Aarsha Vani (Voice of Sanatana Dharma)

April 2020 Volume: 6 Issue: 3

GURUVĀṆI With their deep contemplation and intellect which is beyond the normal human senses, Maharṣīs had the vision of micro-world filled with micro creatures of all types. It is no exaggeration to state that the ancient Maharṣīs had more thorough knowledge about micro-world than whatever science is discovering now and yet to discover further. Hence, they made some stipulations for the safety and welfare of the mankind. However, these prescriptions were bundled as orthodox traditions and were thoughtlessly brushed aside dubbing them heinous and barbarian. Those who have complete faith in the ancient wisdom are following the measures as prescribed with certainty and are obtaining amazing results.

– Samavedam Shanmukha Sarma.

INSIDE THIS ISSUE Dear Readers, Title Page# ‘Śrī Rāma Navami’, an auspicious festival dear to 1 Ṣōḍaśa Kalā Paripūrṇa - Śrī Rāmacandra 2 millions of followers of Sanātana Dharma falls in this 2 Siva Padam – vārē dhanyulu vārē gaṇyulu vārē 3 month. Brahmasri Dr. Samavedam Shanmukha Sarma puṇyulu muktulu garu narrated the origin of Rāmāyana explaining the 3 murakharahara! rārā! 3 intricacy of Maharṣi Vālmīki’s question to Maharṣi 4 rāmacandra prabhū! 5 Nārada and the divine qualities of Rāma 5 Traditions – Fulfilments 6 demonstrating Him as ‘Paramātma’. Article on ‘Bāla 6 Garuḍa Mahā Purāṇa 7 Rāmam Bhajē’ explains the childhood form and plays 7 Major Festivals in this Month 8 of Rāma. 8 Śrī Bāla Rāmaṁ Bhajē 10 9 Divine Mother Removes All Kinds of Diseases 11 In his own inimitable style, Sri Samavedam garu 10 The Eternal - Sadācāra 12 explained the concepts of fate and freewill in the 11 Hanumān Mantra - For viral cure 13 article ‘Niyati-Puruṣa Prayatnam’ from ‘Yōga Vāśiṣṭaṁ’, the dialogue between Śrī Rāma and Vaśiṣṭa. 12 Niyati - Puruṣa Prayatnam 14

13 ‘Pradakṣiṇam’ – Circum-Ambulation – 15 ‘ r di ankara Jayanti’ is celebrated on Vai kha Bhagavan Śrī Ramana Maharṣi Ś ī Ā Ś śā 14 Vēdānta Ḍiṇḍima 16 Śuddha Panchami all across Bhāratadēśa, because of 15 Śiva jñānaṁ - Śivarātri - Worship of Śiva 17 His indomitable role in rejuvenating Sanātana Dharma. 16 Hindu Dharma – Form, Nature and Effect 18 In very simple terms, Sri Samavedam garu explained His ‘Vēdānta Ḍiṇḍima’, the proclamation of Vēdās. 17 Śrī Ādi Śaṅkara Jñāna Yajñaṁ - Bhaja 19 Gōvindam ‘Śrī Vidyāraṇya Jayanti’ is celebrated on Vaiśākha 18 Tri-Quality Gateway to Darkness 20 Śuddha Saptami. Please don’t miss the tips on how to 19 Sanatana Dharma Around the World 20 lead a stress-free life as explained by Sri Shanumukha 20 After decades of Darkness, Lord Śiva and Śrī 21 Sarma garu in ‘Durvāsana Pratīkāra Daśakaṁ’ Ādi Śaṅkarācārya Mandir in Srinagar ‘Lit Up’ authored by Śrī Vidyāraṇya.

21 Children’s Corner – To express your views about this e-magazine, please i. Bāla Śikṣa - Personality Development 22 write to [email protected] with the ii. Vedic Mathematics - Sūtrās 23 subject line ‘VIEW’. 22 The Mahabharata True Story from Sage Thanks & Namaste, Veda Vyasa – The story of Two Trees 24

Aarshavani Team. 23 Śrī Durgā Paramēśvarī Stōtraṁ 26

24 Photo Gallery 27 Aarshavani FaceBook

SĀMAVĒDĪYAṀ (QUINTESSENCE OF SANATANA DHARMA) The beginning of a great epic The dialogue between Maharṣi Vālmīki Exalted thoughts and practices can be and Maharṣi Nārada is the epilogue for the adapted from any person, any society, great epic Rāmāyana. and any thought. But, caution should be tapassvādhyāya nirataṁ exercised not to lose the values of tapasvī vāgvidāṁ varaṁ | Nāradam paripapraccha heritage, roots of our culture, and Vālmīkirmuni puṅgavam || richness of our traditions and customs. The eminent among the Munis, Vālmīki, -Brahmasri Dr.Samavedam Shanmukha Sarma. inquired Maharṣi Nārada, who was Upcoming Pravachanams engaged deeply in austerity and study of Vedas, best among the eloquent and ‘Siva Rahasyam’ eminent among rṣ̥ is. In view of the continuation of Vālmīki is described as the eminent among Munis. But, Maharṣi Nārada restrictions issued by Telangana state has been adulated with three adjectives – ‘Tapassvādhyāya nirataṁ’, government and taking into account ‘Tapasvī’, and ‘Vāgvidāṁ varaṁ’ the welfare of all, it has been decided to postpone proposed ‘Siva Rahasyam’ Maharṣi Vālmīki had jigñāsa i.e. an internal spiritual yearning. Being Pravachanam of Brahmasri Dr. Brahmarṣi, his jigñāsa, of course is not ordinary. Upon the fructification of Samavedam Shanmukha Sarma garu. his tapas leading to the compilation of a great epic, this question came out Revised dates, venue and other details from him. will be intimated soon after the Maharṣi Vālmīki jigñāsa to Maharṣi Nārada withdrawal of restrictions at After receiving Maharṣi Nārada with due honors, Vālmīki expressed his Hyderabad. We sincerely regret the spiritual quest as below – inconvenience.

kōnvasminsāmprataṅ lōkē guṇavānkaśca vīryavān | Date: Apr 25 – 30, 2020 6:00 PM dharmajñaśca kṛtajñaśca satyavākyō dṛḍhavrata: || Topic: "Siva Sakti Vaibhavam” cāritrēṇa ca kō yukta: sarvabhūtēṣu kō hita: | Venue: Sri Vaibhava Venkateswara vidvānka: ka: samarthaśca kaścaikapriyadarśana: || Swamivari Divya Kshetram, NGO Colony,

ātmavān kō jitakrōdhō dyutimān kōnasūyaka: | Kapparada, Visakhapathanm kasya bibhyati dēvāśca jātarōṣasya saṅyugē || ‘Siva Parvati Kalyanam’ on April 29, 2020 Contact: 0891-2500388; 9440694073; ētadicchāmyahaṅ śrōtuṅ paraṅ kautūhalaṅ hi mē | 7675011117 maharṣē tvaṅ samarthōsi jñātumēvaṅ vidhaṅ naram || (For details visit http://rushipeetham.org/ Event Calendar) Maharṣi Vālmīki asked Maharṣi Nārada to let him know if any human being Traditions-Fulfilments was present at that time with all the qualities mentioned by him. namō bhagavatē tubhyaṁ - Continued Page 4. ādityāya namō nama: Sadhu Vachanam jayāya jayabhadrāya “Knowing the Brahman, the ignorant man becomes wise, and the wise man haryaśvāya namō nama: || becomes speechless and silent. The worshiper is utterly inebriated. His This is Mahāmantra. This sloka is wisdom and his detachment become perfect; He gulps down from the cup adapted from Āditya Hrudaya stōtra in of the inhales and exhales of love.” - Saint Kabir. Bhaviṣyōttara Purana. Application of Bharateeyam this mantra is stipulated when someone “Get rid of the feeling that religion is something ancient, orthodox, is seriously ill or suffering from mental belonging to the 13th century. Religion is a science.” disorders or affected by malefic - Khaptad Baba Philosopher, Physician, Scientist, and Astrologer influences. This has been told by Lord (Original name not known, lived in Khatpad, Nepal) Krṣṇa Himself to Arjuna.

Spiritual Quest

(Answers by Sri Samavedam Shanmukha Sarma)

Is it appropriate for a person like Rāma to abandon Mother Sīta in forests just based on the words of a simple washer-man? According to Rāmāyaṇa, there is no story of any simple washerman. After the coronation, Śrī Rāma and Sīta lived together happily for a long time. During a pleasant conversation on one night, Mother Sīta who was pregnant at that time, expresses desire to see the hermitage of Maharṣi Vālmīki and live some time there. At the same time, Rāma was supposed to attend a meeting to hear the opinions of His subjects. Rāma leaves for the meeting after talking to Sīta. Though full of love for Rāma, as part of Dharma in administration, Bhadra a minister of Ayōdhya, tells Rāma among many things that people are thinking that Rāma is too infatuated towards Sīta, because He took Sīta back as His wife though She stayed one year in Lanka.

Immediately, Rāma asks for the opinion of legal experts. They remain quiet. Rāma understood their silence. In those days, it is the responsibility of the Government to value any opinion of the subjects. For a King, it is more important to respond to public opinion, rather than his personal life. This is the hereditary Dharma of a king.

Adjourning the meeting, Rāma makes His heart a stone, and orders Lakṣmaṇa to take Sīta to the hermitage of Maharṣi Vālmīki the very next day with all the royal paraphernalia, as She expressed desire to see them. But, He neither told to drop Her off nor doubted Her. ‘Rāmō Vigrahavān Dharma:’ Lakṣmaṇa left Sīta under the protective care of the residents of Maharṣi Vālmīki’s hermitage. He never left Her alone in the forest. Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – April | 2020 2 ā ā ā ī

SivaPadam

vārē dhanyulu vārē gaṇyulu vārē puṇyulu muktulu Pallavi vārē sāmbuni bhaktavaryulu vāri dīvena cālunu mundu venuka iruprakkala tōḍai - murakharahara! rārā! endukāna nī andamu vale raghunandana vēgame rārā! vāri edalō śambhudēvuḍu prakāśin̄cunu niratamu ṇ vāri palukula śaivamantramu paravaśammula mrōgunu Cara ālu vāri cūpule śivuni cūpulu vāre cūpunu mārgamu caṇḍabhāskarakulābdhicandra! kōdaṇḍapāṇiyai rārā! aṇḍa vāre śaṅkaracaraṇadāsulu harasurakṣitulanaghulu golucu saumitri sahituḍai amitāparākrama rārā! ō gajarakṣaka! ō rājakumāra! ōmkāra sadana rārā! vāriyaḍugulu sōku dharaṇiye varasutīrthamu kṣētramu bhāgavatapriya! bāga brōvavayyā! tyāgarājanuta rārā! vāri palukulu cevula tākina bhasmamai canu dosagulu vāri sannidhe śivuni sannidhi vāri krpayē̥ cālunu Elucidation vāri katamuna bhaktisampada doraku nakṣayamai sadā This composition extolls the grandeur of Śrī Rāma’s protection. ‘Rāma: Pātu sa Lakṣmaṇa:’ – The form of Rāma along with vāri vīnulu śaivasukathā pānamuna pāvanamulu Lakṣmaṇa is worthy of veneration for protection. Tyāgayya is vāri hrdayame̥ śivālayamagu vāri naḍataye śuddhamu inviting them with adoration in this composition. vāri saṅgamunondu vārale pārameruguṭa tathyamu Pallavi vāre ṣaṇmukhanutuni karuṇaku pātrulunu sujñānulu In the opening, Tyāgarāja calls out Rāma as ‘Raghunandana’ i.e. belonging to the clan of Raghu and makes a mention about his matchless beauty which is not found in all the three worlds.

Caraṇa 1

Continuing further, he makes this

composition loaded with mantra.

agrata: prṣṭ̥ hataścaiva pārśvataśca mahā balau | ākarṇa pūrṇa dhanvānau rakṣētām rāma lakṣmaṇau || Let Rāma and Lakṣmaṇa, who are ever ready to strike with the Śrīmad Bhagavadgīta says, ‘Mayi tē tēṣu cāpyahaṁ’. This bow string pulled up to the ears, protect me staying in front, means that while devotees are immersed in God, God is back, and on both sides. also embedded in the devotees. Hence, venerating true The first stanza is a depiction of the above famous ślōka devotees is indeed the worship of God. This composition equivalent to a mantra. In this stanza, there is also a reference extolls the efficacy of devotees of Śiva. to Bhāskara, into whose dynasty Rāma was born. The ask is that Rāma should come carrying His ‘Kōdaṇḍa’ i.e. bow along with In Bhakti Aphorisms, Nārada said – Lakṣmaṇa. This describes the invincible valor of Rāma.

Caraṇa 2 kaṇṭhāvarōdha rōmān̄cāśrbhi:̥ parasparaṁ In the second stanza, Tyāgarāja reminds Him of His similar lapamānā pāvayanti kulāni prthivīm̥ ca tanmayā | previous actions. Prince Rāma is none other than Lord Śrī Mahā tīrthī kurvanti tīrthāni sukarmī kurvanti karmāṇi || Viṣṇu, who saved the Elephant King from the crocodile when

called for help. Request to protect him also is implicit in this With the presence of those great devotees who are recollection. enraptured with ecstasy with tears flowing from the eyes while thinking, and their throats choked while talking Rāma – The Tattva in Ōmkāra Rāma is the embodiment of Supreme Parabrahman present in about the Supreme Lord Īśwara, even tīrthās attain Ōmkāra. Padma Purāṇa and other treatises emphasize that the tīrthātva i.e. they become more holy, and places where same tattva and forms expressed by the syllables ‘A’ , ‘U’, and they move become more sacred. All the actions transform ‘M’ i.e. creation (Brahma), sustenance (Viṣṇu), and merger into virtuous actions. (Rudra), are hidden and expressed by the syllables ‘R’, ‘A’, and ‘M’ also respectively. For SivaPadam albums, please visit http://sivapadam.org/ or contact Rushipeetham local office. While addressing Rāma as ‘Bhāgavatapriya’ i.e. to whom Follow.. devotees are dear, Tyāgarāja calls Rāma ‘Mura Khara Hara’. ‘SIVAPADAM’ compositions by Brahmasri Dr. One who killed the demon Mura in the battle with Narakāsura Samavedam Shanmukha Sarma garu is Krṣṇa. Rāma killed Khara and other demons in Dandaka elucidating Siva’s philosophy are sung by forest. With this connotation, Tyāgarāja shows that there is no difference between Rāma and Krṣṇa. famous singers and presented as musical-dance programs all around the world. So far, Musical beauty in the composition ‘SivaPadam’ is released in 17 albums. When the word ‘Mundu’ meaning front is used, the musical notes also moved forward (Rī, Pā). Likewise, for the word ‘SIVAPADAM’ now In PEn Drive – ‘Venuka’ meaning back, notes are moving backward (Pa, Ma, Rī, For ease of portability adapting Gā). ‘Iru’ means both, and hence notes are moving both ways technological advances, all 17 albums are (Ri, Sā). ‘Prakkala’ means sides, and hence the notes are now also available in a single pen drive. together (Risa Nī. Sa Rī).

