Download PDF File

Aarsha Vani (Voice of Sanatana Dharma)

December 2019 Volume: 5 Issue: 11

GURUVĀṆI Sānātana Dharma being the most ancient religion on the earth, it’s no surprise that others are telling that the roots of their religion are in Sānātana Dharma. But, performing Abhiṣēkams, creating slokas imitating Śrīmad Bhagavad Gīta, arranging for similar types of festivals is not the entirety. These are only cheap acrobatics in the process of imitation. One should not fall for such feats. It’s in fact straight and direct. If everything came from Sānātana Dharma, the oldest and grandest way of life, why even look at others who are only imitations? Let everyone have pride and prestige in their own religion. – Samavedam Shanmukha Sarma.

INSIDE THIS ISSUE Dear Readers, Title Page# Namaste. This month marks the beginning of 1 Skanda Viṣṇvātmikā Śakti: 1 ‘Dhanurmāsam’. ‘Subrahmaṇya Sasti’ and ‘Gīta 2 Siva Padam – nā mānasamuna sōmāskanduḍu 2 Jayanti’ are also celebrated this month. Brahmasri 3 Sā umā skanda: - sōmāskanda: 2 Dr. Samavedam Shanmukha Sarma garu lucidly 4 Kumāra Sambhavam 2 articulated the ‘Life Management’ lessons from 5 Kṣētrarūpi Janārdhana 3 Bhagavad Gīta. In ‘Skandōtpatti’, Sri Samavedam 6 Bhagavān - Aruṇācala 4 garu explained many hidden intricacies in the 7 Traditions – Fulfilments - Stipulations for 5 birth story of Subrahmaṇya amalgamating many pregnant women to get auspicious progeny authentic sources. 8 Garuḍa Mahā Purāṇa 6 Lord Dattātreya gracing Kārtavīryārjuna is a must 9 Major Festivals in This Month 7 read. Also, Śiva explains the holy kṣētras of Viṣṇu 10 Kālabhairava Āvirbhāvam 8 to Subrahmaṇya in Badari Kṣētra. Bhagavan 11 Sundara Kānḍa – Siddhi Ślōka 9 Ramana Maharshi Himself explains about 12 A Country is the ‘Holistic Embodiment’ of all 10 ‘Arunāchala’. Sri Samavedam garu’s elucidation of castes and religions the ‘Siddhi Ślōka’ where Hanumān offers prayers 13 The Eternal - Sadācāra 11 to Rāma, Lakṣmana, and Sīta along with all other 14 Life Management 12 gods before entering the Aśōkavana should be (Few tips from Śrīmad Bhagavad Gīta) read every day and taught to children also. 15 Sanatana Dharma Around the World 13 Glimpses into ‘Tiruvēmbāvai’ and ‘Tiruppāvai’ by 16 Śiva jñānaṁ - Śivarātri - Worship of Śiva 14 Brahmasri Samavedam garu, both of which should 17 Hindu Dharma – Form, Nature and Effect 15 be recited this month, are delightful read. 18 Śrī Datta Anugrahaṁ - Kārtavīryārjuna 16 Please don’t miss details about Brahmasri Dr. 19 Śrī Ādi Śaṅkara Jñāna Yajñaṁ - Bhaja 17 Samavedam garu’s first visit to Abu Dhabi, Gōvindam conferring the title upon him, and Siva Padam 20 Skandōtpatti 18 program. 21 Children’s Corner – We take this opportunity to express our gratitude i. Scientific Measurement of Time by Bhāratīyas 20 for your continuous support. To express your ii. Vedic Mathematics - Sūtrās 21 views about this e-magazine, please write to 22 The Mahabharata True Story from Sage [email protected] with the subject Veda Vyasa - Nalōpākhyānam 22 line ‘VIEW’.

23 Photo Gallery 24 Thanks & Namaste,

Aarshavani Team. Aarshavani FaceBook

SĀMAVĒDĪYAṀ (QUINTESSENCE OF SANATANA DHARMA) The consorts of Subrahmaṇya, Valli and Dēvasēna, are the forms of Icchā Śakti and Kriya Śakti i.e. The Power of Will and “Reading is a good habit. But, it is the Power of Action. Subrahmaṇya Himself is important to read good and authentic Jñāna Śakti i.e. the Power of Knowledge. The books. Reading whatever is available story of His marriage with Valli is quite shall not be of any use. By reading captivating. Due to the will power of Lord good books, one’s intellect, character, Nārāyaṇa, two divine girls named Amrtavalli̥ and and positivity increase, and negative Ānandavalli emanate. By divine providence, thoughts gradually decrease. That Amrtavalli̥ becomes the daughter of Prājāpati book which intensifies Dharma, Ariṣṭanēmi, whereas Ānandavalli is brought up as devotion, and jñāna in oneself is a the daughter of a hunter king. Subrahmaṇya perfect read.” comes in form of a - Brahmasri Dr.Samavedam Shanmukha Sarma. hunter, and during the course of action, an Upcoming Pravachanams elephant comes which terrifies Ānandavalli, who Date: Nov 20 – Dec 7, 2019 6:30 PM is of course, protected by Subrahmaṇya. Similar Topic: Yoga Vasishtam (Vasishta Gita) story is found in Purāṇās in the marriage of Lord Venue: Sringeri Sankara Mutt, Vēṅkaṭēśwara. Also, Lord Vēṅkaṭēśwara puts His Sampath Nagar, Guntur. hand on the thigh (Kaṭinyasta pāṇiṁ), just as Lord Subrahmaṇya does. Contact: Srinivas 9948099579

Skānda Purāṇa mentions, ‘Skanda Viṣṇvātmikā Śakti: Vēṅkaṭēśa Date: Dec 8 – 10, 2019 itīrita:’ i.e. Vēṅkaṭēśa is the unified embodiment of Skanda, Viṣṇu, and Topic: Dwadasa Jyotirlinga Mahatmyam Śakti. Lord Krṣṇ̥ a declared directly in Srimad Bhagavadgita, ‘Sēnānīnāṁ Venue: Akka Mahadevi Alankara Ahaṁ Skanda:’ meaning ‘I am Skanda among the Commander-in-Chiefs. Mandapam, Srisailam. The sacred water pond in Tirumala is called ‘Swāmi Puṣkariṇi’. ‘Swāmi’ is Contact: K Anil Kumar 9247410058

mentioned only for Lord Subrahmaṇya. It is only in the manifestation of Date: Dec 13 - 17, 2019 6:30 PM Vēṅkaṭēśwara, Lord Viṣṇu adorns serpents as armlets. Similarities are also Topic: Sri Kalahastheeswara Vaibhavam seen to Lord Narasimha and Sudarśana, who themselves are the Venue: Sri Kalahastiswara Dakshina manifestations of Fire, like Subrahmaṇya. It is also said, ‘Ripustōmapāraṁ Gopura Pranganam, Sri Kalahasti. Nrsinh̥ āvatāramu Guham nirvicāram’ i.e. Guha is the incarnation of Organized by Sri Kalahasti Devalayam Narasimha. The presence of hexagon in Sudarśana also signifies the Contact: Aparanji Raju 9492659699 V.Subrahmanyam 8187000063 resemblance to Subrahmaṇya. – Samavedam Shanmukha Sarma. 7659927777 (Adapted from ‘Subrahmanya Tattvam’ Pravachanam) Sadhu Vachanam Date: Dec 18 - 24, 2019 6:30 PM Topic: Bharatamlo Bhagavatam ‘‘Secularism’ is non-interference of Government in the affairs of any Venue: Mahati Auditorium, TTD, Tirupati religion. Under the rule of kings, they always provided for temples, Contact: Smt. Sridevi 9908900098 but never touched the money of temples. But what is happening now? 7659927777 On the crores and crores rupees of income obtained from Hindu Date: Dec 28, 2019 – Jan 3, 2020 6:30PM temples, the control lies with the Government. How far is it Topic: Sri Adi Sankara Virachita Sri reasonable for leaders to enjoy pleasures with the money of God, give Rajeswari Mantra Matruka Sthavam away temple funds and lands to their followers quoting state Venue: GV Purnachandrarao Community development, not feeding God Himself, and neglecting the temples in Hall, 2nd Lane, Rajendra Nagar, this manner?’ - Sri Sadguru Sivananda Murty Garu. (Sri Sadguru Sivananda Murty garu was born on December 21, 1928) Gudivada Contact: Smt. Radha 9441370770 Bharateeyam Srikara Babu 9848153156 “Śrīmad Bhagavad Gīta is not just a Hindu text or confined to Hindu (For details visit http://rushipeetham.org/ Event Calendar) religion only. There is no word ‘Hindu’ or ‘Hinduism’ in the entire Traditions-Fulfilments text of Gīta. The influence of Gīta extends well beyond Hinduism and Devout reading about ‘Matsya Avatara’ India. Scholars and intellectuals all over the world have prepared on Matsya Dwadasi grants prosperity. lessons for administration, management, and leadership from Gīta.” Aarshavani Dec- 2018 To read click Page 131 - Duyyendak Daizos, Greek Philosopher https://rushipeetham. Spiritual Quest org/portfolio_item/aar (Answers by Sri Samavedam Shanmukha Sarma ) shavani-volume-4-

Because, it is not possible to follow all Dharmas these days, scriptures stipulated ‘ya: smarēt

2018-2019/131 puṇḍarīkākṣaṁ sa bāhyābhyantaraśśuci:’ i.e. just the very reminiscence of Lord Nārāyaṇa purifies oneself. Then, again, why one should follow all the scriptural stipulations and āchārās? Since no observance becomes pure without the reminiscence of Nārāyaṇa, one should do Dharma only after thinking of Nārāyaṇa. But, if one leaves out Dharma and just thinks of Nārāyaṇa, even Nārāyaṇa Himself would not be pleased. If one follows sādācāra to the best of one’s ability and contemplates upon Nārāyaṇa, He shall remove the deficiencies that are beyond one’s capacity and grants the merits of following Dharma completely. Any action done should not fall short of śraddha and ācāra. Unknown faults are removed by the reminiscence of Nārāyaṇa. But, evading the following of Dharma with fatigue, lack of devotion, and anācāra is not dear to Nārāyaṇa. Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – December | 2019 1

SivaPadam Among the many forms of Lord Śiva, Sōmāskanda nā mānasamuna sōmāskanduḍu form is distinct. This is a unified form of Śiva, Umā, sāmādi śrutisāra surūpuḍu and Skanda. Initially, this form has been worshipped śrīmahituḍu susthiruḍai veligē by Lord Viṣṇu. ēmānandamu ēmi bhāgyamu Later, Indra took over from ēmāṭalakunu eragarānididi Him, who passed onto king varavr̥ṣabhammuna varaleḍi vēlupu Muchukunda, the ancestor paramadhavaḷa sundaratara gātruḍu of Lord Rāma. Muchukunda paraśumrg̥ ābhaya varakarakamaluḍu was a great devotee of saritrinayanuḍu candraśēkharuḍu Sōmāskanda. After many years of severe tapas at the pasimimisimi mā pārvatīmāta Panchanada Kṣētra asamēkṣaṇunē avalōkin̄cin̄cu Tiruvavur, Muchukunda installed Sōmāskanda there. musimusi nagavula muriyucunnadi Śiva, Umā, and Skanda represent Sat, Chit, and vesamam'mēleḍi viśvajanayitri Ānanda respectively. Hence, Sōmāskanda is the cigurudantamula cirunagavulatō embodiment of ‘Truth, Consciousness, and Bliss’ i.e. agajāśambhula aṅkamulanduna Sacchidānanda. Entire universe is embedded in this sogasula śiśuvu ī surasēnāni form. For this universe, Śiva and Umā are in the jagamulu koliceḍi jñānapumolaka causative position, whereas Skanda is in the position of result obtained thereby. Apart from these three

This composition has three emotions of father, mother, and child, there are no stanzas. First stanza is other emotions in this universe. - Samavedam Shanmukha Sarma. dedicated to Lord Śiva, the second to Divine Mother, and the third one is KUMĀRA SAMBHAVAM dedicated to Skanda. Among the many works of Kāḷidāsa, it is very difficult Narration of this form in the to even mention the best or magnum opus as every song is as depicted in Āgamās and Śāstras. work vie with other for superiority, as each is distinct and magnificent in style, erudition, diction, Sōmāskanda is the gorgeous personification of the metaphors etc. Many scholars, though, consider quintessence of Sāmādi śrtis̥ āra i.e. Sāmā and other śrtis,̥ ‘Kumāra Sambhavam’ belonging to a class of its own and all śāstras. When one reminisces that magnificent in content, narration, and mellifluous descriptions. embodiment, one is overflowing with such indescribable The entire story of Divine Mother taking birth as joy at one’s fortune hitherto unknown and unexperienced. Pārvati, the daughter of Śiva is resplendently shining on His celestial bull Nandi. Himāvān and Mēna, Her His entire body is emanating hues of beautiful pure crystal gradual transformation from a white. He is holding paraśu (axe), mrg̥ ā (deer), abhaya girl into a woman, Her devotion, (pose of fearlessness), and vara (pose of bestowing boons) compassion, and above all Her with His four hands. He is radiant with three eyes, humility and respect towards elders is explicated by Kāḷidāsa By the side of Śiva seated is Mother Pārvati originating wonderfully. This great work, golden shades, uninterruptedly looking at the three-eyed which merits to be called a mantra treatise, begins Lord, smiling tenderly. She is the Mother of the Universe with the following sloka. ruling over us. astyuttarasyāṁ diśi dēvatātmā Skanda, seated on the lap of the daughter of Himavān and himālayō nāma nagādhirājaḥ। Śambhu, is effulgent with tiny teeth just emerging that are pūrvāparau tōyanidhī vigāhya spectacular with tiny smiles. This boy is repository of all sthitaḥ prthivy̥ ā iva mānadaṇḍaḥ॥ 1। beauties. He is the Commander-in-Chief of gods. He is the ‘On the North side, there is the king of Mountains, Himālayās, which is the embodiment of all the Gods, ‘Sprout of Knowledge’ that came from the seed of Śiva and standing tall like the measuring rod dipped in two Śakti, who is worshipped by all the worlds. oceans of East and West.’ For SivaPadam albums, please visit http://sivapadam.org/ The story continues with Maharṣi Nārada’s initiation or contact Rushipeetham local office. to Pārvati, Himāvān engaging Pārvati to offer service ‘SIVAPADAM’ compositions by Brahmasri Dr. to Śiva, gods eagerness, burning of Manmatha into Samavedam Shanmukha Sarma garu elucidating Siva’s ashes, Pārvati’s terrible tapas, and finally Śiva yielding philosophy are sung by famous singers and presented as and marrying Her. The work ends with both Śiva and musical-dance programs all around the world. So far, Pārvati happily wandering around. Nowhere the birth ‘SivaPadam’ is released in 17 albums story of Subrahmanya is mentioned. Here, Kāḷidāsa did a literary experiment. This is to highlight, that the ‘SIVAPADAM’ now In PEn DrIVE - For ease very union of Śiva and Pārvati is nothing but of portability adapting technological Subrahmanya. - Samavedam Shanmukha Sarma. advances, all 17 albums are now also available in a single pen drive. (Adapted from ‘Kāḷidāsa Vaibhavam’)

‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – December | 2019 2

Lord Śiva explained all the divine pilgrimage centers (Kṣētras) and sacred tīrthas to Subrahmaṇya. There are many places sacred to Viṣṇu. Some of those fulfill all the desires of the worshippers. Some grant salvation. Some provide everything here initially, and also provide everything hereafter i.e. they grant all the wishes and also grant liberation.

