Aarsha Vani (Voice of Sanatana Dharma)

July 2020 Volume: 6 Issue: 6

GURUVĀṆI It is very essential to inculcate the practice of Dharma and Sadācāra right from childhood. A child should be taught the core values of Sanātana Dharma such as truth, integrity, patience, chivalry, respect for elders, discipline, devotion, and above all, humility. They should be provided illustrations of how those who followed them prospered, attained fame, and reached exalted state in their lives, while those who demeaned them suffered and ultimately perished, though seeming to gain initially. It should be engraved in the mind of a child that long term permanent gains are better than short term temporal gains. – Samavedam Shanmukha Sarma.

INSIDE THIS ISSUE Dear Readers, Title Page# In the month of Āṣādha, the most auspicious festival 1 Vyāsa (Guru) Pūrṇima 2 ‘Guru Pūrṇima’ is celebrated worldwide in all the 2 Siva Padam – Jagadgurū! Jāli Jūḍumā 3 traditions of Sanātana Dharma. Brahmasri Dr. 3 Śāradā Śarasandhānā Śastrapratyastra varṣiṇi 4 Samavedam Shanmukha Sarma garu explained the 4 Traditions – Fulfilments 5 intricacies of the names ‘Guru’, and ‘Gurutama’ from 5 Garuḍa Mahāpurāṇa 6 Śrī Viṣṇu Sahasranāma. An elucidation on meditation 6 Major Festivals in this Month 7 of the primordial Guru Dakṣiṇāmūrti composed by Śrī 7 Dakṣiṇāmūrti Dhyānam 9 Sadāśiva Brahmēndra Saraswati Swāmi is a must read. 8 Śrī Raṅganātha Swāmi - Śrīraṅgapaṭṭaṇaṁ 10 Reading of Brahmasri Samavedam Ramamurthy Sarma garu’s veneration of Maharṣi Vēda Vyāsa is efficacious. 9 The Eternal - The Values of Eternal Dharma in 13 Modern Times The article on ‘Śrī Rangam’ sure once again reminds 10 Ṣaḍdarśanāḥ 14 the older generation the grandeur of Bhāratadēśa and 11 Śrī Mahā Lakṣmī Stotram (Viṣṇu 15 introduces the same to the current generation Purāṇāntargatam) instilling pride in the profound knowledge of Maharṣis. 12 Gurur-gurutamō.. 16 Women devoutly perform ‘Śrī Vara Lakṣmi Vratam’ in 13 Śiva Jñānaṁ - Aruṇāchala Śiva! Aruṇāchala Śiva! 17 the month of Śrāvana. From Lakṣmi Sahasranāma, Sri 14 Hindu Dharma – Form, Nature and Effect 18 Samavedam garu explained the ‘ONENESS’ of the 15 Śrī Ādi Śaṅkara Jñāna Yajñaṁ - Bhaja Gōvindam 19 Divine Mother’s different forms with the names 16 Children’s Corner – ‘Śāradā Śarasandhānā Śastrapratyastravarṣiṇi’. i. Bāla Śikṣa - Lokamanya Bal Gangadhar Tilak 20 Explanation about the stōtras performed by Indra and ii. Vedic Mathematics - Sūtrās 21 Śrī Ādi Śankara enable one to chant them with more 17 The Mahabharata True Story from Sage concentration and obtain the merits quickly. Vēda Vyāsa – Ambassadors between Kauravas 22 and Pandavas In his own inimitable style, Jagadguru Śrī Śrī Śrī 18 Mālādrśō̥ Madhukarīvā Mahōtpalēya.. 23 Vidhuśēkhara Bhārati Swāmi narrated about the six 19 Sanatana Dharma Around the World 23 types of ‘Darśanas’. The story of Lokamanya Bal 20 ‘Rushipeetham’ Activities 24 Gangadhar Tilak highlights his tremendous will power 21 Photos and Videos 25 and undeterred spirit to author ‘Gita Rahasya’ while in solitary confinement in Mandalay, Burma. To express your views about this e-magazine, please write to [email protected] with the subject line ‘VIEW’.

Thanks & Namaste,

Aarshavani Team. Aarshavani FaceBook

SĀMAVĒDĪYAṀ (QUINTESSENCE OF SANATANA DHARMA) It is a tradition in Sanatana Dharma to observe certain vows and discipline Power, valor, justice, and intellect known as ‘cāturmāsyaṁ’ for four months from the month of Āṣāḍa. These vows and practices should always be based on Dharma. In prescribed are distinct for householders and fact, they should remain obedient to monks. This time, during which Lord Nārāyaṇa is Dharma and follow the injunctions of in Yogic sleep, is conducive for inward spiritual Dharma. Only then, they all shall shine practices. in their pristine glory. This is the

All the five full moon days from the month of principle hidden in the success of Āṣāḍa till Kārtīka are termed as ‘Vyāsa Pūrṇimas’. Pāndavās. Bhima, Arjuna, Nakula and Reminiscing Vēda Vyāsa, the full moon day in the Sahādeva who always remained month of Āṣāḍa is marked as ‘Guru Pūrṇima’. subservient to their elder brother

The eternal Indian Hindu Dharma neither has any Dharmaraja not only were successful, one individual as Prophet nor any one book as the magnum opus. But, if any affluent, and famous, but also are being mention has to be made about individuals instrumental in expanding the vast venerated for yugas now. literature of Agamās, Purāṇas, Dharma scriptures, and Itihāsas based on the -BrahmaŚrī Dr.Samavedam Shanmukha Sarma.

Vēdās, definitely Śrī Vēda Vyāsa has to be accorded the highest place. He is VYĀSAṀ VANDĒ JAGADGURUṀ the great Master for the entire culture and civilization of Bhāratadēśa. He - Brahmaśrī Samavedam Ramamurty collected and presented the synthesis of the thoughts and expressions of all Sarma garu. the Rishis. 1. Parāśara tapaḥpun̄ja phalarūpēṇa rājataṁ; satyaṁ satyavatīsūnuṁ Viṣṇu is the incarnation of Lord Nārāyaṇa who adapted the heaps of Vēdic vyāsaṁ vandē jagadguruṁ. knowledge at the end of Dwāpara Yuga, divided them into Four Vēdās, 2. Anantēṣviha vēdēṣu ēkaṁ vēdaṁ authored the eighteen Purāṇas, Mahābhārata, Śrī Bhāgavata and channelized vicārya ca; caturthākrtavantḁ ṁ tvāṁ the different streams of one Dharma into one. vyāsaṁ vandē jagadguruṁ.

Original name of Śrī Vēda Vyāsa is Krṣṇ̥ a. Because, He was born to Satyavati 3. Anantakōṭi saṅkhyākaṁ purāṇaṁ and Parasara in an island, He is called ‘Dwaipāyana’ (derived from the word janadurlabhaṁ; parīkṣya sūkṣmakartāraṁ vyāsaṁ vandē Dwipa literally meaning island). Because He divided Vēdās, He is known as jagadguruṁ.. ‘Vēda Vyāsa’. Vyāsa is the foundation for our entire literature, Dharma and 4. Sarvavēdōkta saddharmān kalau culture. mānava śrēyasē; bhāratākhyēna

kartāraṁ vyāsaṁ vandē jagadguruṁ. ‘vyāsōcciṣṭhaṁ jagat sarvaṁ’ – Literature in this entire universe is the left over of Vyāsa. He is the radiant light of knowledge to the world. 5. Mantraśāstramitiprājñāḥ ādhyātmamiti cāparē; bhārataṁ Mahābhārata, composed with one lakh verses, is the repository of the sarvaśāstrāḍhyaṁ krtḁ ṁ vyāsēna taṁ bhajē. quintessence of all the scriptures and Dharmas. Knowledge disseminated through this work by Vyāsa is vast. This is an excellent literary marvel 6. Kuruvanśa pratiṣṭhātā containing many gems such as Bhagavadgīta, Yakṣa Praśna, Viṣṇu Sahasra, kurumaṇḍalaśubhēchchukaḥ; ṁ Śiva Sahasra, various short stories etc. - Continued Page3 bhāratasya pravaktā ca vyāsa vandē jagadguruṁ. Sadhu Vachanam

“I challenge anybody to show one single period of her national life when India 7. Brhat̥ brnhḁ ṇa śīlaṁ ca brahmamēva was lacking in spiritual giants.India went on producing sages with positive bhajastviti; brahmasūtrapraṇētāraṁ vyāsaṁ vandē jagadguruṁ. outlook, sublime thoughts. Such spiritual gems of India silently contributed to the well being of the whole world.” – Swami Vivekananda. 8. Harājaharirūpāya sarvamānava

(Swami Vivekananda left his mortal coil on July 4, 1902 in Belur, Bhāratadēśa) rakṣaṇē; ratāya sarvadharmāya vyāsadēvāya maṅgaḷaṁ. Bharateeyam Though each and every Mahātma I met during my wanderings in India made 9. Aṣāḍhaśukla pūrṇimyāṁ divyavigrahadhāriṇē; viṣṇutējaḥ a profound impact on my life, my thoughts, and my character, three deserve svarūpāya vyāsadēvāya maṅgaḷaṁ. great mention as I consider them to be of the highest spiritual order. They are 10. Maṅgaḷaṁ vyāsadēvāya mahanīya Bhagavān Ramaṇa Maharṣi, Kānchi Paramācārya, and Dalai Lāma. tapasvinē; maṅgaḷaṁ kr̥ṣṇa dvīpēja! – Paul Brunton, Author ‘A Search in Secret India’ Maṅgaḷaṁ satya tējasē!. Spiritual Quest

(Answers by Sri Samavedam Shanmukha Sarma) Can everyone reach such exalted state with such great dispassion as attained by Mahatmas and comprehend the ‘Ultimate Philosophy’? Is this really possible? Can everyone obtain such high state? While asking this question itself, one should note that there are such Mahatmas in Bharatadesa reaching whom is beyond our imagination. But an emotional attachment and a feeling that we belong to their lineage certainly provides solace. Another important aspect is one should always listen about such Mahatmas, which develops virtuous attitude in us. Just like hearing about a person eating nutritious food, performing regular exercise, observing all healthy habits and lives for one hundred years without any health problems, one tries to imbibe at least some into one’s lifestyle. Similarly, listening about Mahatmas always uninterruptedly, inculcates a sense of dispassion in oneself without even their awareness. It purifies mind, slowly reduces craving for worldly pleasures, and takes the form of a seed in our hearts, which later fructifies. Every human being should definitely stay in the company of virtuous. Indeed, wandering in search of a Mahatma in itself is Satsang. Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – July | 2020 2 ā ā ā ī

SivaPadam VYĀSA (GURU) PŪRṆIMA

- Continued from page 2

Jagadgurū! Jāli jūḍumā gaganadhunī kaparda! Kanikarin̄cumā! Yadihāsti tadanyatra | yannēhāsti na tat kvacit ||

Mattarōgamardaka! Nī mahassu kananīyumā Vyāsa Himself said about Mahābhārata that whatever is cittajāhitā! Nādu cittamulō dōcumā found in Mahābhārata only is found everywhere and ātta sukrtḁ gōcara! Nā aghamula dahiyimpumā whatever is not found in Mahābhārata is not found uttamākṣarōpāsanalō tarimpajēyumā anywhere. Mahābhārata is the gift of Indian culture to the civilization of the mankind. puruṣakāramoṭṭi bhramaye, pūnavalenu nīvē Vaiśampāyana, the disciple of Śrī Vēda Vyāsa, elaborated nirupama saṅkalpamu nī rūpamu sāmī! the following about his Guru in Mahābhārata: ‘At the Varamau sādhanamu nīve, beginning of the creation, Śrī Nārāyaṇa transmitted the four phalamula nīvē parātparā! Vēdās from the four faces of Lord Brahma. Viṣṇu Himself Śaraṇaṇṭini ṣaṇmukhanuta! manifested one of His aspects to propagate this in the world. Sarva bhāramu nīvē He was named ‘Apāntaratamuḍu’ meaning one who can destroy the darkness (ignorance) inside’.

This great person who became famous as the son of Lord Viṣṇu shall manifest with different names in different periods and establish the Dharma as prescribed in the Vēdās.

Vyāsa is worshipped as the repository of Vēdic knowledge –

vyāsaya viṣṇu rūpāya, vyāsa rūpāya viśnavē | This composition is an appeal with complete namō vai brahma nidhayē, vāsiṣṭhāya namō nama:|| surrender to Śiva in the form of Dakṣiṇāmūrti. The In this Vaivasvata manvantara , Apāntaratama Himself prayer is to show compassion looking at the piteous manifested as the son of Parāśara. His father is Śakti whose (distressed) state of the jīva. father is Vasiṣṭha. O Lord, the one holding the cosmic flowing river Expressing the same order, He is extolled as – Ganga in matted hairlocks! vyāsaṃ vasiṣṭhanaptāraṃ śakteḥpautramakalmaṣam|

It is the severe disease in the form of a demon that is parāśarātmajaṃ vande śukatātaṃ tapōnidhim || subdued with Your right foot. One can see the ‘Prostrations to Vyāsa who is the treasurehouse of penance ‘Śivajyōti’ i.e. the effulgence of Śiva only with His and the great grandson of Vasiṣṭha, the grandson of Śakti, compassion after controlling the demon. Only Śiva the son of Parāśara and the father of Śuka.’ can let us see that radiance. ‘Chittajāhita’ i.e. one who Vyāsa is the originator of clans mentioned in Mahābhārata. is the ‘Ahita’ of ‘Chittaja’, the enemy of Manmatha Mahābhārata mentions about His greatness in regularly should shine resplendently in the mind. travelling to Vaikuntha, the abode of Lord Nārāyaṇa and

worshipping Him. The one who can be seen with the merits accumulated from virtuous actions of many births should burn all He bestowed Śrī Bhāgavata at the motivation of Maharṣi evil tendencies. Śiva, who is the embodiment of all Nārada. Everyone in Indian culture irrespective of their scriptural literature and the ultimate Guru, should affiliation to Śāktēya, Vaiṣṇava, Śaiva, Saura, help ferry across His worship with letters which are Gaṇapatya and Kaumāra regard Śrī Vyāsa as their the form of knowledge. Guru.

