Aarsha Vani (Voice of Sanatana Dharma)

October 2019 Volume: 5 Issue: 09

GURUVĀṆI

The intellectual knowledge, that just like one gold has transformed into different ornaments, it is only ONE GOD who is worshipped in different forms as many gods, is present only in Sanātana Dharma. When thought as only ONE, that God is formless, whereas when worshipped in multiples, it has names and forms. Like one is always conscious that all the different ornaments seen are transformations of one gold, bhārātiyas are always conscious of the fact that the different names and forms are expressions of ONE SUPREME GOD. – Samavedam Shanmukha Sarma.

INSIDE THIS ISSUE Dear Readers, Title Page# Namaste. We wish all our readers a very happy, 1 Dāridrya duḥkha bhaya hāriṇi… 1 blissful, and spiritually uplifting Dusserah 2 Siva Padam – bālā tripurasundarī līlāmayi 2 Śarannavarātri, Vijaya Daśami, and Diwāli. These 3 Sa niyataṁ labdhvā kaṭākṣacchavim… 2 festivals are celebrated signifying the victory of 4 Mahar̥ṣi Vālmīki is neither a wayside robber nor 3 good over evil. Divine Mother vanquished all the a hunter hordes of demons in multiple forms during 5 Bhajē śāradāmba 4 Navarātri, and Lord Krishna killed Narakāsura 6 Jagadguru – jaganmāta 4 during Diwāli. 7 Traditions – Fulfilments - Tithi – Vidhi 5 Brahmasri Dr. Samavedam Shanmukha Sarma 8 Garuḍa Mahā Purāṇa 6 garu elucidated the ‘Chandi Saptasati’ sloka that 9 Major Festivals in This Month 7 propounds that all are the forms of ‘ONE’ Supreme ̥ 10 The Eternal - Sadācāra 9 Śakti. Articles about ‘Mūka Pancaśati’ and Maharṣi Vālmīki are must read. Brahmasri Dr. Samavedam 11 Bālāmahātripurasundari Dēvi 10 garu explained in his own inimitable style how to 12 Śrī Vēṅkaṭēśa … 11 obtain Goddess Mahālakṣmī’s grace. While 13 Śiva jñānaṁ - Killing the Tripurāsuras 12 explaining about how Lord Nārāyaṇa came to 14 Hindu Dharma – Form, Nature and Effect 13 Tirumala, Dr. Samavedam garu mentioned about 15 Sarva Sasyātmikā Dēvī Jīvanōpāya Rūpiṇī! 14 a maha mantra. Those who chant that mahamantra 16 Sarvagrahadōṣa Parihāra Ślōka 14 are saluted by gods also. Traditions and 17 Śrī Ādi Śaṅkara Jñāna Yajñaṁ - Bhaja 15 Fulfilments, adapted from Mudgala Purāṇa, lists Gōvindam out what needs to be done on every tithi and the 18 Ram Līlā Utsav 17 merits accrued thereby. For those who could not 19 Gōvu - Gōvardhanagiri 17 participate in Navaratri Festivities at Sri Vallabha 20 Sanatana Dharma Around the World 18 Gaṇapati temple in Konthamuru, the event 21 Children’s Corner – coverage and pictures give immense pleasure. i. Scientific Measurement of Time by Bhāratīyas 19 We take this opportunity to express our gratitude ii. Vedic Mathematics - Sūtrās 20 for your continuous support. To express your 22 The Mahabharata True Story from Sage views about this e-magazine, please write to Veda Vyasa - Nalōpākhyānam 21 [email protected] with the subject 23 Photo Gallery - Ganapati Navaratri Festivities at 23 line ‘VIEW’. Sri Vallabha Ganapati Mandir, Konthamuru, Thanks & Namaste, Rajahmundry Aarshavani Team. Aarshavani FaceBook

SĀMAVĒDĪYAṀ (QUINTESSENCE OF SANATANA DHARMA) mēdhāsi dēvi viditākhila śāstrasārā śrī kaiṭabhāri hrdayaikḁ krtādhivāsḁ̄ | “Divine Mother Durga removes all gaurī tvamēva śaśi mauḷi krtaprati̥ ṣṭhā those that start with ‘Du’ i.e. durgāsi durga bhavasāgara naurasaṅgā || durmārga (treading bad path), O Divine Mother! You are the durāchāra (bad customs), duṣtatva intellect who know the (evilness), duḥkha (sorrow), and quintessence of all the dussādhya (highly impossible). branches of knowledge. You Hence, Mother is prayed as ‘dum are the one living in the heart durgāyai nama:’ It is only the of the enemy of demon worship of Durga with steadfast kaiṭabha i.e. You are the devotion that will steer the Mother Lakṣmi living in the individual, society, and the country heart of Viṣṇu who killed out of these vicious attacks and kaiṭabha. You are Mother unnecessary animosities. gaurī, who is the fame of the - Brahmasri Dr.Samavedam Shanmukha Sarma. one sporting the moon on His Upcoming Pravachanams head. You are Mother Durga, For schedules please refer page # 16 who is the ferry to cross the (For details visit http://rushipeetham.org/ Event Calendar) insurmountable ocean of Traditions-Fulfilments mundane. Entire Saptaśati is an amalgamation of Vēda mantras and sūktas. Devout tāṭaṅka dhāraṇaṁ strīṇāṁ chanting of these seven hundred slokas bestows the merit of reading all the bhartu rāyuṣya vardhanaṁ sūktas in Vēdas. Meditating upon the tāṭaṅkas (earrings) of Srīmāta provides In the above sloka that occurs in the Prathama Charitram of Chanḍi stability to Māṅgaḷya. i.e This Saptaśati, Divine Mother is venerated by all the gods as the unified ensures long life for one’s husband. personification of all the three forms – ‘lakṣmī’, ‘sarasvatī’, ‘gaurī’, and ultimately, in the fourth pāda of the sloka, She is adulated as the very Those erudite say that the chanting embodiment of Durga. of ‘UMA’ nāma ten times after the ‘mēdhām dēvī sarasvatī..’ says mēdhā sūkta. The intellect, recitation of Sri Lalitha intellectual, and intelligence – all three are the forms of dēvī sarasvatī. Sahasranama Stotra removes any Hence, She is the embodiment of all the scriptures as well as the mistakes committed either knowingly or unknowingly. quintessence of all those scriptures. Here, intelligence refers to both mundane and spiritual. Certainly, worldly knowledge is essential to conduct Those who meditate upon the affairs in this world and become successful. One has to fulfill their duties crown of Srīmāta are bestowed and responsibilities assigned to oneself. (Contd.. Page 3) auspiciousness and prosperity.

Sadhu Vachanam Reading specified lines after each ‘Shakti worship, especially the worship of God as Mother, is a personal sloka is called samputikarana. property of India. The great scholar and illumined soul Swami Abhedananda Chanting ‘sarva vyādhi praśamanī also says, ‘India is in fact the only place in the world where God is worshipped sarva mrtyu̥ nivāriṇī’ after each as Mother’. – Swami Saradananda, Sri Ramakrishna Mission. sloka in Sri Lalita Sahasranama Bharateeyam stotra grants relief from any kind of “ ‘Sanatana Dharma’ – Everything and every concept is profound, lucid, and distress and disease. highly intellectual. But, the concept of ‘Mother’ – right from worshipping Ex: God in the form of the Mother to seeing Divine Mother in every woman and sarva vyādhi praśamanī sarva mrtyu̥ nivāriṇī | venerating them as Her forms is something hitherto unknown to the Śrīmātā śrī mahārājñi śrīmat Sinhāsanēśvarī | Cidagni kuṇḍasambhūtādēvakāryasamudyatā | Western world. This is an expression of not only love and reverence, but an sarva vyādhi praśamanī sarva mrtyu̥ nivāriṇī || eternal sentiment to respect women everywhere and at every stage of their life.” - Sir Mountstuart Grant Duff, Governor of Madras Presidency, 1880

Spiritual Quest (Answers by Sri Samavedam Shanmukha Sarma) Dēvi Bhāgavata mentions the five forms of Divine Mother as ‘durgā’, ‘lakṣmī’, ‘sarasvatī’, ‘gāyatrī’, and ‘rādhā’. Among the above mentioned five, four forms have names mentioned in Sri Lalita Sahasranama. Why the name ‘rādhā’ is not mentioned anywhere in this stotra? All the forms of Parāśakti are mentioned in Sri Lalita Sahasranama stotra. ‘Ābālagōpaviditā’ name mentions about Śrī rādhā dēvi only. She is the embodiment of the philosophy of Krishna that is being worshipped by children, cowherd boys and women. Parāśakti rādhā dēvi, whose abode is gōlōka, incarnated on this earth, because She could not bear separation from Krishna. Because of this incarnation, She became venerable for all those who realized Her. Many erudite decreed that this name ‘Ābālagōpaviditā’ denotes Śrī rādhā dēvi. Recently, the same has been propounded in Varanasi by His Holiness Sri Sri Sri Swarupanandendra Saraswati, the pontiff of Sri Badari and Sri Dwaraka Peethams of Sri Adi Sankara. Also, the names such as ‘prēmarūpā’, ‘rasyā’, ‘rasajñā’ can be considered to connote the philosophy of Sri rādhā dēvi. Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – October | 2019 1

SivaPadam

Bālā tripurasundarī līlāmayi cidbhāvaman̄jari bālā tripurasundarī phālalōcanī śambhu manōhari pālin̄cumā nanu ō bhuvanēśvari bālā tripurasundarī

bhuvana bhavanamuna ravi candrulanē

divvelu viligin̄cē toli tallī

grahamula raṅgula rāṭnamu trippucu

āṭalāḍu hēḷā līlākari bālā tripurasundarī

carācarammula varāla krpat̥ ō lālin̄cē lalitā śiva vanita pan̄cabhūtamaya prapan̄canāyaki parāśakti ō dharādharasutā bālā tripurasundarī!!

In this composition, the transformation āryāmēva vibhāvayanmanasi yaḥ of the forms and worship of Divine pādāravindaṁ puraḥ Mother from Bālā TripuraSundari to Śri paśyannārabhatē stutiṁ sa niyataṁ Rāja Rājēśwarī Dēvi is presented. Though labdhvā kaṭākṣacchavim | kāmākṣyā mrdulasmit̥ ānśulaharī Divine Mother is called Śri Lalitā Dēvi, jyōtsnāvayasyānvitām She is also ‘Bālā’. It is mentioned in Sri ārōhatyapavargasaudhavalabhī Lalita Sahasranama Stotra that Mother is mānandavīcīmayīm || ‘Bālā Līlā Vinōdini’ i.e. She enjoys sports. - Mūka kavi in ‘mūka pancaśati’ Here, Mother is described gleefully playing with all the planets I thought of only Āryā in many distinct ways and hence could see Her lotus feet right in front of me. Thereafter, I venerated Her devoutly following the stipulations mentioned in the scriptures, due to which the compassionate Divine Mother glanced Her looks on me. Then, I obtained a friend in the form of Mother’s radiant and pleasant smile. This friend of mine held my hand, and effortlessly took me over the steps of mōkṣa leading to waves of moving them around with all the idols of creatures, gods, objects eternal bliss. etc. Being ‘Viśvakuṭumbini’ i.e. one whose family is this entire Above sloka is mentioned at the end of fifth universe, She also put two lamps – Sun and Moon – to give light śataka in mūka pancaśati. This sloka not only to all the worlds. contains all the five śatakas in mūka Also, She is cajoling and comforting all the creatures in the pancaśati, but also elucidates the order in world. Therefore, She is called ‘Lalita’. which a true devotee should do spiritual ‘lālanāt lalitābhidā’ says the etymology of the word ‘Lalita’. sādhana. First, mūka kavi thought of Divine Here, ‘lālanāt’ implies the upbringing, sustaining, and protecting Mother in Āryā śataka. Then, he saw the ‘Divine Feet’, and surrendered to those Lotus Feet in all the creatures in the world. Pādāravinda śataka, which bestowed him with This composition is set to tune in ‘Bēgaḍa’ raga. the intelligence to venerate Her in the Stuti For SivaPadam albums, please visit http://sivapadam.org/ śataka. Thus, mūka kavi obtained Her grace or contact Rushipeetham local office. through Mother’s compassionate looks - ‘SIVAPADAM’ compositions by Brahmasri Dr. Samavedam Kaṭākṣa śataka. Thereafter, mūka kavi obtained Shanmukha Sarma garu elucidating Siva’s philosophy are sung a friend in the form of Mother’s smile - by famous singers and presented as musical-dance programs all Mandasmita śataka. Her beautiful and around the world. So far, ‘SivaPadam’ is released in 17 albums nirvikāra smile indicated Her pleasure and bliss towards mūka kavi, because Her state is sat-chit- ‘SIVAPADAM’ now In PEn DrIVE - For ease ānanda. Thus, mūka kavi attained a state where of portability adapting technological he was blessed with eternal waves of bliss. advances, all 17 albums are now also - Samavedam Shanmukha Sarma. available in a single pen drive. (Adapted from ‘mūka pancaśati’ Pravachanam)

“ One endowed with the quality of ‘Patience’ is in fact empowered with a strong armour. Being in the possession of anger is like having enemies. All the negative thoughts present within combined is the form of ‘Bhandasura’. On a small scale, the same negative thoughts are his army. If one seeks refuge, and surrenders to Divine Mother to provide power to overcome anger and emotion, Mother’s grace shall certainly grant patience and tolerance.”