‘Gaṅgā Gōdāvarī Rēvā Tapati Yamunā Kṣiprā Sarasvatī Gautamī Kauśikī tathā | Kāvērī Tāmraparṇī ca Candrabhāgā Mahēndrajā Citrōtpala Vētravatī Sarayū puṇyavāhini || Carmaṇvatī Śatadrustha Payasvinyatri sambhavā Gaṇḍikā Bāhudā sarvā puṇyā sindhū Sarasvatī’

There are many holy places of Viṣṇu on the banks of above rivers.

Among the cities, the following are sacred –

‘Ayōdhya, Dvārakā, Kāśī, Madhurā, Avantikā tathā | Kurukṣētraṁ, Rāmatīrthaṁ, Kān̄cī, Puruṣōttamam, Puṣkaraṁ || Darduraṁ, Vārāhaṁ vidhi nirmitaṁ | badaryām mahā puṇyaṁ sarvārtha sādhanaṁ ||

Many roam around in these places leaving everything behind, just praying the Lord, singing His glories, and reminiscing Him all the time. Those who take a dip in river and chant the name of ‘Rāma’ incessantly with great faith and devotion are never reborn. Without a doubt, they attain salvation.

In , Lord Krṣṇ̥ a lives in His home forever. Some pious souls can see that even today. Those who take a dip in river Gōmati and take darshan of Krṣṇ̥ a shall be liberated, though they are neither bestowed with the knowledge of Supreme nor realized.

Similarly, even gods want to take birth in , the place between the rivers Varana and Asi. This is very dear to Lord Nārāyaṇa. Some places like Maṇikarṇikā, Jñānavāpī, Viṣṇupādōdaka Tīrthaṁ near Bindumādhava temple are very holy. Those who worship Nārāyaṇa here shall never drink mother’s milk again i.e. there is no rebirth.

Those who visit , the birthplace of Krṣṇ̥ a, take a dip in river Yamuna, and worship Krṣṇ̥ a with tapas and fasting attain divinity. Those who offer tarpaṇa to Pitrus in Mathura with sesame seeds shall not only attain salvation, but even liberate their ancestors too, though present in lower states earlier. Any sins committed unknowingly shall be reduced to ashes with the pilgrimage to Mathura.

One who takes a dip in Kṣiprā river in comes out from any vicissitude and acquires the merits of feeding one crore Brahmins. If they take the darshan of Mahākala and Mādhavā, they are liberated from all the sins. Whoever offers gold and other items in charity during the solar eclipse in and attain exalted state. One who sees Hari in is relieved of all sins committed so far.

is also known as Viśāla kṣētra. This place is known as ‘Muktipradā’ in Kruta Yuga, ‘Yōga Siddhidā’ in Treta Yuga, and ‘Viśāla’ in Dwāpara Yuga.

‘Krt̥ ē muktipradā prōktā | Trētāyām yōgasiddhidā || Viśālā dvāparē prōktā | kalau badarikāśrama: ||

This place is called ‘Viśāla’, because it takes one beyond the boundaries of gross and subtle bodies and makes their field expansive removing the narrowness. This is called ‘Badarikā’, because nectar flowed from plum trees here. Viṣṇu Bhagavan never leaves Badari. He stays there forever. Hence, this is the eternal place of Viṣṇu. Merits that are acquired by performing darshan, bath, and worship in many other places is obtained just by the darshan of Viṣṇu in Badari. Because Śiva Himself was absolved of the sin of beheading Brahma’s fifth head, He stays near Badari as Kēdārēśvara. Hence, this place is even more efficacious. Archana to Kēdārēśvara grants liberation.

- Samavedam Shanmukha Sarma. (Adapted from ‘Badari Kshetra Mahatmyam’ Pravachanam)

‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – December | 2019 3

BHAGAVĀN - ARUṆĀCALA (Bhagavan Sri Ramana Maharshi was born on December 30, 1879) Once, a devotee, Suri Nagamma asked Bhagavān whether he had gone up the hill only after seeing the big banyan leaf.

Bhagavān narrated the incident of the banyan tree:

“Yes, yes. One morning unintentionally I came down the hill from Virupākṣa cave and I was going round the hill, when it occurred to me that I should go up the hill by a short cut between Panchamukha temple and Pachaiamman temple. It was all a big forest. While I was feeling my way, a big banyan leaf drifted across my path. That one leaf was as big as the leaf we stitch together with several banyan leaves to eat food on. When I saw that leaf, I was reminded of the sloka in the Aruṇācala Purānam, where there was a description of the banyan tree under which Aruṇagiri Yogi was living.”

Aruṇagiri Yogi is Lord Śiva in the form of a siddha meditating under a banyan tree on the slopes of Aruṇācala.

“What is that slōka?” asked a devotee.

Bhagavān thereupon recited that slōka, which when translated means as follows: “On the northern slope of Aruṇācala hill, is the big banyan tree, whose shade is large and circular in shape. The tree which catches the eye of gods and human beings alike is gazed at in wonder by them. Lord Śiva is reputed to sit eternally under this banyan tree in the form of a ‘Siddha’ called Aruṇagiri Yōgi.”

Bhagavān then continued: “As soon as I was reminded of that slōka, I thought that this leaf must be from that banyan tree and so I felt that I could see the tree if I went along the direction from which the leaf came. I started climbing up further and saw a tree on an elevated spot. As I was going along to it, my thigh hit against a bush. On account of the disturbance, the hornets in the bush came out and began stinging me. I thereupon thought that I had committed an offense (offense of disturbing the hornets) and that was the punishment. So thinking, I stood still. The bees did not sting me at any other place than the thigh that had touched the bush. They bit me to their fullest satisfaction. After they left me, I began walking. Curiously enough I forgot all about the banyan tree and wanted to reach the place of the seven springs. But there were three big streams in between which were very deep. The thigh too had swollen and was paining. I somehow crossed the three streams and reached the seven springs. From there I began to descend the hill and reached the cave of the Jataswami by evening. Till then I had no food, nothing whatsoever. There they gave me a tumbler full of fruit mixed with buttermilk and jaggery, which was sweet like the nectar amritha. I drank it and took some rest. After some time, I went to the Virupākṣa cave and stayed there for the night. The leg got more swollen. Neither Jataswami nor others noticed it, but Palani Swami saw it and asked, ‘What is it?’ And I told him all that had happened. Next day, as he applied some gingili oil to it, he found that there was a spike as strong as a wire nail in every place I was stung. With great effort he took out every one of them and gave some treatment. The swelling subsided after two or three days.”

Suri Nagamma asked Bhagavān, “Did not Bhagavān make any efforts afterwards to trace the place of the banyan tree?”

Bhagavān replied, “No, the thought never came to my mind again.”

In later years when Bhagavān narrated the incident several times, some of his devotees like Kunjuswami, Venkataramaiah, Muruganar and others went in search of the big banyan tree and had to return disappointed. They had to endure many difficulties as they had lost their way. Due to Bhagavān’s grace, they returned to the ashram safely. (Adapted from ‘Arunachala Mahatmyam’)

Birds woke up and are out, chirping in search of food. Their leader Garutmanta is blowing white conch,

calling Lord Sri Mahā Viṣṇu to serve. Did you not hear puḷḷum śilumbi nakāḷ puḷlaraiyan kōyilil that sound? O lady, wake up. Are you doubting how veḷḷai viḷiśaṅgin pēraravam kēṭṭilaiyō did we get up, or someone woke us? The shouts of piḷḷāy! Eḷundirāy pēy mulaina ñjuṇḍu ‘Hari’, ‘Hari’ - by those munis and yogis who have kaḷḷaccagaḍaṁ kalakkaḷiya kkālōcci seated in their hearts, the one - who ate the poison veḷḷattaravil tuyilamar nda vittinai from the breasts of demon Pōtana, who broke all the uḷḷattu kkoṇṇu munivargaḷum yōgigaḷum muscles and made into powder the wicked demon meḷḷa veḷundu āriyenṟa pēraravam śakaṭāsura, who is in yogic sleep on His serpent bed in uḷḷaṁ pugundu kuḷir ndēlō rembāvāy the milky ocean thinking about the welfare of this

universe, and who is the cause of this entire universe - pacified our hearts and woke us up. You also come now. - Samavedam Shanmukha Sarma. Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – December | 2019 4

Traditions – Fulfilments

1. sandhyāyāṁ naiva bhōktavyaṁ garbhiṇyā varavarṇini, na sthātavyaṁ na gantavyaṁ vrk̥ ṣamūlēṣu sarvadā => One should not eat at both twilight times. One should not stand near the base of trees.

2. mōpaskarēṣu niviśēnmusalō lūkhalādiṣu, jalaṁ ca nāvagāhēta śūnyāgāraṁ ca varjayēt. => One should not sit on mortars and wooden pestles used for pounding or use them. One should not get down into any water bodies. One should not enter those houses which are not inhabited.

3. valmīkēṣu na tiṣṭēta na cōdvignamanā bhavēt, na nakhēna likhēdbhūmau nāṅgārē na ca bhasmani => One should not stay near anthills. One should not stress out too much. One should not write on floor with nails, coal piece, or ash.

4. na śayālussadā tiṣṭhēdvyāyāmaṁ ca vivarjayēt, na tuṣāṅgāra bhasmāsthi kapālēṣu samāviśēt => One should neither sleep always nor exercise excessively. One should not sit near husk, coal, ash, bones, and skull.

5. varjayētkalahaṁ lōkē gātrābhyaṅgaṁ tathaiva ca, na muktakēśa tiṣṭhēta nāśucis'syāt kathan̄cana => One should not quarrel with anyone. One should not take oil bath. One should not leave hair free. One should never stay impure.

6. na śayītōttaraśirā na caivādhaśśirāḥ kvacit, na vastrahīnā nōdvignā nacārdracaraṇā satī => One should not sleep putting or leaving head bent on North. One should not stay without proper clothing. One should not stay with wet feet.

7. nāmaṅgalyāṁ padē dvācaṁ na ca hāsyādhikā bhavēt, kuryāccāgurubhirnityaṁ pūjāṁ māṅgalya tatparā => One should not talk inauspicious matters laughing loudly. One should always worship God with good smelling incense.

8. sarvauṣadhībhiḥ spr̥ṣṭēna vāriṇā snānamācarēt, krtḁ rakṣātu śuśr̄ṣ̥ ā vācā pūjana tatparā => One should take bath with water mixed with medicinal herbs. One should take good care of body, and listen and talk only good things.

9. Tiṣṭhētprasannavadanā bhartuḥpriyahitē ratā, na garhayēccha bhartāraṁ sarvāvasthamapi kvacit => One should stay pleasant faced and smiling aspiring for the welfare of one’s husband always. One should not express disgust towards husband at any stage.

10. krśḁ̄ haṁ durbalā caiva vārthakyaṁ mama cāgataṁ, stanau ca calitau sthānānmukhaṁ ca valibhaṅguraṁ => One should not feel that the body has become thin, weak, and skin, limbs, face etc. are transforming due to pregnancy. One should not say that it’s happening due to one’s husband.

GARUḌA MAHĀ PURĀṆA - Samavedam Shanmukha Sarma. (Pravachanam Translation)

Part 13

Worship of Hayagrīva One should worship Hayagrīva chanting the sloka below - namō hayaśirasē vidyādhyakṣāyavai nama: | namō vidyāsvarūpāya vidyādātrē namō nama: ||

Worship of Garuḍa ‘Prāṇēśvarī Vidya’ in which the God is worshipped in the form of Hamsa is described here. The presiding deity of ‘Prāṇēśvarī Vidya’ here is Garuḍa. This Prāṇēśvarī Vidya also describes Sūrya and continues with Garuḍa here. ‘Ēkaṁ sat viprā: Bahudhā vadanti’ – Truth is one; Wise called it by different names. Garuḍa, Hamsa, and Sūrya – all these are related. Vedas mentioned Garuḍa as ‘Suparṇa’ i.e. one with good wings. Worship of Garuḍa works as an antidote to all toxic effects.