All efforts by beings is mere delusion. The grace of Śrī Vēda Vyāsa Himself is the teacher for even the path of Īśvara itself is principal. A resolute determination i.e. Dharma, Science of Salvation, Astrology and Ayurvēda. ‘Sat Sankalpa’ which is matchless in itself is the Only those who follow the principles of Vyāsa in their personification of God. All three – Sankalpa, Sādhana, teachings are true teachers. Therefore, everyone worships and Result - Will, Observance, and Result – are indeed their Guru with reverence as an embodiment of Śrī Vyāsa on Guru Pūrṇima or Vyāsa Pūrṇima day. His forms. The only duty of jīva is to surrender completely with the firm conviction that He is the A Guru is venerable for having brought the Brahma Vidya complete bearer of the entire load. from Vyāsa to us. Many literary works became famous as authored by Vyāsa because of the immense respect of Bhāratīyās towards Vyāsa. They are accepted as reference standards, because they echoed the sentiments of Vyāsa. kālamula kīḍukatamuna galagabaḍina | vēdamula nīvu nāḍunu vimala buddhi san̄cita vyāsamondin̄ci yakhiladivija |munigaṇammula konartu sammōdamanagha || dharmasandēhamulu nīvu nirmalampu |vākyamula bāpi jagamulavāralella nakhila sanśayacchētta puṇyātmakuṇḍu | lōkahitavāṇi yanaga suślōkuḍagudu || - Āndhra Mahābhārataṁ - Tikkana ‘You are the holy embodiment who divided and created the Vēdās with pure mind and gave happiness to all the Gods and Sages. Your pure defectless speech dispels the Dharmic doubts of all. It shall be extolled as the one that provides welfare to the entire universe. O holy natured one! You are suślōka’, said Lord Viṣṇu Himself ‘Vyāsam Vandē Jagadgurum’ – Prostrations to Vyāsa, the Master of the Universe. - Samavedam Shanmukha Sarma. (Adapted from ‘This is Our Eternal Dharma)

‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – July | 2020 3 ā ā ā ī

‘Śāradā Śarasandhānā Śastrapratyastra varṣiṇi’ (Śrī Mahālakṣmī Sahasranāmantargataṁ)

‘Śāradā’, ’Śarasandhānā’, and ‘Śastrapratyastra varṣiṇi’ – These three nāmās are from Śrī Mahālakṣmī Sahasranāma. Most popular meaning of ‘Śāradā ‘is Saraswati. ’Śarasandhānā’ refers to Durga and many other forms of Divine Mother. ‘Śastrapratyastra varṣiṇi’ is part of description in Śrī Lalitā Sahasranāma describing Her war with the demon Bhandasura. Not only these three nāmās emphasize the oneness of three different forms of Divine Mother, but also describe how they are amalgamated into Śrī Mahālakṣmī Sahasranāma.

Śāradā – This is another name for Saraswati, the goddess of learning. This name in Śrī Mahālakṣmī Sahasranāma elucidates that Mahālakṣmi is none other than Saraswati. • ‘Śāradā’ means the embodiment of all the letters from ‘A’ to ‘Kṣa’. Hence, She is also ‘Akṣara Vigraha’. • ‘Śāradā’ is Guru Swarūpiṇi. • Since She is primarily worshipped in Śarat i.e. autumn season, She is called ‘Śāradā’. • The season of Śarat comprising the months of Āświyuja and Kārtīka is an auspicious period for divine propitiations. Vēdās also mention the counting of years by ‘Śarat’. Mahālakṣmi as Śāradā is the form of this season itself. • Plantain tree containing seven leaves is called ‘Śāradā’, as such tree is the personification of an esteemed goddess. • ‘Śāra’ means arrows. Hence, ‘Śāradā’ is one who contains arrows. Another name for Saraswati is ‘Gīrvāṇi’. ‘Gī’ means words. ‘Gīrvāṇi’ is one who utters powerful words like powerful arrows. It is said ‘Śāpādapi’, ‘Śarādapi’. This means both words and arrows can protect as well punish. Hence, one who possesses the arrows in the forms of speech is called ‘Śāradā’. • The words uttered by Divine Mother are ever auspicious towards those devotees who surrender unto Her. Hence, ‘Śāradā’ is one who bestows propitiousness with Her words. • All mantras are words and forms of Śabda. Hence, ‘Śāradā’ is the manifestation of all the mantras. • Astra is hurled chanting a mantra. Śāradā, being an embodiment of all mantras, is the repository all kinds of astras. Devoutly chanting ‘Śrī Śāradāyai Nama:’ grants proficiency in all branches of knowledge.

Śarasandhānā – • As mentioned above, Divine Mother is not only a storehouse of all kinds of weapons, but She is also an expert in wielding them dexterously. • The terminology in Upaniṣads differs from normal literal meanings. Upaniṣads mention ‘Praṇōhi Dhanu: Śara: Ātmā Brahma tallakṣyamuchyatē’. This means that the bow is Ōmkāra, arrow is self, and Brahman is the aim. This tells how one’s spiritual sadhana should be. Using the bow of Ōmkāra, if one shoots the arrow of self aiming the Fire of Brahman, one merges into the Brahman. Hence, Divine Mother Mahālakṣmi is called ‘Śarasandhānā’ i.e. one who readies the self to reach the ultimate goal of Brahman by pushing towards the spiritual practice. • She is the ‘Sādhana’ and ‘Siddhi’ i.e. the fruit of Sādhana as well. Hence, She is the ‘Yōga Swārūpiṇi’ and ‘Brahmavidyā Swārūpiṇi’. While offering salutations, one can chant ‘Śrī Śarasandhānāyai Nama:’.

Śastrapratyastra varṣiṇi While offering salutations, one can chant ‘Śrī Śastrapratyastra varṣiṇyai Nama:’. • One who rains the arrows in retaliation to weapons hurled by the enemies. • ‘Śastra’ is weapon, whereas ‘Astra’ is weapon, generally arrow, shot chanting mantra. Here, demons waging war with the Mother are throwing ‘Śastra’ at Her, whereas She is using ‘Astra’ on them. Wickedness is always brute force, whereas divinity is always soft and purified. ‘Dēvi Mahatmyam’, also known as ‘Chaṇḍi Saptaśati’ mentions that even hurling Śastra at the demons is Her boundless compassion, because She is purifying them by touching them in that manner. • Another meaning of ‘Śastra’ is the negative energies and various kinds of torments or sufferings such as disease, poverty, defamation etc. that one undergoes due to the influence of evil forces. Mother provides positive energies of mantras which provide succor and comfort.

In this context, Divine Mother Śrī Mahālakṣmī is depicted as a personification of invincible chivalry completely differing from the most famous of depiction of Śrī Mahālakṣmī seated in a lotus raining all kinds of wealth.

Above three nāmās reveal the mantra powers possessed by the Divine Mother. Vēdās mention about mantras of different kinds such as • Rakṣōghna - Chanting these mantras and performing Yajña destroys the demons. • Vrṣṭ̥ i Kāraṇa - Chanting these mantras provides relief from calamities of nature like famine etc. • Duṣṭa Vidrāvaṇa - Chanting these mantras provides release from evil forces. • Sarvōpadrava Nāśana- Chanting these mantras destroys the malefic effect of all kinds of troubles.

Divine Mother Śrī Mahālakṣmī is the personification as well as the quintessence of all the mantras. Devout chanting of ‘Śrī Mahālakṣmyai Nama:’ grants everything here and hereafter. - Samavedam Shanmukha Sarma. (Adapted from ‘Śrī Lakṣmī Sahasranāma Vaibhavam’ Pravachanam)

‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – July | 2020 4 ā ā ā ī

Traditions – Fulfilments

1) If worship is performed with two or more Sahasranāma, one should offer incense, lamp, naivēdya, and ārati after completing worship with each Sahasranāma.

2)One should not perform worship of Viṣṇu with Akṣata made from Yava Dhānya and leaves of Duttūra (Thorn apple) and Arka (Wort) tree, Gaṇapati with Tulasi leaves, Durga with Dūrva (Blades of grass), and Sūrya with Bilva leaves.

3) ‘apavitramayōgyaṁ ca pūjanē ca nivēdanē śikhā hīnaṁ sadāvarjyaṁ nārikēḷaṁ surālayē (Kauśikaprōkta kārika) A coconut which does not contain fibrous tip is considered as not sacred and hence ineligible for using in worship services at temples and as an offering to God.

4) ‘mantrahīnaṁ kriyā hīnaṁ yatkrtḁ ṁ pūjanaṁ harēḥ sarvaṁ sampūrṇatāmēti krtē̥ nīrājanē harēḥ. (Nāradīya Sanhita) Any unknown mistakes committed during the worship are removed with the offering of Ārati and grants the complete results of worship.

5)‘padāt padāntaraṁ gachchēt karau calana varjitau stutirvāciḥ hrdidhyānḁ ṁ caturaṅgaṁ pradakṣiṇaṁ’ While doing Pradakṣiṇaṁ, one should duly follow these four stipulations – 1. Walk step by step. 2. Keep hands in Namaskāra posture, rather than moving back and forth. 3. Utter God’s names, hymns, songs etc. 4. Contemplate on God in the mind. ‘sarva pāpa haraṁ caiva sarva dāna phalapradaṁ sarvarōga praśamanaṁ carēttasmāt pradakṣiṇa’ Performing Pradakṣiṇa as mentioned above not only removes all diseases and the effect of evil actions, but also grants the merits of performing many charities.

6) japēcauṣadha hōmēcāscāmē danta dhāvanē tarjanīṁ varjayēddhīmān vidhinā pan̄ca karmasu Index finger should not be applied for doing Japa, performing Hōma, taking medicines, doing ācamana, and brushing teeth. Also,

• One should not point towards trees, gods, Mandirs, the elderly, and the Gurus with index finger. • One should not use the index finger to apply calcium to the betel leaf. • One should not stir medicines, liquid drinks, milk etc. with index finger. • After making sandalwood paste, one should not use the index finger to collect it. • One should not apply Kumkum to the forehead with index finger. • One should not use index finger and little finger in puja and other worship services.

7) One should not perform any auspicious rituals wearing wet clothes. This is not traditional. Even in ‘Apara Karma’ i.e. rites performed with related to the departed, one should not wear wet clothes.

GARU ḌA MAHĀPURĀṆA - Samavedam Shanmukha Sarma. (Pravachanam Translation)

Part 20

General rules for observing Vrata Though some Vratās have specific rules, almost all the observances have certain rules in general to be followed. Rules for each Vrata may be different like some require fasting, some may not. Some others may require offering of some things in charity, while some others may not. Some Vratās may require stipulations to be observed for a month, forty days, week etc., while some require austerity only during the period of Vrata.

Nārāyaṇa mentions the common rules for observing any Vrata to Garuḍa as below –

1. One should take bath during all the three Sandhya times i.e. morning, afternoon, and evening. 2. Head bath is prescribed for men everyday in morning, whereas women need to take head bath only on specific days. 3. In the afternoon, it is enough to wash hands, legs, and mouth for men. 4. In the evening, head bath is not mandatory for men. 5. During the period of vrata observation, one should sleep on the floor. 6. Also, during the period of vrata observation, one should control senses. 7. One should not avoid performing Nitya Karma under the excuse of Vrata. However, they can be shortened as prescribed in scriptures. 8. During the period of vrata observation, one should not engage in conversation with unworthy people. Especially, conversations or engagements in worldly affairs which divert one’s attention from God towards other things should be avoided at all costs. 9. One should not engage in duel with anyone during this period. 10. Men should avoid cutting hair and beard during the period of Vrata. 11. One should not use any vessels made of brass and iron. 12. In those Vratas where fasting is not stipulated and food can be taken, one should note not to indulge in varieties of food but take in limited quantities enough to sustain. 13. One should not drink too much water during this period. 14. One should not consume betel leaves, betel nuts, and other aromatic substances during this period. 15. One should not be lavish in decorations, dressing, and ornamentation during the period of observing Vrata. Preferably, one should complete the Vrata with the same dress worn at the time of initiation rather than changing multiple sets of clothes. 16. One should never sleep during the day while observing any Vrata. 17. Before the beginning of the Vrata, it is most auspicious to partake ‘Panchagavya’ i.e. the combination of cow milk, curd, ghee, urine, and dung. Proportions of each item are stipulated. The mixture is made even more potent with the chanting of mantras rotating darbha within. Here, Nārāyaṇa emphatically tells Garuḍa that whoever demeans ‘Panchagavya’ either with looks or comments shall surely be on their way to hell. Off late, many western researchers and scientists are attesting the fact that consumption of ‘Panchagavya’ not only cleanses the internal system and organs, but also purifies the subtle mind. This has been stated in Vēdās ages ago. Scriptures also mention that the consumption of ‘Panchagavya’ before the beginning of the Vrata makes one worthy to perform the Vrata by purifying one’s body (internal and external) and mind. 18. There are some things that have to be attained with practice, control of mind, and control of senses. They are kṣamā, satyaṁ, dayā, dānaṁ, śaucaṁ, indriya nigraha, dēva puja, santōṣaṁ, trupti, astēyam i.e. forbearance, truth, kindness, charity, purity, control of senses, worship of gods, happiness ((either crying or getting angry spoil the vrata; one should perform ācamana if one gets such emotions during the performance of Vrata), contentment, and not coveting other’s possessions. Above mentioned ten rules are common for performing any Vrata.

