Aarsha Vani (Voice of Sanatana Dharma)

July 2019 Volume: 5 Issue: 06

GURUVĀṆI “No country in the world has ever suppressed the propagation of it’s true history either in their country or in the world. Publishing the true history of massacring the ‘Red Indians’ in America and rendering apology in modern times is a towering testimony of their resoluteness in truth, sincerity towards the national integrity, respect for their citizens, and magnanimity in admittance. Only in Bhāratadēsa, the true history has been hidden and distorted deliberately. Now is the moment that every Bhāratīya should re- dedicate and make conscious effort to understand the true history of this glorious country. – Samavedam Shanmukha Sarma.

INSIDE THIS ISSUE Dear Readers, Title Page# Namaste. ‘ Guru Pournima’, a function lovingly 1 Daṇḍanāthā! Namōstutē 1 celebrated by many in honor of their Guru, 2 Siva Padam –acala! aruṇa! aruṇācala! bhava! śiva! 2 falls in this month. On this occasion, the first 3 Glory of Indrāṇi 2 meeting of Jagadguru Sri Adi Sankaracharya 4 Traditions – Fulfilments – If the grace of God is 4 with His Guru Sri Govinda Bhagavatpada is aspired for… elucidated by Brahmasri Dr. Samavedam garu 5 Garuḍa Mahā Purāṇa 5 in his own inimitable style. The first nine 6 Major Festivals in This Month 6 nights in the bright fortnight of āṣāḍha month 7 The Eternal - Vivāha Vyavastha 8 are celebrated as ‘Vārāhi Navarātri’. The divine 8 Ashtanga Dharma 8 episodes of Vārāhi Dēvi’s manifestation, coronation as the ‘dan an tha’, and Ratha 9 Graceful Compassion of the Round-Eyed God 9 ḍ ā details about all Her Aṅgadēvatās, which 10 ‘It is a sin to call a man a sinner’ – Swami 9 Vivekananda bestows great auspiciousness just by devout 11 Mahiṣāsuramardini Stōtra ‘Makuṭam’ 10 reading, are included. Many read ‘Sri Viṣṇu 12 Tvayi Mayi Cānyatraikō Viṣṇu: 10 Sahasranama stotra’ regularly. To get deeply involved and reap more benefits, the intricate 13 Śiva jñānaṁ - Gaṅgādhara 11 tāttvic meaning of dhyāna sloka ‘Śāntākāraṁ 14 Hindu Dharma – Form, Nature of the Divine 12 bhujagaśayanaṁ…’ is expounded. Jagadguru 15 Śāntākāraṁ Bhujagaśayanaṁ… 13 Sri Sri Sri Vidhusekhara Bharati’s explanation 16 Sri Ādi Śaṅkara Meeting His Guru Sri Gōvinda 14 of ‘Bhaja Govindam’ sloka is a must read. A Bhagavatpāda true incident demonstrates the efficacy of Puri 17 Śrī Ādi Śaṅkara Jñāna Yajñaṁ - Bhaja Gōvindam 15 Lord Jagannatha’s prasadam. 18 Sanatana Dharma Around the World 16 19 Children’s Corner – We take this opportunity to express our i. National Pledge - ‘Chātra Pratijña’ 17 gratitude for your continuous support. To ii. Vedic Mathematics - Sūtrās 18 express your views about this e-magazine, 20 The Mahabharata True Story from Sage 19 please write to [email protected] Veda Vyasa - Sāvitri Upākhyānam with the subject line ‘VIEW’.

