org