Nakta Vratam means observing fasting all day and partaking food immediately upon looking the first star in the sky in the evening. Many people observe this Vrata during the month Kārtīka and in other Vratas for propitiating Śiva.

(To be continued…)

Major Festivals in This Month

Āṣāḍha Śuddha Ēkādaśi, Wednesday July 1, 2020 - Śrāvaṇa Śuddha Dvādaśi, Friday July 31, 2020 ĀṢĀḌA MONTH To obtain the grace of God, this month of āṣāḍa, generally considered ‘void’, can be treated as the first month in the year. Offering footwear, umbrella, and salt in charity is meritorious.

July 1, 2020 Wednesday – Hari śayana ēkādaśi, Gō Padma Vratam, Beginning of cāturmāsya vratam - This day is famous as ‘śayana ēkādaśi’ as Lord Nārāyaṇa takes to ‘Yōga Nidra’ on this day. Perform the worship of śēṣa sāyi along with Lakṣmi on a beautifully decorated bed. Purāṇas mention that such worship purifies the body, achieves success in all endeavors, and finally yields place in vaikuntha, the abode of the Lord. History mentions that Sati Sakkubai attained liberation performing this vrata. Starting from this ēkādaśi, since Lord is observing all His devotees from His ‘Yōga Nidra’, performing virtuous deeds such as vratas to please Lord till Kārtīka suddha ēkādaśi bestows His grace.

This being the first one, it is also called ‘tholi ēkādaśi’. Pray Lord Nārāyaṇa as below - suptē tvayi jagannādha! Jatatsuptaṁ bhavēdidaṁ | vibuddhē ca viśuddhyēta prasannō mē bhavācyuta || idaṁ vrataṁ mayā dēva grh̥ ītaṁ puratastava | nirvighnaṁ siddhimāyātu prasādāt tava kēśava ||

Gō Padma Vratam – This vrata should be performed by those living in villages in their cowsheds or homes from this ēkādaśi day till Kārtīka suddha dwadasi. Clean the areas, draw 33 lotuses, place Nārāyaṇa or Sri Krishna on a pedestal, and worship with all sixteen upacharas. After completion of puja, give tambula and offering of turmeric, kumkum, brown grams, and fruits to 33 sumangali women. During this vrata period, one should leave using honey, beetel gourd, sugarcane, berries, pumpkin, new gooseberry, and tamarind.

cāturmāsya vratam begins – Those performing this vrata should discard using jaggery, oil, water melon, pumpkin, new gooseberry, tamarind, beetel gourd, white mustard, and black gram. They should not eat outside, eat without offering to God, and should not sleep on cots. Daily worship is prescribed.

July 2, 2020 Thursday – Vāsudēva Dwādaśi - On this day, Lakṣmi and Nārāyaṇa should be worshipped as ‘Vāsudēva’. This day is also called ‘Maha Dwādaśi’ and ‘Vāmana Dwādaśi’. Worship of Vāmana on this day is meritorious.

July 4, 2020 Saturday – śiva pavitrārcana, śiva śayanam, kōkila vratam - Worship of śiva for four months from this day is stipulated in śiva Purāṇa. Performance of ‘Dōlōtsavam’ i.e. putting śiva in cradle and worshipping is also done on this day. kōkila vratam – Vrata Kalpa mentions many ways of performing this vrata.

July 5, 2020 Sunday - Vyāsa/Guru Pūrnima This day is the most opportune occasion to obtain the grace of Guru, as the energy of Guru will be permeated across the entire microcosm. nārāyaṇa/sadāśiva samārambhāṁ vyāsa śaṅkara madhyamāṁ | asmadācārya paryantāṁ vandē guruparamparāṁ || The lineage of Gurus that began with the Supreme Lord continued with Bhagavan Vyāsa till our Guru. It is the duty of every bhāratīya to venerate Vyāsa on this day. Any of His works should be placed on a high pedestal, worshipped duly, and at least a small portion should be read devoutly. Everyone should worship their own Guru on this day. "Gurōḥ prasādāt anyatra nāsti sukhaṁ mahītalē" i.e. without the grace of Guru, nothing can be obtained in this world or in the other.

July 8, 2020 Wednesday – Saṅkaṣṭahara Caturthi - Performing ‘Sankastahara Caturthi’ vratam on this day removes obstacles and fulfills desires.

July 12, 2020 Sunday –– Bhānu Saptami - Combination of Sunday and Saptami is Alabhya Yoga. Even small amount of Surya worship gives higher merits.Worship of Sūrya, devout reading of Aditya Hrudaya and other Sūrya stotras bestows the grace of Surya.

July 14, 2020 Tuesday – Aindri Puja - Scriptures mention that worship of Indra’s śakti Indrāṇi yields bounty of harvest. Combination of Friday, a dear to Indra, is rare and even more propitious.

July 16, 2020 Thursday – Kāmika ēkādaśi, Karkātaka Sankramana, Beginning of dakṣināyana - Brahma Vaivarta Purāṇa mentions that Sri Krishna narrated the distinction of this ēkādaśi to Dharmaraja. On this day, fasting and worship of Viṣṇu with tulsi leaves not only grants the merits of bathing in all sacred rivers during auspicious times, but also bestows the merits of devoutly reading all the scriptures related to Nārāyaṇa. This also grants the grace of Yama Dharmaraja. Saṅkramaṇa pravēśaṁ: 11:03am karkāṭaka saṅkrānti puṇyakālaṁ: 5:52 am - 11:03 am

karkāṭaka saṅkrānti mahāpuṇyakālaṁ: 8: 53 am - 11:03 am

Any ablutions, charity offerings, and performance of japa yields greater benefits.

July 18, 2020 Saturday – Śanitrayōdaśi - Worship of Śiva in Pradōṣa removes the bad effects of Śani and bestows the grace of Īśvara.

July 19, 2020 Sunday– Māsa śivarātri - This day, being the first śivarātri in dakṣināyana after the lunar eclipse, grants great merits to those performing the māsa śivarātri vrata, removes all bad planetary influences, and bestows the grace of śiva.

July 20, 2020 Monday – Amāsōmavāra vrataṁ, Chukkala Amāvāsya - Scriptures stipulate observing the Amāsōmavāra vrataṁ when the combination of Sōmavā and Amāvāsya. Since this Amāvāsya occurs before the month of Sravana which is filled with Goddess Lakshmi worship, Dharma treatises decree it augurs auspiciousness to worship Goddess Lakshmi Devi on this day putting more number of lamps. Since this Amavasya being the first one in Dakshinayana, the second half of the year, offering of many lamps gladdens the Pitru Devatas.

ŚRĀVAṆA MONTH "Asmin māsē krtḁ ṁ yadyattadanantāya kalpatē" i.e. ‘Puja and other meritorious deeds performed in the month of Sravana yield infinite results’, said Lord Iswara Himself mentioning about the efficacy of this month. Skanda and many other Purāṇas mention that every day of the week and tithi are conjoined with explicit divine powers and hence grace the worshippers. Worship of Sun along with Sanjna on every Sunday and Śiva observing Nakta Vrata are prescribed. Also, worship of Goddess Lakshmi on Fridays along with ‘Jeevantika Vratam’ are mentioned in Skanda Purāṇa. Worship of Saturn, Narasimha, Anjaneya along with traditional household deities on Saturdays is mentioned in scriptures.

July 21, 2020 Tuesday – Gowri Vratam - Women should worship Mangala Gowri performing Mangala Gowri Vratam on all Tuesdays for begetting Saubagya chanting "Maṅgaḷaṁ maṅgaḷādhārē māṅgaḷyē maṅgaḷapradē, maṅgaḷārthaṁ maṅgaḷēśi māṅgaḷyaṁ dēhi mē sadā".

July 22, 2020 Wednesday – Audumbara Vrk̥ ṣa Puja - One should worship Śiva and Śukra in Audumbara tree on this day. If Audumbara tree is not in the vicinity, one should draw the picture of that tree on a wall and pray chanting the below sloka – "Udumbara namastubhyaṁ namastē hēmapuṣpaka, sajantuphalayuktāya namō raktāṇḍaśālinē."

July 23, 2020, Thursday – Madhusrava Vratam, Swarna Gowri Vratam - Newlywed women should perform this Madhusrava Vratam worshipping the ‘Naga Devata’ in their maternal home. All the eatables and offerings prepared thereby should be shared with husband and in-laws. This is more prevalent in northern parts of Bharatadesa. Because scriptures mentioned keeping in view the entire mankind, people of all parts of Bharatadesa can perform this Vratam. For harmonious married life, worship of Sri Parvati and Sankara called ‘Swarna Gowri Vratam’ should be done with all sixteen upacharas. One should tie the sacred thread with sixteen knots to right and left hands for male and female respectively chanting the following mantra "Guṇaiḥ ṣōḍaśibhiryuktaṁ dōrakaṁ dakṣiṇēkarē, badhnāmi dēvadēvēśi prasādaṁ kuru mē varaṁ". Prostrate to Gowri Devi chanting the mantra, "jayadēvi namastubhyaṁ jaya bhaktavarapradē, jaya śaṅkara vāmāṅgē jaya maṅgalamaṅgaḷē"

July 24, 2020, Friday – Durva Gaṇapati Vratam, Nāgacaturthi - Invoke Lord Gaṇapati in idol or kalasa and worship with blades of grass, red flowers, and tender leaves of Raavi, Marri, Juvvi, Neredu, and Medi (Pancha Pallavas). If possible, offer grass blade made with gold. Because of this, one’s lineage shall prosper just like grass blades connect with one another and expand, and they will thrive with all kinds of prosperity. Worship of Nāga Devata on this day bestows the grace of Nāgēśvara.

July 25, 2020, Saturday – Nāga Pan̄cami - Draw Nāga Devata pictures on wall with powder mixed with turmeric and sandalwood. Perform worship with blades of grass, flowers, akshata and offer wheat flour sweet. This removes the malefic effects of serpents and bestows the grace of God. One should not use iron skillet for preparing frying foods this day. This is the first Monday on which Nakta Vratam begins.

July 26, 2020, Sunday –Surya Ṣaṣṭi Puja Worship of Sun on this day bestows the grace of Surya and grants longevity and health.

July 30, 2020, Thursday – Putraikādaśi - Shuddha Ēkādaśi in the month of Sravana is termed as ‘Putraikādaśi’. Worship Viṣṇu with ‘Sridhara’ nama and observe Ēkādaśi Vratam. Offering umbrella in charity on this day bestows great merits.

July 31, 2020, Friday - Vara Lakshmi Vratam, Damōdara Dwādaśi Following the household tradition, invoke Goddess Lakshmi Devi in Kalasa and perform due worship with all sixteen upacharas. Since Charumati obtained Mother’s grace chanting the sloka below, everyone should chant the same sloka - "Padmāsanē padmakarē sarvalōkaina pūjitē, nārāyaṇapriyē dēvi suprītā bhava sarvadā". Whoever conducts themselves as Charumati are certain to obtain the grace of Goddess Vara Lakshmi Devi. Worship Viṣṇu with ‘Damōdara’ nama and offer the idol of Viṣṇu in charity. This bestows the grace of Viṣṇu.

Dakṣiṇāmūrti Dhyānam [Śrī Sadāśiva Brahmēndra Saraswati Swāmi]

Śrī Sadāśiva Brahmēndra Saraswati Swāmi is one of the greatest philosophers of Advaita doctrine. Born into a family of Vedic scholars, He became proficient in Vēdās, scriptures, and other branches of learning at a very young age. He realized the transitory nature of the world at a very young age, took to renunciation, roamed all around the country, and graced everyone with His looks, teachings, and very presence. He authored many works. He composed many songs such as ‘Pibarē Rāma Rasam..’, ‘Mānasa Sanchararē Brahmani..’, ‘Smara Vāram Vāram..’ etc.

Below are few slokas from the Dakṣiṇāmūrti Stotra composed by Śrī Sadāśiva Brahmēndra Saraswati Swāmi harmonizing the formless Brahman and Brahman with form. Vaṭasyādhaḥ kañcitkarakamalacinmudramacalaṃ | niṭālākṣaṃ sūkṣmaṃ munivaragaṇāsēvyacaraṇam || cidānandākāraṃ madanaharamāpūrṇamamalaṃ | sadā dhyāyēdantaḥ parama śivamācārya vapuṣam || I prostrate to that Parama Śiva who is embodied as Ācārya i.e. the Master who - is present at the root of the banyan tree holding the pose of Chinmudra, is effulgent with three eyes, is subtle and can’t be seen by the senses, is being served by all the Rṣ̥ is, conquered Kāma i.e. the God of lust, and is serene. Kailāsa śikharē ramyē kamanīya maṇiprabhē | vaṭadrumataṭē nityaṃ nivasantaṃ jagadgurum || On the beautiful peak of Kailāsa, Jagadguru Śrī Dakṣiṇāmūrti is ever present in the shade of banyan tree. Dakṣiṇāmūrtim īśānaṃ dadhataṃ mauna muttamam | vyālambita jaṭākōṭighaṭitārdha kalādharam || Śrī Dakṣiṇāmūrti, the veritable Īśāna, with long matted hairlocks and half-moon present therein is seated in silence. Phālabhūtilakībhūta rucirāmbhōja lōcanam |kāruṇyarasapūraika pūritākṣiyugāmbujam || With the third eye in the forehead, Śrī Dakṣiṇāmūrti is raining compassion from

Śuktikākārasaṅkāśa karṇadvandva puṭōjjvalam | maṇidarpaṇa darpaghna kapōla phalaka prabham| His ears are in the shape of pearl shells. His cheeks are shining with more radiance looking brighter than gems.