- Samavedam Shanmukha Sarma.

– Contd.. from page 1 Hence, Divine Mother resides in everyone as that wisdom that enables them to earn their livelihood. But, the true ‘mēdhā’ is to realize the transient nature of this world and aspire for the eternal.

‘viṣṇu priyē viṣṇu manōnukūlē’ says śrī sūkta. Though śrī sūkta is chanted for worshipping all the forms of Goddesses, primarily it is chanted in the worship of ‘lakṣmī’. Here, the abode of ‘lakṣmī’ is described as the heart of viṣṇu. In Saptaśati, Mahākāḷi kills the demons Madhu and Kaiṭabhā. Also, as described by Srimad Bhagavata, viṣṇu is the one who kills the demon kaiṭabha. Here, viṣṇu is described by the adjective ‘kaiṭabhāri’ i.e. one who killed the demon kaiṭabha. Primarily, it is to mention that there is no difference between viṣṇu and lakṣmī, just like there is no difference between Sun and His light. Philosophically, kaiṭabha denotes attachment. It is indicated here that one should realize that all the possessions and affluence obtained in this world, in fact belong only to kaiṭabhāri i.e. Lord viṣṇu, and hence one should not develop any attachment towards them.

Mother Gauri is the fame of Lord Śiva. She, being a chaste wife devoted to Her husband, does everything and thereby brings fame to Her husband. Even śrī ādi śankarāchārya said the same in Soundarya Lahari. Narrating the episode of Markandeya, śankarāchārya says that Lord Śiva punished Yama, the god of death, hit with His left leg and killed Him. Lord Śiva is ‘Arthanārīśwara’ i.e. left portion of His body is Mother Gauri. Hence, it is the Mother who killed Yama. But, everyone calls Śiva as ‘Kālakāla’. It has to be understood quite well that this is poetic beauty, and in fact there is no difference between Gauri and Śiva.

‘Durga: Jātavēda: Sindhunna nāvā duritātiparṣi’ says Durgā sūkta. Durga is the ferry that enables one cross the ocean of mundane. Saptaśati also mentions the same i.e. it is only Durga who is the boat that can take one across the insurmountable ocean of this samsāra. ‘Durgā’ nāma is very efficacious. In Saptaśati itself, the efficacy and merits of chanting the ‘Durgā’ nāma are mentioned as below – Durgē smrt̥ ā harasi bhīti maśēṣa jantō: svasthai smrt̥ ā matimatīva śubhām dadāsi dāridrya duḥkha bhaya hāriṇi kā tvadanyā sarvōpakāra karaṇāya sadārdra citā || Reminiscence of Durgā removes all fears for all those creatures afraid of something. Please refer to Those already happy shall be bestowed all auspiciousness, if they reminisce Her. She Aarshavani October 2016 removes poverty, distress, and fear for those who worship Her, because She is ever for Śrī Durgā Tattvam compassionate and always very eager to help everyone. Let’s all recite this sloka always and obtain the grace of resplendent in different forms! - Samavedam Shanmukha Sarma. (Adapted from ‘Chandi Saptasati’ Pravachanam) MAHAR̥ṢI VĀLMĪKI IS NEITHER A WAYSIDE ROBBER NOR A HUNTER

Many stories about Mahar̥ṣi Vālmīki mentioning that He is either a wayside robber making his living by robbing travelers, or a hunter killing animals in the forest have become quite famous. Another most commonly told story is that He killed one bird in the couple, and when other bird was extremely grief stricken, He was deeply moved and the sloka came out from Him. None of these are completely true. Sri Rāmāyaṇa definitely declares that Mahar̥ṣi Vālmīki is the tenth son of Mahar̥ṣi Prachētasa. After listening to the story of Lord Rama from the celestial Mahar̥ṣi Nārada, Vālmīki reaches the banks of river Tamasā along with His disciples Bharadwaja and others. There, He happens to see a hunter who kills the male bird in the heron couple. Moved with compassion, He tells a sloka cursing that hunter. But, Mahar̥ṣi Vālmīki is not a hunter.

ṇ ̥ṣ But, according to Adhyātma Rāmāya a, Prāchetasa, the tenth son of Mahar i Prachētasa, is separated from the family in childhood itself by the will of God. Later, He was found by a group of robbers, who bring Him up as one among them as a robber. After some time, He comes to know the truth from the Saptar̥ṣis, the seven divine sages, and gets initiated into the Mantra of Lord Rāma. He performs such great tapas with the mantra of Lord Rāma that anthills (Valmīka) develop around Him. After the fruition of His tapas, He becomes a Brahmar̥ṣi. Because, He comes out of the valmīka with great divine effulgence, He is called Vālmīki. As this is also a famous story from Rāmāyaṇa itself, this can be considered authentic, because of the popularity of the name ‘Vālmīki’. - Samavedam Shanmukha Sarma.

BHAJĒ ŚĀRADĀMBA

‘Bhāratadēśa’ – The very name itself indicates the importance of knowledge. ‘Bhā-rata’ – That one which has affinity (rata) to ‘bhā’ - light or knowledge.

Śāradā is the personification of that very knowledge. The purpose of human life is to worship Her. Śri Ādi Śankarācharya is the Jagadguru who propagated the knowledge of the Supreme i.e. Brahmavidya, that has been postulated by Sadāśiva from times immemorial. Śring̥ ēri Śāradā Pītham is the first Pītham established by Him.

The very name ‘Śring̥ ēri´ itself radiates like a mantra. Though the definitive meaning of the word expresses that this is the land of tapas of Mahar̥ṣi Ri̥ ṣyaśr̥ṅga, it is not far from resonating the meaning that this is also a land of knowledge. Divine Mother Śrī̥ māta is also called ‘Śring̥ āra Nāyika’ i.e. the empress of love. Here, love is nothing but the omniscient conscious form of the Mother that energized the entire inert universe. That itself is ‘Saundarya Lahari’ i.e. waves of beauty. That very energy of consciousness, the Chichhakti, is none other than the ‘Śring̥ āra Nāyika’. ‘Śringḁ ’, ‘ara’ – These two words reminds one about the Śrī̥ Chakra resplendent with triangle and dot in the center. That very reminiscence of Śrī̥ Chakra is resonating in the word ‘Śri̥ ngēri´.

Tripura, who is none other than the very embodiment of Brahmavidya i.e. the Supreme Knowledge, is also ‘Śri̥ Chakrarāja Simhāsanēśwari i.e. the empress who adorns the throne of Sri Chakra, the monarch among the chakras. The same Tripura, the unified base Guru form of the three divine forms of ‘durgā’, ‘lakṣmī’, ‘sarasvatī’, is established as śāradā dēvi.

sphaṭika rajata varṇām mauktikīmakṣamālā | mamrutḁ kalaśa vidyā jñāna mudra: karābjai: || dadhatamuragakakṣam candracūḍam trinētram | vidhrutḁ vividha rūpam dakṣiṇāmūrti mīḍē || In the above sloka, the form of dakṣiṇāmūrti is right in front, as the Divine Mother in Śr̥ingēri. Pure crystalline form holding akṣamālā, amrutḁ kalaśa (pot of nectarine), the pose of chinmudra, and the grantha, while sporting the crescent moon on the head is none other than ‘swatantra sarva tantrēsi sri dakṣiṇāmūrti rūpiṇi’ and ‘sanakādi samārādhya śivajñāna prādāyini’ i.e. the one who is none other than dakṣiṇāmūrti, venerated by sanaka and other intellects, and bestows the supreme knowledge about Śiva. - Samavedam Shanmukha Sarma. (Courtesy ‘Vedamataram’ Magazine)

Once, when His Holiness Sri Sri Sri Chandrasekhara Bharati Mahaswami, the 34th Jagadguru of Dakshināmnaya Sri Sringeri Sārada Peetham (1912-1954), was in inward meditation i.e. antarmukhāvastha. During that state, His Holiness suddenly murmured a sloka and mentioned the name of one Sri _____ !

The sloka reads thus – Jagadambā pādasmrta:̥ nahi duḥkhaṁ kadācana | yadi jayēta nūnam tat sukhōdārkayā kēvalam || For one who meditates on the lotus feet of Jagadamba, nothing untoward shall happen. Even if some obstacles come, be rest assured that they are only for good.

I was around His Holiness, but could not decipher exactly what needs to be done and was looking at the Acharya. He ordered ‘Po, Po, Ezhuthu’ which means ‘Go, go; Write’. I noted down the sloka and sent it immediately to Sri ____ by telegram.

After a few days, Sri ____ had come to Sringeri for the darshan of His Holiness. Upon enquiry, he revealed that he had lost his job, and was suffering to make his ends meet.

Sri ___ was earlier blessed with an idol of Amba Sri Raja Rajeswari by His Holiness and was instructed to do Puja regularly. Sri ______has been following those orders diligently performing regular puja and other stipulated rituals. Off late, his shraddha i.e. faith and concentration in worship has been declining.

And, it was at this critical juncture that the sloka reached him by telegram, which not only induced him to perform his Puja with rejuvenated vigor, faith, and concentration, but also assured him that he is under the constant and compassionate vigilance of none other than Divine Mother in the form of His Holiness.

(Adapted from ‘Sri Gurukrupa Vilasam’ by Sri Bhasya Swamigal)

Jagadguru Sri Sri Sri Chandrasekhara Bharati Maha Swami Vardhanti on Asviyuja Suddha Ekadasi

Traditions – Fulfilments

Sadā vahniṁ pratipadi pūjayiṣyanti yē narāḥ, hrtadravyai̥ śca hutvā taṁ dugdhahārā vratē ratāḥ upōṣaṇaṁ kariṣyanti taiśca dēvāḥ sahēśvarāḥ, tōṣitāstē sadā tēbhyō dāsyanti manasīpsitaṁ

Brahmārpaṇa svabhāvēna gamiṣyanti madātmani => While taking only milk, performing the worship of the Fire God with homam or in a lamp pleases all the gods, and they fulfill all the desires. If this is performed with the feeling of ‘Brahmārpaṇa’ i.e. as an offering to God without any expectation of return, one shall attain mōkṣa.

dvitīyāyāṁ narō yastu pūjayēdaśvinau śubhau, patrāhārasamāyuktō rūpavān jāyatē kila brahmārpaṇasvabhāvēna dvitīyāvratamācarēt, sa svānandē madīyē vai līnaścaiva bhaviṣyati => Taking only vegetables and worshipping aśvini gods on Vidiya bestows beauty and health. If this is performed with the feeling of ‘Brahmārpaṇa’ i.e. as an offering to God without any expectation of return, one shall reach the abode of their chosen deity and become one with the deity.