21 Announcements 21 Thanks & Namaste, 23 Photo Gallery 23 Aarshavani Team.

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Daṇḍanāthā! Namōstutē SĀMAVĒDĪYAṀ (QUINTESSENCE OF SANATANA DHARMA) Vārāhi Dēvi is the manifestation of Divine Mother’s ‘Power of Action’ i.e. Kriyā śakti. “The Guru who shows the Guru ahaṅkārāt samutpannā mēghaśyāmala vigrahā | within you is the real Guru. A Guru mahāvārtālikā dēvī pōtri vaktra samujjvalā || is one who arouses your intellect. Here, Ahaṅkārā does not refer to ‘Ego’ or Some forms of God are envisioned as arrogance. Here, Ahaṅkārā means the feeling of the embodiments of Guru; but ‘I’, existence of the being. One can be action realize that the Guru Himself is oriented and chivalrous only if one identifies verily the God.” oneself. There is nothing in this universe - Brahmasri Dr.Samavedam Shanmukha Sarma. without the vibration and dynamic feeling of ‘I’. Upcoming Pravachanams

From this feeling of ‘I’ of the Divine Mother Sri Date: July 3 – 7, 2019 Lalitāmbika, the boar faced Vārāhi Dēvi Venue: Boston, MA, USA

manifested with cloud like blue hue. She is also Date: July 9, 2019 called the ‘Daṇḍanāthā’ or ‘Vārtāḷi’. Venue: Sacramento, CA, USA

Date: July 10-14, 2019 Venue: Bay Area, CA, USA daṇḍanāthābhiṣēkaṁ ca krtv̥ ā tīrthapayōharai: Date: July 16 - 21, 2019 Lalitāmbika performed the coronation ceremony of Vārāhi Dēvi. She Venue: Irvine, CA, USA performed abhishekam with nectarine waters. Date: July 25-28, 2019 atha dvitīyā kōlāsyā bhujārjita parākramā | Venue: Portland, OR yāstē tāṁ lalitādēvī daṇḍanāthāmakalpayat || For schedules please refer page # 20

Lalitāmbika made Vārāhi Dēvi the Commander-in-Chief of the entire army. (For details visit http://rushipeetham.org/ Event Calendar) bhrūyugānmusalaṁ sīra mudhrty̥ ā syai dadau ca sā Traditions-Fulfilments Later, Lalitāmbika took the plough and pestle from the knot of Her eyebrows Recitation of below namas from Sri and gave them to Vārāhi Dēvi. The knot between the eyebrows is the position Lalitha Sahasra Nama will remove of Ājña cakra i.e. the seat of command or order. Mother orchestrates this all kinds of horoscopic and entire universe just with the movement of Her eyes. Hence, Vārāhi Dēvi is planetary evil effects. also known as ‘Ājña cakrēśwari’. bhavadāvasudhā vr̥ ṣṭi: Pāpāraṇya

davānalā daurbhāgya tūlavātūla jarādhvānta ravi prabhā Lalitāmbika gave the chariot ‘Kiri’ to Vārāhi Dēvi. ‘Kiri’ or ‘Kiti’ means boar. bhāgyābdhi candrikā bhakta kiri cakra rathēndrasya pan̄caparva samāśritā: | cittakēki ghanāghanā dēvatāśca śr̥ṇu prājña! Yannāma śr̥ṇvatāṁ jaya: ||

This chariot contains five envelopments. Those who devoutly listen about The following from Sri Vishnu this chariot and the gods present therein shall become victorious in all their Sahasra Nama can be chanted. endeavors. (Contd.. Page 3) vidvattamō vītabhayaḥ

Sadhu Vachanam puṇyaśravaṇakīrtanaḥ || uttāraṇō duṣkrtih̥ ā puṇyō “Vyasa is Chiranjivi, one who is still living and roaming throughout the duḥsvapnanāśanaḥ || world for the well-being of his devotees. Vyasa appeared to Jagadguru

Sri Adi Sankaracharya. Vyasa lives forever for the welfare of the world. Let us pray for his blessings on us all and on the whole world.” Lord Siva bestows knowledge. The - Swami Sivananda. following is the mantra to please

Bharateeyam Lord Siva and obtain His grace – śrī śivāya namaḥ śubhaṁ "A Guru is needed not primarily for worship, but to direct you. It is śubhaṁ kuru kuru namaḥ that ‘Knowledge’ or ‘Wisdom in Direction’ is what you worship.” śivāya śrīḥ || – Alan Finger, Disciple of Paramahamsa Yogananda

Spiritual Quest

(Answers by Sri Samavedam Shanmukha Sarma)