Music experts opine that the above demonstrate the composer’s knowledge and ability to compose notes matching the meaning of the words used thereby. Tyāgarāja is such great tapasvi who could so appropriately amalgamate literature and music instantly at the same time. – Samavedam Shanmukha Sarma Vaisakha Suddha Shashti Sri Tyagaraja Jayanti

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

(Continued from page 2) Mahar ṣi Vālmīki lists sixteen qualities

Here, Maharṣi Vālmīki lists sixteen qualities. They are as below – 1. Virtuous – Full of good qualities 2. Vigorous and valorous 3. Conscientious – Thorough knower and follower of Dharma 4. Mindful of good deeds done to him – Recognizing other’s help and expression of gratitude 5. A speaker of truth – Truth is the basis for the entire world. Follower of Truth in thought, word, and action. 6. Determined and resolute – In thought, word, and action, remains firm and steadfast adhering to principles. 7. Appropriate in disposition – Comes from a venerated lineage and with good history 8. Interested in the welfare of all beings – Aspires for the well-being of all creatures 9. Adept – Proficient in all sciences 10. Able – Dexterous in warfare, adroit in dealings 11. Uniquely pleasant to look, at all times – Form, countenance, word, action – everything is beautiful 12. Knowledge about the Self or Self-composed – One who knows that one is not the body; Tactful and balanced 13. Control over anger – Control over senses 14. Radiant – Brilliance and resplendence 15. Non-jealous – Never envious about anyone or anything 16. Whom even the gods fear, when provoked to war

Intricacy in the quest of Maharṣi Vālmīki Even in those days, it is very difficult to find just one human being endowed with all the above mentioned sixteen noble qualities. Such rare human being is certainly none other than Puruṣōttama Himself. Hence, this quest of Vālmīki is nothing but the search for the Supreme Lord. This is the sincere yearning of Vālmīki before transforming into a poet and composing the epic poem Rāmāyana.

Hence, it is important to understand that this yearning is not like that of an ordinary man. And, this dialogue is not for any time pass.

It is the churning inside for Maharṣi Vālmīki, the son of Maharṣi Pracētasa. That’s why he asked ‘Tapasvī’, and ‘Vāgvidāṁ varaṁ’ Maharṣi Nārada, not an ordinary person. This situation is unfolding the mysterious power of those great Maharṣis, who could envision an ideal role model for the entire humanity with their power that goes beyond the normal senses and come down to lower plane later to present the same for the welfare of entire mankind.

These are the sixteen qualities of the Supreme Lord Though at a high level these sixteen qualities seem to be noble and the virtues of an ideal human, a deep dive and interpretation based on scriptures reveals that these are the sixteen qualities of the Supreme Lord whenever there is an incarnation, in which the Lord Himself descends onto the earth for the welfare of this universe.

Like the full moon with all the sixteen shades, it is in fact Lord Śrī Mahā Viṣṇu who incarnated as Śrī Rāmacandra with all the sixteen qualities fully blown in Him.

Maharṣi Nārada confirmed that indeed Śrī Rāmacandra is the Puruṣōttama endowed with all the sixteen qualities. Further, he also added – niyatātmā mahāvīryō dyutimān dhṛtimān vaśī | buddhimān nītimān vāgmī śrīmān śatrunibarhaṇa: | vipulāṅsō mahābāhu: kambugrīvō mahāhanu: mahōraskō mahēṣvāsō gūḍhajatrurarindamaḥ | ājānubāhu: suśira: sulalāṭa: suvikramaḥ samassamavibhaktāṅgassnigdhavarṇa: pratāpavān | pīnavakṣā viśālākṣō lakṣmīvān śubhalakṣaṇaḥ || dharmajña: satyasandhaśca prajānāṅ ca hitē rataḥ | yaśasvī jñānasampanna: śucirvaśya: samādhimān || prajāpatisamaśśrīmān dhātā ripuniṣūdanaḥ | rakṣitā jīvalōkasya dharmasya parirakṣitā || rakṣitā svasya dharmasya svajanasya ca rakṣitā | vēdavēdāṅgatattvajñō dhanurvēdē ca niṣṭhitaḥ || sarvaśāstrārthatattvajña: smṛtimān pratibhānavān | sarvalōkapriya: sadhu: adīnātmā vicakṣaṇaḥ || sarvadābhigatassadbhi: samudra iva sindhubhiḥ | ārya: sarvasamaścaiva sadaikapriyadarśanaḥ || sa ca sarvaguṇōpēta: kausalyānandavardhana: | samudra iva gāmbhīryē dhairyēṇa himavāniva || viṣṇunā sadṛśō vīryē sōmavatpriyadarśana: | kālāgnisadṛśa: krōdhē kṣamayā pṛthivīsama: || dhanadēna samastyāgē satyē dharma ivāpara: | tamēvaṅ guṇasampannaṅ rāmaṅ satyaparākramam ||

Every word about Rāma is heavy, loaded, divine, and subtle Maharṣi Nārada added some more qualities such as ‘Sarvasama’ i.e. equanimous towards all, ‘Sarvarakṣaka’ i.e. protector of all, ‘Vēdavēdāṅgatattvajña ’ i.e. proficient in Vēda, Vēdāṅga, and knower of Tattva, ‘Sarvalōkapriya’ i.e. endearing to all etc.

Every word about Rāma is heavy and loaded. Not a single word is simple and should not be taken easily. Every adjective is laden with divinity and subtlety.

Along with Dharma, Rāma is also described as powerful, truthful, and resolute. He is also praised as knowledgeable. He has an aspiration for the welfare of everyone. He is venerated as ‘Jitakrōdha’ i.e .one who won victory over anger. But, He also has anger, an anger that would terrify even the gods. What are these two conflicting descriptions? Why Maharṣi Vālmīki mentioned like that?

This makes it very lucid that one should conquer over anger that comes out of the mind for no good reason. But, at the same time, one should exhibit anger against those unjust forces who destroy Dharma.

When that level of anger is expressed, it is like the devourer of the time i.e. Kālāgni. Only one who has such tolerance and patience as Mother Earth can again get such level of anger to destroy the three worlds, if necessary. Even the Sea god was terrified to see this anger of Rāma.

Auspicious virtues such as Dharma, gratitude, truthfulness etc. are not a sign of incapability or quietude. He is also valorous and chivalrous. That valor is ‘Satya Parākrama’ i.e. valor only for Truth. Another meaning of this word ‘Truthful’ valor i.e. that valor which never goes in vain. It shall certainly achieve its objective.

Every king should be ‘Ātmavān’ i.e. aware of the intransient nature of this world and the eternity of the Self. When one is aware of this supreme knowledge, there is neither crave for power nor application of power for atrocious purposes. Hence, this is a great quality, especially for a king.

Ṣōḍaśa Kalā Paripūrṇa - Śrī Rāmacandra Likewise, detailed introspection into each quality of Rāma mentioned by Maharṣi Vālmīki unveils the Supreme Lord Puruṣōttama and inspires oneself to worship Him. The very first quality is ‘Guṇavān’ i.e. becoming one endowed with qualities. The attribute less Supreme wanted to manifest Himself, and hence getting endowed with attributes. Hence, this is the beginning of the creation. ‘Vīryavān’ means ‘One who has all the seeds’. This is the second quality that is essential to carry on the sustenance. Following qualities describe the essentials to bring an order and tranquility to the universe. Finally, the anger that can terrify even gods is the dissolution and merger of the entire universe. Hence, these qualities are nothing but the elucidation of the Supreme Lord right from creation to dissolution.

Hence, to the question raised by Maharṣi Vālmīki whether God manifested at that time, Maharṣi Nārada gave the answer as ‘Yes’, and told that It is Rāma. - Samavedam Shanmukha Sarma. (Adapted from multiple pravachanams)

rāmacandra prabhū!

jananammun mrti̥ reṇḍu koppuluganau cāpammu nā jīvitaṁ Click for Complete binavanśōttama! lastakammu madi svāmī! bhaktiyē nārigā book nonagūḍen vibhu! nī krpāśaramu̥ limpondaṅga sandhin̄ci, nī

ghanatan jūpi yavidya gūlpuma śubhāṅgā! Rāmacandra prabhō!

My life is a presentation to Śrī Rāma, the embodiment of excellence in archery (Dhanurvidya). ‘Koppulu’ means the two ends of the bow. Bow string called ‘Nāri’ is tied to these two ends. That place on the bow where the grip is firmly held is called ‘Lastakam’. To the bow of this life, birth and death are the two sides i.e.’Koppulu’. Wherever Lord holds the grip i.e. Lastakam is the heart. It is sufficient if the heart fits itself in the hand of Rāma. Like bow string prepares the arrow to reach the target, bow string (‘Nāri’) is the devotion towards Rāma that prepares life to reach the target. His compassion takes the form of arrows. Once His compassion is aimed on the bow of life, target of destroying ‘Avidya’ and attaining ‘Kaivalya’ are certainly reached.

One has to transform one’s life into an instrument observing practices required to attain liberation, the grace bestowing liberator Śrī Rāma Brahmam shall execute the needful. (Adapted from ‘Ramachandra Prabhu!’ composed by Brahmasri Dr. Samavedam Shanmukha Sarma)

‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – April | 2020 5 ā ā ā ī

Traditions – Fulfilments RĀMĀYAṆA VĀṆI

1. asatyasandhasya sataḥ calasyāsthira cētasaḥ naiva dēvā na pitaraḥ pratīcchanti naḥ śrutaṁ

=> A person who is not resolute on his vow and acts untruthfully shall fall from echelons of Dharma. Both Havya and Kavya i.e. oblations in fire offered by him are not accepted by gods and Pitrus.

2. piturhi vacanaṁ kurvan na kaścinnāmahīyatē na hyatō dharmacaraṇaṁ kin̄cidasti mahattaraṁ yathā pitari śuśrūṣā tasyavā vacana kriya => Everyone should follow the words of father. Those who follow the orders of the father to the last word shall never fall from Dharma. There is no Dharma higher than serving father and following his instructions.

3. dharmārthakāmaḥ khalu tāta! lōkē samākṣitā dharmaphalōdayēṣu tē tatra sarvēsyurasanśayaṁ mē bhāryēva vaśyāఽbhimatā suputrā => There is no doubt that the results of Dharma, Artha, and Kāma are obtained by Dharma only. One’s wife is like Dharma. She aids in performing Dharma, begets son, and becomes the cause for obtaining exalted state.

4. satyaṁ ca dharmaṁ ca parākramaṁ ca bhūtānukampāṁ priyavāditāṁ ca dvijāti dēvātithi pūjanaṁ ca panthānamāhuḥ tridivasya santaḥ => Paths to heaven – Speaking truth, practicing Dharma, kindness towards all creatures, talking politely, venerating Brahmins, gods, and guests.

5. avajñayā na dātavyaṁ kasyacillīlayāఽpivā | avajñayā krtḁ ṁ hanyāt dātāraṁ nātra sanśayaḥ || => One should not make fun while offering something to someone in charity. That kind of charity done in negligence shall harm the donor. There is no doubt in this matter.

6. na grhḁ̄ ṇi na vastrāṇi na prākārāstirastriyāḥ | nēdrśḁ̄ rājasatkārāvrtāmāvarḁ ṇaṁ striyāḥ || => Rather than protection from homes, clothes, fort walls, curtains, and royal pageantry for a woman, her impeccable character is her true protective armor.

7. hinsāpara svaharaṇē paradārābhimarśanaṁ | tyājyamāhurdurācāraṁ vēśma prajjvalitaṁ yathā || => Though very intimate, those used to vice habits such as violence, stealing the wealth of others, and infatuation towards other women should be evaded just like a burning home.

8. nahi dharmārtha siddhyarthaṁ pānamēnaṁ praśasyatē | pānādarthaśca dharmaśca kāmaśca parihīyatē || => Those who want to practice Dharma and obtain prosperity should never indulge in drinking. Those who drink can never be successful in practice of Dharma, becoming prosperous, and fulfilling rightful desires.

9. trīṇyēva vyasanānyatra kāmajāni bhavantyuta | mithyāvākyaṁ paramakaṁ tasmādgurutarāvubhau || paradārābhigamanaṁ vināvairaṁ ca raudrata => Desire leads to three addictions – 1. Telling lies 2. Lust towards other women, 3. Anger without enmity All three are dangerous, but last two are more.

10. kāmakārō mahāprājña! gurūṇāṁ sarvadānagha upapanēṣu dārēṣu putrēṣu ca vidhīyatē => Husband over wife, father over children, and Guru over disciples have all kinds of authority to order as willed.

11. yaddravyaṁ bāndhavānāṁ vā mitrāṇāṁ vā kṣayē | bhavēt nāhaṁ tat pratigrh̥ ṇīyāṁ bhakṣān viṣakrtānivḁ || => Any wealth obtained by incurring loss or pain to relatives or friends is like poisonous food.

12. kāmakrōdhasamutthāni tyajēthā vyasanānica => One should leave out all the addictions arising due to desire and anger.

GARU ḌA MAHĀ PURĀṆA - Samavedam Shanmukha Sarma. (Pravachanam Translation)

Part 17

Chanting the below stōtra is also very efficacious -

anantaṁ vāmanaṁ śaurim vaikuṇṭhaṁ puruṣōttamam | vāsudēvaṁ hrṣ̥ īkēśaṁ mādhavaṁ madhusūdanam || varāhaṁ puṇḍarīkākṣaṁ nrsinhḁ ṁ daityasūdanaṁ | dāmōdaraṁ padmanābham kēśavaṁ garuḍadhvajaṁ || gōvindaṁ acyutaṁ dēvam anantaṁ aparājitaṁ | adhōkṣajam jagadbījaṁ sarga sthityanta kāraṇaṁ || anādinidhanaṁ viṣṇuṁ trilōkēśaṁ trivikramaṁ | nārāyaṇaṁ caturbāhuṁ śaṅkha cakra gadādharaṁ || pītāmbaradharaṁ divyaṁ vanamāla vibhūṣitaṁ | śrīvatsāṅkaṁ jagaddhāma śrīpatim śrīdharaṁ hariṁ ||

yaṁ dēvaṁ dēvakī dēvī vasudēvādadījanat bhaumasya brahmaṇō bhūtyai tasmai brahmātmanē nama:||

What should one ask Krṣṇ̥ a at the end of worship?

trāhimāṁ dēva dēvēśa harē sansāra sāgarāt | trāhimāṁ sarva pāpaghna dukha: śōkārṇavāt prabhō || dēvakīnandana śrīśa harē sansāra sāgarāt | durvrttḁ̄ trāyasē viṣṇō yē smaranti sakrt̥ || śāntirastu śivan̄cāstū dhana vikhyāti rājyabhāg |

Those who chant the above hymn just once shall get rid of all bad tendencies and be blessed with peace, auspiciousness, affluence, fame, and comforts.

7. Dūrvāṣṭamī Vrata – This is performed every year on the Aṣṭamī day in the bright fortnight of Bhādrapada month. Worship of Dēvī and Gaṇapati on this day with blades of grass chanting the ‘Dūrvā Sūktam’ is auspicious and yields great results. This day is also mentioned in scriptures as the birthday of Rādhā Dēvī.