Trt̥ īyāyāṁ mahāśaktiṁ pūjayēdbhaktisanyutaḥ, sarvaiḥ saubhāgyadaiḥ dravyaiḥ lavaṇāhāravarjitaḥ sa śaktilōkagō bhūtvā bhōgayuktō bhaviṣyati, brahmārpaṇatayā sōpi mallōkē cāgamiṣyati => By taking food without any salt on Tadiya and performing the worship of Śakti, one shall reach the abode of Śakti.

Caturthyāṁ śuklapakṣaśca sthitāyāṁ sarvadā janāḥ, nirāhārēṇa māṁ tatra tvadyuktaṁ paryupāsatē caturvidhaṁ phalaṁ taiśca samprāptaṁ nātra sanśayaḥ, yadyadicchati tattat sa labhatē vratakārakaḥ antē svānandagō bhūtvā sāyujyaṁ brahmaṇastathā. =>Performing the worship of Ganapati fasting on a Chaviti day not only grants all wishes, but also grants dharma, artha, kāma, and mōkṣa.

Pan̄camyāṁ nāgamukhyānśca dugdhēna snāpayēnnaraḥ, pūjayēttān prayatnēna niranlāhārakārakaḥ sa nāgalōkagō bhūtvā bhōgayuktaścariṣyati, niṣkāmēna madīyē vai lōkēṁఽtē āgamiṣyati => One shall enjoy all the pleasures in the abode of Serpents by performing the worship of Serpent gods on Pan̄cami with Abhishek and other offerings and not eating sour things. If this is performed without any expectation of return, one shall reach the abode of their chosen deity.

Ṣaṣṭhyāṁ skandaṁ phalāhāraḥ pūjayēdbhaktisanyutaḥ, skandalōkē carēt sōఽpi mahābhōgaparāyaṇaḥ niṣkāmabhāvayuktaścēt svānandaṁఽtē gamiṣyati. => Those performing the worship of Subrahmanya Swami taking only fruits on Ṣaṣṭhi shall enjoy all pleasures in this world and shall reach the abode of Skanda finally.

Saptamyāmarcayēt sūryaṁ upōṣaṇa parāyaṇaḥ, sa sūryalōkamāśritya pracarēt bhōgasanyutaḥ niṣkāmavratakārī cēn mahālayasamut'thitē, svānandē mē sadēhō vai brahmabhūtō bhaviṣyati => Those who observe fasting and perform the worship of Sun god on Saptami day shall enjoy all the pleasures in this world, and later reach the abode of Sun god. Gradually, they reach the abode of their chosen deity and become one with the deity. (To be continued…)

GARUḌA MAHĀ PURĀṆA - Samavedam Shanmukha Sarma. (Pravachanam Translation) Part 11

Worship of Siva-Shakti

Following are some mantras of Śiva mentioned here – ❖ Tanmahēśāya vidmahē vāgviśuddhāya dhīmahī tannō rudra: Pracōdayāt ❖ śrī śiva sūryāya nama: ❖ Śrī khakōlkāya sūrya mūrtayē nama: ❖ Śrī hansāya sūryāya nama:

At the end of Śiva’s worship, one should pray as below – yatkiñcit kriyatē karma sadā sukrtḁ duṣkrtḁ ṁ | tanmē śiva padastasyāt rudra kṣapaya śaṅkara || Śivō dātā śivō bhōktā śivassarva midaṁ jagat śivō jayati sarvatra yaśśivamidamaham | There could be bad or good in the worship I’ve performed. I offer all these karmas i.e. actions at your Feet. Please excuse all my mistakes and grant me deliverance from the actions. Śiva is the giver; Śiva is the enjoyer; This entire universe is Śiva Himself. I’m also Śiva. Let there be victory always to Śiva everywhere.

Poet Srinatha expressed similar views in his work ‘Kāśī khaṇḍaṁ’, as said by Maharshi Agastya after completing the puja of Śiva – Śivuḍē dāta śivuṇḍē bhōkta śivuṇḍē cēyun makhādi kriyal śivuḍē sarvamu nē śivuṇḍananucun cintimpucun | jāhnavī savidha śrī phalavrk̥ ṣavāṭamuna bhasmasnāna śuddāṅguḍai bhava kāśīdhava nīlakaṇṭha madanadhvansī kratudhvansakā yanucun|| ‘Śiva is the giver; Śiva is the enjoyer; This entire universe is Śiva Himself. I’m Śiva. Śiva is the giver of life. He is Nīlakantha, the destroyer of Madana and Yajna (of Daksha)’ said Maharshi Agastya, who sat in the Bilva tree garden purified with the waters of Jāhnavi.

‘Yatkrtḁ ṁ yatkariṣyāmi tatsarvaṁ sukrtḁ ṁ tava taṁ trātā viśvanētā ca nān'yō nāthōsti mē śivā’ ‘Whatever is done till now and whatever shall be done in the future, O Śiva, it is all done by You. Hence, every deed is auspicious. You are the protector. You are the leader of this world. I have none, other than You’.

Once the devotee surrenders to Śiva as mentioned above, it is important to understand that Śiva controls the mind and saves the devotee from performing any bad deed.

Worship of Ganapati

For the worship of Ganapati, two mantras ‘Śrī gaṇēśāya nama:’ and ‘Śrī gaṇapatayē nama:’ are mentioned here. After proper initiation by a Guru, some even chant these mantras conjoining with the root syllable i.e. bīja ‘gam’. Devout worship of Ganapati provides everything mundane here and exalted state hereafter. Ganapati is also known for His ‘Auṣadha’ i.e. pharmaceutical power. Reminiscence of Ganapati while taking any medicine transforms that medicine as curative and removes all possible ill-effects. Ganapati is the lord of sasya i.e. harvests, auṣadha i.e. herbs, and steadfastness. During these days of innumerable unknown obstacles, worship of Ganapati is even more relevant to remain resolute, stay focused, and proceed towards our goal with grit and determination. Ganapati removes all the hindrances on the chosen path, bestows concentration of mind, and ensures victory in reaching the set goal. Hence, Ganapati is the presiding deity of the wheel of Mūlādhāra at the base of the Kundalini, which moves like lightning in the body. Once the sādhaka attains stability due to the grace of Ganapati, it becomes easier to obtain the grace of other presiding deities in each wheel and thereby experience the bliss of Sahasrāra. (To be continued…)

Major Festivals In Th is Month Śaradr̥tu bestowing the grace of Mother ŚĀrada

Tuesday October 1, āświyuja śuddha tadiya to Thursday Kārtīka śuddha chaviti

The month of October is starting with the continuation of Śāradā Navarātri beginning on September 29th. Every tithi in this month is so distinct that aids in obtaining the grace of Mother easily. The month of Kārtīka that can bestow the grace of all gods also begins in this month of autumn season.

ĀŚVĪYUJA MONTH

October 1, 2019 Tuesday – Santānavrddhi̥ Gauri Vratam - Performing Mangaḷa Gauri Vratam during this Śarannavarātri bestows saubhāgya and ausipicousness of children.

October 2, 2019 Wednesday – Upāmga Lalitā Gauri Vratam, Nāga Puja - On this Pan̄cami day during the navarātri, worship of Śri Lalitā Dēvi described as ‘Pan̄cami’, ‘Pan̄cabhūtēśi’ should be done. Also, She is worshipped as ‘Mānasā Dēvi’ during the navarātri. Worship of Serpents on this day provides relief from any serpent related evils.

October 4, 2019 Friday - Puja of Saraswati present in the form of books - On this day when there is combination of Friday and star Mūla, Saraswatī Puja must be performed. Those students performing Saraswatī Puja shall attain great heights in educational pursuits.

October 5, 2019 Saturday - Dēvī Tri-rātra Vrata begins - Those who can’t perform worship for all nine days should at least for perform worship for seven days starting from Tadiya or five days starting from Pan̄cami or at least three days starting from Saptami.

October 6, 2019 Sunday - Mahā (Durgā) ṣṭami, svārōciṣa manvādi - Performing the worship of Durgā Dēvi on this day removes all troubles.

October 7, 2019 Monday - Maharnavami, Suvāsinī Puja - On this very important day during the navarātri, it is must to worship Jagadamba. This is essential for Dasara Puja. On the day of Vijaya Daśami, worship should be done second time. Those who performed Puja on Navami day only will perform Puja on Daśami day.

October 8, 2019 Tuesday – Vijaya Daśami, āyudha puja, śamī Puja, aparājita puja - Those who performed the worship for all nine days do the revocation of kalaśa on this day. Kings used to perform worship of their weapons during the ‘Vijayā’ muhūrta on this day. Later, it became traditional for everyone to worship their own tools. In the evening, worship of śamī tree is done chanting the following -

‘amaṅgaḷānāṁ śamanīṁ śamanīṁ duṣkrtasyḁ ca | dussvapna nāśinīṁ dhanyāṁ prapadyēhaṁ śamīṁ śubhāṁ śamī śamayatē pāpaṁ śamī lōhitakaṇṭakā | dharitryarjuna bāṇānāṁ rāmasya priyavādinī || aśmantaka mahāvrk̥ ṣa mahādōṣa nivāraṇa iṣṭānāṁ darśanaṁ dēhi śatrūṇāṁ ca vināśanaṁ |’

During the twilight time when stars are meekly seen, the time is famous as ‘Vijayā’ muhūrta. Any assignments and travels undertaken at this time become successful. Drawing an eight-petaled lotus on the north-east side in the evening, and worshipping ‘aparājitā dēvi’ ensures success in all endeavors. Thinking of Jaya Dēvi and Vijaya Dēvi on the right and left sides of ‘aparājitā dēvi’ respectively, worship should be done chanting ‘Jayā Vijayā sameta aparājitāyai nama:’ Those living in Telangana areas exchange śamī leaves and treasure as gold.

October 9, 2019 Wednesday - Pāśāṅkuśa Ēkādaśi, Parāṅkuśa Ēkādaśi, Ramyaikādaśi - Lord shall protect like a goad those who perform Ēkādaśi vratam on this day with all prescribed stipulations. They shall never enter hell. If this vratam is performed for those already dead, they will be uplifted from the tortures of hell.

October 10, 2019 Thursday – Padmanābha Dwādaśi - Those performing Anantha Padmanābha vratam on this day shall obtain the grace of Lord Nārāyaṅa.

October 13, 2019 Sunday - Śaratpūrṇimā, kaumudī pūrṇimā, akṣa krīḍa, kōjāgarī vratam, kaumudī vratam, vālmīki Jayanti - Worship of Divine Mother on this pūrṇimā day is very auspicious. Not just for the nine days, but performing the worship of Divine Mother from Pādyami to Pūrṇima bestows Her extraordinary grace. In the tradition of Srividya, this Pūrṇima is mentioned as ‘Mukhya Rākā’. Puranas mention that Vālakhilya Mahar̥ṣi told other r̥ṣis to perform kōjāgarī vratam on this day to obtain the grace of Sri Lakṣmi Dēvi by offering Her rice pudding with milk. One should stay awake all night and play dice. Next day morning, the vrata should be completed with due worship again.

October 16, 2019 Wednesday - candrōdaya umā vratam, aṭla tadiya - Fast all day, perform Gauri vratam in the evening, and offer arghya to Moon, and partake prasadam.

Singingv "Aṭlataddi āraṭlōy, muddapappu mūḍaṭlōy", all young girls celebrate this festival with great vigor. They wake up early in the morning, take head bath, eat sesame powder, lentils, mixture of gongura leaves, curd, and then go to play with other girls of their age. Scriptures prescribe that performance of this puja begets one good and suitable husband. Because the grains used – rice and blackgram connote moon and rahu planets respectively, they also remove any malefic influences and bestows their grace. Since the planet mars likes those rice cakes, he removes any malefic influences, and grants trouble-free married life.