One God – Different Forms for Different Purposes Above is the gist of all the different kinds of worships for different gods, as explained by Bhagavān Viṣṇu to Garuḍa. Here, the Supreme Lord is establishing the eternal decree that

Everyone should thus grasp the heart of Lord and conduct accordingly.

Different Vratas and performing methods Many different vratas i.e. vows or observances are described in detail in this section. But, unfortunately, these are the days when everything such as discipline, vow, observance, tradition, custom, dharma etc. are considered as rigidity, nay even uncivilized and outrageous. Only those who propagate laziness mentioning that there can be accommodations, adjustments, and even substitutes receive accolades, become popular, and immensely revered and rewarded. But, it is very essential to understand that the decrees and stipulations of dharma are indeed strict, and in fact commands in a sense. Scriptures prescribe what needs to be done, and why it needs to be done. Scriptures also indicate what should not be done and avoided. At times, it is difficult to comprehend what different scriptures are saying, as they may slightly differ in the ways and methods of doing almost similar vrata or puja. That’s where one should apply their intellect to devise the best possible dharma based on place, time, and situation to act accordingly. If still doubts persist, one should contact a Guru who is not only well versed in scriptures, but also living a life as dictated by scriptures.

Some go a step further and advocate Vēdānta to excuse themselves from performing mandatory rituals. It is important to understand that till the time one is in the system of ‘ādāna-prādāna’ i.e. receiving and giving from the society around oneself, one has to perform everything that is stipulated by the scriptures. Taking rescue under the shade of Vēdānta will not only ruin the mundane life destroying the very purpose of life, but also obstructs everything hereafter. Those shall never even have any recourse later. For those present in grhasthḁ āśrama, there is neither choice nor exception.

Following prescribed dictates and observing any vow is termed a ‘Vrata’. For the observance of any vrata, time and place are very important. It's a common feeling of many that God created all these days, tithis, nakshatras etc , and hence everything is good. There is nothing like bad in the creation of God. The statement is correct, but only partially. It is only in Sanātana Dharma where complete and thorough knowledge with authentic corroborations is available to determine which day or which tithi is auspicious or suitable for doing what. In other words, for a particular ritual a specific day is more favorable than other. It does not mean at all that the other day is bad. But, it is good for undertaking some other work. It is only Eskimos who know that there are forty-eight different types of snow. For a commoner, everything looks the same and one can’t even imagine any difference. Likewise, the pantheon of gods in Sanātana Dharma are revealed and proclaimed by those great sages with the power of their intuition and their continued intimacy and union with the Supreme, which can’t even be within the reach or realm of common man’s comprehension, nay imagination. (To be continued…)

Major Festivals In Th is Month ĀDHYĀTMIKA MĀRGADARŚI - MĀRGAŚĪRṢA MĀSAṀ

Sunday, December 1 Mārgaśira śuddha pan̄cami to Tuesday December 31 Puṣya śuddha pan̄cami

During ancient times, according to solar calendar, New Year used to be started with this Mārgaśira month noted as ‘Dhanurmāsa’, in the affluent season of Hēmanta. As told by Bhagavān Krishna Himself in Srimad Bhagavad Gita ‘Māsānāṁ Mārgaśīrṣōhaṁ’ i.e. that He is the form of Mārgaśīrṣa month, this month is dear to Goddess Lakshmi also, who always follows Him continuously. Hence, worship of Lakshmi Dēvi on Thursdays in this month is very auspicious. In this month, special worship is done to Dattātrēya, Subrahmanya, Ānjanēya, Surya, and others. On Sundays of this month, ‘Kāmya Saura Vratam’ is prescribed. Since Vishnu is the presiding deity of this month with the nāma ‘Kēsava’, it is meritorious to worship Him with that nāma.

Mārgaśira Bahula Aṣṭami, Navami, Daśami days are mentioned as Pūrvēḍya, Aṣṭaka, and Anavaṣṭaka respectively in 96 kinds of Pitru Śrāddha. Offering tarpana and others directed towards Pitrus not only pleases them, but also bestows their grace.

MĀRGAŚĪRṢA MĀSAṀ

December 1, 2019 Sunday - nāga pan̄cami – This month, worship of Kumāraswāmi being significant, worship of serpents on Pan̄cami removes any evils related to serpents and grants all wishes.

December 2, 2019 Monday - Subrahmaṇya Saṣṭhi - This is the birthday of Kumāraswāmi. Some worship Swāmi with fasting and other stipulations. In some places, it is traditional to offer milk in serpent hills to Serpent formed Subrahmaṇya. Subrahmaṇya is the presiding deity for progeny and Brahmavidya. He prevents Kujadōṣa. His worship provides relief from any evils related to serpents. One will get the grace of Śaravanabhava by offering donuts made with black gram and rice pudding, feeding a Brahmāchāri and offering clothes to him.

December 3, 2019 Tuesday - Nandā/Mitra saptami - One should worship Sun with Mitra nāma this entire month. Worship of Sun in this month is preeminent. One should follow Sun worship stipulations like not applying oil to head etc. One should offer arghya to Sun mentioning His names with water mixed with red sandalwood, red flowers, and grass blades. It is meritorious to do Surya Namaskāra daily.

December 4, 2019 Wednesday- Kālabhairavāṣṭami, Budhāṣṭami- Alabhya yōgaṁ - Śaivāgamās mention that this is the day of manifestation of Kālabhairava. Worship of Kālabhairava on this day provides protection and fulfills desires. Combination of tithi aṣṭami and Wednesday is rare. Hence, any deeds of charity, japa etc. done on this day bestow infinite merits.

December 8, 2019 Sunday - Ēkādaśi, Gītā Jayanti – Worship of Krishna and reading Srimad Bhagavad Gīta on this day bestows the grace of Krishna.

December 9, 2019 Monday - Matsya Dvādaśi, Vāsudēva Dvādaśi, Hanumadvrataṁ - Lord Nārāyaṇa incarnated as ‘Matsya’, the Great Fish, and resuscitated Vedas on this day. Worship of Vishnu on this day ensures success in all fields of education. Also, Matsya is a symbol of affluence. Worship of Nārāyaṇa on this Dvādasi day chanting ‘Vāsudēva’ provides protection.

Hanumān, an incarnate of Rudra, should be worshipped on this day with sixteen upachārās using Nagavalli tree leaflets. Purāṇās mention that Vyāsa made Draupadi perform this vrata. In this vrata, wearing a sacred yellow thread containing thirteen knots after puja grants protection.

December 10 Tuesday - Krttik̥ ā Dīpōtsavaṁ On this day, when the star is Krttikḁ which belongs to Agni, lighting lamp and worshipping lamps symbolizing Agni along with chosen deity, grants the grace of Agni, who bestows affluence. Symbolizing the Krttik̥ ā Dīpōtsavaṁ in Aruṇācala, everyone lighting lamps in homes and worshipping Śiva pacifies the five elements inside the body.

December 11 Wednesday - Dattātrēya Jayanti - Sacred day when the Supreme Divine manifested as Dattātrēya due to the tapas of Atri and Anasuya. Some

almanacv readers are observing December 12th also as Datta Jayanti. The very name ‘Datta’ is very efficacious. Because, He is the son of Atri, He is called ‘Ātrēya’. Hence, the complete name is Dattātrēya. This incarnation is the form of Guru. Skanda, Prahlāda, Alarka, Paraśurāma, Kārtavīrya, Gōrakṣanātha and many others surrendered to Dattātrēya and acquired the knowledge of Brahman. Scriptures stipulate that the most compassionate Datta graces those who just reminisce Him. Hence, He is also called ‘Smartrug̥ āmi’. On this day, one should worship Dattātrēya with all sixteen upacārās. On this day, worship of Chandra should be done, and gold and salt should be offered in charity, which bestows the grace of God.

December 13 Friday - Paraśurāma Jayanti This is the incarnation day of Vishnu as Paraśurāma, who established Dharma vanquishing twenty-one wicked royal dynasties. On this day, worship of Vishnu as Paraśurāma with all sixteen upacārās should be done.

December 15 Sunday - Saṅkaṣṭahara Caturthi, Puṣyārkayōgaṁ - Fast all day, worship Ganapati in the evening, offer steam cooked rice balls, sweet balls etc., and give arghya to Ganapati, Chandra, and Chaturthi tithi at moonrise time, and then partake prāsādam. Observing of this Vrata removes all hindrances and fulfills desires.

December 16 Monday – Dhanus Saṅkramaṇaṁ - This is the sacred day when Sun enters the Sagittarius zodiac. Any puja, japa, and charity bestows merits multiplied by one crore times. Dhanurmāsa begins from this day, on which Gōdādēvi began ‘Mārgali’ Vrata and the reading of ‘Tiruppāvai’. Devout reading of ‘Tiruvēmbāvai’ in Saiva , and ‘Tiruppāvai’ in Vishnu traditions bestows the grace of both Hari and Hara.

December 22 Sunday - Utpatti Ēkādaśi, Vimala Ēkādaśi, Saphala Ēkādaśi Fasting and worship of Vishnu on this day not only removes the effect of evils, but also bestows the grace of Narayana.

December 24 Tuesday - Māsa Śivarātri In this month where the star Mrigasira is important, performing Abhishekam to Śiva on this day is very preeminent.

December 26 Thursday - Amāvāsya Offering tarpanas to Pitrus on this day bestows their grace..

KĀLABHAIRAVA ĀVIRBHĀVAM

At the time of creation that restarts at the end of each Kalpa, Brahma who emanated from the navel lotus of Viṣṇu thought of himself to be self-manifested. He thought that Viṣṇu is next to him. Hence a question arose that who is prime most. This ended into a dispute between Brahma and Viṣṇu ultimately ending in a terrible battle. All the Gods sought refuge in Sadāśiva because of the ferocity of weapons hurled at one another. Sadāśiva manifested as a gargantuan Liṅga unclear of beginning or end between Hari and Brahma. Amazed Virinchi and Viṣṇu attempted to know the end and beginning. While Viṣṇu took the form of boar to identify the beginning, Naluva attempted to find the end taking the form of a swan. But, none were able to grasp neither the beginning nor the end. Unable to accept defeat, Brahma told lie that he identified the end with deceit witness of Kalahas (Mogili) flower. Therefore, Śiva appeared as Five-faced from the Mahā Liṅga. From the knot of His eyebrow, ‘Kālabhairava’ form emanated and cut off that face of Brahma which told the lie. Brahma who was five faced till then became four faced thereafter. Brahma’s ego was destroyed, and he became enlightened. The place where the skull of Brahma fell is called ‘Brahma Kapālam’. ‘Bhairava’ is the ferocious form of Śiva, which gaurds the Śakti temples. Every Śaktipeetha has Bhairava temple. In the holy city of Vāraṇāsi, Kālabhairava is the ‘Kṣētrapāla’. Worship of Kālabhairava provides protection from even unknown enemies, grants material comforts and peace in this world, and liberation later. - Samavedam Shanmukha Sarma.

Sundara Kānḍa – Siddhi Ślōka

namōstu rāmāya sa lakṣmaṇāya dēvyai ca tasyai janakātmajāyai | namōstu rudrēndra yāmānilēbhyō namōstu candrārka marudgaṇēbhya: || This ślōka is called ‘Siddha’ ślōka. This ślōka is told by Hanumān just before entering the Aśōkavana to find the whereabouts of Mother Sīta. namōstu rāmāya sa lakṣmaṇāya Hanumān here first offers prostrations to His favorite deity, His Lord and His all-in-all Rāma. He offered salutations to that Rāma, who is along with Lakṣmaṇa. He did not offer His salutations separately to Rāma and Lakṣmaṇa. In fact, Hanumān saw both of them together only. Apart from that, there is a hidden secret of worship here. Worship of Rāma along with Lakṣmaṇa provides protection. This form is called ‘Rakṣa Mūrti’.

Sri Rāma Rakṣa stotram also mentions the same in many places. Few ślōkas are given below -

āttasajja dhanuṣā viṣusprśḁ̄ vakṣayāśuga niṣaṅga saṅginau। rakṣaṇāya mama rāma lakṣmaṇā vagrataḥ pathi sadaiva gacchatām॥

Rāma and Lakṣmaṇa (both), their bows pulled and ready, their hands on the arrows (packed) in ever full quivers (carried on their backs), may they always escort me in my path, for my protection. sannaddhaḥ kavacī khaḍgī cāpabāṇadharō yuvā। gacchan mamāgratō nityaṁ rāmaḥ pātu sa lakṣmaṇaḥ॥ Ever prepared and armed with sword, shield and bows and arrows and followed by Lakṣmaṇa, Rāma should stay on our front leading us. May He along with Lakṣmaṇa protect us.

In Mantra treatises, there is also a mantra connoting the same – ‘agrata: pr̥ṣṭhataścaiva pārśvataśca mahābalau | ākarṇa pūrṇa dhanvānau rakṣētāṁ rāma lakṣmaṇau ||’

May I be protected by Rāma and Lakṣmaṇau, who are ready with fully pulled arrows on their bows, on both front and back sides.

Throughout Rāmayaṇa, Rāma is always accompanied by Lakṣmaṇa. Rāma is seen without even Sīta, but never without Lakṣmaṇa. When the Supreme Parabrahman incarnated as Rāma and conducting the play like an ordinary mortal, it is essential that there is an accompaniment to arouse the ‘Supremacy’ present in some situations. Hence, Lakṣmaṇa always accompanies Rāma. This phenomenon can be observed even when Maharṣi Viśvāmitra went to Daśaratha asking for Rāma. When Daśaratha sent for Rāma, He was accompanied by Lakṣmaṇa. But, none of them asked why Lakṣmaṇa has come, and in fact Lakṣmaṇa also went along with Rāma and Viśvāmitra.