8. Aśviyuja Vrata – This is performed every year in the month of Aśviyuja propitiating the Divine Mother. Among this, different ways such as Tithi Vrata, Vāra Vrata, Nakshatra Vrata etc. i.e. Vratas observed on a specific tithi day, day of the week, and when the star occurs.

Among all the different Vratas or observances mentioned above, Lord Nārāyaṇa stipulates that one should at least observe the following four - Ēkādaśi Vrata, Saptami Vrata, Aṣṭamī Vrata, and Caturdaśi Vrata – to appease Viṣṇu, Sūrya, Durga, and Śiva respectively.

As mentioned above, observance of Vrata on these days include eating only once, eating only after sunset, eating only whatever is earned by oneself rather than given by someone else, eating uncooked food such as fruits etc.

(To be continued…)

Major Festivals in This Month

Caitra-Vaiśākha (Caitra śuddha aṣṭami, Wednesday April 1, 2020 - Vaiśākha śuddha Saptami, Thursday April 30,2020)

First two months of the spring season Chaitra and Vaisakha are known as Madhu and Madhava months respectively. "na mādhava samō māsō na krt̥ ēna samaṁ yugaṁ; na ca vēdasamaṁ śāstraṁ na tīrthaṁ gaṅgayā samaṁ" – Scriptures decree that there is none equal to Krita among yugas, Veda among sastras, Ganga among tirthas, and Vaisakha among months. Indra and Agni are the presiding deities of this month. Giving in charity is the stipulated duty for this month. One should offer footwear, fans, umbrellas, silk clothes, sandalwood, water pitchers, and house in charity, as per their ability.

CHAITRA MONTH

01.04.2020 – Wednesday – Bhavani (Asoka) Aṣṭami, Alabhya yōga - The combination of Wednesday and Aṣṭami is Alabhya yoga. On this day, Divine Mother who left Her body as Satidevi was born as Parvati to Mena and Himavan. Worship of Siva-Parvati and performing their Kalyana on this day bestows their grace and leads to harmony between wife and husband. On this day, worship of Asoka tree and taking eight buds as prasadam is also stipulated in scriptures.

02.04.2020 – Thursday– Sri Rama Navami – Sitarama Kalyanam at Bhadrachalam. On this auspicious Navami day, Srimannarayana Himself incarnated as Sri Rama. Those observing Sri Rama Navaratri as stipulated should perform mandapa worship, invoke Lord Rama along with His entire retinue into kalasa, and worship with all sixteen upacharas. Later, worship should be continued either to idol or picture for all the nine days.

Worship should be done to Kausalya and Dasaratha also chanting rāmasya jananī cāsi rāmātmakamidaṁ jagat, atastvāṁ pūjayiṣyāmi lōkamātarnamōstu tē||

Later, arghya should be offered with water mixed with akshata and sandalwood paste chanting – "daśānana vadhārthāya dharmasansthāpakāya ca dānavānāṁ vināśāya daityānāṁ nidhanāya ca paritrāṇāya sādhūnāṁ jātō rāmassvayaṁ hariḥ grh̥ āṇārghyaṁ mayā dattaṁ bhrātrbhissahit̥ ōnagha”

03.04.2020 – Friday – Dharmaraja Dasami, As mentioned, “Dharmō vivardhati yudhiṣṭhira kīrtanēna", worship of Dharmaraja along with his brothers’ grants wisdom to act according to Dharma.

04.04.2020 – Saturday - Krishna Dolotsavam, Rukmini Puja, Smarta (Kamada Ekadashi) – Observance of this Ekadashi grants all wishes. Worship of Krishna in cradle, performing Rukmini Kalyana, reading of Rukmini Kalyana episode in Srimad Bhagavatam fulfills desires.

05.04.2020 – Sunday - Vāmana Dvādaśi – Worship of Vāmana, one of the principal incarnations of Narayana, bestows the merits of performing many kinds of charities and ‘The Knowledge of the Supreme” with Vāmana’s grace.

06.04.2020 – Monday – Ananga Trayodasi, Damanotsavam, Siva Puja - The cause of all sankalpas and the son of Lord Narayana, Manmatha should be worshipped for fulfilment of all desires. First, Manmatha should be invoked into Damana leaves chanting "kāmabhasma samudbhūta ratibāṣpa paripluta, r̥ṣi gandharva dēvādi vimōhaka namōstutē" and then worshipped accordingly with all sixteen upacharas chanting "namōstu puṣpabāṇāya jagadāhlāda kāriṇē manmathāya jagannētrē ratiprīti priyāya tē.” Worship of Siva also is prescribed on this day to obtain the grace of Siva.

08.04.2020 – Tuesday – Chaitra (Madana) pūrṇima, śacīndra pūja, citravastradāna vrataṁ- Worship, Japa, and austerity on this efficacious day in which the merits of entire month are accumulated grants amplified benefits. Offering clothes of different colors in charity bestows great results. Worship of the lord of gods Indra along with Sachi Devi bestows the grace of all gods.

11.04.2020 – Saturday – Sankastahara Chaturthi - Worship of Ganapati as stipulated on this day removes any kind of difficulties.

12.04.2020 – Wednesday – Matsya Jayanti - Lord Narayana incarnated as ‘Matsya’ i.e. the Fish on this sacred day. Lord graced Satyavrata, son of Vivasvanta, as Manu for this manvantara. He also killed the demon Somakasura and restored the Vedas to Brahmadeva. Worship of Lord Narayana as ‘Matsya’ incarnation increases intellect and also removes any evils related to vastu in homes thereby giving happiness and comfort.

18.04.2020 – Saturday - Varudhini Ekadashi - In Bhavishya Purana, it is mentioned that Lord Krishna narrated the efficacy of this Ekadashi to Dharmaraja. King Dundhumara of Ikshavaku dynasty performed this vrata and got released from the curse of Siva. Along with performing Ekadashi vrata, offering charity on this day bestows the grace of God.

20.04.2020 – Monday – Varaha Jayanti - On this day, Lord Sri Mahavishnu manifested as Yajna Varahaswami. Worship of Narayana as Varahaswami bestows both mundane and here after pleasures.

21.04.2020 – Tuesday – Masa Sivaratri - Krṣṇ̥ aṅgāraka caturdaśi- Worship of Siva with abhishekam and archana on this day yields more benefits. Occurrence of caturdaśi on Tuesday is even more meritorious. Worship of any deity – Lakshmi Narayana, Uma Maheswara, Ganapati, Subrahmanya and Divine Mother – grants good results.

VAISAKHA MONTH

25.04.2020 – Saturday - Trētā yugādi, paraśurāma Jayanti - Parasurama, an incarnation of Lord Narayana, should be worshipped with sixteen upacharas this day and the following sloka should be chanted - rēṇukāhrday̥ ānandaṁ bhrguvan̥ śatapasvinam | kṣatriyāṇāmantakaṁ pūrṇaṁ jāmadagnyaṁ namāmyaham ||

26.04.2020 – Sunday - Aksha Tritiya, Sampadgauri Vratam, Balarama Jayanti, Simhachala Chandanotsava - Any ablution, charity, japa, homa, archana etc. performed on this day yields akshaya i.e. infinite merits. Hence, this day is called Aksha Tritiya. Performing Sampadgauri Vratam on this day grants affluence.

On this day, one gets the darshan of the original form of Varaha Lakshmi Narasimha in Simhachala, where Lord manifested in both Varaha and Narasimha forms. Decorating the Lord with chandana i.e. sandalwood paste is auspicious. Starting the water distribution centers on this day is also meritorious.

28.04.2020 - Tuesday– Vaisakha Suddha Panchami– Sri Adi Sankaracharya Jayanti, Sri Ramanuja Jayanti On this day, Lord Siva Himself directly manifested as Sankara to grace the entire universe and obtain the acceptance of Sanatana Vedic culture as the religion of Bharatadesa, when many occult faiths spread all over the land. Worship of Sri Adi Sankara with all sixteen upacharas grants knowledge.

Also, on this day, the propagator of Vaishnava sampradaya Sri Ramanujacharya was born. Worship as stipulated per tradition should be performed accordingly.

29.04.2020 – Wednesday - Sri Tyagaraja Jayanti Also, on this day, Nadabrahma Sri Tyagaraja was born. It’s an opportunity to at least contemplate some of his compositions to pay off the Rishi debt.

30.04.2020 – Thursday – Vaisakha Suddha Saptami - Ganga manifestation day, Sri Vidyaranya Jayanti, Guru Pushpa Yogam – The occurrence of Thursday along with Pushyami star is ‘Alabhya Yoga’. This day is known as Ganga Jayanti, as river Ganga came out from the right ear of Maharshi Jahnu after he released back what he gulped. Hence, river Ganga is also called Jahnavi. Ganga should be worshipped with all sixteen upacharas today. Worship can be performed invoking Ganga into the waters contained in any vessel.

After Sri Adi Sankara, Sri Vidyaranya who is an Amsavatara of Lord Siva firmly established dharma. Every Bharateeya should certainly reminisce this great soul today chanting –

"vidyāvidyā vivēkēna pāraṁ sansāravāridhēḥ | prāpayatyaniśaṁ bhaktān taṁ vidyāraṇyamupāsmahē ||”

‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – April | 2020 9 ā ā ā ī

ŚRĪ BĀLA RĀMAṀ BHAJĒ lalāṭa dēśōjjvala bālabhūṣaṇaṁ | sa tāṇḍavaṁ vyāghra nakhāṅka kandharaṁ ||

digambaraṁ śōbhita barbarālakaṁ | śrī bālarāmaṁ śirasā namāmi || I bow my head down and prostrate to Rāma - on whose forehead tilakam is shining, who is wearing the medallion made out of tiger nail, who is digambara, who is radiant with rings of hairlocks, and who is in the pose of tāṇḍava.

Lord Nārāyaṇa, the attribute-less Parabrahman, the embodiment of entire cosmos, and one with neither beginning nor end, incarnated many times to protect the virtuous and punish the vice. Many of those incarnations are termed ‘Sadyōjāta’ i.e. the incarnation that took place per the circumstances existing at that moment for a specific objective. But in the incarnations of Rāma and Krṣṇa, He just conducted like an ordinary mortal and created history for Himself. Though many are the līlās i.e. plays of the Lord in those incarnations, ones exhibited as a child are distinct.

What could be secret that even those great Maharṣis like Atri and Anasūya who attained the state beyond the three qualities of Sattva, Rajas, and Tamas, aspired and prayed the Supreme Lord to come to them as a child? Why did they yearn so much to cajole the Lord as a small child?

Even later, many devotees who reached the state of ‘Sthita Prajña’ and ‘Āptakāma’, sang in ecstasy and expressed pain that they did not get the fortune of Kausalya and Daśaratha. taḷuku cekkula muddu beṭṭa kausalya tapamēmi cēsenō teliyā.. daśarathuḍu śrīrāma rārā yani piluva munu tapamēmi cēsenō teliyā..-Tyāgarāja

How can I know what kind of tapas Kausalya did to kiss the glossy cheeks of Rāma? How can I know what kind of tapas Daśaratha performed earlier to call Rāma to come near Him?

Āgama scriptures described the worship of every God in the form of a child. It’s a common observation even in mundane that one feels like cajoling when one looks at children. Moreover, it is easy to win over children and make them happy. Many Gods such as The Mother of Universe Śrī Lalitā Parābhattārika as Bālā, the very embodiment of Time described as - ‘Danṣṭrā karāḷāni ca tē mukhāni’ i.e. ferocious with horns on the face - as Bāla Krṣṇa, Kāḷī Dēvi as Bālakāḷī, Śiva as Bālaśiva incarnated in the form of children for the sake of devotees who want to take them into their lap and cajole them. Even in this yuga, there is no doubt they shall grace us in proportion to the strength of our emotion. Is it not just few decades before Divine Mother graced Śrī Tādepalli Rāghava Nārāyana Śastri garu sitting as Bāla in his lap? Many devotees such as Sūradas had the vision of child forms of Lord Krṣṇa.

But, for ordinary people like us, such level of strong emotional devotion is very difficult to reach. It is our great fortune that from ancient times to recent times Maharṣis such as Vālmiki, Vyāsa etc. and poets such as Tulasidās and many composers in multiple vernaculars extolled Rāma, who is venerated in Vēdās, in His child form. Is there a bigger Dhyāna Yōga than reading some of them and contemplating on the divine form?

Following is Rāma’s venerable form as described in Āgamās -

Ayōdhyā nagarē ramyē ratnamaṇḍapa madhyagē smarēt kalpatarōrmūlē ratnasinhāsanaṁ śubhaṁ tanmadhyēఽṣṭadalaṁ padmaṁ nānā ratnaiśca vēṣṭitam smarēnmadhyē dāśarathiṁ sahasrāditya tējasaṁ pituraṅkagataṁ rāmamindranīla maṇiprabham kōmalāṅgaṁ viśālākṣam vidyuvarṇāmbarāvrtḁ ṁ bhānukōṭi pratīkāśaṁ kirīṭēna virājitam ratnagraivēya kēyūra ratnakuṇḍala maṇḍitaṁ ratnakaṅkaṇa man̄jīra kaṭisūtrairalaṅkrtḁ ṁ śrīvatsa kausthubhōraskaṁ muktāhārōpā śōbhitam divyaratna samāyukta mudrikābhilaṅkrtḁ ṁ rāghavaṁ dvibhujaṁ bālaṁ rāmāmīṣatsmitānanaṁ

A gem studded throne under the celestial wish fulfilling tree in the gem studded pavilion of King’s court. In it’s center is the multiple gem stoned eight-petalled lotus. I meditate on that Rāma sitting in the lap of Daśaratha radiating hues of blue coral resplendent with the effulgence of millions of Suns.

I prostrate to that smiling child form of Rāma who – has a tender body and vast chest, is bedecked in dazzling garments, wearing crown shinning with the luster of millions of Suns, bracelets, waist thread, śrīvatsa kausthubham on the chest, necklaces of pearls, and divinely glowing gem rings on fingers.

Bhagavān Vēda Vyāsa described the child form of Rāma as below – phālē svarṇamayāśvattha parṇamuktāphalaprabham | kaṇṭhē ratnamaṇivrāta madhyadvīpi nakhān̄citaṁ karṇayō: svarṇa sampanna ratnārjuna saṭālukaṁ | śin̄jāna maṇiman̄jīra kaṭi sūtrāṅga dairvrtḁ ṁ smita vaktrālpa daśana mindranīlamaṇi prabham | aṅgaṇē riṅgamāṇaṁ taṁ tarṇa kānanu sarvata:

A golden aśvattha leaf is shining in the pearl ornament on the forehead. He is wearing a gem and sapphire studded tiger nail shaped medallion around the neck. Rings made of gold studded with rubies are hanging down from the ears. He is bedecked with gem studded anklets, golden waist thread, and armlets. Radiating like a blue sapphire sporting pleasant smile on His face, the child Rāma is playing in the portico. Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – April | 2020 10 ā ā ā ī

Kavi Sāmrāt Sri Viswanātha Satyanārāyana garu said – āru ghaḍiyalalō talli yanuṭa deliyu āru nelalu bai taṇḍri yanuṭa deliyu nanuṭa nijamē

śiśuvu rājā hastamandi nēḍci kausalya cētilō nēḍpu māne Generally, children stop crying in the lap of mother, though they cry even in the lap of the father. Elaborating the same, the poet here describes that Rāma also like other children cried when present with His father.