October 25, 2019 Friday – Gōvatsa Dwādaśi Worship cow with calf and offer fried black gram cakes to cow after performing arghya in a copper pot with water, flowers, and yellow rice chanting "Kṣīrōdārṇava sambhūtē surāsura namaskrtē,̥ sarvadēvamayē mātaḥ grhḁ̄ ṇārghyaṁ namōstu tē".

October 26, 2019 Saturday – Māsa Śivarātri, Dhanvantari Jayanti, Dhana Trayōdaśi, Dhana Lakṣmi Puja Observing Māsa Śivarātri vratam on this Saturday not only reduces the evil influence of Saturn, but also bestows the grace of Lord Śiva. Worship of Lord Nārāyaṇa as Dhanvantari grants good health. Performing Kubēra Lakṣmi vratam and worshipping Dhana Lakṣmi on this day bestows the grace of Goddess Lakṣmi Dēvi, the possessor of all kinds of nidhis.

October 27, 2019 Sunday – Naraka Chaturdaśi, Yama Tarpaṇam, Dīpadānam, Dīpāvaḷi, Dhana Lakṣmi vratam, Kubēra Lakṣmi vratam, Kēdāra Gauri Vratam – Not just because demon Naraka was killed on this day, but this day also removes the tortures of hell, and hence known as Naraka Chaturdaśi. One should take head bath on this day after waving the branch of gourd or castor oil in the water chanting “Sītalōṣṭa samāyuktaḥ sakaṇṭaka daḷānvitaḥ hara pāpamapāmārga bhrāmyamāṇaṁ punaḥ punaḥ". One should perform tarpana to Yamadharmaraja, the God of death, and offer lamp in charity. Eat foods cooked with sesame seeds, black gram, rice four, and ghee. One should perform at least one vrata told in kalpa out of Dhana Lakṣmi vratam, Kubēra Lakṣmi vratam, and Kēdāra Gauri Vratam.

October 28, 2019 Monday – Amāvāsya, ākāśa dīpa begins - One should perform head bath applying sesame oil. On this day, goddess Lakṣmi and Ganga reside in oil and water respectively. In the evening, worship of dīpa and Lakṣmi should be done. If possible, fast all day and eat in the evening. "Amāyukta pradōṣētu dhanalakṣmīṁ prapūjayēt"- During the time of pradōṣa, Dhana Lakṣmi should be done. In some places, torches are lit and pitr̄us̥ are shown the way. Worship of lamps and celebrations with fireworks follow. Cleaning the home at midnight removes ‘alakṣmi’ i.e. poverty. Worship of Mother Kāḷī on this day makes times favorable. In places like Orissa, it is traditional to primarily worship Kāḷī on this day. ‘ākāśa dīpa’ is lit in all temples during twilight time in the evenings. This avoids any entry of demons and bestows the grace of gods.

October 29, 2019 Tuesday – Kārtīka month begins, Gōvardhana Puja, Akhanḍa dīpa begins, Yama Dwītīya, Bhaginihasta Bhōjana - Worship of Gōvardhana mountain on this day is very auspicious, as it is on this day Lord Krishna lifted the mountain. A small replica of Gōvardhana mountain is made with cow dung along with idols of cowherd boys and cows. Worship of Krishna is done along with them. A cow and calf are tied to a pole on the east side and are worshipped in the afternoon. Worship of Yama on this day removes the tortures of hell. Since Yama went to His sister Yamuna on this day, scriptures decree that everyone should eat food served by one’s sister and offer clothes to the sister. Both brother and sister attain prosperity with this. Sister shall prosper and brother attains longevity. Mentioning about this, Lord Krishna tells Arjuna – "Asyāṁ nijagrhē̥ pārtha! Na bhōktavyamatō budhaiḥ, yatnēna bhaginī hastāt bhōktavyaṁ puṣṭi vardhanaṁ" This highlights the significance that everyone should attempt to eat at their sister’s place.

October 30, 2019 Wednesday - Viṣṇu Gauri Vratam, Trilōchana Gauri Vratam - According to ‘Chaturvarga Chintamani’ scripture, one should worship Goddess Lakṣmi on this day by inviting a woman and offering her food and clothes. Scripture also prescribes to perform Trilōchana Gauri Vratam on this day.

October 31, 2019 Thursday – Nāgula Chaviti - On this day before sun rise, one can see the star of Śēṣa on the east side. According to one’s family tradition, one should offer milk in the anthill, and offer rice flour mixed with sugar, sweets made with sesame to serpents. Pleased with these offerings, the Serpent God protects those families from evils and ill-health. Also, worship of Ganapati and Subrahmanya on this day yields great merits. Farmers should not use their tools on this day. Even at homes, one should not use any knives to cut vegetables and should eat only those that need not be cut.

The Eternal Part 2 Sanatana Dharma in practice – Brahmasri Dr. Samavedam Shanmukha Sarma SADĀCĀRA

Under the name of ‘sadācāra’, the Sanātana Dharma in Bhāratadēśa defined many things few of which are mentioned below – 1. Daily life from sunrise to sunset – Minute details such as when to wake up, how to finish daily routine without affecting the environment, worship of nature, preservation of flora and fauna, taking care of livestock etc. 2. Making money – Means, ends, different methods as supported by dharma, distribution of income, charity etc.

3. The institution of marriage – Not just for conjugal pleasure, but how to make it a way to attain everything here in this life. 4. The family organization and structure – Relationships, conduct, behavior, roles and responsibilities, respect towards elders, patronage of guests, performing Yajñas and yāgas, upbringing of children, family vocation, occupation, training etc. 5. Role in society – Remaining conscious of the duties to remain active in a society, duty as a citizen, social living, mutual respect, caring and sharing etc.

It is important to note that every aspect of ‘sadācāra’ is intertwined with Dharma inherently. Living with ‘sadācāra’ is nothing but to live with discipline, dignity, and decorum. Only those who live following ‘sadācāra’ become worthy to receive the grace of God. In fact, it is the Supreme Lord who made ‘sadācāra’ prevail across this entire universe. Right from Vēdas to Puranas to Itihaasas such as Mahābhārata, and many other smrtis̥ described about ‘sadācāra’ in greater detail.

Off late, sadācāra is being treated as orthodox, and even unruly. But, it is only those who live with sadācāra become worthy of receiving the grace of the God. Even in Sri Lalita Sahasranama, Divine Mother is venerated as ‘sadācāra pravartikā’. This means that Mother enforces the following of sadācāra among Her devotees. In other words, it is the Supreme Lord who imposed sadācāra decreeing ‘Śrti̥ smrti̥ mamaivājña’ i.e. Śrti̥ and Smrti̥ are His orders. Vedas and Dharma treatises are none other than the embodiments of Lord’s orders. Hence, they should be treated as His commands. Sadācāra is nothing but discipline, in fact self-discipline. This is nothing but the daily routine on any given day. Of course, stipulations and special rituals to be performed on festivals and special days also are mentioned separately. Regulating one’s conduct in life to move gradually towards divinity while

attaining perfection in this world, staying undisturbed, and remaining tranquil under all vicissitudes is the hallmark of an individual following sadācāra.

Sadācāra also steadies one’s mind and provides the much-needed balance, thereby aiding in attaining everything here and hereafter. One more beneficial aspect of sadācāra is that it increases longevity and makes body strong, irrespective of growth in age, to face any unexpected fluctuations. In the Anuśasanika Parva of Mahābhārata, Bhishma describes to emperor Yudhisthira. Maharshi Aurva describes to emperor Sagara, the ancestor of Lord Rama. (To be continued…)

BĀLĀMAHĀTRIPURASUNDARI DĒVI

After the treacherous backside attack of Commander-in-Chief Kuṭilākṣa, the Śakti forces realized the need to more organize and structure their camps. Hence, as per the orders of Śri Lalita Dēvi, Jwālamālini Dēvi came forward and created fence around the forces with Her flames. This fortified the entire Śakti forces. Śri Lalita Dēvi became very happy at this act. Meanwhile, Bhanḍāsura came to know about this, called his thirty sons into the court, and ordered them to attack Śri Lalita Dēvi, and bring Her as war prisoner. Upon listening to this news, while Śri Lalita Dēvi was planning to address the situation, BālāMahāTripuraSundari Dēvi, sitting by Her side, exhibited eagerness to go into the war and attack the sons of Bhanḍāsura.

BālāMahāTripuraSundari Dēvi manifested from the heart of Śri Lalita Dēvi.

mahārājñī pādapīṭhē nityamāhita sannidhi: | bālāruṇa tanuśrēṇī śōṇa varṇa vapurlatā || kumārī lalitādēvyā stasyā nikaṭavāsinī | lalitā sadrśḁ̄ kārā kumārī kōpamādadhē || yā sadā nava varṣaiva sarvavidyā mahākhani: |

Her manifestation is not for participating in the war. Her only proposition is to make Divine Mother Śri Lalita Dēvi happy. Śri Lalita Dēvi gets rejuvenated just looking at BālāMahāTripuraSundari Dēvi. She looks red exactly like Her Mother, is always nine years old since ages, and is a mine of all branches of knowledge.

Just like a mine is a repository of gems, BālāMahāTripuraSundari Dēvi is a repository of all branches of knowledge. Those who worship Her shall become erudite in all branches of knowledge. In fact, She Herself is the direct embodiment of Brahmavidya i.e The Supreme Knowledge. Meaning of Her mantra is ‘ahaṁ brahmāsmi’, ‘brahmaivāhamasmi’. She is the hrdayḁ śakti and the prāṇa śakti of Śri Lalita Dēvi.

‘samastaśakti cakrāṇāṁ pūjyā vikramaśālinī’ – Bālā Mahā TripuraSundari Dēvi commands as much respect as Śri Lalita Dēvi from all the Śakti forces including Vārāhī Dēvi and Śyamalā Dēvi. Mention of this is made is to make the fact lucid that BālāMahāTripuraSundari Dēvi is as holistic as Śri Lalita Dēvi. Worship of BālāMahāTripuraSundari Dēvi bestows the grace of Śri Lalita Dēvi completely. She is also represented as pan̄cadaśī, ṣōḍaśī, and mahā ṣōḍaśī.

‘Bālā’ does not mean small. It means subtle. ‘Bāla: dhāraṇāpaṭu:’ say scriptures. Focus and concentration of the intellect are indicated by the word ‘Bālā’. Also, children are amicable and easy to approach. Hence, the grace of Śri Lalita Dēvi is obtained easily by approaching BālāMahāTripuraSundari Dēvi.

aruṇakiraṇa jālairan̄citāśāvakāśā vidhrtḁ japapaṭīkā pustakā bhīti hastā: itara karavarāḍhyā pullakalhāra sansthā nivasatu hrdi̥ bāla nityakaḷyāṇaśīlā

The light red shades emanating from the body of BālāMahāTripuraSundari Dēvi are filling all the horizons. She is holding book and japamāla in Her top two hands, and poses of fearlessness and boon bestowing in Her bottom two hands. She is sitting in full blown kalhāra, a kind of lotus. She, the ever auspicious, is present near (in the heart of or dear to the heart of) Śri Lalita Dēvi.

‘tasyā bahiścarā prāṇā yā caturtham vilōcanam’ – She is the life of Śri Lalita Dēvi that moves around outside. It also conveys that She is the life-giving energy. ‘yā caturtham vilōcanam’ – She is the fourth eye of Śri Lalita Dēvi. This indicates the philosophy of ‘turīya’. - Samavedam Shanmukha Sarma. (Adapted from ‘ŚRĪ LALITŌPĀKHYĀNAṀ’ Book)

PRAVACANA PĀṬHAṀ Amalgamating the many occurrences of Lalitopakhyanam in Brahmanda Purana with

prequel and sequel, pravachanam was done.