Nava-campaka-puṣpābha-nāsādaṇḍa-virājitam | darahāsa lasanmugdha mukhōnnidra sarōruham || His nose is like fresh campaka flower. A gentle smile has made His lotus face even more beautiful. (This slōka is exactly like in Śrī Lalitā Sahasranāma. Śrī Lalitā is also described as Dakṣiṇāmūrti Rūpiṇi)

Vidyā mudrākṣamālaika lasatpāṇi yugāmbujam | vīṇā pustōjjvaloddā makaradvandva sarōruham || Holding the pose of Jñāna mudra, akṣamāla, vīṇā, and pustaka in four hands, He is resplendent. This is the description of Śrī Vīṇā Dakṣiṇāmūrti.

Dakṣiṇōruparinyasta savyapādāmbu sambhavam | apasavyapadāmbhoja bhañjitāpasmāraṃ param || He put His left leg On His right thigh. With His right leg, He is subduing the demon Apasmāra.

Yōgapaṭṭābhirāmaṃ taṃ yogi vṛndaniṣevitam | pāṭīra kunda candrābha pāṇḍurāṅgaika bhāsuram || Seated in the Yōga posture and surrounded by Yōgis, He is lustrous like the flowers of celestial wish fulfilling tree, asoka, campaka, and jasmine. sakṛtprapanna lōkaugha sarōruha divākaram | saṃsārā śīviṣīlāmṛta sañjīvanauṣadham || saṃsārasaurasantāpa-santaptōdāra bhūruham | pañcākṣara dalōllāsi praṇavāmbujaṣaṭpadam || One who protects those who surrender unto Him, one who is like the shade of sanjivani to those suffering from the heat of samsara, one who removes the fetters of samsara, and one who can be propitiated by the Pancaksari Mantra.

He is the bee in the lotus of Pancaskari whose petals are the five letters ‘Na’, ‘Ma’, ‘Si’, ‘Va’, and ‘Ya’ with ‘Onkara’ as the stalk.

He is enjoying the nectar of Pancaksari Mantra. He is the presiding deity of Pancaksari Mantra.

ṣaṭtriṃśat tattva sōpāna svātmaprāsāda bhūpatim | dakṣādhvara vibhēttāraṃ śikṣitāndhaka duḥsthitim || He is above on the terrace beyond the thirty-six tattvas. Generally, twenty-four tattvas are mentioned in Sankhya, whereas the Agamas of Śiva mention about thirty-six tattvas. My prostrations to the emperor of this structure of Self. As mentioned above, it is important to understand here how Śrī Sadāśiva Brahmēndra Saraswati Swāmi harmonized Saguna and Nirguna Brahman i.e. the formless Brahman and Brahman with form in the above stotra. This is the true form of worship. Though one worships one’s chosen deity, one should always keep this in mind.

Let’s pray Śrī Sadāśiva Brahmēndra Saraswati Swāmi to bless us to obtain the realization about the ultimate truth! – Samavedam Shanmukha Sarma. Adapted from (‘Mahatmulu Neti Taraniki Margadarsakulu Series’ Pravachanam) Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – July | 2020 9 ā ā ā ī

Śrī Raṅganātha Swāmi - Śrīraṅgapaṭṭaṇaṁ

Śrīraṅgam – First on many fronts Śrīraṅgam is the foremost among the eight ‘Swayamvyakta Divyadēśa Kṣētrams’ i.e. self-manifested divine pilgrimage places and the principal temple among the 108 temples of Bhagavān Viṣṇu. This is a temple town in itself. The temple lies on an islet formed by river Cauvery and its tributaries. Apart from the hordes of spiritual, devotional, and historical distinctions it has, this temple is also very unique from multiple other viewpoints such as it’s astounding architecture and design, immaculate and solid engineering knowledge, expert and professional water management techniques etc.

Mention in Rāmāyaṇa Rāma performed worship Bhagavān Viṣṇu’s idol in a reclining posture. As a symbol of love, He gifted the idol to Vibhīṣaṇa, the brother of Rāvaṇa at the time of coronation to take back with him to Lanka. Of course, there was a condition that Vibhīṣaṇa could not set the idol on earth, and if he did it would seat itself permanently. Vibhīṣaṇa took this idol with him. While travelling towards Lanka, he got immersed in a procession on the banks of river Cauvery and placed the idol on the banks. When the celebration was over, the Lord refused to move as He loved Śrīraṅgam. When Vibhīṣaṇa requested Him to come along with him to Lanka, the Lord refused but promised to bless Vibhīṣaṇa by always facing South in the direction of Lanka. Hence, due this reason the deity in a reclining posture faces South here.

800+ Inscriptions found to date Evidences are only available dating back to 1st century CE during the Sangam period. Several royal dynasties such as Cholas, Pandyas, Nayakas, Kongu, Hoyasalas etc. ruled over Śrīraṅgam. There are about 800-odd inscriptions dating back to the rule of different dynasties, available at various shrines of the temple proclaim the past civilization, trusts, culture and land donation and even flood relief measures in the form of land reclamation. Some of these inscriptions relate to the period of the Adhithyan-I, Paranthagan-I, Paranthangan-II also known as Sundara Chola, Rajathirajan - I; Athi Rajendran, Kulothungan – I, Vikrama Chola, Kulothungan – II, Rajarajan II, Rajathirajan – II, Kulothungan – III, Rajathirajan – III, and Rajendran - III. The oldest inscription pertains to the period of the Adhithyan-I, who was also popularly known as Rajakesari Varman.

Invasions and destructions Śrīraṅgam suffered immensely due to successive invasions and plundering by Mohammed Ghazni, Malik Kafur, Allauddin Khilji etc., Europeans such as British and French, and later by Auragazeb and others. Temple town was disturbed, huge amounts of wealth was plundered, and the existing way of life was destroyed. As mentioned above, the patronage of emperors of Vijayanagara empire between these invaders, and other kings later kept the temple intact from total destruction and damage. Sesha Mandapamin 16th Century

Every king did service in their innovative way with great devotion With great devotion towards the God, in fact, each of these kings competed with one another to improve the temple on different arenas. Huge structures were constructed, many facilities were provided, ornamentation to Bhagavān Viṣṇu multiplied many times, and the culture, arts, civilization, and economy flourished. Some of the expansion projects included pavilions of grand protocol, uniquely designed structures, granaries, monumental temple towers etc.

Architecture and Style Śrīraṅgam temple is constructed in Dravidian style of architecture. Some of the facts about this gigantic temple – 1. The temple of Śrīraṅgam is situated at 10 degrees 52’N and 78 degrees 42’ E towards the southern tip. 2. The temple covers a vast area of about 6,31,000 Sq.ms ~156 Acres. UNESCO World Heritage Center listed this temple as the ‘Largest Functioning Temple’ in the world. 3. The temple consists of seven rectangular huge and rampart enclosures called ‘Prākārams’ around the sanctum sanctorum. The temple of Śrīraṅgam is the only one in Bhāratadēśa with seven enclosures. The number seven represents the seven enclosures present in Vaikuntha the abode of Bhagavān Viṣṇu at a philosophical plane, the seven centers of Yōga at a Yōgic plane, and the seven elements making up the human body at a physical plane, in the center of which dwells the God among many other aspects.

4. The temple layout includes the township layout starting with the eastern outer wall of the deity in collinear formation. This is quite unique in temple designs of especially those days. 5. In total, there are 21 gopurams, around 50 shrines of other gods, 9 sacred

pools, and many other small structures. 6. The idol of the main deity is unique that it is not made of granite as in many temples, but Stucco which is a unique combination of lime, mortar and stones bound together by a special paste made of musk, camphor, honey, jaggery and sandal. The beauty and magnificence of the idol is a feast to the eyes. It is impossible to describe the grandeur completely. 7. Mandapams – Grand halls – It is not possible to provide an elaborate description of all the Mandapams in the temple, because no two mandapams are built the same way. Each is unique in style of construction, features, sculptures, design etc. A few are mentioned below – a. 1000 Pillar Mandapam – Out of the 1000 pillars, 953 are still intact. All the pillars are equally spaced out. Made of granite, this is constructed like a theatre. b. Sesha Mandapam – Celebrated as the most artistic among all the Mandapams, this contains carvings of animals leaping forward. c. Garuda Mandapam – Named after the large statue of Garuda facing the sanctum sanctorum. d. Ranga Vilasa Mandapam – Contains pictures of Ramayana.

1000 Pillar Mandapam

Sesharayar Mandapam, Garuda Mandapam, and other sculptures

8. Bhandarams – Granaries – Huge granaries demonstrate the Raja Gopuram food security and strategic planning. The storage structures are very methodical ensuring no damage to the paddy or other grains stored therein from either animals, water, or fire. 9. Vahanas – Many Vahanas such as Simha, Aswa, Garuda, Gaja, Sun, Moon etc. carved exquisitely in wood are a veritable treasure trove. 10. Gopurams - There are 21 huge Gopurams. The Raja Gopuram is the second tallest Temple tower in the world rising to a height of 72 mts.

Garuda, Simha, Chandra and Aswa Vahanas of Sri Ranganatha Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – July | 2020 11 ā ā ā ī

Profound Knowledge of many Sciences – Mind-boggling and forces one to think Apart from the astounding architectural design and skill which in itself is overwhelming, anyone visiting temple with a rational and scientific approach is dumb founded, because there are no answers even to this day for some of the intriguing questions – 1. Immaculate and solid engineering knowledge – a. How were those gigantic stones carried to such great heights without any machinery or equipment?

b. How are they transported from wilderness to the temple spots? Gaja Vahana c. What are the construction techniques employed to keep the structure so robust and intact despite many natural calamities it faced? d. What about the knowledge of strength of materials, fluid mechanics, and other sciences that were used extensively in the construction of the temple? e. For example, in one of the Vahanas, one finds four tusked elephant carving, which has been described as existing by anthropologists millions of years ago. And, here there is carving of the same. What kind of intuitive or actual knowledge people then had about the same? 2. Knowledge about Agriculture, Revenue etc. – Many documents and evidences narrate details about land management, boundaries of the lands, revenue systems etc. Some also provide useful information on irrigation facilities, land measures, tax structure and the names provided for the lands in the particular village. 3. Mathematical knowledge – What are the complex formulae, calculations, theorems, algorithms etc. that were used in the planning, construction etc.? 4. Astronomical knowledge – How was the positioning of towers, gopurams etc. done to match the rotation of earth, movement of Sun, Moon and other objects, which play a key role in the observance of many rituals and festivals? 5. Tools, machines, equipment, worktables etc. – What is the setup of a typical carpenter to carve out such large wooden structures? How does an ironsmith arrange the foundry to turnout such gigantic steel structures? How are the ornaments with gold and silver containing such fine and intricate design made? How was everything so structured, highly organized, and done with complete perfection and precision? What are the calibrating mechanisms and how are they redefined from time to time? 6. Expert and professional water management – What are the techniques that were used to keep the water ever flowing and clean despite high volumes of approximately 2 million liters (in those days) in all the tanks around the temple? How does these tanks aid in water retention from rain and other sources? It is noticed that the entire complex has been built in such a way that all the water flows into the tanks for conservation. 7. Knowledge of horticulture, dendrology – How were so many kinds of trees, plants, flowers grown in the same environment? How are they nourished? 8. Ecology and environment – Highest preference was given to ecological harmonization. How people of those days itself know about protection and preservation of nature and nature’s resources? How did they deduct the many ways and means that were employed to balance nature and human life so beautifully? 9. Murals – What are the dyes that were employed in their creation which are as bright and dazzling even to this day? How was the combination of colors decided to suit the content, place, and structure?

18th Century Mural Paintings in Sri Ranganathaswamy Mandir Śrīraṅgam – The pride of mankind Due to space limitations, many other details about Śrīraṅgam and the temple could not be accommodated here in this article. We humbly submit that above mentioned are just the tip of an iceberg. Everyone should certainly visit Śrīraṅgam, spend at least few days there, study the history, experience the divinity, and enjoy the bliss for oneself. Not just for Bhāratadēśa and every Bhāratīya, Śrīraṅgam is a pride for the entire mankind. Let’s pray Bhagavān Śrī Ranganātha to bestow His unconditional grace!

The Eternal Part 3 Sanatana Dharma in practice – Brahmasri Dr. Samavedam Shanmukha Sarma The Values of Eternal Dharma in Modern Times He asked his junior Dr. Robbins (mentioned at the beginning of this lecture) to enrich the world with this eternal knowledge so that everyone can at least make an attempt to make their life peaceful and blissful, if they wish so. Dr. Robbins followed the instructions of his mentor, educated and empowered many with values of eternal Sanātana Dharma and brought phenomenal transformation in their whole thought process, adaptation to life, and purpose of life.