But He started smiling when His mother took into her lap. talli caṅka nuṇḍi taṇḍripaikurukunu taṇḍri caṅka nuṇḍi tallipaikinuruku nanta sēpu nūgisal navvulu nidiyu rāmunakunu nēmō yāṭa

Happily making noise, Rāma is jumping from the lap of mother to father and father to mother. It’s like a sport to Him. Is not this His play?

While parents are immersed in such joy, what about the people of Ayōdhya?

‘sarvabhūprajaku daṇḍrī Rāmacandrā! Yaṭanna mahā vākyamē gōcarin̄ce sumahānandambu sandhin̄cucun..’

All the subjects experienced the pleasure of experiencing the great statements of Vēdās just calling ‘Rāmacandrā’.

Famous as written by Śri Ādi Śankara, ‘Śri Rāma Karṇāmrutam’ contains many elucidations of Rāma as a child – śuddhāntē mātrmadhyē̥ daśaratha purata: san̄carantaṁ paraṁ taṁ | kān̄cīdāmānu viddhapratimaṇi vilasat kiṅkiṇī kvaṇāṅgaṁ || phālō muktālalāmaṁ padayuganinadaṁ nūpuraṁ cāruhāsam | bālaṁ rāmaṁ bhajēhaṁ praṇatajanamana: khēda vichcēdadakṣaṁ || I prostrate to Rāma who – is making small sounds with the gem studded waist thread, is shining with tilak of pearls, is making noise of anklets, is moving with a beautiful smile among His mothers in front of His father Daśaratha in the inner apartments, and who is capable of completely destroying all the distress of those who bow to Him. ‘śuddhāntē’ also means ‘Pure heart’.

DIVINE MOTHER REMOVEs All KINDS OF DISEASES kirantī maṅgēbhya: kiraṇa nikurumbāఽmrtarasḁ ṁ hrditvāmādhattē̥ himakara śilāmūrtimiva ya: | sa sarpāṇāṁ darpaṁ śamayati śakuntādhipa iva jvarapluṣṭān drṣṭ̥ yā sukhayati sudhāఽdhāra sirayā || - Saundarya Lahari

O Divine Mother! Your embodiment is like the form of moonstone disseminating the ambrosia emanating from the hordes of rays coming out of parts of Your divine body. Whoever contemplates upon this form of Yours in their hearts, shall suppress all the poisonous effects of any toxins and virals like the king of the birds Garuḍa. Like the repository of nectar, Suṣumna vein, they can remove the pain of those suffering from ailments such as fever and can provide comfort, just with their looks.

This ślōka gets rid of all kinds of ailments, both internal and external. In the very first word ‘kirantīm’, Śrī Ādi Śankara embedded the bījākṣara i.e. root syllable ‘Krīm’ in this ślōka. This bīja removes all diseases. Unique distinction of Divine Mother is mentioned here. Generally, it is a common observation across the world that light always has warmth or heat embedded within. But, Mother is a combination of light and moistness. She is a shower of Light. Along with that Light, there is also moistness in the throngs of rays of nectarine emanating from different parts of Her body. Hence, She is adulated as ‘Kōṭi Sūrya pratīkāśa kōṭi Candra suśītalā’ i.e. one who is as effulgent as millions of Suns, and one who is as pleasant as millions of moons.

Her form here is compared to moonstone. Distinction of moonstone is that it is not only pleasant to see, but also oozes nectar when the moon rises. As described in Śrī Suktam, She is ‘Ārdrāṁ puṣkariṇīm puṣṭīm..’ i.e. ever wet and resilient.

‘Gāruḍi Vidya’ is embedded in this ślōka.

Just like milk flows from ‘sira’ i.e. the udders of the cow, the nectar emanating from the Divine Mother is flowing into the Suṣumna of the worshipper. Thus, those who meditate upon the form of Divine Mother as described above become strong and can remove the poisonous effects of all toxins and virals, just with their compassionate look.

The very looks of those who had the darśan of Divine Mother can remove any kinds of diseases and provide comforts. - Samavedam Shanmukha Sarma.

(Divine Mother was born as Parvati on Caitra Śukla Aṣṭami, which is celebrated as Bhavāni Aṣṭami)

The Eternal Part 8 Sanatana Dharma in practice – Brahmasri Dr. Samavedam Shanmukha Sarma SADĀCĀRA Śuci – Bāhya Purity has been accorded highest importance in sadācāra. It is essential to understand that there two different connotations. Bāhya Śuci can loosely be termed as cleanliness. This refers mostly to external hygiene.

Scriptures decree that keeping the body, clothes, and surroundings clean is paramount for the progress of any individual. An unclean environment shall never facilitate positivity and constructiveness. An illustration of this is the exemplary living of the Maharṣ̥ īs in the forests without disturbing the ecological balance. Moreover, this can also be substantiated by modern day health and hygiene principles.

Apart from following simple rules such as washing feet after coming from outside, keeping outside clothes not mixing with clothes worn inside the home etc. specific guidelines are provided during childbirth and death. A period of ten days are stipulated for the immediate relatives of those who have a newborn in their house or lost a dear member of the family. Generally, they are supposed to stay those ten days in silo without intermingling with everyone around them. In fact, they don’t even touch their own belongings to the full but restrict themselves to limited amenities. This is termed as ‘Jāta Śaucha’ or ‘Mrtḁ Śaucha’. It is very important to follow this judiciously. Śuci – Antha: ‘Antha: Śuci’ is internal purity and refers to internal transparency of thought and mind. Staying pure in thoughts, keeping the mind clear of evil designs, and remaining attuned to God is ‘Antha: Śuci’.

‘SADĀCĀRA’ IS THE ONLY SOLUTION - Brahmasri Dr. Samavedam Shanmukha Sarma (Editorial April 2020 ‘Bharata Rushipeetham’ Magazine) Recently, a highly educated woman was denied prospective job mentioning that she did not shake hands with the interviewers. Despite possessing all the essential skills required for the job, she was declared incompetent for adhering to traditional practices. This is today’s situation in Bhāratadēśa, where the tradition of ‘Namaskāra’ is practiced since ages. This incident clearly highlights how far the mainstream has moved away from the traditional culture and civilization.

But, in recent past time, visiting president of USA Barack Obama announced, ‘After Yōga, the biggest gift of Bhāratadēśa to the world is ‘Namaskāra’. With the practice of ‘Namaskāra’, all the infectious diseases arising out of handshake and others can be eliminated.’ Recently, the Premier of Israel announced that the ‘Namaskāra’ practiced in Bhāratadēśa gets one out of all viral diseases. Thus, while the customs and traditions practiced in Bhāratadēśa are revered all across the world along with the progress in scientific knowledge, youth present in this country are still following foreign systems with adoration.

With profound scientific knowledge in matters of touching someone, our ancient treatises of Dharma decreed rigorous stipulations limiting handshake, hug etc. to very intimate circle. While such methods itself are being declared as the only means to eliminate diseases by intellectuals across the world, those who shrugged them off as orthodox are not even noticing. Even Western countries where hug and kiss are quite common in normal exchanges are now realizing its erroneous effects.

Our Dharma scriptures prescribed to cover mouth with cloth during sneeze, cough, and yawning. Washing hands is mentioned in many situations. All these traditions are outlined by those Maharṣis, who are experts in the field of medicine. Demeaning them as religious orthodoxy is considered modern outlook.

Putting cooked food in refrigerators and later heating them in ovens have been negated by few traditionalists. Insulting them as conventionalists has become routine.

But, recent scientific research proves that food stored in refrigerators or heated in ovens become the source of poison and lead to cancer. It is also clear that indiscriminate consumption of meat leads to surprising venomous diseases. Even foreigners are respecting those who do not consume meat and are vegetarians. But in our country, even those who have been traditionally vegetarians for generations are transforming into meat eaters in large percentage. Moreover, vegetarians are insulted with slangs such as ‘Pappugallu’ i.e. pulse eaters, whereas many foreigners are converting into vegans and vegetarians.

Now, it is also becoming clear that burning of corpses is healthier than burying.

Since ancient times, even meat eaters in Bhāratadēśa followed discipline such as not eating all kinds of meat, not eating on holy and special occasions, and not consuming regularly. Such methods are not dangerous.

Those countries where there is an increase of violence with an attitude that any kind of meat can be consumed, or cruelly kill animals and birds under the cover of research not only are experiencing bad results themselves, but also are spreading them across the entire world.

Even people of other countries realized that methods of Yōga such as fasting, eating once a day, mild and light food etc. increase the span of life, and hence are adapting them. In contrast, Bhāratīyās are developing abominal feelings towards the eternity, getting acclimatized to junk foods, and are becoming weaker.

The way of life such as taking bath, meditation, remaining neat and pure etc. are not limited to any one community. Wise envisioned, practiced, and established these methods as prescriptive guidelines for every community.

It would be great if the efficacy of ancient methods such as worship of Sun, cleansing the environment of all toxics by performing Yagas etc. is realized at least now.

Both physically and mentally the immune power towards diseases is being lost. Recent researches demonstrate that practices such as Yōga, Dhyāna, Spiritual contemplation etc. not only provide robustness to body, but also bestow resoluteness to the mind.

But, a generation which raves in material pleasures and comforts with the only goal of earning and leading luxurious life, and completely unmindful of the glorious heritage and rich eternal way of life, is budding up slowly. Those who are weaker both physically and mentally are adding up in the population.

Even knowledgeable elders also are neither teaching nor instigating everyone towards such way of life.

Worship of Nature as the ‘Parā Śakti’, devout study and comprehension of the scientific knowledge handed over by Maharṣis and making relentless efforts to cleanse environment are the only solutions to all these problems.

HANUMĀN MANTRA - FOR VIRAL CURE Hanumān entered Lanka and was attacked by Lanka, the city of Lanka in the form of a woman. As He was appearing to be an insignificant creature in the size of a small cat, She hit Him with great power. But, Hanumān hit her lightly with left land, as He was overcome with compassion to attack a woman. For that blow only, she surrendered to Hanumān. He jumped over the city boundary wall and put His left foot in Lanka. From nowhere a demoness named Karkati held His left foot. This demoness is also called Viśūci. The very name indicates that it is the causative power for many diseases and illnesses.

Hanumān shook and released His foot instantly. Due to that force, Viśūci died immediately. All the gods showered flowers on Hanumān. Lord Brahma Himself descended from the sky and venerated Hanumān with thirty-two names. Together, these 32 names are known as ‘Sundara Hanuman’ Mantra. The power of these 32 names is permeated across the entire Sundara Kanda in Rāmāyaṇa.

Maharṣis later abridged those into 27 names. Some seers saw the inherent connection between these 27 names and 27 stars. Those who recite these 32 names or abridged 27 names shall be free from all kinds of infections and viral diseases. Hanumān an̄janāsūnu: Vāyuputrō mahābala: Kapīndra: piṅgaḷākṣaśca laṅkādvīpabhayaṅkara: Prabhan̄janasuta: Vīra: Sītāśōkavināśaka: Akṣahantā rāmasakha: Rāmakāryadurandhara: mahauṣadha-girērhārī vānaraprāṇadāyaka: Vāgīśa: tārakaścaiva mainākagiri-bhan̄jana: Niran̄janō jitakrōdha: Kadaḷīvanasanvr̥ta: Ūrdhvarētā mahāsatva: Sarvamantrapravartaka: Mahāliṅgapratiṣṭhātā bāṣpakr̥t japatāṁvara: Śivadhyānaparō-nityaṁ Śiva pūjā pārāyaṇa: || - Samavedam Shanmukha Sarma. (Adapted from ‘Adhyatma Ramayana’ Pravachanam) Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – April | 2020 13 ā ā ā ī

Niyati - Puruṣa Prayatnam

Rāma questioned Vaśiṣta – ‘Even Jīvanmuktās i.e. those who are liberated while they are embodied, are subject to the limitations of the body?’

Niyati Vaśiṣta answered – ‘There is what is called ‘Niyati’. This means the command of the Supreme Lord.

‘astīka niyatirbrāhmi cicchakti spandarūpiṇī | avaśya bhavitavyaika sattā sakala kalpagā ||’ avaśya bhavitavya – Whatever is bound to happen in future shall happen. Yēka Satta – The One Supreme Power that exists, also called ‘Brāhmi’. Cicchakti – The power of Consciousness ‘Chit’ spandarūpiṇī – In the form of vibration.

Conscious in combination with mind is called Jīva. Conscious in combination with vibration is called ‘Prāṇa’. Conscious enjoys the pleasures of the world in combination with senses.

Please note that Consciousness is common across. The first expression of ‘Chit’ i.e. Niyati does not change. It makes Fire to burn, air to refresh, water to quench thirst etc. It is due to the commanding power of ‘Niyati’ the land that dries up in summer again sprouts in rainy season and yields harvest later. Likewise, rising of Sun in East, sea not crossing its boundaries etc. are occurring due to the unsurpassable command of the Supreme Lord.

Niyati is God All the terms – ‘Brahman’, ‘Niyati’, and ‘Sriṣti’ – refer to the same. Even creation of Lord Brahma happens according to ‘Niyati’. Thus, there is nothing that is not controlled by ‘Niyati’. Hence, it is said that everything occurs at the will of God.

‘Niyati’ is described ‘Yēṣā Daivam’ i.e. none other than God. His Will or Sankalpa becomes earth, water, fire etc. They are not different from Him.

Puruṣa Praytnam If ‘Niyati’ is so strong and unsurmountable, then what is the context of ‘Puruṣa Praytnam’ i.e. human effort? Every creature does some effort and performs some action due to tendencies carried over called ‘Vāsanās’. Even the fruit obtained due to action performed by inherent tendencies is also ordained by ‘Niyati’. Hence, one is bestowed the results of one’s previous actions, of course with the command of the Supreme.

It is very essential to comprehend that both ‘Niyati’ and ‘Puruṣa Praytnam’ always go together hand-in- hand. There is no doubt that one should make necessary effort to achieve something. But, making the circumstances favorable to oneself to achieve the same and obtain the desired result happens only due to Niyati.

Bhagavan Śrī Ramana Maharṣi said the same mentioning ‘Karma Kim Phalam? Karma Tajjadam’. This means, ‘How action itself can give the result, because action in itself is inert’. He further elaborated ‘Kartu rājñayā prāpyatē phalaṁ’ i.e. actions that are done following the orders or the orchestration of the universe are definite to yield results.