Exposition of those scenes narrating various forms of the Divine Mother that manifested for vanquishing hordes of demons from both views of Tattva and Upasana is the distinction of this book. Not only just as a mere puranic story, but also those godly aspects depicting Divine Mother Lalita’s Tattva are included in this book. This book is available in all Rushipeetham outlets and online for download Or send mail to [email protected] Sold out and second edition reprinted in less than a year. Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – October | 2019 10

ŚRĪ VĒṄKAṬĒŚA … Śrīnivāsa Mūrti’ is the divine and propitious manifestation of Lord nārāyaṇa. He transformed His grace into a mountain in the form of a serpent and placed it on the earth. Lord Brahma performed severe tapas on this mountain. After performing tapas for a long duration, Brahma saw an effulgent sphere of light in front of him. Pleased with the tapas of Brahma, Lord nārāyaṇa appeared before Him at the center of that resplendent halo in a form that was never seen before. Instead of holding conch, disc, mace, and lotus in four hands, Lord held conch and disc in top two hands, whereas he took the pose of ‘varada’ i.e. boon bestowing with one hand, and ‘katyavalambita’ i.e. placing hand on His waist with other hand. Overwhelmedwith joy and bliss, Brahma venerated the Lord, and said, ‘O Lord! Though You are beyond any form and any name, You took many forms and many names to grace devotees. If Your grace be, please enlighten me about the details of this benevolent form’. Pleasantly smiling, Lord then said, ‘O Brahma, this form of Mine goes by the name of Śrīnivāsa and Vēnkaṭēśā.’

In fact, ‘Śrī Vēnkaṭēśāya Śrīnivāsāya namō nama:’ and ‘Śrī Vēnkaṭēśāya Śrīnivāsāya Gōvindāya namō nama:’ are two mahā mantras of the Lord. Those who recite the above two mantras shall surely obtain the grace of Lord. Especially, these mahā mantras shall cleanse all the three instruments – mind, speech, and action.

‘phaṇā maṇḍala dēśōyaṁ vēṅkaṭācalamiti smrta:̥ ’ – The head of the serpent i.e. the pinnacle of the mountain is ‘vēṅkaṭam’. The area at the top of the mountain where there is the temple of Lord is ‘vēṅkaṭam’.

Few meanings of the nāma ‘Vēnkaṭēśa’ - 1. ‘vēm’ – evils and ‘kaṭa’ - nullifies. The Supreme Lord who resides upon that mountain which removes the effects of all sins is called ‘Vēnkaṭēśā’.

2. Bhaviṣyōttara purāṇaṁ says – vēmkārō amrtḁ bījastu katā aiśvarya mucyatē | amrtai̥ śvarya saṅghātvāt vēṅkaṭēśa iti smrta:̥ || ‘vēm’ is amrtḁ bīja i.e. the root syllable for immortality. ‘katā’ is aiśvarya bīja i.e. the root syllable for affluence and prosperity. One who has immortality and affluence is called ‘vēṅkaṭēśa’.

3. The word ‘vēm’ is made up of two words - ‘vam’ and ‘īm’. ‘vam’ is amrtḁ bīja. ‘īm’ is Śakti bīja. ‘kata’ means boundary and affluence. Mantra treatises elucidated ‘vēmkatā’ as the combination of amrta,̥ Śakti, and affluence. One who is the ‘īśa’ i.e. Lord of amrta,̥ śakti, and aiśvarya is ‘vēṅkaṭēśa’. Whoever chants this nāma ‘vēṅkaṭēśa’ shall be bestowed with amrtatva,̥ śakti, and aiśvarya.

Dhyāna slōka of Śrī Vēnkaṭēśa - bhāsvaccandramasau yadīya nayanē bhāryā yadīyā ramā yasmāt viśvasr̥ḍāpyā bhūdyamikulaṁ yadhyānayuktaṁ sadā || nāthō yō jagatāṁ nāgēndra duhiturnāthōpi yadbhaktimān tātō yō madanasya duritā: tam vēṅkaṭēśaṁ bhajē || One whose eyes are Sun and Moon, whose consort is Goddess Ramā Herself, whose servant is the creator Brahma Himself, who is always contemplated upon by yatis and yogis in their hearts, who is served by Lord Śiva Himself, and who is the father of Manmatha – I take refuge in that Lord Vēnkaṭēśa.

Ūrdvai hastau yadīyau suraripudaḷanē bibhratau śaṅkhacakrē sēvyāṅghrī svakīyavabhida dadhārō dakṣiṇō yasya pāṇi: tāvanmātrān bhavābdhin gamayati bhajātāmūrugō vāmapāṇi: Śrī vatsāṅkaśca lakṣmīryadurasī lasatastāṁ bhajē vēṅkaṭēśaṁ According to Agama scriptures, this form of swamis is called ‘sthānaka bhangima’. Though this stone appears to be black in color, it is actually arunaghana sila i.e. red granite color. His compassionate eyes have ‘sama dr̥ṣṭi’ i.e. they look towards everyone equally based on their worthiness and accumulated merits. His face is radiant with a smile. This smile is an indication that the Lord is disposed favorably towards those who worship Him. Also, smile is an indication of joy and bliss. He is an ocean of bliss. Smile is also an indication of knowledge.

- Whoever chants this five syllabled maha mantra are offered salutations even by the gods. - Samavedam Shanmukha Sarma. (Adapted from ‘Sri Venkatesa Sarvasvam’ Pravachanam) Tirumala Navaratri Brahmōtsavaṁ - September 30 – October 8, 2019

śiva jñānaṁ – Samavedam Shanmukha Sarma.

Killing the Tripurāsuras Part 43

All the energies of time, brightness, and gods became different parts of this chariot. In totality, entire universe is this chariot. Just like every part in the chariot is connected to other parts, everything in this universe operates with inter-connections. Mounted on this moving chariot is the Lord of this universe. He is the Master and Controller of this chariot.

His bow is mountain Meru. Bow string is snake Vāsuki. Arrow is Lord Viṣṇu whose tip is Agni (Fire). Goal – Destroying the Tripurāsuras.

This chariot is symbolic of this universe. In another angle, body is the chariot. Mūlādhāra chakra is the base. Spinal cord is Mēruvu. Kuṇḍalini Śakti is the twanging bow string. Omnipresent God’s (Viṣṇu) meditation is the arrow. Form of fire Jñāna is the tip of this arrow.

With the grace of God only, one can experience knowledge of Viṣṇu that ‘Everything is Brahman’. Ignorance of Tripuras is destroyed with this knowledge only.

Rotation of three cities, not staying in one line – this denotes the instable characteristic. The self attains liberation when tripuras – Brahma granthi, Viṣṇu granthi, and Rudra granthi – are set on one line with the power of Yōga, and break them free at the same time with the grace of Śiva. This meaning is in Yōgic implication.

Philosophically – Physical, astral and causal bodies and Sattva (gold), Rajas (silver) and Tamas (iron) qualities are the tripuras. The self immersed in these tripuras becoming one with them is tripurāsura. Mōkṣa (liberation) is obtained only when these three bodies and qualities are crossed, which is possible only with the grace of Īśvara.

Knowledge of Brahman (Brahma Jñāna) obtained with that grace (arrow representing Viṣṇu) becomes the cause of liberation.

The Supreme in this body chariot is Śiva. Having knowledge that He is omnipresent is the arrow of Viṣṇu. It can be obtained only with His grace. The chariot of universe conducts with the movement of sun and moon, where as this body chariot moves with the aid of iḍā (moon) and piṅgaḷa (sun) veins. These wonderful indications are seen in chariot elucidation and killing the tripurāsuras.

When Lord Śiva came for war, those three cities took care that they are not aligned on one line. But, per the wish of Śiva, Gaṇapati (Yōga energy in Mūlādhāra) lifted them up with His trunk and kept them in one line. Śiva easily burnt them with the energy converged Viṣṇu arrow.

Gods shouted cries of victory to Lord Śiva.

Rṣ̥ is handed over philosophical analogies, secrets related to scientificity of universe and Yōga in this one story. Trinity – Jñāna (knowledge), Jñāta (seeker of knowledge), Jñēyaṁ (Whatever is sought) – is present in this world. But, the duality of seeker and whatever is sought should merge with consciousness of knowledge and become one with that. That is ‘Advaita Vēdanta’. When this trinity becomes unified, the bliss that is experienced in ‘Mōkṣa’ is the true philosophy of Tripurasundari.

Though they are different as three different units, the consciousness of Self among them is one.

This all-pervading characteristic is ‘Trivikrama’. This is the philosophy behind ‘Trivikrama’. Trinity is multiplicity! But, this consciousness is one. Leaving out the separated three units of trinity, grasping the

one supreme consciousness is the true killing of tripurāsuras. In that liberated state, the experience of infinite

Saccidānanda (truth-consciousness-bliss) is the grandeur of ‘Tripurasundari’.

Viṣṇu, Śiva, Dēvi – All three performed līlas with three different names to propagate the same supreme philosophy.

This līla of killing tripurāsuras demonstrates wonderful philosophical knowledge, as described above. (To be continued…)

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

Aum is God (continues)

Sage Vyasa explains the phenomenon and power of Aum beautifully in several Puranas. The Vedas define Aum as the God itself, the definition is rather cryptic. How is this sound God? Sage Vyasa explains in Puranas. Let us take a minute here to refute a very prominent accusation that is leveled by outsiders against Hinduism. They say that ancient Hindus kept their sacred knowledge restricted. This is far from the truth. Sage Vyasa and many teachers that followed in the Hindu pantheon the esoteric knowledge of the Vedas, and spread it far and wide through other writings, and made them more accessible to all the people. That is why, even today, we take, along with the Vedas, sources such as sastras, agamas, itihasa and purana as a complete and coherent body of our Hindu knowledge.

Coming back to Aum, Vyasa describes this as consisting of 3 main parts. Aa – uu – mm. Three distinct sounds, made by three distinct positions of one’s mouth, rolled into one continuous utterance. The first sound ‘aa’, uttered with the mouth fully open, is representative of creation. The second sound ‘uu’ is uttered as the mouth is half closed, indicating sustenance. The last ‘mm’ sound, with the mouth fully closed, represents dissolution. Thus, Aum is creation, sustenance and dissolution. Therefore, it is Brahma, Vishnu and Siva and their respective energies, the Shaktis – Saraswathi, Lakshmi and Parvathi. Furthermore, it is Sattva, Rajas and Tamas, the three gunas needed to do the three functions. So, all together, it is Isvara, the One God!

Now, here is the big secret. The three parts we described just now are related to the visible part of the creation. Apart from the three audible parts of this powerful mantra, there is a fourth element. It is called tureeyam. Literally, tureeyam just means the fourth. In the case of Aum, it is the silence that follows the utterance of the syllable. It is not an abrupt silence but the mm sound gently trails off into the silence. It is something that is beyond the visible manifest creation. It is like the roots of a tree ir the foundation of a building. Because there is a tree above the earth, we know from experience, that there has to be roots in the earth to hold it up. Same case with a building. Without the foundation, the building won’t be able to stand. So, tureeyam is the roots, the foundation on which the whole creation is built. So, the manifest creation that is the three uttered sounds of aa-uu-mm, combined with the silent tureeyam is the God. Creation comes from God, creation is God, but God is also beyond creation, found in tureeyam.

Kshetram, Alayam, Vigraham

A vigraham, also known as lingam, is essentially a symbol. A lingam need not mean Siva lingam only. Vigraha Aradhana, performing worship to a deity (we deliberately avoid using the word idol to denote vigraha due to the strong negative connotation attached to it) is an essential and integral part of Hindu religious experience. The devotee is automatically aware that he is worshipping the divine in the deity, but never mistakes the deity for the whole of the divine. He is inherently aware that the divine is limitless.

We discussed already that Paramatma is permeating through the entire creation, and is also beyond that. If the devotee realizes this fact, then the question arises, what is the need to imagine such Paramatma in a vigraham which is limited in nature. The trouble is that, though many learn this as a theoretical fact, very very few actually realize it through their own experience. Only the jnaanis who have attained the state of liberation (self-realization) can experience such presence of Paramatma in everything. For the rest of us, we need some means to establish a contact with the divine. The deity provides such contact.

Deva Alayams have been in place all over Bharath since times immemorial. Many people, even scholars, mistakenly believe that Alayams were being constructed only after the rise of Buddhism in Bharath. This is not so. In Ramayana, Valmeeki Maharshi states that the Deva Alayams in the city of Ayodhya were lit with lamps and decorated when King Dasaratha first decided to anoint Lord Srirama as the crown prince.