Nāda Yōgi Tyāgarāja was instantly protected when he also invoked Rāma along with Lakṣmaṇa.

dēvyai ca tasyai janakātmajāyai Hanumān offers prostrations to Sīta., It’s only by Her grace now Hanumān could see Aśōkavana, which was hitherto unseen. In Rāmāyaṇa, Sīta is the only deity who descended directly onto the earth without entering into the womb of mother. Hence, She is ‘Dēvī’. ‘Dēvī’ also means that which is self-effulgent, self-luminous. ‘Tasyai’ means the ‘Parāśakti’ denoted by the word ‘Tat’ in Gāyatri Mantra. In Sri Lalitā Sahasranāma Stōtra, Mother is venerated as ‘Citistatpada Lakṣyārtha’ i.e. one who is expounded by the word ‘Tat’, which is nothing but the indescribable Supreme Brahman. In feminine gender, ‘Tat’ becomes ‘Tasyai’. That Supreme Parāśakti Dēvī is now present as Janakātmajā, the daughter of Janaka.

Dēvī Mahatmyam, otherwise popular as Chanḍi Saptaśati, also states the same – ‘yā dēvī sarva bhūtēṣu , rūpēṇa … | namastasyai namastasyai namastasyai namō nama:’

The word dayā, mātru, lajja, kṣama etc. change. But, the words ‘Dēvī’ who is present in all the creatures, and ‘tasyai’ which is the supreme parabrahman does not change. namōstu rudrēndra yāmānilēbhyō namōstu candrārka marudgaṇēbhya: Hanumān offers prostrations to Rudra, Indra, Yama, Vāyu, Candra, Arka, and Marudgaṇās. This is done in the true Vēdic tradition. It is important to note that worshipping one form of deity as favorite does not imply to spit venom on other forms of God. True devotees always realize that all the gods are forms of one supreme. Hence, they never hesitate to bow down or prostrate to all forms of God. - Samavedam Shanmukha Sarma. (Adapted from ‘Sundarakanda Rahasyalu’ Pravachanam) Hanumān saw Mother Sīta on Mārgaśīrṣa Śukla Trayōdaśi day in Aśōka Vana.

A Country is the ‘Holistic Embodiment’ of all castes and religions Why did not the Hindu society oppose the vast expansion of Jainism and Buddhism, which never accepted the Vedas, the fundamental basis of Hinduism? Because, those two faiths also grew up in this country and are equally ‘Bhāratīya’ like Hindu society. Though history refers to some friction, it is important to note that they are very minor. Those two faiths were born here, moved out for a brief period, and came back to dissolve.

That samskruti (culture) is called ‘Bhāratīyata’. It is natural for foreign doctrines to feel derogatory or defeated to either merge or remain friendly with Hinduism.

History tells that many kings and dynasties took birth in Hinduism, and later adapted Buddhism. But, they naturally respected and even supported Hinduism, though themselves living in Buddhism.

Even ordinary Hindu householders also venerated Buddhist monks. How these both are contained in same person? That is ‘Bhāratīyata’. Some kings didn’t object their wives adapting Buddhism even. That is ‘Bhāratīyata’. Can one respect Hinduism still even after converting into Christianity? That is not possible for oneself. That means there is deficiency of ‘Bhāratīyata’. One should satisfy themselves with the answer that those religions are born outside Bhāratadēśa.

This friction is in initial stages now, due to non-cooperation of other religions and political policies of other countries, to Sanātana Dharma in Bhāratadēśa after partition. But, this may grow. At this juncture, people from all religions and political affiliations aspiring for the welfare of country and communities, should take as their responsibility to follow and spread peaceful lifestyle, leaving aside their ego and envy. It is the need of the hour for all citizens irrespective of their being Hindus or atheists.

Likewise, religious heads of Hinduism, Christianity, and Islam should unanimously come together for peaceful coexistence. Only then, Hindus, Christians, atheist intellectuals etc. shall become true Bhāratīyās. The truth that society that has such ‘Bhāratīyata’ is not an enemy to anyone should be realized. Irrespective of duration of tussles between these different religions and races, it is not proper for one to destroy or defeat other. In fact, it is not possible also. Perpetual friction is dangerous. It lames forward progress. As a part of rejuvenating such ‘Bhāratīyata’, everyone should join hands together to attack even foreign forces to achieve the welfare of country, and thereby the welfare of Bhāratīya communities.

Today’s problems of North-Eastern states or Kashmir are not of any domestic significance. But they are purely communal. Welfare schemes undertaken by Governments are not completely useful. But they are yielding only temporary results. It is the duty of Central Government to initiate action against those foreign forces disturbing the integrity of the nation. Governments can’t solve this kind of fundamental problems with funds. It is more important for Government of India to consider and strongly subdue the attacks of foreign countries either with weapons, religion, or other forms. Any forces anti to the natural philosophy of this country should be conquered keeping the safety of the country in view.

It is the duty of citizens also to push the Government undertake such activities. Government has no need to appease any religion due to any reason. The responsibility of the Government is welfare of people and country. None such as the religion of those in Government, their faiths, their own beliefs, or atheism is Government. Likewise, animosity towards any religion is also not required.

At any given time, harboring vile feelings towards the culture of this country are harmful to oneself as well as the country. Entire India should wake up towards this duty now. Everyone should have veneration towards the native culture ‘Bhāratīyata’. Those who can adapt this as universal country wide lifestyle are now essential to this country. Though affiliated to a religion, those who don’t have faith and respect in the culture of this country, can never serve this country. The people here in this country are an amalgamation of many religions. To such country, one who has a narrow view of forcing one religion on everyone shall never be beneficial. Similarly, those who don’t respect all castes are not beneficial to Hindu society.

One surrounded by one’s own boundaries is not useful to the country. Such individual can never attain the virtue of patriotism. Why? Because, this country is the holistic embodiment of all castes and all religions. Everyone has to consent to this doctrine. – Sadguru Sivananda Murty garu. (Adapted from ‘Bharata Rushipeetham Magazine’) Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – December | 2019 10

The Eternal Part 4 Sanatana Dharma in practice – Brahmasri Dr. Samavedam Shanmukha Sarma SADĀCĀRA

Sadācāra – Daily Conduct Following are some of the key instructions Mahar̥ṣi Aurva gave to emperor Sagara –

1. ‘brāhmi muhūrta utthāya’ - Always wakeup in brāhmi muhūrta. It has been determined that approximately around two to three ghaḍiyas of time before sunrise is called brāhmi muhūrta. Each ghaḍiya is equal to twenty four minutes in modern day calculations. 2. One should wakeup before sunrise and get oneself purified taking bath and performing other daily chores. 3. Immediately after waking up, one should reminisce Guru. One should meditate upon the sacred Feet of the Guru being in Sahasrāra. 4. Later, one should reminisce Mother, Father, Tri-mūrtis i.e. Śiva, Viṣṇu, and Brahma, Tri-Śaktis i.e. Durgā, Lakṣmi, and Saraswati and the Ādi Śakti, the origin of the Tri- Śaktis. 5. Later, one should reminisce their chosen deity such as Ganapati, Surya, Subrahmanya, Rama, Krishna etc. as the embodiment of the Tri-mūrtis, and the Supreme Brahman. 6. Further, one should also reminisce Maharṣis such as Vaśiṣhta and others, Gangā and other sacred rivers, great mountains such as Himalayas, Vindhya etc., the great sixteen emperors such as Nala, Māndhāta, Maruttarāt, Hariścandra, Śri Rāma, Yudhisthira etc. 7. Later, one should offer salutations to Mother Earth and get down from the bed either from East or North side. One should not get down from West or South. 8. After one gets dowm from the bed, one should reminisce the Dikpālakās i.e. the Lords of the Quarters turning either North or East. This is very important. 9. Afterwards, one should recap the activities that have to be performed that day. Any sankalpa i.e. the will to act, taken at that moment has a distinct power. Generally, all activities that human beings perform can be broadly classified as related to either Dharma (Virtuous) or Artha (Means of livelihood) or Kāma (Ways to attain pleasures). 10. Then, one should take bath and perform daily worship rituals, special worship rituals if it were a parva, and then attend to daily duties. 11. One should strive to perform Dharma not just for the world, but for the welfare of the individual. Such Dharma executed for the welfare of an individual shall certainly prove beneficiary to the world around that individual also. Because, an individual following Dharma shall never harm anyone unnecessarily. Hence, that society where there are more people following Dharma shall remain safe and sound. 12. A householder should be ‘Trivarga sama darśina:’ i.e equally poised towards all three – Dharma, Artha, and Kāma. 13. ‘Parityajēt ardhakāmau dharma pīḍā karōci nrp̥ ā dharmamapyuhōdarkaṁ lōka vidviṣṭa mēvaca’ - One should never accept and endure any thoughts about such Artha and Kāma that affects one’s Dharma. 14. Those musings that shall not bring in happy tidings in the long run should certainly be left out. 15. One should leave out those Dharmas that are either unaccepted or dishonored by the society. For example, child marraiges, burning wife along with dead husband etc. It is important to note that even in those days, these Dharmas are not common for everyone, and are prescribed for certain sections of society in certain dire situations.

Srimad Bhāgavata Purāna and other Purānas explicitly declare that one’s day depends upon how one gets

up that day. If one can follow the simple code of offering prayers to God at the time of sleep, and again

thinking of God immediately after one comes into awakening state, one shall certainly have a fruitful and successful life. (To be continued…)

Life Management

(FEW TIPS FROM ŚRĪMAD BHAGAVAD GĪTA)

It is universally accepted that Śrīmad Bhagavad Gīta is not just a religious text or a profound Vēdānta treatise only. Since ancient times, not only scholars and commoners, but skeptics also have found Gīta to be holistic. It can address any issues ranging from physical to mental to psychological to management to administration to social to humanitarian, and in fact much more. It is often noted that many texts of Sanātana Dharma, which are repositories of rich and universal knowledge, are denigrated to be belonging to a particular sect or religion. Hence, no one even makes an attempt to look into them for hidden gems of wisdom. Universality of these dictums in truth, application, profundity, accuracy, and above all adaptability for all times is acclaimed worldwide. Entire spectrum of Sanātana Dharma literature draws inspiration and authenticity from Śrīmad Bhagavad Gīta. Following are few tips for achieving holistic success in life – 1. What should one do to progress in life? Do Karma - Always be active. Never stay inactive. Don’t remain inert. How to do Karma? Adapting the below guidelines help in doing Karma - • ‘yōgaḥ karmasu kauśalaṁ’ – Give your fullest to any work you do. Perform the work with utmost dexterity and attention. • ‘mā phalēṣu kadācana’ – Never be attached towards the fruits of action or results of your karma. • ‘samatvam yōga ucyatē’ - Remain equipoised towards both success and failure. How will one know what are those Karmas that should be performed? Always do the karmas stipulated by the scriptures. Do only those karmas that are stipulated for you. Scriptures stipulated mandatory karmas for every individual based on their Varṇa and Āśrama i.e. lifestyle, stage in life, family background etc. Lord Kr̥ṣṇa says - śhreyān swa-dharmo viguṇaḥ | para-dharmāt svanuṣhṭhitāt || swa-dharme nidhanaṁ śhreyaḥ | paradharmo bhayāvahaḥ ||

It is far better to perform one’s natural prescribed duty, though tinged with faults, than to perform another’s prescribed duty, though perfectly. In fact, it is preferable to die in the discharge of one’s duty, than to follow the path of another, which is fraught with danger.

But, many a times, it is not so easy to comprehend what is mentioned in scriptures. After having understood with great difficulty, there is no clarity. Besides, following the scriptural stipulations is not easy. Moreover, there is also conflict between Dharma prescribed for the same person in two situations, or the same Dharma is not applicable similarly to two different individuals in the same situation. At times, this in fact is quite confusing.

2. How one makes right decision at right time? No, it is neither confusing nor contradictory. In fact, it is complementary. Follow your Dharma. Follow what scriptures stipulate. But, faith is necessary for accepting the divine teachings. Wherever the intellect is unable to comprehend, rather than finding fault with the teachings, one must submit one’s intellect, saying ‘There must be veracity in it, which I cannot understand at present. Let me accept it for now and engage in spiritual sādhana. I will be able to comprehend it in future, when I progress in spirituality through sādhana.” This attitude is called śraddhā or faith.

Jagadguru Śankarācārya defines śraddhā – ‘guru vedānta vākyeṣhu dṛiḍho viśhvāsaḥ śraddhā’ i.e. śraddhā is strong faith in the words of the Guru and the Scriptures.

In Mahābhārata, during the war with Arjuna, Karna forgets all the mantras to invoke the astras. He tells Salya, his charioteer, that he is unable to recollect mantras for any astras. Salya then says it’s not surprising at all that Karna is unable to reminisce any mantras and adds the following – ‘Sphūrti Arjuna rathaiva tiṣṭhati’ i.e. Remembrance is sitting firm on the chariot of Arjuna. Here, Salya is referring to Lord Kr̥ṣṇa on the chariot of Arjuna. The inherent message here is that one who makes the Lord as charioteer in one’s life and surrenders with steadfast devotion shall be under the constant protection and surveillance of the Lord Himself. The same is exactly implied in ‘Dhiyōyōna: Pracōdayāt’ i.e. let my intellect be aroused with the right thought.

Hence, resoluteness in devotion with total faith and complete surrender towards the Supreme Lord directs one’s mind and intellect towards being virtuous and ultimately truth.