Jagadguru Śri Ādi Śankara said that one should not entertain the thoughts of those who does not continue one’s efforts with a feeling of surrender to the command of the Supreme, though one is a scholar and well versed in many scriptures. pauruṣaṁ na parityājyaṁ ētā māśritya dhīmatā | pauruṣē naiva rūpēna niyatirhi niyāmikā ||

The wise should surrender to ‘Niyati’ and should not leave ‘Pauruṣaṁ’. Because, it is Niyati that ordains the actions in the form of puruṣakāraṁ.

Just as one still makes effort to breathe, eat etc., one should also make efforts to achieve one’s objectives following the scriptural stipulations.

Why then a jñāni is at peace? Because, a jñāni realizes that this is all the play of Īśwara. Hence, he is free from duals such as pain and pleasure, joy and sorrow, and love and hate etc. It is not that nature plays differently to a jñāni. Of course, everything remains the same. Humbly, he accepts it also, but with the realization that everything is the form of Īśwara. - Samavedam Shanmukha Sarma.

(Adapted from ‘Yōga Vāśiṣṭaṁ’ Pravachanam) Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – April | 2020 14 ā ā ā ī

(April 14 is Bhagavan Śrī Ramana Maharṣi Mahā Nirvāṇa Day)

Though Bhagavan Śrī Ramana Maharṣi mostly taught through ‘Silence’, many a times He was compassionate to answer the genuine questions of sincere spiritual seekers.

During such dialogues recorded by Smt. Suri Nagamma garu, and later translated into English by her brother D.S.Sastri garu, Śrī Bhagavan explained at different times the intricate meaning of Pradakṣiṇam, how one should do Pradakṣiṇam etc. ------

Once a devotee asked, ‘Everyone here go around the hill frequently. I saw Bhagavan also mentioning to many devotees at various times. Pray Bhagavan to explain with kindness what is the greatness of Pradakṣiṇam?’

Bhagavan told him the following story –

“The greatness of this Giri Pradakṣiṇam has been described at length in Aruṇācala Purāṇam. Lord Nandikeśa asked Sadāśiva a similar question.

Sadāśiva narrated as follows: ‘To go around this hill is good. The word ‘Pradakṣiṇam’ has a typical meaning. The letter ‘pra’ stands for removal of all kinds of sins; ‘da’ stands for fulfilling the desires; ‘kṣi’ stands for freedom from future births; ‘na’ stands for giving deliverance through Jñāna. If by way of Pradakṣiṇa, you walk one step it gives happiness in this world; two steps, it gives happiness in heaven; three steps, it gives bliss of Satyalōka which can be attained.’

One should go around either in mauna i.e. silence or dhyāna i.e. meditation or japa i.e. repetition of Lord’s name or sankīrtana i.e. bhajan, and thereby think of God all the time. One should walk slowly like a woman who is in the ninth month of pregnancy.

It seems Amba who was doing tapas here, went around the hill on the day of the Krithikāi star in the first quarter of the night. Immediately after the darshan of the holy beacon, She became finally absorbed in Lord Śiva. It is stated that on the third day after the festival of the Holy Beacon, Śiva himself started for the Pradakṣiṇa with all His followers.

Really, it is difficult to describe the pleasure and the happiness one gets by this Pradakṣiṇa. The body gets tired, the sense organs lose their strength, and all the activities of the body become absorbed within. It is possible thus to forget oneself and get into a state of meditation. As one continues to walk, the body automatically gets harmonized as in the āsana state. The body therefore becomes improved in health. Besides this, there are several varieties of medicinal herbs on the hill. The air that passes over those herbs is good for the lungs.’ ------Śrī Bhagavan once said –

Jagadguru Śri Ādi Śankara told –

paribhramanti brahmāṇḍā: sahasrāṇi mahēśvarē kūṭasthakhila rūpēsmin iti dhyānaṁ pradakṣiṇam Real pradakshina is the meditation that thousands of universes are revolving around the Great Lord, the unmoving center of all forms.

The same bhāva was expressed in Tamil Ribhu Gīta in greater detail.”

Saying thus, Bhagavan got that book, read it and told the following: “Oh Lord! I went all round the world to do pradakṣiṇa to You. But You are in fullness everywhere. How then could I complete a round? I shall worship You as ‘Kutastha akhila rūpa’ i.e. Immovable form of the entire world. That is the only real pradakṣiṇa.”

Dr. Srinivasa Rao then said, “What Bhagavan said about pradakṣiṇa may be for those who are in atīta sthiti, i.e. in a highly developed state. But, for people like us, is it not necessary to prostrate before the Guru? It is said that the Advaita attitude should not be shown towards the Guru, even if it is shown towards all the three worlds.”

Bhagavan said, “Yes, it is so. The Advaita attitude does not mean that you should not do pradakṣiṇa, namaskar and the like. Only it should not be overdone. Advaita should be in bhāva, in the disposition of the mind. It will not do for outside, worldly affairs. You are asked to look at everything with equality i.e. sama driṣti towards all. But, can we eat the same food that a dog eats? A handful of grain will do for a bird, but will that do for us? We eat a certain quantity of food, but will that be enough for an elephant? So, you should have the attitude of Advaita only in bhāva i.e. in the mind. But you should follow the world in other matters. Though there are no pains and pleasures for a Jñāni, for the sake of others, he does everything.’

------Ātma Pradakṣiṇa When some devotee asked what is Ātma Pradakṣiṇa i.e. going around the self, Śrī Bhagavan said –

“The significance is that the ego which goes around like a whirlwind must get destroyed and must get absorbed in Ātma. That is Ātma Pradakṣiṇa,” said Bhagavan. - Samavedam Shanmukha Sarma. (Adapted from multiple Pravachanams)

VĒDĀNTA ḌIṆḌIMA

Jagadguru Śri Ādi Śankara proclaims the decree of VĒDĀS It is not an exaggeration to mention that this world is yet to find a person matching or even reaching closer to the

brilliance of Jagadguru Śri Ādi Śankara. His clarity in expression, profundity in thinking, vastness of knowledge, intensity in devotion, maturity in jñāna, universality in applicability, humility in appeal, and above all His overwhelming compassion for mankind are seen and felt in each and every hymn He composed and every work He authored. They are readily adaptable to people belonging to all schools of thoughts, all levels of intelligence, all ways of living, all kinds of ideas, all methods of scrutiny, and all means of criticism beyond the barriers of normal standards and conventions.

Beginning with ‘Ēka Ślōki’ to ‘Sahasra Ślōki’ to His extensive elucidation on ‘Brahmasūtrās’, each is a gem in itself and brings in the entire knowledge of cosmos and Brahman unfolding many mysterious secrets of the universe. Each hymn, each work, each elucidation is complete in itself from all the viewpoints a human mind can comprehend.

The greatness of ‘Vēdānta Ḍiṇḍima’ ‘Vēdānta Ḍiṇḍima’ is one such work. The very name indicates that it is the promulgation of Vēdās. ‘Vēdānta’ not only means that which is present at the end of Vēdās i.e. Upaniṣads, but also means ‘The Final Word’. Just like the last word i.e. judgement proclaimed by the Judge is the final word after all the argument of attorneys, ‘Vēdānta‘is the ultimate decree of the Supreme Lord in the form of Vēdās. Swami Vivekananda declared long ago, ‘The future religion of the world is Vēdānta.’

Doubtlessly, this propounds what one should do to become a ‘Jīvanmukta’. In other words, whatever is propounded here about the ultimate Vēdānta is absolutely correct. Also, it is said without any doubt. Because, the decrees of Vēdās are like the ordinances of a king. They are done with absolute authority. Anyone trespassing those ordinances are ruthlessly punished by the king. Likewise, there is nothing to question when it is mentioned in Vēdās. It has to be scrupulously followed with discipline and devotion. Hence, every Ślōka in this work ends with ‘Iti Vēdānta ḍiṇḍhima:’, which means ‘This is the ultimate proclamation of Vēdānta’.

Prayer - vēdaṁ vēdānta ḍiṇḍhimāstattva mēka mudghōṣayanti | yat āstāṁ purastātattējō dakṣiṇāmūrti san̄jñitam || The drumbeats of entire Vēdānta proclaim loudly the ‘One Reality’. The embodiment of ‘That’ entire brilliance, denoted by the name Dakṣiṇāmūrti, shall be before me.

Here, ‘tējas’ means Knowledge; not the knowledge of the mundane, but the supreme knowledge about the Brahman. Śri Ādi Śankara prostrates to Guru of the Gurus Śri Dakṣiṇāmūrti. The First Ślōka - ātmānātma pathārthau dvau bhōktr ̥ bhōgya tvalakṣaṇau | brahmayivātmā na dēhādir iti vēdānta ḍiṇḍhima: || ātma and anātma – The two are different. One has the characteristics of the enjoyer, and the other of the enjoyed respectively. Of these, ātma is Brahman alone; not the body-mind-sense complex. This is the proclamation of Vēdānta.

Ātma and Anātma are two distinct categories. Here, Jagadguru is attempting to make all the readers worthy of acquiring the knowledge about ātma. Because, the fundamental requirement for acquiring the knowledge of the Self is the ability to discriminate between the two, also otherwise called as ‘ātmānātma vivēka’.

What is Ātma? Some people say that the ātmās of the dead are wandering. Here, it means souls. Some others say that they have ‘ātma gauravam’ i.e. self-respect.

But, the real definition of ‘ātma’ is different. For simplicity, it is sufficient to remember that ‘ātma’ is that due to which one is able to identify with oneself as ‘I’. Applying this definition, it will be called ‘Dēhātma’, ‘Buddhyātma’, ‘Prāṇātma’ etc., as it imprints on body, mind, and life respectively.

This can be explained better with the help of an example. For instance, light is reflecting on chair, wall, and stage. Generally, it is mentioned that chair is shining, wall is looking clear, stage is looking bright etc. But, all the three are happening only because light is falling on them. Light is not their own property. Similarly, light is certainly distinct and different from all the three items, which are dazzling brilliantly due to the light falling on them. Similarly, ‘ātma’ is the akin to the light, whereas ‘Dēha’, ‘Buddhi’, and ‘Prāṇa’ are akin to the other objects. Similarly, it is only one ‘ātma’ that pervades everywhere and everything. It is also important to comprehend that one never says that there are three lights, because it is the same light that is making all the three objects shine. It is only in one’s view that light and chair same, though they are never same. Understanding this fact and looking them as two distinct things is in fact ‘Realization’.

Hence, Śri Jagadguru said ‘ātma’ is bhōkta i.e. the enjoyer, and ‘anātma’ is bhōgya i.e. the enjoyed. In other words, all the materials that are enjoyed are ‘anātma’, and the ‘Self’ that is the enjoyer of all these pleasures is ‘ātma’.

Deep contemplation is the way Vēdānta should never stop with listening. One should comprehend, think through thoroughly, and continue to analyze till one gets the realization about the Truth or Self. It is proclaimed here that ‘ātma’ is ‘Brahman’ and ‘anātma’ is ‘body’ and others. In other words, it is also clear that ātma is not body and others. One should reminisce this truth constantly and contemplate upon it in solitude to comprehend the ultimate and supreme philosophy. – Samavedam Shanmukha Sarma.

śiva jñānaṁ – Samavedam Shanmukha Sarma.

Worship of Śiva Part 48

Significance of smearing sacred Ash (Bhasma Dhārana) – contd.. Sūta Samhita prescribes to wear Bhasma as three horizontal lines. ‘Bhasmōddhūḷam chaiva tathā tirvan tripundram |’ 1. Mahāpāpa Vināśāya Vidhattē Vaidikī śruti: || 5. Snānātvēnaiva sarvēṣhām… 2. Rakṣārdham sarva Jantūnām Vidhattē Vaidikī śruti: || 6. Vratattvēnaiva sarvēṣhām… 3. Maṅgaḷārtham ca sarvēṣhām… 7. Tapastvēnaiva sarvēṣhām… 4. Pavitrārdham ca sarveṣhām... 8. Yajñastvēnaiva sarvēṣhām…

Thus are described eight benefits of wearing Bhasma. 1. Destroys great sins 5. Purity in total is attained only after wearing Bhasma, even after physical bath. 2. Protects all creatures 6. Grants authority to observe regulations and vows 3. Provides auspiciousness 7. As for rules in tapas, wearing Bhasma is essential and fruitful 4. Gives holiness 8. Even for Yajñas, wearing Bhasma provides worthiness and required energy

‘Agniriti Bhasma | Vāyuriti Bhasma | Jalamiti Bhasma | Sthalamiti Bhasma | Vyōmeti Bhasma |Sarvam Havā Idam Bhasma | Mana Yetāni Chakshūmsi Bhasmāni’ – Bhasma Jābāla Upaniṣad One should wear Bhasma chanting above mantra. Scriptures enunciated that Bhasma can also be worn chanting ‘Sadyojātam’ mantra and ‘Mrtyunjaya’ mantra. ‘Lalāṭe Chaiva Dōrdvandvē Tathaivōrasi Buddhimān | Tripunḍram Dhārayēnnityam Bhukti Mukti Phalapradam ||’ – Sūta Samhita

A wise man should wear ‘Bhasma Tripunḍram’ on forehead, both shoulders, and chest. This not only grants material welfare here, but also gradually gives liberation. ‘Iha Bhuktvākhilān Bhōgān Dhīrghāyurvyādhi Varjita: | Jīvitāntē ca Maraṇam Sukhēnaiva Prapadyatē ||’ – Śiva Purāṇam

Those who always wear Bhasma as Tripunḍra shall have long life, enjoy all the pleasures of this world without getting affected by any ailments and effortlessly leave mortal coil. They also attain the supreme state. Bathing with water gives cleanliness, whereas bathing with Bhasma provides purity to the astral body. ‘Jala Snānam Malatyāge Bhasma Snānam Sadā śuchi: - Scriptures stipulate that any rituals observed without wearing Bhasma does not yield any results. Madhyamānāmikāngulyā Madhyētu Pratilomata: | Angushtēna Krutarēkhā Tripunḍrākhyābhidhīyatē || Madhyēm Gulibhirādāya Tisrubhirbhasma Yatnata: | Tripunḍram Dhārayēdbhaktyā Bhukti Mukti Pradam Param ||

Smearing Bhasma with middle finger and anāmika from left to right and the third line from right to left with thumb is called ‘Tripunḍra’. One can wear Bhasma in this Tripunḍra form with the three fingers. There are distinct presiding deities for each line in the Tripunḍra – 1.First Line – Presiding deities are the syllable ‘A’ (first letter in Ōṁkāra), Garhapatya Agni, Earth, Dharma, Rajō Guṇa, Rig Vēda, The power of Action (Kriya Śakti), Prāta: Savanam, Mahādēva. 2.Second Line – Presiding deities are the syllable ‘U’ (second letter in Ōṁkāra), Dakṣiṇa Agni, Ether, Yajur Vēda, Mādhyandina ‘Sa’ Varṇaṁ, Sattva guṇa, The power of Will (Icchā Śakti), Inner self, Maheswara. 3.Third Line - Presiding deities are the syllable ‘M’ (third letter in Ōṁkāra), Āhavanīya Agni, The Self, Tamōguṇa, ‘Dyu’ world, The power of Knowledge (Jñāna Śakti), Sāma Vēda, Tritiya Savana, Śiva. Thus, in total the energies of 27 gods are presiding deities for three lines. It is preeminent to worship Śiva with Bhasma. Wearing sacred ash sanctified with Śiva’s name or mantra is very efficacious and yields excellent merits. Īśāna tē tatpuruṣa | namō aghōrāya tē sadā ||vāmadēva namastubhyaṁ | sadyōjātāyavai namaḥ || ‘Sri Śivāya Namaḥ’ - One can wear Bhasma chanting above mantras. Women should wear Bhasma only up to the portion where hair curls on forehead. For men, Bhasma shouldn’t cross eyebrows. One who chants the name of ‘Śiva’ wears Bhasma and Rudrākṣa is as holy as ‘Triveni’. His very sight and touch makes one consecrated. ‘Dhik Bhasma Rahitam Phālam Dhik Grāmam mśivālayam |Dhiganīśārchanam Janma Dhigvidyāma Śivāśrayām ||’ – Śiva Purānam A forehead without Bhasma, a village without a temple of Śiva, a life without worship of Śiva and an education that does not direct towards the surrender of Śiva are indeed meaningless.