Note: The deity is enshrined in an Alayam, which we refer as temple in common usage (Temple is a Judeo – Christian place of worship. We prefer to use the Sanskrit words Mandir or Alayam.)

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

SARVA SASYĀTMIKĀ DĒVĪ JĪVANŌPĀYA RŪPIṆĪ!

sarva sasyātmikā dēvī jīvanōpāya rūpiṇī! mahālakṣmīś ca vaikuṇṭhē pati sēvā ratāsatī!!

– All the bounties such as harvest, paddy, grains etc. are the forms of Divine Mother lakṣmī. That’s why the connotation of lakṣmi forms such as sasya lakṣmī, dhānya lakṣmī is common. In fact, the greenery spread across the entire earth is the form of lakṣmī only!

Moreover, it is also said ‘ . For the survival, everyone in this creation needs some form of livelihood, which is nothing but ‘jīvanōpāya’ i.e. the way to live.

Every creature in this creation has its own intelligence, and thereby its own way of living. Based on previous merits accumulated, Divine Mother embodies Herself in a unique form inherently within everyone to provide sustenance and way of living. If one does not have any livelihood, worship of Mother lakṣmī provides them with a suitable way of living. Hence, She is also known as ‘jīvikā śakti’, which means ‘The power that provides the livelihood’.

– She is always serving Lord viṣṇu in Vaikuntha. This form of Divine Mother is also called ‘nityā lakṣmi’, ‘mūla lakṣmi’. She always stays with viṣṇu and never leaves Him, just like the light never leaves the lamp. She is His natural innate power and is originally the embodiment of affluence. She is also worshipped in many places detailed as below – svargē ca svargalakṣmīśca rājyalakṣmīśca rājyasu! grh̥ ē ca grhalak̥ ṣmīśca martyānāṁ grhī̥ ṇāṁ tathā!! sarva prāṇēṣu dravyēṣu śōbhārūpā manōharā! kīrtirūpā puṇyavatāṁ prabhārūpā nrp̥ ēṣu ca!!

She is svargalakṣmī in heavens; rājyalakṣmī in kingdoms; grhalak̥ ṣmī in homes. The grandeur and elegance in homes is due to the grace of mahālakṣmī. Wherever there is an opulence and classiness, it is nothing but the form of mahālakṣmī. Hence, She is also adulated saying, ‘Sarva prāṇēṣu dravyēṣu śōbhā rūpā manōharā’. She is the magnificence in all creatures and materials. Therefore, the word lakṣmī means effulgence, grandeur, splendor, radiance, prosperity etc. She is also known as ‘vibhūti’. Anything that has an elevated state and nobler is only due to lakṣmi. She is the radiance in kings and fame in virtuous.

She is omnipresent. vāṇijya rūpa vaṇijām – She is the trade in traders. pāpinām kalahāṅkurē – Even in those who commit sins, She is present as quarrel, because conflict is the basis of all evils. Wherever there are mutual animosities, there is no peace, happiness, and wealth there. It is nothing but the grace of Mother lakṣmī that a home is harmonious and joyful, where every family member has affinity, love, and respect towards each other. If there are mutual quarrels among the family members, it is due to the presence of ‘alakṣmī’ i.e. jyēṣṭha dēvi. Those who have accumulated merits, Mother shall reflect within them as opulence. Hence, those who wish to obtain the grace of Mother mahālakṣmī, should always perform meritorious deeds. - Samavedam Shanmukha Sarma. (Adapted from ‘Devi Rahasyam’ Pravachanam)

navagraha tanurmātā navacandra lalāṭikā navarandhra śarīrasthā karōtu jagatāṁ śubhām ||

One who embeds the nine planets within Her body, and sports the pleasant and cooling moon of the aṣṭami tithi on Her forehead; one who lives in the nine-hole body of every creature; O Divine Mother of the Universe, please bode auspiciousness to this universe. - śrī swāmī śāstri (anantānandanātha) Parama Guru of Sri Samavedam Shanmukha Sarma garu.

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

ŚRĪ ĀDI ŚAṄKARA JÑĀNA YAJÑAṀ śrti̥ smrti̥ purāṇānāṁ ālayaṁ karuṇālayam

namāmi bhagavatpādaṁ śaṅkaraṁ lōka śaṅkaraṁ.

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

PART 9 After attaining the name ‘gōvindā’ by protecting cows and punishing Indra for his ego, Lord Krishna continued to protect Dharma.

Every sloka in Srimad Bhagavad Gita is ‘Gō’ i.e. cow, and gōvinda is the preceptor who led and ruled over them. ‘As mentioned, Gō’ means the statements in Vēdās. The basis or the origin for all the statements in Vēdās is ‘ōmkāra’. Hence, gōvinda is the Supreme God postulated by the ōmkāra. Śri Ādi Śankara has great affection and devotion upon gōvinda. Because, He expounded the decree of Lord Krishna, Srimad Bhagavad Gita, He is also called Jagadguru, like Krishna is called Jagadguru. Both ‘Guru’ and ‘Gōvinda’ begin with the syllable ‘Ga’ only. A disciple should not show any difference between God and Guru. In fact, this is the feeling of the disciple that his Guru is God Himself. Those who do not revere their Guru consummately will achieve nothing neither in this world nor in the other.

‘tadviddhi praṇipātēna paripraśnēnā sēvayā upadēkṣyantitē jñānaṁ jñāni na: tattvadarśina:’, said Lord Krishna in Srimad Bhagavad Gita. This mentions that there is no difference between Krishna and jñāni i.e. God and Guru (who is blessed with such realization). Comprehending this, the disciple expresses an unbounded and unconditional love, which is nothing but ‘Devotion’ towards Guru and experiences a healthy fear whether one can sufficiently repay the Guru for what all Guru has given to oneself and get relief from that unsurmountable debt,. Though this body is given by parents, and second life is given by those teachers who teach vocational and livelihood means and occupations, it is only the Guru who gives the third and final spiritual re-birth, through which one can observe spiritual vows, contemplate, do sādhana, and cross the mundane to reach the Supreme. Because after the birth and knowledge are given by Guru, there is no need to be born again i.e. one becomes free from the cycle of births and deaths. Therefore, Guru is venerated as higher than even parents in the culture and tradition of Bhāratadēśa.

For Śri Ādi Śankara, it is great fortune that His favorite deity and His Guru are one and the same. His favorite deity is Gōvinda and His guru is Gōvinda Bhagavatpāda. Thus, another meaning of ‘Bhaja Gōvinda’ is ‘Surrender at the Feet of Guru’. Thousands of medicine textbooks can’t suggest a medicine. Likewise, thousands of scriptures can never show the path to the ultimate. Just like one gets remedy for an ailment only from an experienced doctor, it is only by surrendering oneself at the feet of the Guru one gets knowledge and thereby attains realization. Also, one should not go to a doctor, dictate the medicine oneself, and seek a prescription from the doctor. One should only let the doctor know his condition and situation, based upon which the doctor himself does the complete diagnosis, examines other external factors, checks the patient’s history, and then prescribes a suitable medicine along with potency, dosage, usage method, supportive structure such as food, sleep, exercise etc. Similarly, one should not choose any mantra or god oneself and later approach a Guru to ratify the same. One should approach a Guru with sincere yearning, pure heart, complete faith, and steadfast devotion that it is only the Guru who can provide the right path and method to reach the Supreme and attain liberation. The Guru then checks for depth and genuineness in the disciple’s heart, past history, trends, lifestyle etc., and then puts the disciple on a firm but sure path that assures steady and gradual progress in the process of self-realization. Guru also stipulates what needs to be done and what should be avoided while observing those spiritual practices.

The one word ‘Bhaja Gōvindam’ is the gist of the statement -‘yasya dēvī parā bhakti - yathā dēvē tathā guru:’ – One should seek refuge in Guru and God.

Now, if we just think for a while, what are the obstacles that block the path between us and Gōvinda? It is well known that everyone in the world is in the pursuit of Artha i.e. wealth and Kāma i.e. pleasures. But, is there any limit to this race or is it an endless and limitless pursuit? Who regulates this quest? Scriptures mention ‘dhanāt dharmaṁ tataḥ sukhaṁ’. This means it is ‘Dharma’ that should regulate this one’s chase for material pleasures and mundane activities. Scriptures decree that one should earn money with Dharma, for Dharma, and to protect one’s Dharma. This is very difficult to digest, nay even comprehend. Scriptures ordain that pleasures are not obtained with money but with Dharma. Spending money for Dharma related activities or towards the protection of Dharma is nothing but tyāga i.e. sacrificial act. - Samavedam Shanmukha Sarma. (Adapted from ‘ŚRĪ ĀDI ŚAṄKARA JÑĀNA YAJÑAṀ’ – ‘BHAJA GŌVINDAṀ’ - Pravachanam) (To be continued...)

Upcoming Pravachanams Sarannavaratri (September 29 – October 8, 2019) Date: Oct 12 – 18, 2019 6:30PM Date: Oct 1, 2019 6:30PM Topic: "Lalitha Trisati” Venue: Kanchi Kamakoti Peetham – Sarveswaralayam Venue: Kamakshi Devalayam, West Maredpally, Secunderabad Navaratri Mandapam, Kanchi Contact: SBSVVL Prasad 040- 27801552 Contact: P Bala Krishna 9494485605 9848051387 7299987170 Date: Oct 2, 2019 7:00PM Date: Oct 19 – 22, 2019 6:30PM Venue: Sri Vijaya Durga Malleswaralayam; Topic: "Tyagayya Darshinchina Ramayya” Jai Jawan Colony, Saketh Rd. Venue: Infosys Hall, Ramakrishna Higher Contact: Srinath 630174675 Secondary school, North Usman Road, Chandrasekhar Achary 9063266760 T Nagar, Chennai Date: Oct 3 – 5, 2019 7:00PM Contact: Suri Srivilas 9940418424 Topic: "Mahishasura Mardhini Stotra Vaibhavam” Murali Krishna 9840022988 Venue: Sri Vijaya Ganapati Devalayam, Sringeri Shankar Venkata Nagarajan 9442422109 Mutt, Sainik Puri, Hyderabad Date: Oct 20, 2019 9:30AM Contact: Pandarinath 9394566676 Topic: "Samskrutamlo Bhashana” Date: Oct 9 –10, 2019 6:30PM Venue: C L T Hall, IIT, Chennai Topic: "Neti Kalaniki Mana Sanatana Dharmam” Contact: Suri Srivilas 9940418424 Venue: Panchamukha Anjaneyaswamy Devasthanam, Acharya Lakshmana Rao 9445425048 Sarada Nagar, Vanasthali Puram, Hyderabad Venkata Nagarajan 9442422109 Contact: VL Narayana 040-2402217; 9440819640;9959224491 Date: Oct 24 – 26, 2019 6:30PM Topic: "Kanchi Kamakshi Madhura Meenakshi Kasi Visalakshi” Venue: Nallakunta Sankara Mutt, Vidya Nagar, Hyderabad Contact: Ch Satyanarayana Murty 9849098983 Smt. C Vani 9989437564

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

Explaining the distinction of the special annual issue ‘Visishta Sanchika’, Brahmasri Dr. Samavedam Shanmukha Sarma garu mentioned that these issues are treasure houses of research articles exclusively written by various intellectuals and exquisite paintings by artists.

He also added that Rushipeetham Charitable Trust is publishing these special issues with great effort and cost. This year issue titled has the picture of Divine Mother with magnanimous effulgence all around and holding weapons, on the cover page.

Brahmasri Dr. Samavedam garu wanted everyone to avail this rare opportunity to procure an issue for themselves and also gift others to bring awareness, spread the truth, and expressed that it is the need of the hour that this book reaches the nook and corner of every village in Bharatadesa.