3. Though following Dharma always, why one is not peaceful at all times? It’s quite common to note that those following Dharma are not attaining high status, whereas on the other hand those following Adharma are seeming to be successful materially attaining wealth, name, and fame. This naturally creates disturbance in the minds of those following Dharma. But, one has to understand fully well, that one can do Dharma only to whatever extent one can do, but certainly not to such extent as stipulated by scriptures to fulfill the Dharma completely. Lord Kr̥ṣṇa says – ‘Bhōktāraṁ yajña tapasāṁ | sarva lōka mahēśvaram || suhrdam̥ sarva bhūtānām | jñātvā mām śāntimrcchati̥ ||’ The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries. One who realizes that one has a friend in Kr̥ṣṇa, who is none other than the ultimate purpose of all the actions

performed, one shall be bestowed with peace. Just as a friend obliges and excuses any shortcomings, here is the Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – December | 2019 12

Lord giving assurance that He shall take care of bestowing fruition, if Dharma is performed to whatever extent one can perform with utmost devotion and total surrender. Kr̥ṣṇa is the Lord of all planets and the demigods. No one is greater than He. He is greater than the greatest. In the Vedas, the Supreme Lord is described as ‘tam īśvarānām paramam mahēśvaram’. The Lord is the Master of material nature, and the conditioned souls are under the stringent rules of material nature. Unless one understands these facts, it is not possible to achieve peace in the world either individually or collectively. This is the sense that ‘Lord Kr̥ṣṇa is the Supreme’. If the ‘Supreme Lord’ Himself is our friend, one can attain perfect peace. This realization is the ‘jñāna’.

4. What is the quintessence of Srimad Bhagavad Gīta that helps in achieving success? Three paths are mentioned above. They are 1. Do Karmas without any expectation for results 2. Surrender to God with devotion 3. Realize that the Supreme Lord, who is omnipotent and omnipresent, is the friend.

Lord Kr̥ṣṇa said - ‘yataḥ pravṛttir bhūtānāḿ | yena sarvam idaḿ tatam || sva-karmaṇā tam abhyarcya | siddhiḿ vindati mānavaḥ ||’

By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work. Above sloka contains three parts – 1. Swa-karmana – Swadharma – Karma Yōga 2. Abhyarcha – Worship – Bhakti Yōga 3. Siddhim Vindati – jñāna Yōga

Let’s exemplify this – One wants to eat chapati made of wheat. Direct flour can’t be eaten, as it chokes the throat. First, it is mixed with water to make soft and malleable. Then, it is baked on fire to transform into chapatti. Here, wheat flour is ‘Jñānam’, water is ‘Bhakti’, and fire is ‘Karma’. Scripturally stipulated actions purify one’s mind, thereby helping to remain steadfast in devotion with faith, and ultimately leading to the realization of the Supreme. – Samavedam Shanmukha Sarma. (Adapted from ‘Nitya Jivitam lo Bhagavad Gita’ Pravachanam)

Puri Govardhan Mutt moved out of Odisha Government’s control Bhubaneswar, India The Odisha government passed an amendment to free SANATANA DHARMA Puri's famous Govardhan Math from state control on Saturday following persistent demands by the Puri Shankaracharya. The amendment gives Puri Math parity with the other three Hindu monasteries of Dwarka, Shringeri and Joshimath, all established by Adi Shankaracharya and managed without

government interference. But, still the state controls over 16,000 temples and 450 Maths or Hindu monasteries through government appointed trustees and AROUND THE WORLD Mahants (priests) for the day-to-day management and is the sole arbiter as

regards to the sale of their properties. Disputed Land in Ayōdhya entirely handed over to Ram Lalla New Delhi, India The Supreme Court today ruled in an unanimous verdict that the disputed land in Ayōdhya belongs entirely to the Deity Ram Lalla paving the way for the construction of a temple. The court also ordered that a five-acre plot at a prominent site in Ayodhya would be given to Muslims to build a new mosque. On the disputed site claimed by both Hindus and Muslims for decades, the court said, "On a balance of probabilities, the evidence in respect of the possessory claim of the Hindus to the composite whole of the disputed property stands on a better footing than the evidence adduced by the Muslim." The Supreme Court added, "Hindus have established a clear case of a possessory title to the outside courtyard by virtue of long, continued and unimpeded worship at the Ramchabutra and other objects of religious significance." The court further said, "The Muslims have offered no evidence to indicate that they were in exclusive possession of the inner structure prior to 1857 since the date of the construction in the sixteenth century." Bali Government sets $ 114,076 to revamp Besakih Temple

Bali, Indonesia Bali's provincial government is setting aside around US$114,076 to revamp the Besakih Temple complex in Karangasem regency starting next year. This project includes repairs of the shrines and temples, as well as the development of a four-level parking facility, which will supposedly fit thousands of motorcycles and cars, and hundreds of buses. Furthermore, the government also plans on prohibiting street vendors in the area and instead reorganize them into stalls and kiosks that will be built. Besakih Temple is located on the slopes of Mount Agung in eastern Bali, and is considered one of the most important and holiest Hindu temples on the island. Thousand-year-old Siva linga and Nandi unearthed in Kunal near Narmada River Faridapur, India Sculptures of Lord Siva and Nandi and other artifacts dating back to the Kushan period were unearthed in Faridapur village, while digging sand on the banks of Yamuna river in Karnal's Faridapur. Expected to be thousands of years old, the sculptures, besides two stone pillars and some bricks, could give new insights about the Kushan period of 1st century AD to the 10th century AD, which means 1,000 years of history.

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

śiva jñānaṁ – Samavedam Shanmukha Sarma.

Worship of Śiva Part 45

With multiple facets including all the aspects and making it holistic, worship of Śiva is ever expansive. Many ways for the worship of Śiva and methods of meditation are taught in Vēdas and Purāṇas.

The formless, attributeless tattva worshipped as ‘Paramjyōti’ (The Supreme Effulgence) manifested as Śiva Liṅga enveloped with radiance. As the Brahman with form and attributes, for the ease of worship, the same Paramēśvara took many divine forms such as Dakṣiṇāmūrti, Naṭarājamūrti, Adi Kirātamūrti, Bhairavamūrti, Vīrabhadramūrti, Tapōmūrti, Adi Bhikshukamūrti, Ardhanārīśvaramūrti, Parivāramūrti etc. Out of all these forms, focused worship of Parivāramūrti i.e form of Śiva along with family emerges in multiple dimensions.

The epicenter is Paramēśvara. His Parāśakti Pārvati is right beside Him. This form is the embodiment of Mother and Father. Sons Gaṇapati and ṣaṇmukha are on both sides. Gaṇapati is the remover of obstacles. Skanda is the great commander-in-chief who controls the armies of Śaktis (different kinds of energies).

One can fulfill all their wishes and remove hinderances with the worship of gaṇēśā. Worship of Subrahmaṇya grants divine energies and removes pain of enemies.

Principal among the Pramatha Gaṇās is Nandīśvara. Serving Śiva, He is a living form of happiness of experience of Śiva. He is the form of eternal dharma whose four legs are four Vēdas. Pramathas are the all-capable who can subdue even the gods. They are protectors of devotees. Abode of this divine family is Kailasa. Kailasa is nothing but the home of Sacchidānanada – Truth, Consciousness and Bliss. Worship, meditation and constant remembrance of this Parivaramūrti bestows everything here and hereafter. namaśśivāya sāmbāya sagaṇāya sasūnavē | kailāsācala vāsāya mahādēvāya śambhavē || Meditation on Parivāramūrti with the above sloka, and offering sandalwood paste, flowers, incense, lamp and any fruit or eatable grants all wishes.

It’s always blissful for those who obtained protection from the divine powers of Kailāsa family, both in this world and the next. Those members are those embodiments of efficacy who are venerated even by r̥ṣis and gods.

Śiva’s Plays (Leelas) and their intricacies Śiva’s forms are many. Śiva MahāPurāṇa says, ‘Bhaktahētō dhrt̥ ākrti̥ :’ It is play of the Lord to manifest as a ‘Form’ to grace devotees. Those r̥ṣis who had envisioned such forms devoutly described them. Those who absorb these forms through scriptures, meditate upon them and venerate shall be bestowed with Śiva’s grace. Declaring His power and compassion through all composed, ferocious and mixed forms, Śambhu is dispersing His philosophy in every form.

Digambaram – Charmāmbaram Śiva Purāṇa mentions that Śiva manifested as incarnation of ‘Avadhoota’ and appeared to Brihaspati and Indra. This form symbolizes purest and crystalline form of knowledge without any passion towards body. Even in Datta tradition, the form of Avadhoota is refered as ‘Digambara’. This form represents the state which is beyond the three Guṇas, wherein all regular stipulations and barriers are no more applicable. Nirāvaṇa vijñāna svarūpō hi svayaṁ hara: | Svairaṁ carati sansārē tēna prōktō digambara: || (bōdha sāram)

• He, who does not have any coverings of Māya, roaming around freely in this universe is appearing as ‘Digambara’. • ‘Ambara’ – This words means pervading. Another meaning of ‘Digambara’ is the all-pervading consciousness of Śiva. • There can’t be any coverings for Agni. Śiva, being the ‘Light of Knowledge’, there are no coverings of Māya. (To be continued…)

‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – December | 2019 14

Hindu Dharma – Form, Nature and Effect (Adapted from ‘Hindu Dharma Swaroopamu, Swabhavamu, Prabhavamu’ Pravachanam) - Samavedam Shanmukha Sarma.

Kshetram, Alayam, Vigraham

There are 3 kinds of Kshetras: Swayambhu, Siddha Pratishthita and Manava Pratishthita.

Swayambhu Kshetram is a place where God manifested Himself, for whatever reason, usually to discharge a divine duty or in response to a devotee’s prayer.

Siddha Kshetram is a place where a great sage of yore had performed intense tapas or resided for a long time.

Manava Pratishthita kshetram is place which is built as a place of worship by human effort in recent times, perhaps by a king or a rich person, for public benefit.

Manava Pratishthita Kshetram, whether it was constructed in the past by some king or constructed now by people, is also an important place of worship because, through regular and unceasing worship rituals conducted there, divine energy begins to materialize. Whether we believe it or not, that energy is there. It is dependent on the sadhaka if one is going to benefit from it or not. As an example, when we visit Tirupati and have a darshan of the Lord, we see the beautiful 9 foot vigraha of the Lord, decorated magnificently. However, for a trusted devotee like Annamacharya, He was nothing but the Paramatma, the Supreme Lord. That is the power of belief for the sadhaka. No Hindu feels that they are worshiping a statue. They know inwardly that the vigraha is a representation of the Paramatma and the one is worshiping the Paramatma through the vigraha.

We need to understand that the vigraha and the aalaya we see are not just mere The agamas that imagination of some architect or sculptor. There is knowledge and science behind it. deal with aalaya Mighty fortresses and castles have been destroyed over time but ancient temples still construction stand tall and thrive. That is from the power of this knowledge. The agamas that deal with discusses not only aalaya construction discusses not only the civil engineering and architectural aspects of the civil the construction, but also the mystical and tantric practices of how to remove the evil engineering and energies from the selected land and how to imbue it with the divine energy. The process architectural of how a rock evolves into a vigraha that is worthy of worship is amazing and impressive. aspects of the construction, but You might have heard of Prana Pratishtha if a new aalaya is being built in your also the mystical neighborhood. What happens during this Pratishtha process? This involves Mantra, and tantric Yantra and Tantra. We already have the vigraha, which is the physical three-dimensional practices of how to representation. Mantra is the sound form, Yantra is the linear form of the same divine. remove the evil Mantra is the sound that defines the Devata. From the original sound Aum, many energies from the syllables have been born. A combination of sacred syllables forms the Mantra. Just like selected land and how to imbue it a pharmacist knows which ingredients to mix for an effective medicine, a Rishi with the divine knows which syllables to blend to form an effective Mantra. energy.

So, the Mantra, being the sound form of the Devata, when properly chanted, invokes the energy of the Devata. A sadhaka may not be able to see it or perceive it, but people advanced in their sadhana can see this as clearly as daylight. So, vigraha is there as a focal point, as a representation for those of us who are still unable to see the Devata. You would have realized that Devata is energy in very subtle form and not easily perceived. Only equally subtle method needs to be employed to invoke it. Such subtle tool is Mantra. So, whether one is aware of it or not, when a sadhaka chants or does dhyana or japa of a Mantra, that divine energy is certainly awakened is present there.

Translation: Narayanaswamy Sankagiri (To be continued...)

ŚRĪ DATTA ANUGRAHAṀ - KĀRTAVĪRYĀRJUNA Kārtavīryārjuna performs tapas for Lord Dattātrēya Kārtavīryārjuna is one of the prominent devotees of Sri Dattātrēya. He is the son of Krtav̥ īrya. After his father, he was about to be coronated as the king of Māhiṣmati. He told the assembly, ‘As it is widely known, I’ve crippled hands. Hence, I don’t have the capability to protect my subjects, from whom I take taxes. I’ve to depend upon someone else to protect me and my subjects. If there is anyone learned in this assembly who can direct me to the fulfillment of my desire to attain strength, I’m very eager to listen to the same’. Maharṣi Garga, present in the assembly, stood up and directed the king to worship Lord Dattātrēya for his objective. He also told Kārtavīryārjuna that one should worship Dattātrēya with steadfast devotion and unflinching mind diving deep into philosophy following all the scriptural stipulations very strictly. Because, Lord Dattātrēya puts His devotees to severe tests and carries them away with illusion before finally bestowing His infinite grace. Vowing to abide by the set rules sincerely, Kārtavīryārjuna sets out to Sayhādri Mountain ranges, the eternal abode of Lord Dattātrēya. Kārtavīryārjuna crosses hurdles and obtains the grace of Lord Dattātrēya With great grit, Kārtavīryārjuna performed severe tapas for Dattātrēya. He had all kinds of disturbing experiences such as seeing someone drinking wine all the time, roaming freely with women, not following any stipulations of purity either or body or mind etc. He withstood all the tests, remained firm in his devotion towards Dattātrēya both in mind and action, and recites the one hundred and eight names of ‘Anaghā and Anagha’. Pleased with his devout surrender, Dattātrēya manifested and asked Kārtavīryārjuna the boons he wants. Kārtavīryārjuna prayed for the following boons – 1. He should have strong hands. 2. He should be valiant and so capable, that when he himself is fighting with all his weaponry, there should not be any need for someone to aid him. 3. There should not be any opposition to him. 4. He should not have any enemies 5. He should be able to traverse to all worlds in heaven and nether world also without any obstruction. 6. He should be able to protect his subjects at all times – They should get protection just by reminiscing his name. 7. He should be bestowed with long life, sound health, and abundance of affluence. 8. If he were to die, he should die only in the hands of someone who is much superior to him. 9. He also asked for unwavering strong devotion at the Lotus Feet of Lord Dattātrēya.