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

- Samavedam Shanmukha Sarma.

How to seek God? Bhagawan Himself gave us very clear direction in Gita, in the Vibhuti Yoga. The power of the God is evident in many material and transcendent ways, perceivable by one and all.

yad yad vibhūtimat sattvaṁ śrīmadūrjitamēva va tat tad ēvāvagachca tvaṁ mama tejōnśasambhavaṁ

Any glorious or beautiful existence should be understood to be but a small manifestation of My (God’s) opulence, whether it be in the spiritual or material world. Anything extraordinarily opulent should be considered to represent My (God’s) opulence only and nothing else.

Soon after, Bhagawan says, I am evident as the light in the Sun and the Moon.

Thus, the worship of the divine through the means of the Sun has become a revered practice for us Hindus. Not only Bhagawad Gita, but even the ancient Vedas and Upanishads teach us to perceive the Bhagawan as resident in and radiating through the Sun. Here again, there are many levels of perception. A common housewife looks at the Sun as a means of drying her wafers. She thinks Sun is great because this important task of drying the wafers couldn’t be accomplished by anyone else. Of course, that is true and it can’t be denied. But is that the extent of it? Is that why the Sun is great? An engineer or scientist comes along and states that the planets depend on the Sun for energy. It is true again – all the energy, in whatever form we experience it on earth, comes from the Sun. Again, a true observation, but is that truly the extent of perception? The Veda says and the Gita says, the glory and the opulence of the Bhagawan is evident through the Sun, so meditate upon the Sun as if that is indeed the seat of the Bhagawan, as if Bhagawan resides in it.

This is the true Soura Vijnana, the science of the Sun. Don’t think for one minute that the ancient Hindus were limited in their knowledge and therefore imagined only this Sun is great. Of course, the modern science is credited with proving that our Sun is only a small star, and there are millions more Suns out there, some more powerful than our Sun. Have we realized how much soura vijnana our ancients possessed? Veda mantras state that a) the Universe is resplendent with a thousand Suns b) the Sun doesn’t set nor rise but appears to be doing so.

Anyway, coming back to the Divine and its manifestation through the Sun, our ancient Rishis realized this and therefore, recommended that all of us worship the Sun three times a day, at sunrise, mid-day and at sunset. Not only for the twice born, but for all people, worship is prescribed at these times. This is the spiritual perspective of looking at the Sun and perceiving the Divine there.

Yet another description of God is the phrase sat-chit-ananda. sat = One who is always there, eternal chit = One who is vibrant, dynamic, not static ananda = One who is bliss

So, this is the form of the formless Bhagwan: sat-chit-ananda. To worship such formless God, the ancient Rishis taught us – I am just translating the slokas here – Worship it as a Male or as a Female, or even without any specific form! Why need any form at all? Why does the formless Divine take on any form? Is it just purely human imagination? Not so!

Sri Ramakrishna Paramahamsa gave a beautiful analogy. Water by itself is formless. However, when you freeze it, it becomes solid and attains a solid form. It’s composition is still the same water molecules, yet now, due to the cooling effect, it has a solid form. Similarly, when the formless divine, when “cooled” by compassion, acquires a physical form, purely as a means to be accessible to the devotee, to save the devotee. Like water freezes into solid form, Bhagawan in compassion solidifies into a Vigraha. Vigraha is not an imagination of a human brain, but the solidification of the Divine grace.

Moreover, the Rishis enjoin us that worship be conducted with sraddha, with firm intent, with commitment, with concentration. Gita states again and again that the spiritual pursuit must be done with sraddha. One devoid of sraddha doesn’t amount to anything good. What is this sraddha?

Sraddha is nothing but belief in the teaching of the Sastras. Sastras are the experiential teachings of the Rishis. These are not flights of imagination or creative renderings. Sastras are consolidated record of the experience of Rishis. And sraddha is belief in the Sastras. It is not mere blind faith.

Translation: Narayanaswamy Sankagiri (To be continued...) Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – April | 2020 18 ā ā ā ī

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 16

kātē kāntā? kastē putra:? - Contd .. Did one ever think where does this relation come from? Does one have wife or husband right from the birth? Did not the life go on without the other till then? Are there not many who are living even after one of them left this world? Who is son or daughter? Were they there before? But, without even brooding over these aspects even for a minute, one continues to live. Hence, Sri Jagadguru said, ‘sansārōya matīva vicitra:’ i.e. the mundane life is indeed quite startling. To whom do you belong? Rather than identifying oneself with relations around, did anyone ever say that they belong to God? Great souls like Tyāgarāra said, ‘Rāmuni Vāramu Mākēmi Vicāramu?’ i.e. ‘We belong to Rāma. What should we worry for?’ Where is this journey? What is the goal?

Scriptures provided answers to all the above questions. ‘tattvaṁ cintaya tadiha’ i.e. Think of the tattva i.e. supreme philosophy about the real and unreal, truth and untruth here. Sri Jagadguru’s compassion here is flowing beyond the boundaries. He calls out ‘bhrāta’ i.e. O brother!

This verse makes one deeply contemplate about the transient nature of this world. It emphasizes the need to earn in righteous ways and enjoy only the righteous pleasures. When one’s mind gets attracted and pulls to indulge in comforts that are not just and virtuous, one should restrain one’s mind and senses with the firm realization that came from the discrimination between the fleeting pleasures and ultimate truth. One should pray for the acquisition of wealth in right ways and pray Lord to keep their mind fixed in Dharma. This can be achieved only by continuous and austere sādhana. Finally, one should comprehend that the sādhana i.e. the spiritual practice in itself is the true wealth that the soul carries over to the next birth.

One should sincerely question oneself if one is really optimizing the instruments given by God for doing spiritual practices. The first and foremost instrument is one’s body. Second is one’s life. Third is one’s intellect and power of discrimination. Are these instruments being put to optimum utilization? Is one able to realize their fullest potential? Is one able to practice and ultimately renounce the mundane with detachment? Is one able to distinguish between the real and unreal?

Jagadguru Śri Ādi Śankarācharya is gradually edifying the process of one’s enlightenment here. By listening to scriptures and Guru’s teachings, one should develop detachment after realizing the insentient nature of the world with one’s intellect. One has to develop ‘Nitya-Anitya Vastu Vivēkam’. This has two parts – 1. Renouncing the unreal 2. Getting attracted towards the real. Next step in the path is sādhana i.e. the spiritual practice.

Here, one should understand the term ‘Vairāgya’ very distinctly. ‘Vairāgya’ does not advocate disinterest, despondency, and depression. ‘Vairāgya’ is enthusiasm, energy, strength, vigor, and vitality. One should stay active in the world, perform all the activities, and fulfill all the responsibilities, but with the full and thorough comprehension that one is an instrument in the hands of the Supreme, all the activities carried out are at His will, and continue to be immersed in one’s own sādhana. No form of worship, pilgrimage, charity, or any other such kind of devout activity yields complete result unless one develops this kind of mental attitude.

Always be prepared to renounce the world ‘tyaja’ and contemplate upon the God ‘bhaja’. Another form of this word ‘tyaja’ is ‘tyāga’ i.e. sacrifice. This is decreed as ‘tyāgē naikē naiva amrtattvḁ mānasu:’ in the mantra ‘na karmaṇā na prajayā na dhanēnā..’. Indeed, the entire ‘Bhaja Gōvindam’ can be mentioned as the expansion of this mantra.

Śri Ādi Śankara Himself said that the common belief that one shall not attain exalted state if there are no sons is not completely correct. Great poet Dhūrjati said that even Dhritarāṣhtra had one hundred sons, not just one or two. But, what happened to him at the end? Does the great Yōgi Śuka have any sons? But, He is liberated, while still present in body.

In this context, it is important to understand that now Śri Śankara is not advocating renunciation and development of hatred towards family, friends, and other relations. He is teaching about how to maintain relations. One can have good relationships with everyone, but with firm detachment realizing within that those are never bondages to oneself. It is only ‘Pure Love’, which neither has attachment nor hatred. Divine Mother is extolled as ‘Prēmarūpa Priyaṅkarī’. In this pure love, the only emotion that is present is the desire seeking the welfare of all creatures. Another important characteristic of this pure love is ‘Jñāna’. Such noble qualities are embedded into this exalted state of detachment and discrimination. Infatuation should not be mistaken for pure love. Infatuation is temporal and carnal, whereas love is eternal and divine.

Hence, it is important to clearly understand that depression, frustration etc. are not substitutes for ‘Vairāgya’. In fact, on the other side, ‘Vairāgya’ is the only medicine for all above mentioned mental disorders. Once one attains ‘Vairāgya’, one is free from both joy of obtaining something or grief over losing or not obtaining something. Having continuous attachment with God provides comfort to both body and soul. - Samavedam Shanmukha Sarma. (Adapted from ‘ŚRĪ ĀDI ŚAṄKARA JÑĀNA YAJÑAṀ’ – ‘BHAJA GŌVINDAṀ’ - Pravachanam) (To be continued...) Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – April | 2020 19 ā ā ā ī

Tri-Quality Gateway to Darkness (Tamōdvāra Trayā:)

– Samavedam Shanmukha Sarma Śrī Vidyāraṇya’s ‘Durvāsana Pratīkāra Daśakaṁ’ should not be looked upon like a religious textbook or a Vēdānta treatise that teaches only philosophy. Apart from expounding the Tattva of the Supreme, this also enlists many characteristics an individual should cultivate for leading a stress-free life, mistake-free living, and guarding oneself from the mistakes other make. It also imparts the prescriptive guidelines one can apply to one’s life to become more purposeful and useful to the society around.

ajñānaṁ tyaja he mano mama sadā brahmātmasadbhāvanāt saṁkalpānakhilānapi tyaja jaganmithyātva sambhāvanāt | kāmaṁ sādhanasādhanāśrama paridhyānādajasraṁ tyaja krōdhaṁ tu kṣamayā sadā jahi balāllōbhaṁ tu santōṣataḥ ||

Oh! My mind! Give up ignorance by proper understanding of Brahman, the Absolute God Principle and Jivātman, the individual self. For ever get rid of fancies and actions to satisfy desires also, by the realization of the untruth of this created world by considering the fact that procuring worldly objects is a difficult and endless effort, get rid of desire always. Indeed, overcome anger through forgiving and greed by conscious effort adopting an attitude of contentment in life always.

This ślōka explains how to overcome ‘ajñāna’, ‘sanklapa’, ‘kāma’, ‘krōdha’, and ‘lōbha’.

1. One should leave the thought that this seen world is real. One should comprehend the transient nature of the world. One should realize that one’s self is nothing but an aspect of the Self i.e. Brahman. That which is not attached to anything, but without which nothing exists is Brahman. This should be done with inquiry. If this inquiry is done about that which really exists i.e. Sat, one is sure to attain ‘That’, because ‘That’ is real. Sustaining this feeling always shall certainly aid in overcoming the ‘ajñānaṁ’.

2. One should also leave all the ‘Sankalpās’ i.e. will to do something. This should be done understanding that the will to do something is related to this world in two ways – 1. The actions to be done due to the will arising have to be done in this world. 2. The will itself is related to doing things in the world. Hence, in both cases, the will is related to the world, which is unreal. Hence, one should also leave all the ‘Sankalpās’ and practice not be an extrovert.

3. One should comprehend the endless and strenuous effort i.e. sādhana put into fulfilling a desire i.e. sādhya. Another aspect here is to compare the amount of time, tension, and fear during the period of effort in the course of fulfilling a desire with respect to the time the joy lasts after achieving the objective. Once one realizes that these two are not in matching proportion, one understands the hollowness of fulfilling desires. Moreover, fulfilling one desire does not end with that. Rather, it only paved the way for the next desire, and the list is endless. Hence, keeping these aspects in mind one should gradually leave out all desires.

4. One should give up anger i.e. krōdha by practicing ‘kṣama’ i.e. forgiving. Bhartrhari̥ said one needs armor of forbearance to fight the enemy of anger.

5. One should give up lōbha i.e. greed by practicing ‘Contentment’ i.e. santōṣa. Many people seen around are unhappy despite all possessions, because they lack contentment. One who is not contented with what one has loses luster.

These three qualities - kāma, krōdha, and lōbha – called ‘Tamōdwāra Traya’, because they lead to other three – ‘mōha’, ‘mada’, and ‘mātsarya’. Only those observe austere spiritual practice to get rid off these three tendencies shall attain the ultimate Brahman.

(Adapted from ‘Durvāsanā Pratīkāra Daśakaṁ’ Pravachanam)

Rama Mandir Construction began in Ayōdhya, Uttar Pradesh, India In a significant development, the construction of a grand temple of Lord SANATANA DHARMA Rāma began in the ancient city of Ayōdhya in Uttar Pradesh on March 23rd with special prayers to

shift the statue of the Deity to a temporary structure, after which AROUND THE WORLD the statues will finally be moved to the temporary structure. Once shifted, the Deity's statues will remain at the temporary structure until the construction of the grand temple is completed. Meanwhile, it should be noted that the construction activity for the grand Ram temple has begun amid restrictions that are in place in the wake of the Coronavirus pandemic.

Disclaimer: - The information provided under ‘Sanatana Dharma Around the World’ section is collected from various sources. Readers may check for accuracy. Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – April | 2020 20 ā ā ā ī

After decades of Darkness, Lord Śiva and Śrī Ādi Śaṅkarācārya Mandir in Srinagar ‘Lit Up’ for Mahā Śivarātri ‘Anti-Hindu’ ASI re-named Śaṅkarācārya Hill to Takht-e-Suleiman Jagadguru Śrī Ādi Śaṅkarācārya needs no introduction Even a layman in India knows that Śrī Ādi Śaṅkara travelled in all four directions in Bhāratadēśa and established Mutts in prominent places in each direction to protect Sanātana Dharma from violent invasions. That apart, He consecrated several other major and minor temples and other places of worship like in Kānchipuram in Tamil Nadu, Kollur in Karnataka, and in Śārada in current POK (Pakistan occupied Kashmir).