Similarly, Dr. Phillip Goldberg wrote a book called ‘American Veda’. Another professor, Michael Danino wrote many books among few must reads are ‘The Lost River’, and ‘Indian Culture and India’s Future’. All these and many others speak volumes about the glory of Bhāratadēśa, whereas we

Bhāratīyās, the inheritors of such prodigious culture, are not only neglecting our traditions and

customs, but also not even teaching our children and mentoring them to be proud followers of Sanātana Dharma. Many parents proudly proclaim that their child is smart and reasons everything. But it is not enough just to question or reason the customs and traditions present in Sanātana Dharma. If one also really is inquisitive, one should also question the logic and rationale behind every other western habit and practice. It would be the revelation of one’s life as astounding facts begin to evolve, and one would just be amazed at the mind-boggling intellect and profundity of the thought of Bhāratīyā Maharshis.

It is very essential to comprehend that everything can’t be done only after thorough reasoning and justification, because one’s life span would not be The Values of enough to reason and understand everything one comes across in life. Some Eternal Dharma in acts are to be carried out with implicit faith in those who carried out before. Just like Modern Times a mother nourishes the child with healthy and nutritious food without explaining the constituents, vitamin values etc., it is vital that everyone develops an implicit and unconditional faith in the wisdom of Bhāratīyā Maharshis.

Following many traditions and customs handed over from ages lets one experience more pleasure in that simple obedience and practice, rather than their exploration or analysis with science and reasoning. In some cases, this imagination is stretched beyond to ultimate levels. Recently, we met a young man who was a very good poet earlier. He now became a great scientist. He left writing poetry after becoming scientist. When asked why, he told that he lost that spark to write poetry after looking from a scientific viewpoint. How can the melodious beauty and aesthetic sense of poetry be understood with science? Art is art, science is science. Both are distinct and great in their own sense, place, and importance. May be, the approach of a scientist and an artist might differ drastically, when viewing the same flower or watching the same art performance. Degrading either is neither correct nor acceptable. Likewise, the viewpoint and approach of a philosopher is totally different from the above two.

Just a while ago, someone sang a composition of Tyāgaraja ‘SadāŚiva..’. From a musical standpoint, one can enjoy the beauty of raga, gamaka etc. From a lyrical standpoint, one can enjoy the beauty in words, their meanings, rhythm etc. From an experience point of view, one can think of Bhagavan Śiva, feel that He is always there, and become assured. Same song provided different kind of pleasures for different people at different levels.

Hence, it is very clear that the above mentioned are not contradictory but are in fact complementary. Then, is there anything common that conjoins all the three approaches mentioned above? A young man Narendra whom the world later admired as Swami Vivekananda asked an experienced person whom the world with high esteem venerated as Sri Rāmakrishna Paramahamsa. Sri Ramakrishna Paramahamsa said, ‘The only place where art, science, and philosophy blend with each other beautifully is Sānatana Dharma’.

The way of life that has been practiced for ages is slowly getting behind now. Everyone still remembers their parents and grandparents waking up early before sunrise, spending few moments contemplating on God, remaining emotionally detached to pain and pleasure, being helpful, enjoying every moment of life within the realm of Dharma etc. Just like resorting to walking always is better to avoid diabetes rather than walking every day to reduce diabetes, following many such simple tips and making them a way of life is much better, as prevention is always better than cure.

(Adapted from ‘Ādhunika Kālamlō Sanātana Dharma Viluvalu’ Pravachanam) To be continued... Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – July | 2020 13 ā ā ā ī

- - Jagadguru Śrī Śrī Śrī Vidhuśēkhara Bhāratī Swāmi

Darśana Śāstrās - With the power of their intense and austere tapas, Bhāratīya Maharṣīs envisioned many truths about the nature of the universe, cosmos, God, and other pertinent intricacies that is beyond the reach of the intellect of senses. These are called ‘Darśana’. Broadly, these Darśana Śāstrās are classified into six kinds – 1. Vaiśēṣika 2. Nyāya 3. Sāṅkhya 4. Yōga 5. Mīmāmsa 6. Vēdānta. Why study Darśana Śāstrās? These six expound and elucidate answers about many intricate questions in a systematic way taking one along a highly rational and logical path. Some of the fundamental questions answered are – 1. What is nature? How is this creation done? Who does? 2. How is Jīva? What is the relation of Jīva and Nature? Why there is pain and pleasure? How to remove or obtain them? 3. What is Brahman? Does it really exist? How does one attain Brahman? 4. What is Mōkṣa or liberation? Is it achieved after death only? What should one do to attain that? Are there anyone who attained such state? How to study Darśana Śāstrās - Though Vēdānta is considered holistic among all the six, it is essential to comprehend that all the other five are complementary and aid in understanding the quintessence of Vēdānta with more lucidity. Hence, a thorough study of all the other five is also very important. To understand Darśana Śāstrās, one should study other Śāstrās such as ‘Tarka’. As everyone takes it to be, ‘Tarka’ does not mean argument. ‘Tarka’ means rationalization, harmonization, corroboration. Different thoughts assimilated by different intellectuals at different times during different states of mind in different places are amalgamated and synchronized with ‘Tarka’ to expound the ‘One Supreme’ truth. Vaiśēṣika - Maharṣi Kaṇāda is the founder of this school of thought. He begins mentioning that Dharma is that which exalts and bestows the Supreme Good. His entire theory is based on ‘Padārtha’ or ‘Kaṇa’ and ‘Dravya’ i.e. the atoms or molecules in the matter and the substance. Nyāya - Maharṣi Gautama established the philosophy of Nyāya. This describes about the methods one should employ to undertake a philosophical inquiry. Among many, this school of thought also establishes the evidences, mechanisms of knowledge, and significance of time. Sāṅkhya - Many narrations about ‘Satkārya Vādaṁ’, ‘Nitya Caitanya Svarūpa Ātmā’, ‘Asaṅga Ātmā’ are mentioned in this school of thought. Kapila Maharṣi pioneered this philosophy. Yōga - Details about how to do ‘Nidhi Dhyāsanaṁ’, ‘Aṣṭāṅga yōga’ etc. are mentioned here. Maharṣi Patanjali established this philosophy. This also details about control of senses, mind, and thereby attaining steady state of equipoise. Pūrva Mīmāmsa - Profound inquiry into Vēdānta requires pure and pious mind and intellect. One can attain such state of mind only with actions i.e. Karmas mentioned in Vēdās. Details about Karmas such as what to perform, how to perform, when to perform, where to perform and many more are elucidated in Pūrva Mīmāmsa. One should perform all the actions without any expectation of return following are the stipulations as decreed by Vēdās. Maharṣi Jaimini propounded Mīmāmsa. Vēdānta - Bhagavān Vēda Vyāsa expounded this philosophy. This is based completely on the decrees of Upaniṣads. This mentions about śravana, manana, and nidhi dyasana, which means devout listening, reminiscing, and contemplation. Major portions of Vēdānta are 1. Samanvaya – Amalgamation and harmonization 2. Avirōdha – Non-contradiction. 3. Sādhana – Spiritual observances and practices 4. Phala – Accumulated merits and offering them to God. Śrī Ādi Śankara Bhagavatpāda - Vēdānta Some of the doctrines in above Darśanas may sometimes seem to contradict or conflict, whereas Vēdānta neither contradicts nor conflicts with any of the doctrines and aphorisms mentioned either in any Darśanas, Vēdās, or Upaniṣads. Śrī Ādi Śankara Bhagavatpāda laid out the direction that every viewpoint in Tarka should be deducted from Vēdās. Hence, it is the duty of every Bhāratīya to devoutly study the great ancient literature given by our Maharṣis and Ācāryās, and thereby achieve the objective of human life by realizing the Supreme. (Adapted from Śrī Śrī Śrī Vidhuśēkhara Bhāratī Swāmi Anugraha Bhashanam) Jagadguru Śrī Śrī Śrī Vidhuśēkhara Bhāratī Swāmi Vardhanti is on July 25th Nāga pan̄ cami day Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – July | 2020 14 ā ā ā ī

Śrī Mahā Lakṣmī Stotram (Viṣṇu Purāṇāntargatam) When Maharṣi Dūrvāsa cursed Indra, all the gods along with demons churned the milky ocean to get all wealth

back. Goddess Śrī Mahā Lakṣmī emerged from the milky ocean. Indra offered Her the gem studded throne and performed the following hymn in Her praise. Along with adulation of Lakṣmī Dēvī, this stōtra also mentions Her different forms, places where She resides, and more essentially the characteristics one should cultivate to obtain Her grace. Śrī Parāśara uvāca siṃhāsanagataḥ śakrassamprāpya tridivaṃ punaḥ | devarājyē sthitō dēvīṃ tuṣṭāvābja karāṃ tataḥ || ..1.. After Śrī Mahā Lakṣmī seated Herself comfortably upon the throne, Indra venerated thus - Indra uvāca namasye sarvalōkānāṃ jananīm abdhi sambhavām | śriyamunnidra padmākṣīṃ viṣṇu vakṣaḥsthala sthitām || ..2.. Prostrations to Śrī Mahā Lakṣmī, the Mother of all the worlds, who manifested from the ocean, lotus-eyed, and living in the heart of Śrī Mahā Viṣṇu. padmālayāṃ padmakarāṃ padmapatra nibhēkṣaṇām | vandē padmamukhīṃ dēvīṃ padmanābha priyāmaham||.. 3.. Prostrations to Śrī Mahā Lakṣmī, who is holding the Lotus, lotus-eyed, lotus- faced who is dear to the one who has lotus in His navel. tvaṃ siddhistvaṃ svadhā svāhā sudhā tvaṃ lōkapāvanī | sandhyā rātriḥ prabhā bhūtirmedhā śraddhā sarasvatī|| 4.. You are siddhi, svadhā svāhā, sudhā, twilight, day, night, radiance, intellect, faith, and Sarasvati. yajñavidyā mahāvidyā guhyavidyā ca śōbhanē | ātmavidyā ca dēvi tvaṃ vimukti phaladāyinī || ..5.. You are the knowledge of Yajna, great and secret knowledge, knowledge of Brahman and Self. You are the one who grant the fruit of liberation.

ānvīkṣikī trayī vārtā daṇḍanīti stvamēva ca | saumyā saumyair jagadrūpai stvayai taddēvi pūritam || .. 6.. You are the forms of knowledge as ānvīkṣikī, trayī, vārtā, daṇḍanīti. You are the form of this entire universe. kā tvanyā tvāmṛtē dēvi sarva yajñamayaṃ vapuḥ | adhyāstē dēvadēvasya yōgacintyaṃ gadābhṛtaḥ || ..7.. You are the embodiment of yajña. tvayā dēvi parityaktaṃ sakalaṃ bhuvanatrayam | vinaṣṭaprāya mabhavattva yedānīṃ samēdhitam || .. 8.. dārāḥ putrāstathā gāra suhṛddhānya dhanādikam|bhavatyē tanmahābhāgē nityaṃ tvadvīkṣaṇān nṛṇām |9 śarīrārōgyam aiśvaryam aripakṣakṣayaḥ sukham | dēvi tvaddṛṣṭi dṛṣṭānāṃ puruṣāṇāṃ na durlabham ||.10. O Dēvi! Please don’t leave the three worlds. Please grant us wife, progeny, paddy, wealth just by Your looks. Please grant good health, comfort etc., because once Your looks fall upon oneself, nothing is impossible.

tvaṃ mātā sarvalōkānāṃ dēvadēvō hariḥ pitā | tvayai tadviṣṇunā cāmba jagadvyāptaṃ carācaram || ..11.. mā naḥ kōśastathā gōṣṭhaṃ mā gṛhaṃ mā paricchadam | mā śarīraṃ kalatraṃ ca tyajētāḥ sarvapāvani ||12 mā putrānmā suhṛdvargānmā paśūnmā vibhūṣaṇam | tyajēthā mama dēvasya viṣṇōr vakṣaḥsthalāśrayē ||13 O Mother! You are the Mother and Hari is the Father of all the worlds. You both are omnipresent. Always keep my home, my cow shed etc. with no dearth of anything. Always keep my body healthy and my wife and children happy. sattvēna satya śaucābhyāṃ tathā śīlādibhirguṇaiḥ | tyajyantē tē narāḥ sadyaḥ santyaktā yē tvayāmalē || .14 Please never leave those who always utter only truth, who conduct with sadācāra, and have good character. tvayāvalōkitāḥ sadyaḥ śīlādyai rakhilairguṇaiḥ | kulaiśvaryaiśca pūjyantē puruṣā nirguṇā api || ..15.. sa ślāghyaḥ sa guṇī dhanyaḥ sa kulīnaḥ sa buddhimān | sa śūraḥ sa ca vikrāntō yastvayā dēvi vīkṣitaḥ || ..16 sadyō vaiguṇyamāyānti śīlādyāḥ sakalā guṇāḥ | parāṅgamukhī jagaddhātrī yasya tvaṃ viṣṇu vallabhē || ..17 Because, only those graced by You are called people of immaculate character, successful and are respected in the world. na tē varṇayituṃ śaktā guṇāñjihvāpi vēdasaḥ | Efficacy and effect - ‘prasīda dēvi padmākṣi prasīda dēvi padmākṣi māsmāṃstyākṣīḥ kadācana || ..18.. māsmāṃstyākṣīḥ kadācana’ – This in itself is a I venerated to the best I can. Is it possible even for Brahma to completely describe your greatness? Maha mantra seeking the grace of Śrī Mahā Lakṣmī. Śrī Parāśara uvāca This stōtra begins with ‘Namāmi’ i.e. offering ēvaṃ śrīḥ saṃstutā samyak prāha hṛṣṭā śatakratum | prostrations and ends with ‘Prasīda’ i.e. seeking śṛṇvatāṃ sarva dēvānāṃ sarva bhūtasthitā dvija || ..19.. surrender. Devout chanting of this stōtra regularly Śrī ruvāca with complete comprehension of meaning and parituṣṭāsmi dēvēśa stōtrē ṇānēna tē harē | concentration not only transforms oneself into an varaṃ vṛṇīṣva yastviṣṭō varadāhaṃ tavāgatā || ..20.. individual of immaculate character and bestows Indra uvāca affluence, but also bestows the unconditional varadā yadimē dēvi varārhō yadi vāpyaham | grace of Śrī Mahā Lakṣmī to attain liberation. Let’s trailōkyaṃ na tvayā tyājyamēṣa mēstu varaḥ paraḥ || ..21.. all strive to obtain Her grace! stōtrēṇa yastathaitēna tvāṃ stōṣyatyabdhisambhavē | sa tvayā na parityājyō dvitīyōstu varō mama || ..22.. Here, the generosity and greatness of Indra is exhibited. When Mother told him to ask for boons, He first asked that the three worlds should always thrive with affluence and abundance. Later, He asked that those who read this stotra devoutly should be blessed with fulfilment of all desires. - Samavedam Shanmukha Sarma. Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – July | 2020 15 ā ā ā ī

Gurur-Gurutamō..