Smiling, the Lord gave him all the boons he asked. Along with strong hands, Lord also gave an extra boon that he shall be bestowed with one thousand hands whenever necessary. These boons transformed Kārtavīryārjuna into super-human. He ruled over his subjects with kindness and love. Everyone was very happy, as the king is protecting just by thinking of him. Also, any items lost by anyone are obtained back just by reminiscing the name of Kārtavīryārjuna. – Samavedam Shanmukha Sarma.

(Adapted from ‘Sri Dattatreya Vaibhavam’ Pravachanam)

- Manikyavachakar mundiya mudal naḍu iruṇḍiyum ānāy mūvarum arigilar yāvar maṭru arivār pandu aṇai viraliyum nīyum ninu aḍiyār paḷaṁ kuḍil torum eḷundu aruḷiya paranē seṁ taḷal purai tirumēniyum kāṭṭi tirupperum turai urai kōyilum kāṭṭi andanaṇ āvaduṁ kāṭṭi vandu āṇḍāy ār āmudē paḷḷi eḷundu aruḷāyē

You are at the beginning, in the middle, and at the ending of this universe! When even Brahma, Viṣṇu, and Mahēśwara can’t comprehend You, how others can even know You? O Paramēśwara! You grace the house of every devotee of yours along with Your consort who sports holding the ball between Her fingers. You graced by showing Your effulgent fire like body, and the state of Your preceptorship. O rarest of the nectars! Please arise from sleep and grace us! - Samavedam Shanmukha Sarma. You Tube link to listen Tiruvembavai

ŚRĪ ĀDI ŚAṄKARA JÑĀNA YAJÑAṀ śrti̥ smrti̥ purāṇānāṁ ālayaṁ karuṇālayam

namāmi bhagavatpādaṁ śaṅkaraṁ lōka śaṅkaraṁ.

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

PART 11

Every politician should read and understand this sloka during the time of their oath taking ceremony. For a moment, let’s forget about Vēdānta. Just look at few of the myriad difficulties in managing excessive wealth – 1. Earning itself is not so easy. May be, most of the time it is not earned in right means or righteous ways 2. Preserving the wealth acquired thereby without anyone taking note of it, sometimes even close family members 3. Fear of loss of this wealth in the form of theft, fire, government etc. “One neither practices nor 4. Spending – Though, for the name sake, one has acquired abundance of riches in teaches one’s children unscrupulous methods. The fear of spending it openly or enjoying for oneself haunts. about patience. Any small 5. Besides the above, this is all done at the expense of one’s health i.e. disorderly change or difference in the eating and untimely sleep leading to other medical complications. expectations irritates the

children and aggravates Trend in modern world is to chase pleasures in the form of food and fun ultimately their emotions. Today’s leading to failure. Majority are unable to realize that the eternal bliss is lost in the parents are always looking race of mirage like mundane enjoyments. One neither practices nor teaches one’s to provide more comforts children about patience. Any small change or difference in the expectations irritates to their children, rather the children and aggravates their emotions. Today’s parents are always looking to than encouraging them to provide more comforts to their children, rather than encouraging them to bear the bear the turbulences in life turbulences in life with patience and remain resolute in the practice of dharma. Our with patience and remain Puranas are not just for those who became older in age, but more essential resolute in the practice of for those who are active in life, youth, and children. dharma. “

Those endowed with wealth gradually become arrogant crossing the stages of happiness, possessiveness, and satisfaction. Maharṣi Nārada mentions the same in Srimad Bhagavata saying that the rich can’t see others, for that matter anything. They neither care nor fear the elders, the learned, God, or even their own parents. Once Lord Brahma asked Nārada to expand the creation by entering into grihastha ashrama. Nārada denied outright, mentioning that one who has realized that the samsāra is not the ultimate and there is something higher, one can’t enter samsāra. Brahma then told Nārada, ‘Because, you disobeyed my command, I’m giving you a curse. You’ll be born on the earth as a king. You will be very rich. Your wife will be chaste and devout towards you. All your subjects shall always love and respect you. There shall be none to oppose you. You will be free from enemies.’ Hearing this curse, Maharṣi Nārada wept bitterly. He told Brahma, ‘Will I be able to think of Bhagavān Nārāyaṇa at least once, when I have so many comforts and pleasures around?’ He further added, ‘Those riches that take one away from Nārāyaṇa are in fact troubles, And, those troubles that make one remember Nārāyaṇa are indeed riches.’ That’s why the great composer Annamayya says, ‘Enta vibhavamu kaligē antayunu āpadani cintin̄cuṭayē gadā ceḍani jīvanamu’. This means that one who realizes that more wealth brings in more troubles, has in fact a good life. Moral aphorisms say that those who are rich but not charitable and who are in penury but not devout, both should be thrown into the river tying a stone around their neck so that they will not even float. This implies that leading such kind of life is heinous than death.

Ślōka 3 yāvat vittōpārjanasakta: tāvannijaparivārōrakta: paścātt jīvati jarjara dēhē vārtān kōpi na prchcati̥ gēhē || 3 || One’s family is affectionate and comforting only till one is earning money. Once the body becomes old and incapable of earning any money, there will be none around even to enquire about oneself. It is often to everyone’s dislike and disagreement, but this is the ultimate truth of life. Nobody is an exception to this experience at one or other stage of their life. If the story of Gajēndra is understood, it tells the same. There is no escape from this truth. Hence, our Maharṣis packed the gist of life and what should be asked from God in a small couplet – ‘anāyāsēna maraṇaṁ vinā dainyēna jīvanaṁ dēhāntē tava sāyujyaṁ dēhi mī pārvatī patē’ ‘O Pārvatī Pati (Śiva)! Grant me struggle-free death, wretch-free life, and unification with You after death.’ One will always be thirsty for water. It’s Our Puranas are not just for those who became foolishness that if one thinks to pursue other older in age, but more essential for those who are things after the thirst ends. active in life, youth, and children. - Samavedam Shanmukha Sarma.

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

SKANDŌTPATTI Dakṣa begins yajña Divine Mother manifested as Sati, the daughter of Dakṣa Prajāpati, and was married to Lord Śiva. Due to bad times, Dakṣa developed unknown hatred, envy, and anger towards Śiva. Because of unknown enmity with Śiva, he planned to organize a yajña without Lord Śiva. Many elders including maharṣis such as Dadhīci attempted to retrograde Dakṣa from this unwarranted and evil act.

The curse of Nandi Puffed with arrogance and pride, Dakṣa didn’t heed to anyone’s advice. Yajña began. Being afraid of Dakṣa’s position as Prajāpati, everyone attended the ceremony. Even his daughter Sati who came to the yajña uninvited told him that if this yajña is not stopped and he does not render apology to Lord Śiva, he shall be destroyed forever. Unable to tolerate this unprecedented act, Nandi, the celestial Bull of Lord Śiva, cursed all the gods present there that they shall undergo more troubles and attain very bad state, due to their support to Dakṣa instead of disciplining and ostracizing him. It is very important to understand that those who support someone in power for all their evil actions, have to bear bad consequences later.

Vīrabhadra destroys Dakṣa yajña Dakṣa did not listen to Sati either and tried to continue the yajña. Having heard the accusation of Lord Śiva, Mother could not withstand anymore, aroused fire there itself with the tip of Her toe and consumed Herself in that fire. Angered over the loss of His wife, Śiva sent Vīrabhadra to destroy the yajña. Vīrabhadra fought valiantly, tore the head of Dakṣa, threw into the sacrificial fire, and hit all those gods who attacked him.

Compassionate Śiva brings back Dakṣa to life Later, when Viṣṇu, Brahma, and other gods prayed, the compassionate Śiva brought back Dakṣa to life putting the head of goat on his torso. Śiva also rejuvenated many gods who lost their lives and limbs. Śiva then ordered Dakṣa to duly complete the yajña as stipulated in the scriptures. Dakṣa followed the instructions and completed the yajña successfully. Śiva made him and all the gods happy granting the merits of yajña. While everyone is thus happy, Siva alone left the place with the burden of losing His wife.

The curse of Nandi continues in the form of Tārakāsura Having understood that tapas is the only way to acquire immense powers to defeat gods and attain an exalted state, a demon named Akhilasēna instigated his daughter Surasa to enchant Kaśyapa Prajāpati with delusion. Abiding by the divine play, Kaśyapa Prajāpati obliged her and thus four children were born. They were Śūrapadma, Simhamukha, Tārakāsura, and a girl Ajāmukhi. They attained demonic as well as the powers of sorcery at a very young age, by which they can change their forms and faces any time, though Simhamukha, Tārakāsura, and Ajāmukhi are primarily lion, elephant, and goat faced. Śūrapadma had a son named Bhānugōpa. They went to Kaśyapa Prajāpati and sought direction as to what they should. He told them to perform tapas just like the great maharṣi Mārkāṇḍēya. They agreed and went to their mother to inform the same. But, their mother told them that the sattvic tapas performed by Mārkāṇḍēya is not the path for them, and they should perform tapas using rajāsic and tāmasic methods. They followed the instructions of their mother and performed severe tapas for Lord Śiva. With the grace of Śiva, they acquired unchallengeable powers. Here, one should note that it is not the fault of God, but the fault of the worshipper who chooses to worship in a specific way that suits one’s interests and thereby acquires boons accordingly. However, it’s also important to understand that such boons acquired employing methods that are not for universal welfare shall ultimately be destroyed by the same Lord in some other form or fashion. They attacked heaven. Indra understood the reality of the situation and fled in the form of a parrot. But, Tārakāsura was successful in taking Jayanta, the son of Indra, as his captive. Tārakāsura started tormenting the three worlds and his atrocities became unbearable. Entire universe is suffering with the outrage of the three brothers.

Marriage of Śiva and Pārvati All the gods went to Brahma for a solution. Brahma said that only one who is not born in his creation, and is the son of Śiva can kill Tārakāsura. But, after Divine Mother disappeared as Sati and merged with Śiva, Śiva started expounding the Vēdānta to Sanaka and other sages. While explaining samādhi, He Himself went into samādhi. Meanwhile, Mother manifested as Pārvati, the daughter of Himavān and started serving Śiva. But, Śiva did not become extrovert and remained immersed in samādhi. Gods requested the help of Manmatha. Manmatha was reduced to ashes in the anger of Śiva. Later, Pārvati impressed Śiva with Her severe tapas. Śiva sent Saptarṣis to Himavān seeking the hand of Pārvati. Later, marriage of Śiva and Pārvati was performed with grandeur. Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – December | 2019 18

Agnigarbha Skanda With the cooperation of Śakti, the radiance of Śiva emerged out. But, because of the unnecessary eagerness of gods, it did not enter the womb of Mother Pārvati. Disappointed and irritated that She could not become Mother, Pārvati cursed gods that they also shall not have any progeny. Meanwhile, Earth could not contain the radiance of Śiva. Led by Fire God, all the gods sought the excuse of Śiva, who said that Fire has to bear that radiance. Accordingly, Fire took that radiance from Earth. As soon as the radiance of Śiva entered Fire, it also entered into all gods. One has to carefully understand the significance of this action. Gods are called ‘Agnimukha’ i.e. one who have Fire as their face. ‘agniṁ dūtaṁ vr̥ṇīmahē’ i.e. Fire is also termed as ‘Messenger’ of the gods. In other words, gods can receive anything only through Fire i.e. yajña. Just like one obtains energy in the entire body just by feeding through the mouth, all the gods are pleased when offerings are done in the sacrificial fire of yajña, which is none other than the form of Rudra or Śiva. Gods also were unable to bear the radiance of Śiva, and hence again sought refuge in Śiva. Śiva graced them all to be able to extract out His radiance. If it were to be extracted out, why did it enter gods in the first place? It happened so, because the one coming out now is the embodiment of not only Śiva and Śakti, but also the collective personification of all the gods.

Radiance of Śiva enters into the wives of six rṣis Fire god looked at the gigantic ball of Śiva’s radiance that collected from all the gods. When he sought instructions from Śiva as to what should be done further, Śiva said that to instill it in the womb of any such pious women coming out of sacred river Ganga on the sixth day in the month of Māgha. While Agni was waiting on the shores of Ganga at the appointed time, the wives of Saptarṣis came there. Though Arundhati forbade others to go to Agni for heat, remaining six ignored the advice. Agni thus was successful in instilling the radiance of Śiva into them. Mahābhārata mentions the same in a slightly different way. It mentions that Agni developed infatuation towards the six women and got agonized. His wife Swāha Dēvi satisfied him taking the forms of all six women, but could not take the form of Arundhati. Agni was thus successful in instilling the radiance of Śiva present in him into the six women.