History of Kashmir Since times immemorial, Kashmir is known as the home of the ‘Supreme Knowledge of Brahman’. Many doctrines such as Śaiva Siddhānta, Spanda Śāstra etc. by Abhinava Gupta and others have been acclaimed by both critics and erudite worldwide. Since ages, Kashmir was synonymous with “Śārada Dēśa” or “Śāradā Pīṭha”, which means the Pedestal of Goddess Śārada or Saraswati, the Goddess of Knowledge. It is the home of Sarvajña Pīṭha i.e. The Seat of Omniscience.

Śrī Jyēṣṭēśvara Mandir King Sandhimān built a temple in his reign between 2629 – 2564 BC on the top of the hill as a shrine to Jyēṣṭēśvara i.e. Lord Śiva. Even Wikipedia acknowledges the earliest historical reference to the hill that comes from Kalhana, an ancient historian. This mountain is also called Gōpādri. It is also mentioned that King Gōpāditya (426 – 365 BC) granted the land at the foot of the hill to Brahmins for worship services. The land grant then was called "GOPA AGRAHARAS", currently known as Gupkar. Kalhana also mentions that King Gōpaditya and later King Lalitāditya even got some repairs in their reigns around 426 – 365 BC and 697-734 AD.

Śrī Ādi Śaṅkarā – Kashmir Without any doubt, history records prove that it was only for Śrī Ādi Śaṅkara from the Southern part of Bhāratadēśa that the Southern door of the Pīṭha got opened, of course, for His unparalleled brilliance and distinguished omniscience in all branches of knowledge. Hence, Śrī Ādi Śaṅkara was honored and was worshipped in Kashmir too, like across the length and breadth of Bhāratadēśa. Certainly, the credit of reviving and rejuvenating the ‘Śāradā Pīṭha’ and making it an integral part of Bhāratadēśa‘s cultural and spiritual arena goes to Śrī Ādi Śaṅkara during His time in 8th century AD.

Historical evidences and folklore tales Many local historical evidences, folklore tales, and remnants of forceful transformation point to the destruction of Śiva Linga by Shah Jahan and his forces, and reinstallation of Śiva Linga by the Dogra rulers of Kashmir. The Maharaja of Mysore got the electrical equipment installed in 1921. In 1961, Śri Śaṅkarācārya of Dwāraka Pīṭham installed the statue of Jagadguru Śrī Ādi Śaṅkarācarya.

Deliberate denigration by ASI Brushing aside all the available facts, Archaeological Survey of India (ASI) installed a plaque in the temple roof that the temple was reconstructed by Shah Jahan in 1644 AD. Also, the hill has been renamed to ‘Takht-e-Suleiman’. This is not only a total distortion of the original history, but also an intention of straight vilification of the highest Guru of the Sanātana Dharma. It fills one with complete disgust and abhorrence to even attempt to comprehend the connection between Suleiman and Jagadguru Śrī Ādi Śaṅkarācārya. This is disservice not just to Hindus, but to the entire nation, it’s precious heritage, and above all reputation on the world stage as a whole.

Things changed for the better On the occasion of Mahā Śivarātri this year, the temple was illuminated and decorated with flowers as hundreds of devotees reached the temple since Friday morning to offer prayer. Special pujas were performed by the temple authorities. Not only from Kashmir, devotees thronged the temple from many parts of the country. People stood in long queues to offer prayers to Lord Śiva and Śrī Ādi Śaṅkara. They offered milk and flowers to the statue. Besides this, the people of the Kashmiri community also wished the Kashmiri Pandits on this festival and offered them sweets.

Devotees ecstasy and experiences A devotee from Uttar Pradesh, Anil, who visited the temple today said, ‘I came here and felt peace and was happy to be a part of the celebration.’' He added, ‘Whoever comes to Kashmir should definitely seek blessings of Śiva and His incarnation Śrī Ādi Śaṅkarā by visiting these historical and efficacious temples.’

Duty of every Citizen of Bhārat This gives us just a glimpse of how things have changed and are changing in Kashmir after the abrogation of Article 370 for the betterment of community in particular and for the entire country in general. It is the bounden duty of every citizen to support this kind of national monuments brushing aside the petty differences of caste, creed, religion etc., which shall raise the glory and prestige of Bhāratadēśa in the international arena. Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘ Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – April | 2020 21 ā ā ā ī

Bāla śikṣa CHILDREn’S CoRnER

Personality Development u A

- Samavedam Shanmukha Sarma

Most commonly heard complaint across children, youth, and even elders these days is that they are suffering from stress, tension, and depression. There is enormous stress at work, tension over little things, and ultimately depression in life leading even to suicide in some cases. Many management and personality development courses talk extensively about stress relief, tension management, recovery from depression etc. This situation is more common among latest generation. Few decades back, such trend is not this rampant. What is the difference? What does current generation lack in comparison to what previous generations were privileged to? The answer is quite clear. There is neither Spirituality nor God in the life of many today. Moreover, the feeling that God, Spirituality, Vēdānta etc. are part of after retirement life and hence they are only for old people. This notion is deep rooted in the society. But, that is not true at all. Many encourage their children to pursue only those where there is tangible material benefit. Though children succeed materially, they are facing unrest and turbulence over a period of time lacking peace and comfort despite possessing all so-called material pleasures. Tips from Śrī Krṣṇa Śrī Krṣṇa encapsulated all the ‘Personality Development’ courses of modern-day management in Śrīmad Bhagavad Gīta. His tips help one to transform themselves, become adaptable to society around, and thereby achieve success, instead of complaining and focusing on transforming the society to suit their whims and fancies. Also, they provide guidelines for one to remain resolute in Dharma and undeterred from one’s chosen morals and ethics, despite the turbulences and vicissitudes around. He describes the characteristics of a ‘Sthitha Prajña’. ‘du:khēṣu anudvigna mana: sukhēṣu vigata sprha:̥ | vīta rāga bhaya krōdha: sthita dhīrmuni rucyatē ||’ One who is not disturbed despite miseries, not elated during pleasures, free from attachment, fear, and anger is called a person of steady state of equipoise. It is but human nature to react. Sometimes, the reaction is impulsive, and sometimes it is thought and planned response. Again, these reactions vary in proportion to one’s attachment to a object in question or a person in situation or one’s own mental state at the moment of reaction. It is quite common observation that same person does not react similar in two similar situations. Neither the same person reacts exactly the same way to the same situation under two different circumstances, nor does everyone react exactly the same way in the same situation. This is what exactly Śrī Krṣṇa propounds here. He advocates one to remain free from disturbance despite miseries. Miseries could be anything – poverty, undesirable result, unwanted situation etc. Likewise, Krṣṇa also propounds here to remain unelated and unexcited, despite enjoying a volley of mundane pleasures. Next, He also asks one to free from attachment, fear, and anger. Because, basically these three emotions determine how one reacts in a situation. One should be firmly rooted in Spirituality. It is not so easy to practice as elucidated by Śrī Krṣṇa. This requires indomitable spirit, incredible effort, and immense faith in the Supreme. Only a life disciplined with devotion and spirituality can attain such state and later also remain in such state without any vacillation. Hence, one needs to be firm rooted in spirituality and Dharma right from the moment one’s intellect starts working. Spirituality is not about one’s running away from their duties and contemplating on God all the time. Spirituality is about one staying active in the society, but performing all their duties with detachment, dexterity, and devotion. By developing spirituality, one shall have patience in conduct, tolerance towards others, stability and clarity in thoughts, and above all humility in behavior, all of which are much needed for one to be highly successful in today’s fast paced competitive world.

VIJÑĀNAṀ -15 SLOKA OF THE MONTH 1. What is the name of Rāma’s bow? rāmānnāsti parāyaṇaṁ parataraṁ 2. Which Pīthādhipati of Śringēri composed ‘Durvāsana Pratīkāra Daśakaṁ’? rāmasya dāsōsmyahaṁ rāmē cittalayassadā bhavatu 3. What are the three qualities kāma, krōdha, and lōbha together called? mē bhō rāma māmuddhara॥ 4. Who represents the Dharma tree in Mahābhārata? There is no greater refuge than Lord 5. Whom did Maharṣi Vēda Vyāsa call ‘Amāni’? Rama. I am a humble servant of 6. From what age one should practice spirituality to complete duties perfectly and Rama. Let my mind ever meditate on achieve overall success? Rama. O Lord Rama! Kindly grant 7. Who authored ‘Vēdānta Ḍiṇḍima’? me salvation. 8. ‘Yōga Vāśiṣṭaṁ’ is the dialogue between Vaśiṣṭa and who else? 9. Among the Aṣṭa Mūrti Liṇgās, where is Agni Linga located? WORDS OF BENEVOLENCE 10.Who was the Guru of Śrī Gaṇapati Muni?

parivartini sansārē mrtaḥ VIJÑĀNAṀ -14 Answers – 1. Phālguṇa Śuddha Paurṇima 2. Niśārūpa Durga kō vā na jāyatē or Durga 3. Bhārgavi 4. Airāvata 5. Nīlakantha 6. Chandi Śaptaśati sa jātō yēna jātēna 7. Kr̥ṣṇa 8. Rāma 9. Vasanta Navarātri 10. Mandara yāti vanśassamunnatim!!

Nava – brahma - Bhartrhari In this wheel of Samsara where birth and 1.marīci 2. bharadvāja 3. aṅgīrasa death are inevitable, who is imperishable? Only those with whose birth the entire clan 4. pulastya 5. pulahu 6. kratuvu becomes famous is the one truly born. Only 7. dakṣa 8. vaśiṣṭuḍu 9. vāmadēva their birth is valued. Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – April | 2020 22 ā ā ā ī

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

ector Suhag Shukla launched ‘Shakti Initiative’. As the name suggests, in her own words, about the initiative, “When scouring the Interne t for hou rs to Hindu Women, Religion and their immense contribu tion, I was frustrated because most of the websites are politically or religiously motivated, stereotyped with outrigh t lies, and misrepresent the s criptural quo tes with social evils completely juxtaposing the truth. This initiative aims to bring into bright light the life stories and contribu tions of some of the most rema rkable women human history has ever seen since Vedic times. This should inspire both women and men to get re acquainted with and reassert, in many facets of life where we have fallen short, the balance and harmony our traditions advocate for be tween man and woman, and ultima tely realize their potential t o the highest.” American Foundation Executive Direct or Suhag Shukla launched ‘Shakti Initiative’. As the name suggests, in her own words, about the initiative, “When scouring the Internet fo r hours to Hindu Women, Religion and their imme nse contribution, I was frustra ted because most of the websites are politically or religiously motivated, stereotyped with out right lies, and misrepresent the scriptu ral quotes with social evils completely juxtaposing the truth. This initiative aims to bring into b right light the life sto ries and contributions of some of the most remarkable women hu man history has ever seen since Vedic times. This should inspire both women and men to get reacquainted with and reassert, in many facets of life where we have fallen short, the balance and harmo ny our t raditions advocate for between man and woman, and ul timately realize their pote ntial to the highest.” T

0 A ≜ ∑

M U L T I P L I C A T I O N - N I K H I L A M M E T H O D Multiplication of Numbers which are more than the Base Example 1 : 1 5 X 1 1 Here both the number are close to the base 10. So RHS answer have only one digit. But both are more than 10. So we write our given numbers as shown below. 1 5 + 5 (1 5 is 5 more than 10. We write +5) ANS : 1 5 X 1 1 = 1 6 5 X 1 1 + 1 (1 1 is 1 more than 10. So we write +1)

1 6 / 5 RHS : Multiply both the complements. 5 X 1 = 5 LHS: Here we will do cross addition. 1 5 + 1 = 16 (OR) 1 1 + 5 = 1 6

Example 2 : 1 7 X 1 3 1 7 + 7 Step1 : Take base as 105 1 3 + 3 2 0 / 2 1 ANS : 1 7 X 1 3 = 2 2 1 Multiply both complements RHS : 7 X 3 = 2 1 Here ten is our base. S we must have only digit in RHS. So carry over 2 to left side.

LHS: Cross addition 1 7 + 3 = 2 0 (OR) 1 3 + 7 = 2 0 Add carry over (2) 20 + 2 = 2 2 Example 3 : 1 0 4 X 1 1 2 1 0 4 + 0 4 Here we will take base as 100. X 1 1 2 + 1 2 ANS : 1 0 4 X 1 1 2 = 1 1 6 4 8 1 1 6 / 4 8 RHS: 0 4 X 1 2 = 4 8 R U L E S: LHS: 1 0 4 + 1 2 = 1 1 6 (OR) 1 1 2 + 0 4 = 1 1 6

When both the complements are positive, we will do cross addition to get left hand side answer. E X E R C I S E : Solve the following SUMS: I 1 9 X 1 7 II 1 6 X 1 8 III 1 0 4 X 1 0 7 IV 1 1 7 X 1 0 9

Multiplication of Numbers, with one number more than the base, and the other number less than the base. Example 1 : 9 8 X 1 1 2 Step 1: here both numbers are near the base (9 8) is less than the other number (1 1 2) is more than 1 0 0. So we write our number and their complements as shown below. 9 8 - 0 2 Step 2: RHS: By multiplying both complements we will get a negative number. X 1 1 2 + 1 2

( - 0 2 ) X ( + 1 2 ) = 2 4 1 1 0 / 2 4 Write it is as 24 . 1 0 9 / 7 6 L H S : 9 8 + 1 2 = 1 1 0 1 1 0 – 0 2 = 1 1 0 RHS answer is negative so to make it positive, we take its complement by using “All from nine and last from ten” sutra. RHS : Complement of 2 4 is 7 6. Now we subtract (extra 1) from the LHS. LHS: 1 1 0 – 1 = 1 0 9

Ans : 9 8 x 1 1 2 = 1 0 9 7 6 9 7 - 0 3 Example 2 : 9 7 X 1 0 3 X 1 0 3 + 0 3 Step 1: Write the number with their complements. 1 1 0 / 0 9 Step 2: RHS:- Multiply both complements. 9 9 / 9 1 Step 3: LHS: 9 7 + 0 3 = 1 0 0 1 0 3 – 0 3 = 1 0 0 ( - 0 3 ) X ( + 0 3 ) = 0 9 (negative)

Step 4: Our RHS is negative to make it positive. write its compliment 91. Subtract 1 from LHS. 1 0 0 – 1 = 9 9 Ans : 9 7 X 1 0 3 = 9 9 9 1 Example 3 : 1 0 3 3 X 9 9 7. Here we take base as 1000. Ans: 1 0 2 9 9 0 1 1 0 3 3 + 0 3 3

X 9 9 7 - 0 0 3 R U L E S: 1 0 3 0 / 0 9 9

1)Here we have RHS as negative. To make it positive, we take its complement. But, before that, we make number of digits in RHS equal to the number of zeros in the base. 2) Subtract one (extra) from LHS for coming out of the complement.