ṣṇ (Śrī Vi u Sahasranāma) - Samavedam Shanmukha Sarma.

Guru: 1. One who imparts Jñāna Hari is the Ācārya who arouses (dhiyō yōna: pracōdayāt) the intellect of everyone. He is the teacher for all branches of knowledge. He is the source of all the knowledge. He is the primordial Guru i.e. Ādi Guru from whom came the entire knowledge of Vēdās. ‘na ēṣā pūrvēṣāmapi guru: kālēnāna vacchēdāt’ – says Yōga Śāstra. It is traditional to perform Guru Vandana i.e. prostration to Guru saying ‘Nārāyaṇa samārambhām’. He manifested in the forms of Ācāryās such as Nara- Nārāyaṇa, Kapila, Rṣ̥ abha, Dattātrēya, Śrī Krṣṇ̥ a etc. and established the Brahmavidya.

2. The consciousness of Viṣṇu pervades everywhere in both time and objects and orchestrates everything taking the position of a Guru. A personification of the entire universe, Viṣṇu is the Guru for every being. For one who has imbibed the characteristics of a true disciple, the preaching of Viṣṇu is obtained from every atom.

Viṣṇu Himself teaches from the universe to those with humility, sincere yearning, spiritual practice, observation, and devotion. In Uddava Gīta of Śrīmad Bhāgavata, it is mentioned that an Avadhūta says that all the forms in the nature around are His Gurus. This entire world is the Guru form of Nārāyaṇa. Not only that, the feature of comprehending the teaching about the upcoming good and bad hidden in the omens and other indications is spread by Nārāyaṇa. With subtle observation and great research, our ancestors gave us the scriptures to understand the omens (Śakuna Śāstra) and the signs on body, palms etc. (Lakṣaṇa Śāstra). These scriptures help understand the body features, life span etc. Because, Viṣṇu accorded such knowledge of awareness in many forms in the nature itself that teaches like a Guru, He is the ‘Viśwa Guru’ i.e. the Guru of the Universe. ‘yōgaṁ prapadyē kṣēmaṁ ca | kṣēmaṁ prapadyē yōgaṁ ca | namōఽhōrātrābhyāmastu ||’ - Atharva Vēda Both day and light that enlighten us with our welfare and prosperity also are the Ācārya forms of Viṣṇu.

3. Ācārya, Mantra, Rṣ̥ i -All these three that illuminate our intellect are the forms of Viṣṇu. Devotion towards Viṣṇu is devotion towards Guru. ‘mantrō guru: punarāstu sō asmān…’ - || Rg̥ Vēda || ‘rucō akṣarē paramē vyōman

4. Śrī Parāśara Bhattar elucidated that from this nāma ‘Guru:’ till the nāma ‘Samīraṇa:’, it is the description of the Matsya incarnation of Bhagavān Viṣṇu. This is the Guru who protected the knowledge present in Vēdās and other forms during the great destruction, later killed the demon Sōmakāsura at the beginning of the creation, handed over the Vēdās to Brahma and resuscitated them.

Gurutamō.. 1. There is no Guru higher than Viṣṇu. The preceptor of gods and demons is Brihaspati̥ and Śukra respectively. Similarly, Śuka, Vyāsa, Sanaka, Sanandana, and others, Vaśiṣtha and others etc. are the masters for Brahmavidya i.e. the knowledge of the Supreme. Brahma, who emanated from the lotus, is the Guru for all of them though. The Gurubrahma who is the Guru of the first Guru Brahma is Nārāyaṇa. ‘yōgō jñānaṁ tathā sāṅkhyaṁ vidyāśśilpādi karma ca | vēdāśśāstrāṇi vijñānaṁ ētat sarvaṁ janārdanāt ||’ ‘rṣ̥ aya: pitarō dēvā mahābhūtāni dhātavaḥ: | jaṅgamā jaṅgamaṁ cēdaṁ jagannārāyaṇōdbhavam ||’ ‘Yōga, Jñāna, Sāṅkhya, all kinds of Parāpara Vidyā, Skilled Arts such as Sculpture etc., Vēdās and other Śāstras – This entire knowledge manifested from Nārāyaṇa. All the Rṣ̥ is, Pitrus,̥ gods, Principal elements, fundamental materials such as ores, the movable and immovable emanated from Nārāyaṇa only.’

2. ‘Guru’ also means ‘The Elderly’ and ‘Father’. ‘ahaṁ bījaprada: Pitā’ said Śrī Krṣṇ̥ a in Śrīmad Bhagavad Gīta. He is the incarnation of Matsya who preserved the seeds of previous creation, all forms of knowledge, noble emperors, and Rṣ̥ is within Himself at the time of great destruction till the next creation. ‘Pūjyaśca Gururgarīyān’ –Arjuna venerated Śrī Krṣṇ̥ a thus and surrendered completely to Him saying ‘Śiṣyāstēhaṁ śādhi mām tvām prapannam’. Saying ‘Krṣṇ̥ aṁ vandē Jagadgurum’, all the seekers as well those endowed with Supreme Knowledge sought refuge in Gītācārya.

3. Ages ago, Astronomical sciences mentioned that Guru (Jupiter) is the biggest planet among the entire galaxy of planets. Both the words ‘Brhat’̥ and ‘Guru’ connote ‘Big and elderly’. Those blessed with the auspicious vision of the presiding deity of this planet are bestowed with great success in education. The potential that has merged with that planet and pervaded all over as the power of Brihaspḁ ti is the aspect of Nārāyaṇa.

ṣṇ (Adapted from ‘Sri Vi u Vidya’ Book)

śiva jñānaṁ – Samavedam Shanmukha Sarma.

Aruṇāchala Śiva! Aruṇāchala Śiva! Part 51 “Aruṇāchalam” – This very name itself is Śiva’s nāma. Most divine among the many divine names of Śiva. Aruṇāchala is such holy place which grants liberation just by reminiscence. This mountain at a height of 2668 feet is in Tamilnadu and extolled by all Tamilians as ‘Tiruvannamalai’. Efficacy of this place is famous and narrated in many Purānās such as Śiva Purāṇa, Skānda Purāṇa and Liṅga Purāṇa apart from various mantras in Rig Vēda and Atharvana Vēda extolling the Aruṇāchala Mountain. Also, ‘Aruṇāchala’ was extensively eulogized in śarabhōpaniṣad, Bhāskara Samhita, Sūta Samhita and Rudra Samhita. Aruṇāchala Mountain is also referred to as śōṇādri (Red Mountain), Jnāna Nagara (The City of Knowledge), Gowri Nagaram, Mukti Nagaram (The City of Liberation), Aruṇapuri, Analagiri, Śiva Lokam, Sthalēswaram etc. Śivarātri and Aruṇāchala are related –

According to the stories of Purāṇa – Debate about the supremacy of Brahma and Viṣnu became serious leading to an egoistic battle. That battle turned ferocious endangering the entire worlds. At that moment, all the gods sought refuge in Lord Śiva.

The Formless and One with Form, the SadāŚiva Parabrahma, manifested between Brahma and Viṣnu as a gigantic ‘Pillar of Fire’. Upon looking at that unexpected great radiant Fire, Brahma and Viṣnu were astonished. They both got ready to find out the beginning and ending of that great pillar. Lord Viṣnu took the form of boar and proceeded towards the bottom, whereas Brahma took the form of swan and rose high towards the top. But, both were unsuccessful to find either beginning or end. Viṣnu soon realized that the pillar is the embodiment of magnificent effulgence without any beginning or end. But, Brahma unable to overcome ego, told a lie deliberately that he found the end of that radiant fire pillar.

Immediately, Lord Śiva appeared in front of them and chided Lord Brahma for uttering lie. Both Brahma and Viṣṇu realized immediately and worshipped Lord Śiva.

Here, it is very important to come under the fallacy that there are differences among these gods. Purāṇas mention ‘Kvachid Brahmā Kvachid Viṣnu: Kvachid Rudra: Praśasyatē’. Brahma, Viṣnu, and Rudra – Each is exemplified at different places. Based on that, one should not think that there are differences among them.

Here, creation related ego and sustrenance related ego are analogized as Brahma and Viṣnu respectively. Dissolution of those egos into the form of ‘Mahā Laya’ i.e. the great merger is the embedded philosophy symbolized in this episode. Another philosophical viewpoint – The Supreme Consciousness spread across infinite is the form of ‘Rudra’s

Kālāgni’ i.e. Rudra’s ‘Fire Form’ in the shape of ‘Time’. That Itself is this ‘Mahā Liṅga’. Even if one does a deep dive

into this ‘Time’ to understand the past or predict the future, it is impossible to comprehend. Digging into the past and predicting the future are symbolized as Boar and Swan respectively. But, both these can’t reach either the beginning or the end.

Lord Śiva became pleased with the worship of Brahma and Viṣnu. He manifested His Supreme form of ‘Sabda Brahma’ i.e. ‘Brahman in Sound form’ and ‘Ananta Jyōtirmaya’ i.e. ‘Infinite Effulgence’ in that pillar of fire before them. Unable to look at that dazzling form of radiance, they prayed Lord Śiva to appear in pleasant form to have His darshan. As a result of their worship, Śiva manifested as ‘Agni Liṅga’. The very pillar of fire transformed into an Agni Liṅga and Mountain of Fire. Fire Pillar manifested in the month of Margasīrṣha during ardra star. Fire Liṅga manifested in the month of Māgha on fourteenth day of second fortnight, which is celebrated as ‘Mahā Śivarātri’ day.

Śiva, who transformed Himself into the Mountain, is exhibiting His compassion as ‘Aruṇagiri’. He Himself appeared as ‘Agni Liṅga’ at the foot of the mountain. Apart from this, He also stationed Himself as ‘Aruṇagiri Yōgi’ in the form of Dakshiṇāmūrti. (To be continued...) Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – July | 2020 17 ā ā ā ī

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

- Samavedam Shanmukha Sarma.

The Four Goals of Human Life Translation: Nārāyaṇaswamy Sankagiri We commented on how upholding dharma is inherent nature (svabhava) to great souls, and the rest of us need to find motivation to emulate their example, and improve ourselves in our conduct of life to follow dharma.

Please note that dharma is not different from devotion (bhakti) or knowledge (jnana). They are all one and the same and work together simultaneously in one’s life. They influence and impact each other. Dharma is practice (aachaaram); Bhakti is service (upachaaram); Jnana is inquiry (vichaaram). Another way to say the same thing is Dharma is action (karma); Bhakti is meditation (bhaavana); Jnana is analysis and synthesis (vichaarana). A person’s spiritual growth is defined and shaped by how well that person integrates these three elements into one’s life. If he thinks – I recite the thousand names of Viṣṇu everyday, so I can do whatever I want for the rest of the day – it is no use. It certainly is necessary to dedicate some time during one’s day for devotional activities. That focused activity helps the individual to fan the flame of devotion, much like fanning a smoldering wood into bright flame. However, that alone is not enough. The devotee then must propagate that flame throughout his being, throughout his day, so that whatever task one is involved in, it is conducted following Dharma, as a form of service to the Lord, with a sense of devotion. With this increased sense of attachment to the divine, one becomes free from anxiety and devoid of ego.

So, starting from Dharma, we connect to devotion and explore the importance of practicing devotion in daily life. This loops back to the subject we were discussing in the previous segment: How to seek God? There, we had commented that, in the Hindu pantheon, though the Supreme Divine is present everywhere, we as devotees, seek out the presence of the Divine in a few specific places, as advised by the ancient sages. Let us list them out.

The Sun: We had already examined this angle in sufficient detail. The Sun is the giver of all (life, sustenance, health, joy, etc.) in the visible and experienced portion of the universe for human experience. Every devotional scripture dedicated to every Hindu deity, whether it is Śiva or Viṣṇu or Sakthi, instructs the devotees to seek that deity within the Sun.