Anyone interested in sponsorship and distribution of this ‘Matha Samarasya Visishta Sanchika’, please contact [email protected]

Ram Līlā Utsav Commemorating the victory of Rama over Ravana as the victory of good over evil, Ram Līlā Utsav is celebrated across northern parts of Bhāratadēśa during the Dusserah Navaratri. Along with the worship of Lord Rama, Mother Sita, Lakshmana, and Hanuman, this festivities also include the depiction of entire Rāmāyana starting from the tapas of Ravana, gods along with Brahma seeking refuge in Vishnu requesting Him to end their tormentation, Vishnu incarnating as Rama, marriage with Sita, exile to forest, killing of demons in the forest, punishing Surpanakha, Ravana deceitfully stealing Sita, Kabandha killing, friendship with Sugriva through Hanuman, Hanuman crossing the ocean and finding the whereabouts of Sita, putting Lanka to fire, Rama crossing the ocean, killing Ravana and Kumbhakarna in the fierce battle, and finally coming back to Ayodhya in Pushpak and getting coronated. Countless artists participate in these presentations and enthrall the audience.

GŌVU – GŌVARDHANAGIRI

svalaṅkrt̥ ā bhuktavanta: Svānuliptā: Suvāsana: | pradakṣiṇaṁ ca kuruta gō viprānala parvatān ētanmanu mataṁ tāta kriyatāṁ yadi rōcatē | ayaṁ gō brāhmaṇāఽdrēṇāṁ mahyaṁ ca dayitō sukha: || Krishna said to His father Nanda, ‘Let’s all eat sumptuously, adore in new robes, smear perfumes, and decorate with all ornaments. Also, it will make Me(Gōvinda), the inner soul of cows, Brahmins, and Govardhana Mountain, extremely happy. If you all elders oblige, please do accordingly’. Here, Lord Krishna said He is the inner soul, rather not different from the Govardhana Mountain.

His love for cows is extraordinary and phenomenal. Not just humans, but every creature in the world is mesmerized by the very presence of the Lord, and are captivated by His beauty, demeanor, speech, and above all His unconditional and overwhelming love. Cows are no exception. Krishna used to cows with their names. Those names are also in fact very melodious, and just by listening those names, one shall accrue great merits. Some of the names of the cows are pūrṇacandrika, gautamīgaṅga, bhagīratharājatanaya, sudhājalarāśi, mēghabālika, cintāmaṇi, surabhi, manōhāriṇi, sarvamaṅgaḷa, bhāratīdēvi, dharitri, śrīmahālakṣmi, mandamāruti, mandākini, śubhāṅgi etc. Careful observation reveals that all these are the names of Divine Mother.

Nanda and all others were enthralled with the words of Krishna and did exactly what He told. Everybody offered all the eatables to the Mountain, on which a Divine Man appeared and partook all their offerings to their dismay. That Divine Man is none other than Lord Krishna Himself. Govardhana Mountain is the form of viṣṇu, and no different from Krishna. Of course, Lord Indra was enraged at the insult meted out to him by the people of Vraja. He immediately ordered the clouds to heavily rain on Brindavan. There was a continuous downpour for seven days and seven nights. To save all the cows, cowherds, His own family, friends, and people, Krishna lifted the Govardhana Mountain with the tip of His little finger and held it for all seven days and seven nights.

People of different attitudes and mindsets as mentioned below were present there at that time. 1. The skeptics - Those who doubted if such a small boy can hold so huge a mountain, that too under the tremendous pressure and weight of rain and stones from the sky. They never came under the mountain and of course suffered from the rage of Indra.

2. The half-hearted – These people initially doubted Krishna, but when they could not bear the rain, they came under the mountain, took shelter, and stayed happily for a while. Again, after a while, their faith drifted and trust diluted. They moved out from the mountain shade, suffered for a while, and again came back. So, they neither fully stayed in nor fully stayed out.

3. The whole-hearted – These are the people who really loved Krishna. For them, there is not even the point of trust. They love Krishna whole heartedly i.e. they will accept whatever Krishna does for them, and their only wish is to remain with Krishna forever. These are the people who didn’t suffer even an iota. They enjoyed every moment during that seven days and seven nights without even a second thought.

Human nature is akin to the above. Spiritual observances are done, pujas are performed, scriptures are read, but after a while, there is some unknown discomfort, mistrust, and thereby everything starts slowing down, and ultimately comes down to a grinding halt. As always mentioned, God should be worshipped not aspiring for something, but for what already what one has been given. It is that unconditional love towards the Supreme that shall provide everything here and hereafter.

How did the cows, cowherds, Nanda, Yasoda, and other people of Brindavan survive for seven days and seven nights without eating, drinking, and sleeping? Bhagavan Suka here tells an excellent secret. They all not only survived, but were rejuvenated and rejoiced, because they were all drinking the nectar that has been flowing from the eyes of Krishna all the time. Hence, it is Lord Krishna who protected them all the time not only from the unnecessary rage of Indra, but also from the worldly bodily needs. – Samavedam Shanmukha Sarma. Jaya gōvardhanōddhāra! Jaya Jaya gōvindā!! Jaya Jaya Jaya gōpālā!!! Gōvardhana Puja is celebrated on Kārtīka śukla pādyami

Demolition near famous Puri’s Jagannatha Mandir SANATANA DHARMA Puri, Odisha, India - Puri district administration is on a demolition spree of old structures within 246 feet radius of the 12th century temple. The district administration began by demolishing the Languli Mutt, a 14th century Hindu

monastery of Dasanami cult, and on later followed it up with demolition of 12th century Emar Math belonging to the Ramanujacharya sect and one of the oldest Hindu monasteries of Puri. The Shankaracharya of Govardhan Peeth AROUND THE WORLD Swami Nischalananda Saraswati opposed this act saying, ‘Odias made tremendous sacrifice for the safety of Jagannath temple and the presiding Deities. Our tradition is centered on Jagannath culture.’ The seer also expressed displeasure that He was not consulted by the judicial panel before submitting its report on temple reforms to the state government. The seer said the Shankaracharya should be consulted on religious and spiritual matters. "According to the special power vested on the Shankaracharya, I declare the recommendation of the Das commission illegal," the seer told reporters at Govardhan Peeth in Puri.

Hindu Temple in Hague inaugurated THE HAGUE, NETHERLANDS - The Hindu temple in The Hague is finally finished after 10 years and inaugurated on Saturday September 14, 2019. Festive atmosphere is felt everywhere in the building on Friday. Hindus in colored robes sang and prayed around sacred fire and performed their rituals in the prayer room on the first floor. Downstairs there is cooking facility, where vegetarian dishes are ready for guests. "A dream has come true," cries Pandit Suruj Biere. 'It is a spiritual, multi-functional, educational, cultural center and prayer room. The intention is to be open to everyone on a daily basis. Everyone is welcome here.’

‘Spiritual Workout’ App released by Himalayan Academy, Kauai

KAUAI, HAWAII, Inspired by Satguru Bodhinatha Veylanswami's "The Ten Minute Spiritual Workout”, the ‘Spiritual Workout’ app, for iOS and Android versions, is designed primarily for Hindus who would like to maintain a daily spiritual practice, but who might not have much time to give to spiritual well-being. The app has four main areas: worship, introspection, affirmation and study. The Worship section includes mantras, chants and a Ganesha Puja (including audio files for learning). The Introspection section includes "Aum" chanting, a simple breathing exercise and a guided meditation. The Affirmation section presents several affirmations which can be repeated to positively reprogram one's subconscious mind, and the Study section makes available some of Himalayan Academy's important publications. There is a "10 Minute Sadhana" section which organizes these four areas, as well as a Hatha Yoga section and a simple timer for use in one’s custom spiritual practice.

Ganesh Chaturthi Celebrations all over the world Hindu diaspora around the world celebrated the ‘Festival of Ganesha’ with great pomp, gaiety, and splendor. In Mumbai alone, according to one statistic, more than 10000 eco-friendly statues of Ganesha were made for the occasion. Other major cities in India where celebrations were done include Delhi, Kolkatta, Bhuvaneshwar, Chennai, Tiruvanantapuram, Hyderabad, Ujjain, Amrtisar, and Ahmedabad where on an average 7000 statues of

Ganesha were worshipped in specially erected pandals.

Disclaimer: - The information provided under ‘Sanatana Dharma Around the World’ section is collected from various sources. Readers may check for accuracy. Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – October | 2019 18

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

Bāla śikṣa CHILDrEn’S CornEr

SCIENTIFIC MEASUREMENT OF TIME BY BHĀRATĪYAS PART 2 - SVSN Sarma

Time was measured as days, weeks, fortnights, months and so forth.

Aruṇō arōcanō māsakr̥ n - māsānāṁ candra māsānāṁ ca kartā bhavati –

Fortnights, months, and years are counted based upon the movement of Sun and Moon.

Because it is hard to count fortnights based on Sūrya Siddhānta, it’s easy to count fortnights, months, and years based on candra kaḷas which are directly visible to the human eye.

Time is divided giving names to twelve months and 60 years.

Once the cycle of sixty years is complete, they repeat themselves. Based on the star that is close on the full moon day, the month is named accordingly. For example, the month is named ‘Chaitra’, as the star chitta is present on the full moon day of that month.

Seasons - R̥ tu: Based on the transformations in nature, one-year time is divided into six seasons.

Vasanta is that time of the year when fallen leaves sprout into (To be continued…) tenders making nature very pleasurable. New year begins in this season and ends with leaf falling śiśira season.

Vasanta - chaitra, vaisākha Grīṣma - jyēṣṭha, āṣāḍha Varṣa - śrāvaṇa, bhādrapada Śarad – āśvīyuja, kārtīkamu Hēmanta – mārgaśira, puṣya Śiśira – māgha, phālguṇa

Bhāratīya scriptures scientifically detail how to carve out one’s lifestyle based on seasonal transformations. (To be continued...)

VIJÑĀNAṀ -9

SLOKA OF THE MONTH 1. To whom Lord nārāyaṇa appeared after severe tapas on serpent shaped mountain? gō gōpa gōpikāvītaṁ 2. Which goddess is established in Sringeri Peetham? gōpālaṁ gōṣu gōpradam 3. Who should be worshipped first for Goddess lakṣmī to permanently reside in one’s gōpairī dyai gōsahastraiḥ home? 4. Who killed the God of Death, Yama? naumi gōkula nāyakam 5. What is the festival that celebrates Lord Rama’s victory over Ravana and coming back to Ayodhya? 6. Who is the father of Maharṣi Vālmīki? 7. Which goddess is described as the prāṇa śakti of Śri Lalita Dēvi? 8. All fears are dispelled just by the reminiscence of which goddess? 9. By chanting which five syallabled mantra of vēṅkaṭēśa, even gods salute? 10. Worship of this God is stipulated on Saptami tithi.

VIJÑĀNAṀ -8 Answers – 1. Kīrtida 2. Vasu, Rudra, and Aditya 3. Vallabha WORDS OF BENEVOLENCE Gaṇapati 4. Brahmaṇaspati 5. Virōchana 6. Nārāyaṇa Upaniṣad vidyāturāṇāṁ na sukhaṁ na nidrā 7. Dūrvāṅkura 8. Gaṇapati 9. Anantapadmanābha svāmi 10. Swānanda lōka kāmāturāṇāṁ na bhayaṁ na lajjā || - vidura nīti nava śrīcakra āvaraṇāni One who is learning (student) should leave behind laziness and pleasures. One who is 1. Aṣṭa kōṇāni 2. Daśa kōṇāni 3. Caturdaśa kōṇāni filled with lust does not have fear or shame. 4. Aṣṭapatraṁ 5. Ṣōḍaśapatraṁ 6. Trivalayaṁ Hence, it is very important to be careful around those who lustful. 7. Bhūpuratrayaṁ 8. Navadvāraṁ 9. Trikōṇaṁ Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – October | 2019 19

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

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

∞ + π

0 AT≜ ∑ Vedic mathematics

For Multiplications: If the product of the digital roots of the two numbers is equal to the digital root of the answer, then our answer is correct. Example 1: 4 3 Checking D R’s : 7 X 4 7 X 2 20 / 21 1 4

D R of 2 0 1 2 = 2 + 2 + 1 = 5 1 + 4 = 5 5 = 5; This shows that our answer is correct Example 2: 2 7 3 Checking D R 's : 3 X 3 8 4 X 6 10 48 32 18 D R of 1 0 4 8 3 2 = 0 1 + 8 = 9; = 0 This shows that our answer is correct.