Birth of Skanda All these six women left the radiance of Śiva in the Himalaya mountain ranges, which could not bear it and slowly passed it on to river Ganga. Even Ganga also could not bear that effulgence. Meanwhile, Brahma went into deep tapas and arranged for a small reef of grass called ‘Śaravana’ in the lake present there in Himalayas. This lake was created by none other than Pārvati with the waters that emerged from Her tapas. The great effulgence that was placed in the lake started taking shape. On the sixth day in the month of Mārgaśīrṣa, this radiance manifested in the magnificent form of Subrahmaṇya with six faces and twelve hands.

Valor of Skanda While Subrahmaṇya was roaming around the Himalayas, He saw the gigantic bow used by Śiva to kill the tripurāsuras. He tweeted it so easily. The very sound that emanated from that tweet moved the elephants of the quarters, who advanced to attack Subrahmaṇya. He held each elephant by it’s trunk and flung away.

Victory of Skanda Meanwhile, all the gods came there and prayed Subrahmaṇya. Coronation of Subrahmaṇya as the Commander-in-Chief of the gods was done with great pomp and splendor. He then attacked the demons, demolished the Krauncha Mountain which is their base, and killed all the demons including Śūrapadma, Simhamukha, and Tārakāsura. Gods showered flowers on Subrahmaṇya. All the worlds rejoiced at being freed from the atrocities of those wicked demons.

Skanda is the embodiment of Yajña While Indra who fled as a parrot was in deep thought about how to regain control over heaven again, he hears the shouts of a woman seeking protection. He rushes there, sees a woman captured by a demon named Kēśi, defeats him, and enquires the whereabouts of the woman. She introduces herself as Dēvasēna, the daughter of Prajāpati Ariṣṭanēmi. She also mentions that she wants to marry one whom none can defeat. Indra looks at the muhūrta she expressed this wish and notes it to be ‘Raudra’, wherein he sees sages Brihaspati and Angirasa performing the Yajña. He also sees the oblations offered are entering into the Sun’s halo in three paths namely Rudra, Sūrya, and Agni on the morning of Amavāsya, and from there they are again distributed to all the gods. This is the secret of Yajña. All the offerings made in Yajña enter into the halo of Sun through the paths of gods, and again re-distributed to them. The marriage of Dēvasēna and Subrahmaṇya was celebrated.

Merits of devout reading and listening to the birth story of Subrahmaṇya This story was told by sage Viśvāmitra to Lord Rāma. Sage Mārkaṇḍēya tells the same to Dharmarāja in Aranya Parva of Mahābhārata. This grants victory over enemies, fulfills all the material wishes here in this world, and ultimately grants liberation and oneness with Skanda. Worship of Subrahmaṇya grants everything here and hereafter. - Samavedam Shanmukha Sarma.

(Adapted from multiple sources)

Hindu A merican F oundation Executive Director Suhag Shukla launched ‘Shakti Initiative’. As the name suggests, in her own wor ds, about the initiative, “When scouring the Inter net for hours t o Hindu Women, Religion and their i mmense contribution, I was frustrated beca use most of the websites are politically or religiously motivated, stereotyped with outright lies, and misrepresent the scriptural quotes with social evils completely juxtaposing the trut h. This initiative aims to bring into bright light the life stories and contributions of some of the most remarkable women human hi story has ever seen si nce Vedi c times. T his should i nspire both women a nd men to get reacquainted with and rea ssert, in ma ny fa cets of life where we have fallen short, the bala nce a nd harmony our traditions advocate for between man and woman, and ultimately realize their potential to the highest.”

Bāla śikṣa CHILDrEn’S CornEr

SCIENTIFIC MEASUREMENT OF TIME BY BHĀRATĪYAS PART 4 - SVSN Sarma

Kalpas One thousand mahā yugas is called one kalpa. One kalpa is day, and another kalpa is night for Brahma.

Manvantaras 71 mahā yugas is one manvantara. 14 manvantaras are mentioned. Between manvantaras, a sub praḷaya (small scale dissolution) occurs. There are rulers for all 14 manvantaras.

Names of Manvantaras

1. Svāyambhuva 2. Svārōciṣa 3. Uttama 4. Tāmasa 5. Raivata 6. Cākṣuṣa 7. Vaivasvata 8. Arka sāvarṇi 9. Dakṣa sāvarṇi 10. Brahma sāvarṇi 11. Dharma sāvarṇi 12. Rudra sāvarṇi 13. Dēva sāvarṇi 14. Indra sāvarṇiCombined, all these four yugas (43,20,000 years) is called one ‘Mahā yuga’.

Present Time Current Manvantara – Vaivasvata, the seventh manvantara

Kalpa – Nighttime of Brahma dissolution Mahā Yuga – 28th Mahā Yuga dissolution Current Yuga – Kali Yuga

Current Year – 5117 year in Kali Yuga dissolution) Lifetime of Brahma, the Creator One Mahā Kalpa – 311,040,000,000,000 years

At the completion of one Mahā Kalpa, Brahma and the entire universe present at that time dissolves into the Supreme. Again, creation starts. This is the ‘Cycle of Time’. (To be continued...)

VIJÑĀNAṀ -11 SLOKA OF THE MONTH 1. Who holds the hand on thigh like Lord Subrahmaṇya? chanḍa pāpahara pāda sēvanaṁ 2. On which Thiti in the month of Margasirsha did Hanuman see Sita? gaṇḍa śōbhi nara kuṇḍala dvayam 3. Which place is called ‘Muktipradā’ in Kruta Yuga? daṇḍi tākhila surāri maṇḍalaṁ 4. Who is the Kṣētrapālaka in Kāśi? daṇḍapāṇi maniśaṁ vibhāvayē || 5. Who composed Tiruvembāvai? 6. By thinking which devotee of Lord Dattātrēya, one regains lost items? 7. Who are the three deities present in ‘sōmāskanda’ form? 8. ‘Sphūrti Arjuna rathaiva tiṣṭhati’ – To whom is Śalya referring here? 9. Which place has the ‘Agni Linga’ form of Śiva? 10. What is the river that flows in Avantika?

VIJÑĀNAṀ -10 Answers – 1. Subrahmaṇya 2. Rādha 3. WORDS OF BENEVOLENCE Dāmōdara 4. Himavān 5. Paśupati 6. Mānasa Dēvi or Surasa 7. Yōjanānāṁ sahasrantu śanairgacchēt pipīlikā Mahāsēna Janaka 8. Twelve 9. Āditya 10. Abhiṣēkam āgacchan vainatēyō ఽ pi padamēkaṁ na gacchati Pan̄cadaśa bhāgavatōttamāḥ Even though the ant moves slowly, it can always cross even a thousand yojans. Despite its ability to travel 1. Prahlāda 2. Nārada 3. Parāśara 4. Puṇḍarīka 5. Vyāsa fast, it is not possible to reach the destination even for 6. Ambarīṣa 7. Śuka 8. Śaunaka 9. Bhīṣma 10. Rukmāṅga Garuda, if the journey is never started. So, you have to first start any deed early and then continue steadily. 11. Arjuna 12. Vaśiṣṭha 13. Vibhīṣaṇa 14. Ān̄janēya 15. Dhrvḁ

American Fou Ameri can Foundation Executive Direct or Suhag Shukla launched ‘Shakti Initiative’. As the name suggests, in her ow n words, abo ut the initiative, “When scouring the Internet for hours to Hindu Women, Religion and their immense contribution, I was fr ustrated because most of the websit es are politically or religiously motivated, stereotyped with outright lies, and misrepresent the s criptural quotes with social evils completely juxtaposing the trut h. This initiative aims to bring into bright light the life stories and contributions of some of the most remarkable women human hist ory has ever seen since Vedic ti mes. Thi s should inspire both women a nd men to get reacquainted with and reassert, in ma ny facet s of li fe where we have fallen short, the bala nce and har mony our traditions a dvocate for between ma n and w oma n, and ultimately realize their potential to the highest.”

ndation Executive Director Suhag Shukla launched ‘Shakti Initiative’. As the name suggests, in her own wor ds, about the initiative, “When scouring the Inter net for hours t o Hindu Women, Religion and their i mmense contribution, I wa s frustrated beca use most of the websites are politically or religiousl y motivated, stereotyped with outright lies, and misrepresent the scriptural quotes with social evils completely juxtaposing the truth. This initiative aims to bring int o bright light the life st ories and contributions of some of the most remarka ble women huma n history ha s ever seen si nce Vedi c times. Thi s should inspire both w omen and men to get reacquainted with and reassert, in many fa cets of life w here we have fallen short, the balance and harmony our traditions advocate for between man a nd woman, a nd ultimately realize their potential to the hig hest.”

American Foundati on Executive Director Suhag Shukla launched ‘Shakti Initiative’. As the na me suggests, in her own words, abo ut the initiative, “When scouri ng the Internet for hours to Hi ndu Women, Religion a nd their immense contribution, I was frustrated beca use most of the websites are politicall y or religiously motivated, stereotyped with outright lies, and misrepresent the s criptural quotes with social evils completely juxtaposing the truth. This initiative aims to bring into brig ht light the life stories a nd contributi ons of some of the most remarkable women human hi story has ever seen since Vedic times. This shoul d inspire both women and men to get rea cquai nted with and reassert, in many fa cets of life where we have fallen short, the balance and har mony our traditions advocate for between man and woman, and ultimately realize their potential to the highest.”

American Foundati on Executive Director Suhag Shukla launched ‘Shakti Initiative’. As the na me suggests, in her own words, abo ut the initiative, “When scouri ng the Internet for hours to Hi ndu Women, Religion a nd their immense contribution, I was frustrated beca use most of the websites are politicall y or religiously motivated, stereotyped with outright lies, and misrepresent the scriptural quotes with social evils completely juxtaposing the truth. This initiative aims to bring into brig ht light the life stories and c ontributi ons of some of the most remarkable women human hi story has ever seen since Vedic times. This shoul d inspire both women and men to get rea cquai nted with and reassert, in many fa cets of life where we have fallen short, the balance and har mony our traditions advocate for between man and woman, and ultimately realize their potential to the highest.”

American Foundati on Executive Director Suhag Shukla launched ‘Shakti Initiative’. As the na me suggests, in her own words, about the initiative, “When scouri ng the Internet for hours to Hi ndu Women, Religion a nd their immense contribution, I was frustrated beca use most of the websites are politicall y or religiously motivated, stereotyped with outright lies, and misrepresent the scriptural quotes with social evils completely juxtaposing the truth. This initiative aims to bring into brig ht light the life stories and contributions of some of the most remarkable women human hi story has ever seen since Vedic times. This shoul d inspire both women and men to get rea cquai nted with and reassert, in many fa cets of life where we have fallen short, the balance and har mony our traditions advocate for between man and woman, and ultimately realize their potential to the highest.” ∞ + π

T Vedic mathematics 0 A ≜ ∑ A D D I T I O N S The process of adding the values of two numbers is called addition. This is also called as Samkalana in Sanskrit. It is involved in almost all calculations. It is a commonly used one among all the arithmetical operations but mistakes are likely to increase when long list of numbers are being added, or when numbers are carried from one column to other.

There are some ways by using which we can avoid mistakes in long additions Method 1: (Breaking up method) Here we break the list of given numbers into smaller groups and then add the total of all the groups together. EX 1: 4 9 + 5 2 = (4 9 + 1 ) + 5 1 5 0 + 5 1 = 1 0 1 (add 1 to 4 9 and subtract one from 5 2 ) EX 2 : 6 8 + 4 9 = ( 6 8 – 1 ) + 5 0 6 7 + 5 0 = 1 1 7 (subtract 1 from 6 8 and add 1 to 4 9 ) EX 3: 8 8 6 + 9 9 8 = (8 8 6 – 2 ) + ( 9 9 8 + 2 ) 8 8 4 + 1 0 0 0 = 1 8 8 84 (subtract 2 from 8 8 6 and add 2 to 9 9 8) Method 2: For avoiding ‘carry’, also involves adding each column separately. The column totals are set out in lines. The units figure of the second column will be written below the ten’s figure of the first. The units figure of the third column will be written below the tens figure of the second, and so on. The column totals are then added to give the final answer. EX 1:

T.Th Th H T O

1 2 5 8 4 1 2 2 3 8 6 7 1 3

1 3 0 0 4 1 4

+ 2 4 0 0 7 + 2 2

7 3 4 6 2 7 3 4 6 2 Checking by casting out nines or by using digital roots: Addition can be checked using digital root. First find the digital root of each column, add the digital root of addents, if it is equal to the digital root of answer, our answer is correct. Checking: EX 1: Step 1: Total of one’s place T.Th Th H T O Digital Root 4 + 7 + 4 + 7 = 2 2 Step 2 : Total of Ten’s place 1 2 5 8 4 2

8 + 6 + 0 + 0 = 1 4 2 3 8 6 7 8

Step3 : Total of hundred’s place 1 3 0 0 4 8 5 + 8 + 0 + 0 – 1 3 + 2 4 0 0 7 + 4

Step 4 : Total of thousand’s place 7 3 4 6 2 4 2 + 3 + 3 + 4 = 1 2 Step 5: Total of ten thousand’s place Digital root of 7 3 4 6 2 = 1 3 (1 + 3 = 4). 1 + 2 + 1 + 2 = 6 3 Our answer is correct.

Alternatively, we can also work from left to right and write the total of each column further right.