The Water: The most common practice we see is kalasa sthapana: the practice of installing a brass or silver pot filled with water, and invoking the Divine into the water for worship. We also notice this devotion to water as a form of Divine whenever we approach any body of water, be it a lake or a river. It is especially strong in the case of perennial holy rivers such as Ganga.

The Fire: Agni (the holy fire) as representation of the Divine. Offering certain pure substances into a fire sacrifice is proven to produce beneficial health and environmental effects. A researcher from Poland studied this extensively following Western scientific methods and concluded that doing homam produces measurable tangible benefits in health and environment. This research was published in scientific papers and as books, and is available for all to pursue.

Also, many Vedic hymns state that Agni is the vehicle through which a human devotee can reach the Devas, the exalted beings that serve as the executive team of the Supreme Divine. Here is a beautiful analogy: in the human body, if you want to impart nutrition and strength to any part of the body, you still need to input the nutrition through the mouth. In a similar way, the nutrition to the Devas is offered through the mouth of Agni. Please note that the continuous unbroken chain of such Dharmic activity, such as conducting yajnas, homams, etc. by our temples and other religious groups, has been the strong foundation on which the tree of our Hindu Dharma is surviving even now. This was stressed by Sri Krishna Bhagawan also in Gita. If you are unable to do elaborate homam, even lighting a wick lamp with devotion is a first step towards worshipping the Divine in the form of fire.

The Moon: As a manifestation of the Divine, the Moon goes hand in hand with the Sun. The Moon is particularly closely associated with the human mind and mental states, as well as with herbs and all healing medicines. Many devotional hymns, such as the Lalita Sahasranama, invoke the Divine in the form of the Moon. Moreover, anything in this universe that bestows some benefit to us is a symbol of the grace of God.

The Learned Person: Scriptures advise us to worship the Divine in the form of a human being with certain desirable qualities. Even now, in many worship rituals, we witness events like kanyaa pooja and suvaasini pooja. Similarly, honoring and worshipping a learned and knowledgeable person is recommended. Let us consider this by an example. There are two men who are good friends. They are very close to each other, address each other familiarly, and do everything together. However, when the appropriate time comes, one of them takes up the Ayyappa deeksha, by wearing the maala and the prescribed special clothing. Starting with that event, for the next forty days, that person becomes something special, even for his close friend. He must be addressed as “Swamy” and be treated with a certain respect. So, if an ordinary man becomes special merely by accepting Ayyappa deeksha, imagine how special are the people who had dedicated their lives to the study and practice of scripture and living by those principles. Therefore, such a person is considered a manifestation of the Divine and worthy of worship for the devotee.

The Vigraha: We had already explored the science behind deity worship in sufficient detail earlier in this discourse.

The Heart: Finally, the devotee is instructed to seek the Divine in one’s own heart. And of course, this is the most difficult thing to follow, and is possible only for the most advanced devotee. However, one should not give it up thinking it is too difficult, but make it a part of their constant practice in their devotion, to seek their ishta devatha (Favorite Deity) within their hearts.

The key is to use all these elements simultaneously in our daily life, in our devotional practice. (To be continued...) Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – July | 2020 18 ā ā ā ī

ŚRĪ ĀDI ŚAṄKARA JÑĀNA YAJÑAṀ https://youtu.be/FCma35xZTIk

̥ ̥ ṇ ṁ ṁ ṇ śrti smrti purā ānā ālaya karu ālayam

ṁ ṅ ṁ ṅ ṁ namāmi bhagavatpāda śa kara lōka śa kara .

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 19 punarapi jananaṁ punarapi maraṇaṁ punarapi jananī jaṭharē śayanaṁ | cont..

Just like one gets away from darkness as much as one gets closer to light, one gradually loses both affection and hatred towards world and worldly activities as much as one gets closer to God, godly books, godly people, and godly activities. Due to lack of any emotional attachment i.e. either affection or hatred towards anything mundane, one slowly comes out of delusion and becomes ‘Nirmōhi’. This makes the mind steadfast, increases the power of concentration, and enables one to comprehend the truth or the true state. In fact, this is called ‘Samādhānamu’ in Vēdānta. ‘Samādhānamu’ is not answer to a question in the parlance of Vēdānta. ‘Samyak ādhānamiti Samādhānamu’, which means placing the mind nicely, properly, and steadily on God. ❖ Just like one gets away from darkness as much kātē kāntā dhanāgata cintā | vā tula kim tava nāsti niyantā || as one gets closer to kṣaṇamiva (trijagati) sajjana saṅgatirēkā | bhavati bhavārṇava taraṇa naukā || light, one gradually Why worry about wife, wealth etc.? O crazy one! Is there not one for you who ordains loses both affection and everything? Even just for a moment (In all the three worlds), it is only the association hatred towards world with the virtuous people that shall serve as a boat which can ferry across the ocean of and worldly activities as this mundane. much as one gets closer to God, godly books, Śrī Śankara here further emphasizes the essentiality of Satsanga with Satpuruṣas. godly people, and godly He asks, ‘Is there none who can control the mind running after women and wealth activities. with such madness and passion?’ Undisputedly, he says, again and again, that ❖ Just like one has faith association with the virtuous even just for a moment, transforms the life if and places one’s not exactly at that moment, but certainly later. Satsanga is as pure and complete trust auspicious as taking bath in river Ganga. implicitly in the driver to reach the destination, Just like one has faith and places one’s complete trust implicitly in the driver to reach one should similarly the destination, one should similarly place one’s complete trust implicitly in the Guru place one’s complete to cross over the mundane and reach the destination called God. Added to this, one trust implicitly in the should also strongly believe and decide that the ultimate destination is only ‘That’ Guru to cross over the i.e. ‘Tat’. This strong belief is called ‘Tatpara’ i.e. one is immersed in ‘Tat’. During mundane and reach the this sadhana, one should control senses. destination called God. vayasē gatē ka: kāmavikāra: | śuṣkē nīrē ka: kāsāra: ||kṣīṇē vittē ka: parivārō | jñātē taṭtvē ka: samsāra: || How can one crave for carnal pleasures once the youth is gone? What use has the lake when all the water present dried up? What draws respect from the family when the entire wealth has depleted? Will the mundane lost after one acquires the philosophical knowledge?

Śrī Śankara is showing here with four examples that when the cause is taken out the effect perishes, just like the consequences have no effect once the ground is removed. Like emperor Bali said to his Guru Śukrācārya that mighty kings and their vast empires vanished without even a trace, but only those who have sacrificed their everything like emperor Śibi remain alive forever with the eternal fame they earned with their actions of selfless giving.

It requires no special mention that anywhere, anytime, and among anyone, only those who selflessly gave their everything to others, towards a noble cause, or to save someone from an impending peril with a feeling of sacrifice expecting nothing in return are remembered and venerated forever.

mā kuru dhana jana yavvana garvaṁ | harati nimēṣā kālāt sarvaṁ || māyāmaya midaṁ akhilaṁ hitvā | brahmapadaṁ tvaṁ praviśā viditvā || Do not be proud of wealth, people, and youth. Time swallows everything within a wink of the eye. Leave aside the world, which is nothing but illusion, enter into knowing the eternal Brahman.

Śrī Śankara here continues the thought expressed in the above verse. He emphatically states that one need not be puffed up with pride because of their affluence, education, caste, power, position, youth, people surrounding them etc. In a moment i.e. less than the wink of an eye, Time takes away everything. Hence, it is essential that one comprehends the illusory nature of the world and attempts to realize the Supreme Brahman. - Samavedam Shanmukha Sarma.

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

Bāla śikṣa CHILDREN’S CORNER

Lokamanya Bal Gangadhar Tilak u A

[July 23, 1856 – August 1, 1920] The Father of Bhāratīya Swatantrata Sangrām Bal Gangadhar Tilak is called the ‘Father of Indian National Movement’. During freedom struggle, his slogan “Swaraj is my birthright and I shall have it” inspired millions. He was a multifaceted personality. He was a social reformer, freedom fighter, national leader, philanthropist, philosopher, publisher etc. He was a scholar in many sciences such as Mathematics, Astronomy, Ayurveda etc. He was an authority on true history of Bhāratadēśa and Sanātana Dharma. He was fluent in many languages such as Sanskrit, Hindi, Marathi, English, Gujarati.

Terror to British Empire and Britishers How much the British feared Tilak can be gauged from the letter the Governor of Bombay wrote in 1908 to then Secretary of State for India in England: 'He is one of the chief conspirators opposed to the British rule in India. He planned, organized, executed, and even funded many of the popular nationalist movements that are becoming difficult to contain. All this is being done with the sole aim of destroying the British rule in India.'

Fight for justice right from childhood Bal Gangadhar Tilak was born on July 23, 1856 in Ratnagiri, Maharashtra. One day, in primary school, the teacher found groundnut shells on the ground upon entering the classroom. Obviously, very angered, the teacher wanted to know who did the mischief, but none owned the responsibility. The teacher then decided to punish every student in the class with two cane lashes. Everyone silently bowed to the punishment. When Bal’s turn came, he refused to stretch his hand and accept the lashes.

Plunge into the Freedom Movement He started a Marathi daily ‘Kesari’ and wrote such strong and impressive editorials that the daily became the largest in circulation in less than two years. Apart from this, he also initiated the Ganesha Festival, the Shivaji Festival, the Paisa Fund and the National Schools to arouse patriotism, pride, and courage in everyone.

Life in jail – His undeterred will and tremendous power of mind - Tilak was imprisoned on more than one occasion. The government insisted on two conditions to release him – 1. He should not attend any reception arranged in his honor 2. He should not criticize the government. Tilak was ready to accept the first condition as he did not desire anything for himself. But he would rather live as an outlaw in the Andamans, than live as a coward in Maharashtra, admitting that he had done something wrong when he had not done so. So, he rejected the second condition.

Tilak was finally released but he was soon imprisoned. This time he was sent to Mandalay Burma and was put in solitary confinement for six years. By the time, he was released he not only learnt German and French, but also collected more than 400 books. He performed all the religious rites scrupulously. It is during this time he authored his magnum opus ‘Gita Rahasya’, the elucidation on Srimad Bhagavad Gita, which received many accolades and is still considered one of the most authoritative narrations on Gita. His wife passed away during this time.

Last moments of his life Finally, he as released in 1917. He spent the last few years traveling across the country arousing the patriotism and igniting the spark of freedom in everyone. His most known statement, ‘Unless Swaraj is obtained, this country shall never be able to prosper. Swaraj is most essential for our very own existence’.

Tilak passed away in 1920. Many adore Tilak as the foremost proponent of Hindu Nationalism.

VIJÑĀNAṀ -18 SLOKA OF THE MONTH

1. Who gave the idol of Viṣṇu in reclining posture to Vibhīṣaṇa? īśvarō gururātmēti mūrti ṣ bhēda vibhāginē! 2. Śrī Mahā Lak mī is called with this name, because She is embodiment of all the letters from ‘A’ to ‘Kṣa’ vyōmavat vyāpta dēhāya 3. Who cursed Indra that he would lose all wealth? dakṣiṇāmūrtayē namaḥ!! 4. Which form of Divine Mother is described as ‘Dakṣiṇāmūrti Rūpiṇi’? 5. Who is the Guru of Śukrācārya? 6. Who is the Guru of Harihararaya and Bukkaraya that guided them to establish the Vijayanagara empire? 7. Who incarnated as Maharṣi Rṣabha? 8. Which kṣētra of Śrī Mahā Viṣṇu is situated on the banks of River Cauvery? 9. Which Maharṣi established the philosophy of Nyāya?

WORDS OF BENEVOLENCE 10. Who was the charioteer of Dhritarāṣtra?

vastrēṇa vapuṣā vācā| VIJÑĀNAṀ -17 Answers – 1.Āyurvēda 2. Maharṣ̥ i Viśwāmitra 3. Bālāmbikēśa, Vaidyēśa, vidyayā vinayēna ca|| Bhavarōga Hara 4. Śrī Lalita Mahā Tripurasudari 5. Bhagavān Kr̥ṣṇa 6. Brahma Dēva 7. vākāraiḥ pan̄cabhiḥ yuktaḥ | Badari Kṣētra 8. Kumāra 9. Sudarśana Chakra 10. Mahar̥ṣi Patanjali narō bhavati pūjitaḥ ||

Five people – those adorned Aṣṭākṣarī Mantraṁ

with precious clothes, beautiful 1. Akāra 2. Ukāra. 3. Makāra 4. Bindu body, pleasant speech, high education, and humility - are 5. Nāda 6. Kaḷa 7. Kaḷātīta 8. Tatpara well-respected in the world. Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – July | 2020 20 ā ā ā ī

∞ + π

Vedic mathematics American Foundation Executive Directo r Suhag Shukla launched ‘Shakti Initiative’. As the name suggests, in her own words, about the initiative, “When scouring the Internet for hou rs to Hindu Women, Religion and their immense contributio n, I was frustrated because most of the websites are politically or religiously motivated, stereotyped with ou tright lies, and misrepresent the s criptu ral quotes with social evils completely juxtaposing the truth. This initiative aims to bring into brigh t light the life stories and contrib utions of some of the most remarkable women human histo ry has ever seen since Vedic times. This should inspire both women and men to get reacquainted with and reassert, in many facets of life where we have fallen short, the balance and harmony our t raditions advocate for be tween man and woman, and ultimately realize their po tential to the highest.”