When the multiplicand’s digital root is 9 ,no need to check the whole sum. We know that when we multiply any number by zero, we will get zero only. So, to check answer, find the digital root of product. If it is zero then our answer is correct.

Example 3: 4 4 3 x 9 9 9 = 4 4 2 5 5 7 Digital root of 4 4 2 5 5 7 = 0 So our answer is correct Digital root of 4 4 3 = 2 2 Digital root of 9 9 9 = 0 X 0 Example 4: 4 3 1 2 x 2 5 = 1 0 7 8 0 0 0 Digital root of 1 0 7 8 0 0 = 7 7 = 7 . So our answer is correct Digital root of 4 3 1 2 = 1 1 Digital root of 2 5 = 7 X 7 For Divisions : We know that Dividend = Divisor X Quotient + Reminder 7

Example 1: 1 4 4 3 + 5 D. R of Dividend = D.R of Quotient X D.R of Divisor + D.R of Reminder Q = 2 8 8 ; R = 3 1 + 4 + 4 + 3 = 2 8 8 X 5 + 3

3 = 2 + 8 + 8 1 + 8 = 9 0 x 5 + 3 = 3 This proves that answer is correct

For Squares: We get the squares of any number, when we multiply the number by itself. For checking: Multiply the digital root of given number by digital root of same number. The digital root which we get must be equal to the digital root of answer. Example 1: 25 SQUARES 25 2 = 6 2 5 Answer is correct DR X DR D R of 625 7 X 7 1 3; 1 + 3 = 4 Example 2: 61 SQUARES 49; 1 3; 4 = 4 61 2 = 3 7 2 1 Answer is correct (DR of 61 = 7) D R of 3 7 2 1 = 4

7 X 7 = 49 49 (cast out nine) = 4

For Cubes: We know that cube of a number is that when we multiply the same number three times by itself.

Example 1: 41 Cubes 41 3 2 7 4 4 Answer is correct D R of 4 1 is 5 2 + 7 + 4 + 4 = 8 5 X 5 X 5 1 2 5 D.R of 2 7 4 4 is 8

1 + 2 + 5 = 8 3 17 4 9 1 3 D.R of 4 1 3 is 8 8 x 8 x 8 = 5 1 2 4 + 9 + 1 + 3

Example 2: 17 Cubes Answer is correct 5 + 1 + 2 = 8 8 3 D. R of 1 7 = 8 4 9 1 3 D. R is 8

(Sutras adapted from ‘Vedic Mathematics – 1’ www.shrivedabharathi.in ) Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – October | 2019 20

NALŌPĀKHYĀNAM (Story of Nala & Dhamayanti)

The story of Nala and Damayanti is told to Yudhishtira in the Vana Parva of Mahabharata. Sita also thinks about Nala and Damayanti during Her time in Ashoka Vana.

This story begins with Nala catching a swan in his garden. The swan begins to speak to him telling him that she is from Brahma Loka. The swan asks Nala too free her and tells him that if he does so, she will do something in return.

In Siva Puranam, there is a story that a couple who were living in the forest were great devotees of Lord Siva. One day Lord Siva came to their house and asked them to provide him with a place to stay for the night, as he got stuck in the forest. He told them that he wished to sleep inside, so the couple let him sleep in their hut and they slept outside. That night a tiger came and killed the couple. Siva Purana says that the couple, who gave their house to Lord Siva, were born as Nala and Damayanti. So, Lord Siva Himself came in the form of a swan to bless them.

When Nala let the swan go, she told him that since he had a liking for Damayanti, she would go and get Damayanti to like him too. Then the swan went to the garden where Damayanti was present, and was walking around her, until She caught Damayanti attention and thereby caught her. Then, the swan told Damayanti that if she let go of her then she would tell Damayanti about this man she saw. So, Damayanti let the swan go, and the swan began to talk about Nala. The swan began by describing Nala, saying that there is no other king as resplendent or handsome as Nala. The swan continues by saying that there is no woman who can compare to Damayanti and in the same way no other man can compare to Nala. Hence, the swan tells Damayanti that she must marry Nala. After Damayanti hears the great praise of Nala, she becomes attracted to him and asks the swan to do her a favor in the form of telling Nala about her. Damayanti does not know that the swan has already done that very thing. The swan agrees to do so and leaves.

Damayanti's father King Bhima realized that Damayanti was attracted to Nala and hence arranged a swayamvara. This was because in those times a swayamvara had to be arranged even though people were mutually attracted to one another as a way of telling the rest of the royal community about the marriage of a princess. Nala was also invited to the swayamvara and was going there.

In the meantime, Narada and Parvata, two mahrshis, went to Swarga and told Indra and the other Devatas about the swayamvara. Indra and all of the other devatas decided to go to the swayamvara as well. On the way there they stopped Nala and asked him to tell Damayanti to marry one of them. Nala agreed and the devatas gave him a boon that nobody would be able to see him except for Damayanti and her maids.

When Nala went there he saw Damayanti’s beauty and qualities. She too sees Nala for the first time and senses that he might be Nala. Damayanti then asks Nala who he is, why he came to her chamber, and how. It should be noted that since Nala was already in Damayanti’s chambers it would It should be noted have been easy for him to talk negatively that since Nala was about the devatas while still completing the already in job they entrusted to him. However, instead Damayanti’s chambers of doing that, Nala acted like a true it would have been messenger and talked only in favor of the easy for him to talk Devatas. He introduced himself by telling Damayanti that he was a messenger of the negatively about the devatas and his name was Nala. It should be noted again that he introduced himself devatas while still by his work first and then by his name. He told her that he was sent by Indra, Agni, completing the job Yama, and Varuna. He told her that the four of them were coming to her swayamvara they entrusted to him. and sent him forward. He then said that it was their wish that Damayanti would marry However, instead of one of them. He finally told her that it was due to their aid, he was able to come into doing that, Nala acted her chambers without anyone knowing. like a true messenger - Samavedam Shanmukha Sarma. and talked only in

(Adapted from ‘Mahabharatam lo Manchi Kathalu’ Pravachanam) favor of the Devatas. (To be continued...) Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – October | 2019 21

‘Rushipeetham’ Activities

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

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

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

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

‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’

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

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Ganapati Navaratri Festivities at Sri Vallabha Ganapati Mandir, Konthamuru, Rajahmundry

For the welfare of the universe, Sri Ganapati Navaratri celebrations at Sri Vallabha Ganapati temple established by Dr. Brahmasri Samavedam Shanmukha Sarma garu in Konthamuru, Rajahmundry were performed with festive gaiety and grandeur for the fifth year successively from August 31st to September 9th, 2019.

First day program began with Punyahavaachanam, Go Puja (Worship of Cow), Parishattu and x` Krucchatrayam (gold, ghee and grains). This is followed by initiation of deeskha to Brahmasri Samavedam couple along with Panchagavyaprasana (cow milk, curd, ghee, urine and dung) along with worship of Sarvatobhadra Mandala and establishing the principal Kalasa. After this, the installation of Maha Ganapati, who would be worshipped for these nine days, is done.

Everyday morning chanting of Maha Ganapati Moolamantra and Homam with Ashtadravya, Ganapati Panchavarana Archana, Chaturavrutti Tarpanam, Panchamruta Abhishek to main deity followed by Kramaswasti, Veda Parayana, Pallaki Seva, Special Neerajana services, Darbar Seva in the evening are grandly done.

Wednesday September 4, 2019 @ 9 am – Ganapati Sahasranama accompanied by worship with thousands of flowers to Siddhalakshmi Vallabha Devi and Maha Ganapati.

Friday September 6, 2019 – The day being very efficacious Durvashtami, worship was performed to Ganapati with one lakh Durvas (blades of grass) followed by Durva Homam. Ganapati, known with ‘Ga’ syllable and to whom this syllable is dear, is worshipped with ‘Ga’kara thousand names composed by sage Doorvasa. Since the day is Radhashtami also, Radhakrishna present in the Mandir in Swanandesa Vana are accorded special worship and decorations.

Sunday September 8, 2019 – Sahasra Modaka Homam was performed. Evening at 6 pm, Sri Maha Ganapati along with Vallabha Devi was taken around in Palki amidst victory chants. Later, Kalyana was performed per scriptural stipulations wishing for everyone’s welfare. During that time, Sri Samavedam garu explained the Pravara of Ganapati as described in Agamas and explained performing Kalyana to Vallabha Ganapati is equivalent of collectively performing Kalyana to Pancha Mithuna Devatas i.e. Sri Lakshmi-Narayana, Uma-Maheswara, Rati-Manmatha, and Bhoodevi-Varahaswami leading to peace and prosperity all around by providing solace and comfort to the Five Elements within everyone.

Monday September 9, 2019 – Amidst the presence of all the devotees who came from different places, Purnahuti was performed at 10 am followed by snapana with sacred waters to main deity and all fifteen Ganapatis around the temple. Later, avabhrudha snanam was performed to Sri Samavedam couple followed by vedic benedictions. In the evening, Ganapati was taken in procession and immersed in Godavari. Everyone felt contented that their participation in this Navaratri festivities bestowed the grace of Ganapati upon them.

**** Pravachana Virinchi, Vagdevi Varaputra, Samanvaya Saraswati Brahmasri Dr. Samavedam Shanmukha Sarma garu gave discourses on ‘Kalau Kapi Vinayakau’ from August 31st, 2019 to September 7th, 2019 in the very presence of fifteen Ganapatis, Pancha Mithuna Sahita Ganapati, and Panchamukha Anjaneya Swami. Elucidating intricate concepts from Puranas, Kalpas, Agamas, Samhita treatises, Vedas, Upanishads etc,. Sri Samavedam garu firmly established that many concepts about Ganapati, Anjaneya and their relevance to current age.

On September 9, 2019 Sri Ayyamgari Satyaprasad along with his disciples rendered melodious concert along with Veena and other instruments. Later, Sri Samavedam garu felicitated them with mementos.

Devotees who arrived not only from different parts of country, but also from other countries were served various local delicacies with great love and affection.

“Sri Vallabha Gaṇapatē Jaya Vallabha Gaṇapatē Sri Maha Gaṇapatē Pāhi Pāhi Mām Sri Vallabha Gaṇapatē Jaya Vallabha Gaṇapatē Sri Maha Gaṇapatē Rakṣa Rakṣa Mām”

Ganapati Navaratri Celebrations at Konthamuru, Rajahmundry

RUSHIPEETHAM CHARITABLE TRUST – ACTIVITIES ‘FREE AYURVEDA MEDICAL CAMP

As a part of service activities by Rushipeetham Charitable Trust established by Brahmasri Dr. Samavedam Shanmukha Sarma garu, this year’s ‘Free Ayurveda Medical Camp’ was conducted by well-known Ayurveda physician Dr. Gayatri Devi garu on Sunday September 15, 2019 at Rushipeetham Trust’s administrative office. Not just people suffering from regular ailments, but also many suffering from long term ailments, patients of ‘Dengu’ etc. also participated and took advantage of the camp. Sri Marepalli Suryanarayana garu, Trustee of Rushipeetham Charitable Trust, felicitated Dr. Gayatri Devi garu and her associates Dr. Ch. Rajiva Prasad and Dr. K. Jnaneswari for conducting these camps on behalf of Rushipeetham Trust taking part in the service activities of the Trust. Along with Sri M. Suryanarayana garu, Sri, K. Bhaskara Ramana Murthy garu, Sri M.Seshasai garu, and Smt. Padma garu were among those who attended the camp.

Pravachanams at Kakinada and Kovvuru

Sankashta Chaturthi and Radhashtami at Konthamuru, Rajahmundry

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