EX 2: Th H T O Digital Root

7 3 4 6 2 By casting out nines 1 + 1 = 2. 1 5 3 8 8 Digital root of addents=Digital root of answer 2 1 1 2 8 2 = 2 + 1 0 0 3 + 4 Our answer is correct. 11 9 9 9 2 0 (2 + 0 = 2)

(Sutras adapted from ‘Vedic Mathematics – 1’ www.shrivedabharathi.in ) Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – December | 2019 21

NALŌPĀKHYĀNAM (Story of Nala & Damayanti) - Samavedam Shanmukha Sarma. Kali and Dwāpara seek vengeance After the marriage of Nala and Damayanti, the gods were all going back. On their way, they came across Kali Puruṣa and Dwāpara Puruṣa. These are the embodiments of Kali Yuga and Dwāpara Yuga. They were going to Damayanti’s swayamvara, but Indra and the other Dēvatās informed them of its outcome. Then Kali Puruṣa and Dwāpara Puruṣa decided to try and destroy their married life. They waited for many years, during which time Nala and Damayanti had children and were living happily.

Durācāra of Nala that paved way for Kali One day, Kali finally found his chance to enter into Nala. That day Nala, who had until then been leading a very pious life, went to the bathroom and didn’t wash his feet afterwards before performing the sacred rites. It should be noted at this point that durācāra decreases the length of a person’s life, and increases the number of hardships that a person must face. Kali entered Nala and asked his friend Dwāpara to make Puṣkara, a relative of Nala invite him to a game of dice. He also asked Dwāpara to enter the dice that he would use. Then, Puṣkara invited Nala to a game of dice. Slowly, Nala began losing all of his possessions and belongings. Over the course of time, he became so addicted to the game and refused to stop, even when his friends and beloved and devoted chaste Damayanti asked him to do so. Damayanti then realized that her husband was going to lose everything, and sent her children to her father’s house in Vidarbha, where they would be safe.

Nala loses everything Then, as she had predicted, Nala lost the game and was left with nothing, other than the clothes on his back. He used those clothes to try to capture some birds to eat but, the birds just began to fly with his clothes, and he was unable to do anything other than watch. The birds than told him that they were the same power that had made him lose his kingdom in the form of dice. Damayanti then lent him some of her clothing. They both wound themselves up in the cloth and crossed the city line into the forest. Then Nala told Damayanti of four paths that would take her to Vidarbha, Kosala, Dakshina, and Ujain. He asked her to follow one of the paths, reach her family’s house and be safe there until better times.

The chaste Damayanti follows her husband Nala Damayanti then told him that they both should go to Vidarbha until better times, as it did not make any sense for Nala to go into the forest and suffer. He then asked her how he would go to the same in-laws’ house he used to go with all of his wealth, now as a weak and unaided man. Damayanti then told Nala that she too would go to the forest with him. Nala then agrees to take her with him and promises to never leave her. Later on that night Damayanti is sleeping, but Nala is awake. He is considering leaving her so that she will find her way back to her family. However, another part of him was telling him to stay as Damayanti wouldn’t be able to survive by herself in the forest. It should be noted that Kali is one who makes people divide, so he was inside Nala convincing him to leave Damayanti. Finally, Kali wins and Nala carefully splits Damayanti’s clothing along the line in which he was surrounding himself with her clothing.

Damayanti’s hardships in the forest After a while, Damayanti wakes up and doesn’t see Nala. She looks and around the area and still doesn’t see him. She begins considering where he might have gone, when a snake begins swallowing her. By the time she realizes it is too late for her to do anything, and she begins crying out for help. A hunter was going in the area and he hears her shouts. He quickly comes and kills the snake with his dagger. However, when he realizes she is alone, he gets evil intentions by seeing her beauty. Damayanti quickly realizes his intentions and curses him to die based on her pativratya i.e. chasteness. The reason we see people placing a truth or virtue as a condition for any boon or curse is that the gods will only make our words true if we are truthful and follow Dharma. The hunter immediately burns and dies.

Damayanti receives the blessings of Rishis Damayanti continues wandering through the forest searching for Nala, when she comes across a pleasant area. There she sees many rishis doing tapas in various forms such as meditating, doing yagas, fasting in various ways, etc. She bows down to them and when they ask her who she is she introduces herself as the wife of Puṇyaślōkā Nala. She then explains what has happened to her and Nala. The rishis console her and tell her ‘Kṣipraṁ drakṣyasi Naiṣadhaṁ’, i.e. she will see Nala very soon. Damayanti was very happy and prostrated before them. When she opened her eyes the huts, rishis, and the entire village was gone. She then wondered whether this was a dream or some sort of hallucination. It should be recognized that Bhāratīya forests are tapōbhūmis. At that moment, the rishis decided to show themselves to Damayanti, once their work was done they made themselves invisible once again. (To be continued...) (Adapted from ‘Mahabharatam lo Manchi Kathalu’ Pravachanam) Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – December | 2019 22

‘Rushipeetham’ Activities

For Brahmasri Dr. Samavedam Shanmukha Sarma garu’s articles in Tamil, please visit the link Tamil . To subscribe ‘Samavedam’ YouTube Channel, click Rushipeetham Online store - https://rushipeetham.com (Mailing only to valid postal address in India; Download(s) available) ‘Aarshavani’ archives - https://rushipeetham.org/aarshavani-emagazine/ ‘SivaPadam’ - http://sivapadam.org/ ‘Sri Gurubhyo Namaha’ – Online Study group - http://gurujnanam.org/ ‘Dhruva Jnanam’ – Online Study group for children - http://dhruvajnanam.org/ Facebook - Rushipeetham Local Office(s) –

Hyderabad Visakhapatnam Tirupati Gunturu Plot# 1-19-46, Rajasekhar Madhira Smt. Vanam Sasikala N Venkata Ramana H.I.G. A -40 D.No:49-36-8, 18-12-1710, Syamala Nagar, Dr. A S Rao Nagar Flat No:402, Khadi Colony, 3rd lane, Secunderabad Pingali paradise, NGO Tirupati. Guntur 522006 Ph: 7659927777 Cell 9246488975 Telangana - 500062. Colony, Akkayyapalem, Ph: 040-27134557 Visakhapatnam-530016, 27132550 Ph: 9989991112, 7331115666 For more details please visit https://rushipeetham.org ; http://saamavedam.org

Sri Vallabha Ganapati Mandir, Konthamuru, Rajamahendravaram Sri Vallabha Ganapathi Mandir, Konthamuru Rajahmundry Devotees interested in sending contributions to the temple – BANK ACCOUNT NAME: MANDIR MAINTENANCE TRUST ACCOUNT Number: 62507680499; BANK NAME: STATE BANK OF INDIA; Name of the BRANCH: KONTHAMURU; IFS CODE NUMBER: SBIN0021806; MICR CODE: 533004108; Nature of Account: CURRENT ACCOUNT For new donations and those who donated, please drop an email Contact details: Address: Sri Vallabha Ganapathi Trust,

with donation details at [email protected] Near Kalyana Nagar Arch, Jangala Colony Road, Siva For details, contact Sistu Rama Sastry @ 9652815577 Kumar Layout, Konthamuru, Rajahmundry, Andhra Chandi Yagam is performed once every month for the protection Pradesh – 533103; Ph# 9949705166 / 9542122189 of Sanatana Dharma and welfare of universe. For details, please visit www.vallabhaganapathimandir.org

‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’

❖ ‘Rushipeetham’ - Bi-lingual monthly magazine started by Brahmasri Dr. Samavedam Shanmukha Sarma garu ❖ Published uninterruptedly for over twenty years now (started in 1999). ❖ Available both in print and e- version. ❖ Enumerates the principles and practices of Sanātana Dharma ❖ Thought rousing editorials on contemporary issues and spiritually uplifting articles by Brahmasri Dr. Samavedam garu ❖ Scholarly articles by many intellectuals on profound treatises, pilgrimage places, and other aspects ❖ Features such as āchārālu – ābhīṣṭha siddhulu, īnela visēṣālu, panchangam etc. ❖ Special corner for children with interesting stories, quizzes, and scientific aspects of Vedas The magazine is the hand torch of every Hindu with which they can proudly proclaim ‘This is my Bhāratīyata’ E-SubscriptionCLICK HERE FOR ONLINE is only SUBSCRIBTION $ 15 per year Subscription towards the ‘Rushipeetham’ Magazine is our definite contribution towards Sanatana Dharma

PHOTO GALLERY

Rushipeetham – Aid to Meritorious Students

As part of ‘Rushipeetham Charitable Trust’ service activities, like ever year scholarships were given to economically backward meritorious students for the year 2019-20 in Rushipeetham Administrative Office, Hyderabad on Saturday October, 26, 2019. Trustee Sri Marepalli Suryanarayana garu began the program with introductory remarks. Trust member Sri Konduri Bhaskara Ramana Murthy garu conducted the proceedings and explained in detail about Trust’s activities. Around 90 students from Engineering and other faculties received scholarships directly from the hands of Brahmasri Dr. Samavedam Shanmukha Sarma garu, Chairman and Managing Director of the Trust. Speaking on the occasion, Sri Samavedam garu said, ‘Bhāratīyās inaugurated many scientific aspects in very ancient times itself. For example, it is Aryabhatta who first told that earth is spherical. Bhāratīyās should come out of the ignorance that all the discoveries were done only by foreigners and should take pride in their heritage. You all are now pursuing education receiving scholarships. Likewise, after you settle in life, you also should participate in service activities and help others. Lead a life of devotion and patriotism.’ Members of Rushipeetham Charitable Trust and Rushipeetham office participated in the event.

Brahmasri Dr. Samavedam Shanmukha Sarma garu’s First Visit to Abu Dhabi

Brahmasri Dr. Samavedam Shanmukha Sarma garu has brought more divinity to an Island city with his short and blissful trip for four days. 'Samskruti' led by Sri Rajashekar garu organizes Sri Venkateswara Kalyanam every year during Karthika Masam. This year, the 9th year celebration of Sri Venkateswara Kalyanam, started with the spiritual discourse on 'Sri Lalitha Tripura Sundari Vaibhavam' by Sri Samavedam garu. All the devout and spiritual diaspora of Abu Dhabi were enlightened by these discourses elucidating Sri Lalitha Tripura Sundari Nama, Rupa, Yoga, Leela and many effulgent forms of Divine Mother. On the eve of Venkateswara Kalyanam performed on Friday November 15 2019, Sri Samavedam Shanmukha Sarma garu's discourse on 'Vision of Annamayya' about Lord Venkateswara in his own inimitable style, certainly made remarkable impression on each and every one present. The impression is so vivid and strong to such extent that everyone shall be immersed in the divinity of Lord Srinivasa, whenever they visit Tirumala next time. Sri Samavedam garu began pravachanam with brief description of Sri Tirumala Kshetram. He later expounded about Lord Srinivasa with his mesmerizing insight of several keerthanas of Annmmayya including Bhakti, Jnana, Vairagya, Kalyana and Upachara keerthanas. Mention about Saptagiris that all the Seven Hills should in fact be viewed as ‘ONE HILL’, and " Yedu Kondalu "(Seven Hills) word is not specifically mentioned in twelve Puranas and available 14000 Annamacharya kritis is thought-provoking and bound to change one’s viewpoint. Sri Samavedam garu's spell-bound narration on Tondaman Chakravarthi, Bhakta Bhima, and Tamali should be preserved for eternity.

Saturday November 16, 2019 evening all the attendees were thrilled with memories of 'Siva Padam' Jnana Yagnam. More than 40 Abu Dhabi singers led by Smt. Usha Bala Kowtha sung melodiously, while Sri Samavedam garu provided narrative insights about the keerthanas. Abu Dhabi Telugu people had immensely enjoyed 'Hari-Hara' Archana on two consecutive days. Sri Venkateswara Kalyanam and Siva Padam sessions were attended by many from Abu Dhabi, Sharjah and Dubai. On Sunday November 17 2019 Rudrabhishekam was performed in the presence of Sri Samavedam garu by Abu Dhabi Pradosham team lead by Sri Kumar Iyer.

Sri Samavedam garu also visited Emirates Palace and was impressed with its artistic ambiance. Sri Shanmukha Sharma garu was very impressed by the entire Sanatana Dharma diaspora of Abu Dhabi for their devotion. There is no doubt that his visit rejuvenated the spirits of many and made a remarkable impression towards progress in their spiritual journey. The entire spiritual community of Abu Dhabi are eagerly awaiting for another long visit of Brahmasri Dr. Samavedam garu and are praying Lord Almighty in the form of Sadguru to make this happen very soon. - Smt. Uma Radha Srinivas.

KĀRTĪKA FESTIVITIES TO KARIVADANA With the decorative lighting of lamps and fireworks, Diwali festivities began in Sri Vallabha Ganapati Mandir, where Hari and Hara are present among the five couples of deities. Activities such as akāśadīpa on the first day of the month, special pujas to Nāga idol in the mandir on Nāgula Chavithi day, worship of cow on Gōṣṭāṣṭami day, different formations of lamps on Pournima, the Dēva Dīpāvali day, and Sahasra Modaka Ganapati Homam on Sankaṣṭahara Chaturthi day occurred spectacularly.

Pravachanams at Kasi

Pravachanams at Sringeri Mutt, Guntur DISCLAIMER: This is not a SPAM. You have received this e-mail, because you have shown interest in the renaissance of Sanatana Dharma by Brahmasri Dr.Samavedam Shanmukha Sarma garu through pravachanams, ‘Bharata Rushipeetham’ magazine, writings, books, temple renovation and construction, Sri Vallabha Ganapati temple Rajahmundry, ‘Go Seva’, charitable activities, Yagas and Yajñas, ‘Siva Padam’ concerts and dance dramas etc., Please forward this e-mail only in UN-EDITED format. For more details, please visit http://saamavedam.org or http://rushipeetham.org

https://www.facebook.com/BramhasriSamavedamShanmukhaSarmaOfficialPage https://www.youtube.com/channel/UCUuZr7RU7GTW7iN-vi5tLRg

To subscribe: https://tinyurl.com/yamlpln7 Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – December | 2019 26