0 A ≜ ∑

M U L T I P L I C A T I O N - Eka Nyunena Purvena In the whole number system 9 is very interesting number. Therefore multiplication by 9 is also very interesting . If we have a number to be multiplies by a number consisting of only 9’s we use the sub sutra. ‘ BY ONE LESS THAN THE PREVIOUS ‘ and ‘ALL FROM NINE AND THE LAST FROM TEN’.

First Type : When the number of digits in the multiplier and multiplicand are same and all the digits of multiplier are 9’s. Example 1 : 2 5 7 X 9 9 9 = We divide our answer into two parts. Step1 : LHS – We write 1 less than multiplicand. 256 / Step2: RHS – We write the complement of multiplicand by using all from nine and last from ten. Complement of 2 5 7 is 7 4 3. 256 / 743 RULES : We get our answer in the following steps. 1. LHS is one less than multiplicand. Ans : 2 5 7 X 9 9 9 = 2 5 6 7 4 3 2. RHS is complement of multiplicand Example 2 : 1 3 6 X 9 9 9 = 3. This rule I applicable when digits in multiplicand should equal to number of LHS = 1 3 6 – 1 = 1 3 5 135 / digits in multiplier RHS = Complement of 1 3 6 is 8 6 4 . EXERCISE: Solve the sums Ans : 1 3 6 X 9 9 9 = 1 3 5 8 6 4 a)4 6 X 9 9 b)5 9 X 9 9 c)7 8 X 9 9 d)1 8 6 x 9 9 9 e)7 4 8 X 9 9 9 f)6 4 8 2 x 9 9 9 Second Type : In this case the numbers of digits in the multiplier are more than the numbers of digit in multiplicand. Example 1 : 2 3 X 9 9 9 = Here multiplicand has 2 digits and multiplier has 3. To make number of digits equal to the number of digits in the multiplier , we just have add zeros before the multiplicand. Step1: 0 2 3 X 9 9 9 Step2: LHS – one less than multiplicand 2 2 / RHS – Complement of 0 2 3 is 9 7 7 2 2 / 9 7 7 Ans: 2 3 X 9 9 9 = 2 2 9 7 7 EXERCISE: Solve the sums Example 2 : 7 4 2 X 9 9 9 9 = a)9 3 X 9 9 9 b)4 2 X 9 9 9 c)7 8 X 9 9 9 Step 1: 0 7 4 2 X 9 9 9 9 d)2 3 1 X 9 9 9 9 e)1 2 5 X 9 9 9 9 f)2 6 5 4 X 9 9 9 9

Step2 : LHS: 7 4 2 – 1 = 7 4 1 7 4 1 / RHS: Complement of 0 7 4 2 = 9 2 5 8 7 4 1 / 9 2 5 8 Ans: 7 4 2 X 9 9 9 9 = 7 4 1 9 2 5 8

Third Type : In this case the number of digits in the multiplier are less than the number of digits in multiplicand but here also all the digits in the multiplier should be 9’s. Example 1 : 4 3 6 X 9 9 = We divide our multiplicand into two parts such that the right side has the same number of digits as the number of 9’s in the multiplier. Step1: 4 3 6 . We have two 9’s in the multiplier so two digits in the right side and 3 6 in the right part. We separate the two parts with a colon. Step2: LHS We add 1 to the left part and subtract it from whole multiplicand 4 + 1 = 5 4 3 6

Step3: RHS We write the complement of the right part of the multiplicand only. Complement of 3 6 is 6 4 - 5 4 3 1 4 3 1 / 6 4

Ans: 4 3 6 X 9 9 = 4 3 1 6 4 Example 2 : 4 3 2 X 9 9 = Step1 : We split our multiplicand into two parts so that the right hand side has the same number of digits as the number of 9’s in the multiplier. Here we have 3 digits in multiplier. So the RHS is also of two digits. Hence, we have 4 in left part and 3 2 in right part. We separate both parts with colon: 4 : 3 2 Step 2: LHS We add 1 to left part 4 + 1 = 5 and subtract is from the whole multiplicand. 4 3 2 We write the complement of the right parts of the multiplicand. Complement of 3 2 is 6 8 - 5 Ans: 4 3 2 X 9 9 = 4 2 7 6 8 4 2 7

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

Ambassadors between Kauravas and Pandavas

Drupada’s Purohit – Messenger from the Pandavas In the court of Dhritarashtra, Drupada’s purohit conveys the message of Pandavas. He proclaims that the Pandavas were never able to enjoy their inheritance from King Pandu, as he made Dhritarashtra in charge of not only everything he inherited, but also everything he earned through his conquests. The Pandavas always respected the Dhritarashtra as their father, even though he always treated them unfairly. Even when he gave them only half of their own kingdom which in itself is nothing but was a huge tract of forest land, Pandavas never even complained. However, the Pandavas made it into a beautiful kingdom through their hardwork. The sons of Dhritarashtra then stole even that kingdom by cheating them in the game of dice. As it is well known, this too is Dhritarashtra’s fault, as he permitted the game of dice to go on even after everyone understood that the game is not being played rightfully and is purposefully favoring his sons. Even in those circumstances, the Pandavas never questioned the validity of the stake when the game was won through deceit. At the end of everything, though they did not forget the humiliations they had to suffer because of the Dhartarashtraas, they are willing to forgive them and make peace as long as they get everything that is theirs by inheritance and hardwork. He then says if Duryodhana still wanted to fight the Pandavas, then there is no reason for it, as the Pandavas are much more powerful than the Kauravas. The Pandavas already have seven akshohinis in their army and of course Krishna Himself.

The Grandsire speaks Bhishma then says that the Pandavas themselves wishing to make peace with the sons of Dhritarashtra was indeed a blessing for them, as the innumerable atrocities they committed towards the Pandavas does not deserve their forgiveness by any means. Further, Bhishma agrees with the Purohit that there is no point in fighting the Pandavas and even goes on to say that just Arjuna could defeat all of them if he wished. He then quotes many Dharmas and openly advises the king to consider making peace with the Pandavas and keep the family united.

Karna boasts – Bhishma reprimands - Discussions in Dhritarashtra’s court Karna intervenes and says that the Pandavas just asking for their kingdom would have been acceptable but mentioning the list of all the people who supported them did not seem like they wanted peace, but they were threatening Duryodhana. He says that if they had begged for their kingdom maybe they would have gotten it, but that the king wouldn’t give it to them if they were threatening war. Here again, we see Karna instigating the worst in Duryodhana. Karna even says that the Pandavas got caught before their period of incognito was over. Hence, they should go back into 12 years of exile according to the bet.

Bhishma then reprimands Karna saying that in the war of Virata, he ran away after just taking one hit from Arjuna. He then says that all the maharathis were present in the army that went to Virata war and lost to Arjuna. And, it is no new news that Karna and others also lost the war with Gandharvas in the forest whom Arjuna and Bhima won over effortlessly.

Dhritarashtra then quickly closes the matter by saying that Bhishma was only speaking for the well-being of everyone present in the court and entire family of Kuru. He then sends the Purohita back to Upaplavya saying that he would soon send his message to the Pandavas soon.

Dhritarashtra’s message Dhritarashtra then calls Sanjaya to his chambers and tells him to go and give his message to the Pandavas. In this message, we can truly see how wicked and cunning Dhritarashtra truly is. Sanjaya then goes to Upaplavya and tells them the message of Dhritarashtra. Sanjaya says that Dhritarashtra was wishing for peace in the house of Kurus, which is why he was sent to Upaplavya. He then praises the Pandavas by saying that they are extremely kind, generous, and true followers of Dharma. He says that war is an extremely crude thing and that if the extremely righteous Pandavas went to war then it would be a dark spot in their perfect lives just like how even a small stain shows on a piece of white cloth. War will just destroy everyone and will only create sorrow for both sides. He says that because they have many great warriors on their side, so they may be impossible to defeat. However, he then lists all the warriors fighting for the Kauravas and states that they too have a very formidable army that is difficult to defeat. He ends his message by saying that since war would cause great destruction between these two evenly matched armies, it would be best if the Pandavas remained silent and peaceful.

Yudhishtira and Sanjaya’s conversation Yudhishthira then immediately says if he were asking for war. He asks why someone would fight for something, which they could achieve without war. He says that he would only do something that is beneficial to the entire world and is in accordance with Dharma. He says that he was not asking for his kingdom out of longing or envy, but rather because it was in accordance with Dharma that he be able to enjoy the land of his forefathers. He says that the people acting out of longing and envy were in fact Dhritarashtra and Duryodhana.

(To be continued...)

Mālādrśō̥ Madhukarīvā Mahōtpalēya.. Among the many hymns composed by Śrī Ādi Śankara Bhagavatpāda, ‘Suvarṇa Dhāra’, popular as ‘Kanaka Dhāra’ stōtram is unique for many reasons. 1. Firstly, this stōtram was composed by Śrī Śankara at a very young age. 2. Secondly, this was done due to His overwhelming compassion looking at the poverty of the old woman. 3. Thirdly, this hymn praising Goddess Śrī Mahā Lakṣmī was done asking something for someone, not for Himself

at all. In other words, there is not even any trace of desire for self or selfishness at all. 4. Fourthly, this stōtram is embedded with many ‘Bījākṣarās’ i.e. root syllables of Divine Mother and hence very efficacious. 5. Fifthly, this stōtram is phonetically melodious, poetically aesthetic, esoteric and profound in meaning, and rich in literary viewpoint. 6. Sixthly, in every ślōkā, Śrī Mahā Lakṣmī is venerated along with Śrī Mahā Viṣṇu, the Divine Mother and Divine Father. 7. Last but not the least, the Jagadguru He is, this stōtra has the gist of entire Vēdānta. Few mantras like ślōkās from that efficacious stōtra - ‘mugdhā muhur vidadhatī vadanē murārē: | prēma trapā praṇihitāni gatāgatāni || mālādrśō̥ madhukarīvā mahōtpalē yā | sā mē śriyam diśatu sāgarasambhavāyā: ||’ Salutations to Mother Śrī Mahā Lakṣmī who is charmed by Hari, and incessantly directs Her Glances on the Face of Murāri. Those glances are filled with love and bashfulness, directed towards Hari, go out in this moment out of love and return in the next moment out of Bashfulness. As if the series of these glances have taken the form of a series of Female Bees (Madhukarī) who go around a Huge Water Lily (Mahōtpala). May She, who has risen out of the milky ocean, bestow on me Her glance filled with Śriyam i.e. good fortune.

‘Muhur’ means again and again. ‘Vidadhati’ means let the grace come. Gatāgatāni – Comes and goes. Wealth comes and goes unnoticed. It comes just like the water in a coconut and even goes like the wood apple eaten by an elephant where the shell remains unbroken, but the entire fruit pulp is gone. Hence, Śrī Mahā Lakṣmī is also called ‘Capala’, ‘Cancala’ which means one who wavers and does not remain steady. She is also called ‘Vidyullata’ i.e. a ray of lightening.

Here, Jagadguru is telling that just like Śrī Mahā Lakṣmī is always looking at Śrī Mahā Viṣṇu irrespective of any situations, one should also stay focused and concentrated in one’s devotion towards Śrī Mahā Viṣṇu irrespective of vicissitudes in life. Then, She shall never leave one who worships Śrī Mahā Viṣṇu, because She always follows Him. viśvāmarēndra padavibhrama dānadakṣaṃ - ānanda hēturadhikaṃ mura vidviṣōpi || īṣanniṣīdatu mayi kṣaṇamīkṣaṇārdha-mindīvarōdara sahōdara mindirāyāḥ || Salutations to Mother Śrī Mahā Lakṣmī, who is capable of granting the position of the Chief of the Dēvas of the Three worlds by a mere will and overflowing the enemy of demon Mura i.e. Śrī Mahā Viṣṇu with great Joy. May a little of that glance of Grace, even for a moment rest on me from Her half-closed Eyes, whose splendor resembles the blue lotuses.

Her mere glance has the potential and capability to grant whatever one desires for. Hence, just with a mere glance, She granted the position as the Chief of Gods and the King of three worlds along with all its associated grandeur and affluence to Indra. That very glance filled the heart of Śrī Mahā Viṣṇu with inexpressible joy. That glance from those eyes resembling blue lotuses grants everything to those on whom it falls even for an instant. Above two mantras or ślōkās teach that if one worships Hari with devotion, Siri (Lakṣmī) automatically follows. Let’s worship Lakṣmī and Nārāyaṇa together to obtain their grace! - Samavedam Shanmukha Sarma.

(Adapted from ‘Kanaka Dhāra Stōtram’ Pravachanam)

Sri Jagannatha Ratha Yatra SANATANA DHARMA With the permission of Supreme Court of India, elated devotees pulled the chariot of the Lord amidst chanting the names of Jagannatha, Balabhadra and Subhadra. Though public

transport is not available in present conditions, devotees adhered to traditions and infact many AROUND THE WORLD walked hundreds of Kilometers to participate in the festival.

Prayers, Homas, Japams etc. performed in Hindu Mandirs across the world In many Hindu Mandirs, both small and big, special prayers were done for the welfare of the entire mankind in the current dire pandemic situations. Homas propitiating deities such as Ganapati, Siva, Vishnu, Devi, Dhanvantari, Narasimha and other deities were performed chanting the sankalpa of good health to those effected and seeking the relief from COVID 19. Disclaimer: - The information provided under Copyright‘Sanatana Dharma © 20 Around20 | theRushipeetham World’ section is Charitable collected from Trust. various All source Rightss. Readers Reserved. may check for accuracy. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – July | 2020 23 ā ā ā ī

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