E X E R C I S E : i 7 6 X 1 1 2 ii 9 6 X 1 0 1

iii 9 8 4 X 1 0 2 7 iv 9 7 6 X 1 0 1

(Sutras adapted from ‘Vedic Mathematics Copyright– 1’ www.shrivedabharathi.inwww.shriveda © 2020 bharathi.in| Rushipeetham ) Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – April | 2020 23 ā ā ā ī

The story of two Trees

At the beginning of the Mahabharata, Vēda Vyāsa describes it as being the story of two trees. He says that one of those trees is a Kalpa Vrk̥ ṣa i.e. the celestial wish fulfilling tree, while the other is a Viṣa Vrk̥ ṣa i.e. the dreadful venomous tree. The Kalpa Vrk̥ ṣa is Yudhishthira, while the Viṣa Vrk̥ ṣa is Duryōdhana. Entire Mahābhārata is the story of these two trees.

The Viṣa Vrk̥ ṣa – Dreadful poisonous tree Vēda Vyāsa begins with the description of Viṣa Vrk̥ ṣa first –

Duryōdhanō manyumayō mahā dhrna:̥ skanda karṇa niśśakuni śākhā: | Duśśāsana puṣpa phalē samrddhē̥ mūlaṁ rājā dhrtarḁ̄ ṣṭrō amanī ||

Duryōdhana, who is the representation of arrogance, pride, and haughtiness, is the venomous tree. For the expansion of any tree, trunk acts as the main support. Here, Karṇa is the trunk. It expanded into multiple branches with the support of Śakuni and others. Duśśāsana made this tree yield flowers and fruits. Who is the root of this lethal tree? Maharṣi Vēda Vyāsa mentions that the king Dhrtarḁ̄ ṣṭra is the basis of entire Adharma.

Hence, Dhrtarḁ̄ ṣṭra is the main villain in the story of Mahābhārata. But, reading Mahābhārata, everyone portrays Duryōdhana as the main evil. This is not uncommon. Of course, one will not get the impression that Dhrtarḁ̄ ṣṭra is the main villain reading Mahābhārata, because it is quite known that for a tree only the trunk, branches, flowers, and fruits are seen, but not the root. Why Dhrtarḁ̄ ṣṭra? He is not only blind without vision but does not also have the mind to think. He does not have the eye of knowledge. Hence, Maharṣi called him ‘amanī’ i.e. not a human being.

The Kalpa Vr̥kṣa – Pleasure giving Divine tree This makes it very clear as to who the real villain of Mahābhārata is. Maharṣi Vēda Vyāsa makes it very clear at the beginning of the story as to who is on what side and interpretations are unnecessary. yudhiṣṭhirō dharmamayō mahādrma:̥ skandhōrjunō bhīmasēnō asya śākhā: | mādri sutau puṣpa phalē samrddhē̥ mūlaṁ krṣṇ̥ a: brahma ca brāhmaṇā ca ||

Yudhiṣṭhira is the Dharma tree. The trunk of this tree is Arjuna. It is very expansive with Bhīmasēna as its branches. The sons of Mādri, Nakula and Sahādēva, are the flowers and fruits. This is the divine wish-fulfilling tree.

This tree has three roots –

1. Krṣṇ̥ a – The Lord Himself is the basis of this Dharma tree

2. Brahma – Vēdās – The sound form of Supreme Lord

Vēdō vēdaṁ vidavyaṅgō vēdāṅgō vēdavitkavi: | Lōkādhyakṣō surādhyakṣō dharmādhyakṣō krtāk̥ rta:̥ |

Lord and Vēda are not different. They are one and the same.

‘Vēdāśāstrāṇi vijñānaṁ ētatsarvaṁ janārdhanāt’ – In fact, the Summum Bonum of the Sānātana Dharma is Vēdās and Śāstrās, which are the form of Janārdhanā Himself.

3. Brāhmaṇā – Those who live practicing the stipulations prescribed in Vēdās. They preserve the Vēdās and the knowledge therein by rigorously following them. Just like Krṣṇ̥ a and Vēdās are not different from each other, those who think of Him always, and resolutely follow what He said in Vēdās, are also the embodiments of Brahman.

All the characters are aspects of gods and demons Maharṣi Vēda Vyāsa also described that all the characters on both the Kaurava and Pandava sides were amśa’s of Dēvatās or Dānavās. Some of them were Devāmśas but were overtaken by Asuras. The people on the Pāndava’s side were daivamśas, and most of the people on Duryōdhana’s side were rakshasāmśas. However, some people like Bhīṣma and Drōṇa were daivamśas, but got overtaken by demons. All of this was part of a divine plan to cleanse this world of all the wrongdoers. This is mentioned once at the beginning of the Mahābhārata. It is also mentioned in Araṇya Parva. After Arjuna and Bhīma free Duryodhana from the Gandharvās, he is dejected and wishes to do prayōpaveśa i.e. enter the pyre and die. At that time, after all of his friends and siblings are unable to convince him otherwise, the daityās in nether world send one of themselves to bring Duryōdhana to Pātāla. The demons then narrate who is born of whose amśa and how their minds were overtaken by different demons. They, then explain to Duryodhana how the battle would occur and end in his victory. - Samavedam Shanmukha Sarma.

(Adapted from ‘Mahabharatam’ Pravachanam) (To be continued...) Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is San tana – S marasya is Bh rat yata’ Aarshavani Vol. 6 – April | 2020 24 ā ā ā ī

‘Rushipeetham’ Activities

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Some of our well-wishers are enquiring whether small amounts can be remitted towards donations to 'Rushipeetham Charitable Trust'. In this connection, we wish to inform that donations to 'Rushipeetham' are for a great cause. Because, the amounts received would be used for Siva Padam programs, making CDs and pen drives, printing of Rushipeetham publications, conducting medical camps, Go (Cow) Seva, scholarships for poor and meritorious students, honoring eminent personalities who have done exemplary job in spreading Sanatana Dharma, encouraging Veda Vidya, renovation of dilapidated temples, and many more philanthropic activities. Further, it may be noted that Brahmasri Dr. Samavedam Shanmukha Sarma garu will not take even one penny from Rushipeetham Charitable Trust. All the donations received will be used completely for all the noble activities as mentioned above. We would also like to add that 'Rushipeetham Charitable Trust' has special permission from the Government of India to accept donations from abroad, and also Income Tax Exemption under 80G for donors residing in India. We believe that little drops of water make a mighty ocean. With best regards, Marepalli Suryanarayana, Trustee, Rushipeetham Charitable Trust.

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Jagadguru Śrī Śrī Śrī Bhāratī Tīrtha Mahā Swāmi Virachita

ŚRĪ DURGĀ PARAMĒŚVARĪ STŌTRAṀ

As per the directive of Jagadguru Sri Mahasannidhanam and Jagadguru Sri Sannidhanam, all are requested to undertake the Sankalpa given below and chant the Durgā Paramēśvarī Stōtraṁ as many times as possible for the welfare of entire humanity in the wake of the coronavirus pandemic. Śrī sadguru caraṇāravindābhyāṁ namaḥ

Saṅkalpaṁ adhunā sarvatra jagati prasarataḥ janānāṁ prāṇāpāyakarasya karōnā - nāmakasya rōgaviśēṣasya nivāraṇārthaṁ Śr̥ṅgēri Jagadguru Virachita Śrī Durgā Paramēśvarī Stōtra Pārāyaṇaṁ kariṣyē ||

Stōtraṁ - Meaning etāvantaṃ samayaṃ sarvāpadbhyo'pi rakṣaṇaṃ kṛtvā । deśasya paramidānīṃ tāṭasthyaṃ kena vahasi durgāmba ॥ 1 ॥ Having protected the nation from all dangers hitherto, O Durgamba, why do You now remain indifferent? aparādhā bahuśaḥ khalu putrāṇāṃ pratipadaṃ bhavantyeva । ko vā sahate loke sarvāṃstānmātaraṃ vihāyaikām ॥ 2 ॥ Children indeed do commit a number of blunders at every step. Who else in this world can bear with them except the Mother? mā bhaja mā bhaja durge tāṭasthyaṃ putrakeṣu dīneṣu । ke vā gṛhṇanti sutānmātrā tyaktān vadāmbike loke ॥ 3 ॥ O Mother Durga! Do not remain indifferent to your children in distress. Who in the world will protect the children that have been forsaken by their mother? itaḥ paraṃ vā jagadamba jātu deśasya rogapramukhāpado'sya । na syustathā kurvacalāṃ kṛpāmityabhyarthanāṃ me saphalīkuruṣva ॥ 4 ॥ O Mother of the World! Henceforth shower such compassion that will remove at once the grave dangers faced by this nation. Make this supplication of mine fruitful. Stōtraṁ in other languages pāpahīnajanatāvanadakṣāḥ santi nirjaravarā na kiyantaḥ । is provided here pāpapūrṇajanarakṣaṇadakṣāṃ tvāṃ vinā bhuvi parām na viloke ॥ 5 ॥ Are there not many devatas who are engaged in protecting people who are free of sins? O Mother, I however have not observed anyone but Thee who has avowed to protect those who are full of blemishes.

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Brahmasri Dr. Samavedam Shanmukha Sarma garu expounded the efficacy of ‘Śrī Durgā Paramēśvarī Stōtraṁ’ composed by Jagadguru Śrī Śrī Śrī Bhāratī Tīrtha Swāmi. Sri Samavedam garu called each stanza in this composition as ‘Mantra’.

1. The first Mantra expresses our gratitude that Mother has been protecting us till now, and then questions Her dilemma now. 2. In the second Mantra, Jagadguru endears upon Her on all our behalf to protect, despite mentioning that the current crisis is due to many pāpās and mistakes committed previously. 3. In the third Mantra, the repetition of ‘Mā Bhaja’ twice expresses the intensity of distress and yearning requesting Her immediate attention. 4. In the fourth Mantra, Jagadguru pleads the Divine Mother to consider His appeal and eliminate the disease completely with Her compassion. 5. In the fifth Mantra, Jagadguru exemplifies Her distinction that unlike others who can only protect when there are no mistakes, Divine Mother Durgā can accept and protect though one committed many pāpās.

If one sincerely recites these five gems i.e. Pancharatna Mantrās devoutly with complete faith, one is certainly protected from this dreadful pandemic.

ajñānaṁ jāhnavī tīrthaṁ vidyā tīrthaṁ vivēkinām | sarvēṣām sukhadaṁ tīrthaṁ śrī bhāratī tīrthamāśrayē ||

Chaitra Śuddha Saṣti is 70th Vardhanti of Jagadguru Śrī Śrī Click the Śrī Bhāratī Tīrtha Mahā Swāmi picture to listen

Jagadguru Śrī Śrī Śrī Bhāratī Tīrtha Mahā Swāmi born on April 11, 1951

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SRI SAMAVEDAM gARu’S AuStRALIA touR

Pravachanams and ‘Siva Padam’ in Melbourne, Australia For seven days from 26th Feb to 2nd March 2020, Melbourne enjoyed Brahmasri Dr. Samavedam Shanmukha Sarma garu’s pravachanms and ‘Siva Padam’ recitals. ‘Manikya Veena’ Music group had been organizing Pravachanams from 2009 in Melbourne. On the occasion of the 10th year, they organized a mega event called Maanikya Veena – Rushipeetham – 10 years journey into Sanaatana Dharma.” Sri Samavedam Shanmukha Sarma garu enthralled elders and children, skeptic and spiritual alike with his spellbound and mesmerizing discourses on ‘Arsha Vijnaanamu – Mana Rushulu chupinchina baata’, ‘Adi Shankarulu and Saadhana panchakamulu’, ‘Pratyaksha Daivam – Surya Bhagavaanudu’. The felicitation day program began with the Veena recital by Mrs. Ramani Bommakanti, founder of ‘Maanikya Veena’ music group and her students. ‘Siva Padam’ recital by local students along with short commentary by Brahmasri Samavedam garu was the major highlight of the evening. Later, Brahmasri Dr. Samavedam Shanmukha Sarma garu was felicitated by all the senior citizens of the Telugu community in Melbourne.

The last day was another big success for the Melbourne visit with “Siva Parvathi Kalyanam” magnified by Sri Samavedam garu’s discourse for two and a half hours.

Pravachanams in Canberra, Australia Brahmasri Dr. Samavedam Shanmukha Sarma garu, in his pravachanam ‘Aadhunika Kaalamlo Sanatana Viluvalu’, explained about the sciences given by Bharateeya Rushis connecting them to current situations, many mahatmas explained how to transform our lifestyle to follow Sanatana Dharma. One should emphasize to spend more time and share wealth with children, family, and relations. Pravachanam was well received. At the end of Pravachanam, Brahmasri Dr. Samavedam garu blessed everyone.

Pravachanams and ‘Siva Padam’ in Sydney, Australia Sydney Telugu Community eagerly awaited and received Brahmasri Samavedam Shanmukha Sarma garu for the 5th time in Sydney. After a whirlwind tour of travelling from Perth, Adelaide, Melbourne and Canberra, his arrival into this great Aadhyatmika Capital of Australia, was considered very auspicious by all of us. Dr Sundaram & Mrs. Laxmi Rachakonda had been instrumental behind these events since 2009.

Pravachanams on wide ranging topics such as ‘Sanathana Dharmamulo Sri Guru Vaibhavam’, ‘Sri Dattatreya Vaibhavam’, ‘Sri Venkateswara Vaibhavam’, ‘Sri Kashi Vaibhavam’, ‘Sri Kalabhairava Tattvam’, ‘Srinadhuni Vaisistya’ (Telugu Vani Radio) and ‘Sri Anjaneya Vaibhavam’, enthralled the audience disseminating gems of wisdom, knowledge, and also subtle humor and rhetoric at times.

Sri Samavedam Garu summed up and said, Hanuman is Ananda Pradataa, Abhaya Datha and Prana Pradhata. This was a very important message and Abhayam to all of us in the current health crisis.

With this great assurance, Dr. Samavedam Garu completed his Pravachana Maha Yagnyam in Australia. He was felicitated on behalf of Sydney Telugu Community, and also by Sri Veda Gayatri Parishath.

Precautions and Remedies for viral diseases prescribed in Āyurvēda 1. A concoction of 100 ml water, six Tulasi leaves, four neem leaves, three black pepper seeds, two clove seeds, and two pinches of turmeric, should be boiled until 25 ml remains. Then ¼ tbsp of honey or jaggery should be added to the concoction and drank. This acts as a preventative measure and also helps cure diseases. 2. ½ tbsp of Andrographis leaf should be taken once in the morning and one in the evening. 3. Giloy leaf (Tinospora) should be mixed 10 grams per 100 ml of water and then boiled until ¼ of the water remains. This should be drunk throughout the day. 4. Neem oil should be applied to the whole body (head-toes including soles) twice a week to protect from not getting or remove diseases. 5. Turmeric should be mixed with water and boiled then should sometimes drank in place of water. 6. Desavali Goghritam can be applied to the nose, ears, and, belly button. This decreases the chance of getting viruses by 70%.

7. Resting in cowsheds, sprinkling water mixed with cow dung in front of the house, and Dhanvantari drinking purified cow urine can help decrease the chances of sickness. - Dr. Chittibhotla Bharadwaja Sarma. Negligence in adherence to Sanatana Dharma stipulations is an invitation to dreadful viral diseases.

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