In Tamilnadu, ‘Dakṣiṇamūrti’ is worshipped to get rid of malefic effects of planet ‘Guru’ (Jupiter). ‘Dakṣiṇamūrti’ is worshipped every Thursday. What is the relation between Guru and ‘Dakṣiṇamūrti’? ‘Dakṣiṇamūrti’ is a form of śiva Himself. This form is the form of primordial Guru, which manifested at the base of banyan tree as the bestower of all branches of knowledge. To get rid of malefic effects of any planet, it is advised to worship the presiding deity that commands the planet, rather than worshipping the planet itself directly. Because of this reason, scriptures declare that the worship of ‘Dakṣiṇamūrti’, the Guru of the Gurus, removes any evil effects of Guru. Therefore, these worship services are conducted on Thursdays, and also when the planet Guru changes its zodiac. This is a good tradition that every follower of Sanatana Dharma should observe. Because, the Saiva tradition got firmly established due to Nayanars in Tamilnadu, these customs are still popular, and are practiced due to the cultural heritage of temples. Worship of ‘Dakṣiṇamūrti’ not only removes the ill-effects of Guru, but also bestows the ultimate purpose i.e. grants education, knowledge, and brahmavidya. Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – July | 2019 1

SivaPadam

dakṣiṇāmūrtinā vīkṣitōhaṁ akṣīṇa sādara kaṭākṣēṇa guruṇā…

śāradākāśa saṅkāśa cidrūpēṇa sārada subhadra mudrā karēṇa tāra svarūpēṇa taruṇēndu bhūṣēṇa gaurī hrdambh̥ ōja bambharēṇa.....

ghanapāpaharaṇēna jñānapradānēna anupama sudhāmaya cidānandadēna analasūryēndunayanatrayēṇa vinata śira ṣaṇmukhāvana cinmayēna... Sri Kavyakantha Vasistha Ganapati Muni, in his magnum This composition is in Tritiya Vibhakti i.e. instrumental case. opus ‘Uma Sahasram’ describes I’m seen by ‘Dakṣiṇāmūrti’. He is the Guru who has abundant the greatness of Indrāṇi as follows -

duṣṭānnihaṁsi jagatāmavanāya sākṣāt | anyaiśca ghātayasi tapta balairmahadbhiḥ ॥ dambholi ceṣṭita parīkṣyabalā balāreḥ | śaktirnyagādi tava devi vibhūtireṣā ॥7.17॥

Oh, Devi! You being formidable like the mighty weapon – Vajrayudha of Indra. You personally annihilate the wicked in order to protect the world and you get the wicked benevolent looks. He is the ‘Cidrūpa’ i.e. the embodiment of the Self exterminated through others with great whose pristine effulgence is like the sky of autumn season. He is with flaming strength. This glory of Yours is the welfare sign ‘Vidyā Mudra’ that grants the quintessence of entire praised as the power of Indra, Indrāṇi. jñāna. ‘Indra’ is none other than Parameswara. He is the personified form of ‘ōmkāra’ (tāra swarūpa). He sports a One who is the owner of all the kinds of crescent moon on His head. He moves around like a bee in the heart wealth of this universe is called ‘Indra’. flower of Mother Gowri. Per the etymological definition ‘Inda Deeptau..’, one who is effulgent is called Among His three eyes – The fire eye is burning up all the sins; The sun ‘Indra’. The power or energy manifestation eye is radiating the light of knowledge; The moon eye is granting the of Indra is called ‘Indrāṇi’. Indrāṇi holds unparallel nectarine bliss of ‘Sat-Chit’. Vajra i.e. the thunderbolt in Her hand. Vajra is nothing but the power of Iswara I’m seen by all these three eyes. He is ‘Chinmaya’ who always protect that subdues and conquers the vice and the humble Shanmukha. upholds the virtue. Vedas mention This composition is set to tune in ‘Kambodhi’ raga by ‘Mahadbhayam Vajra Mudyatam’ i.e. Vajra Sri Malladi Suribabu garu and sung by Sri Malladi is the power that controls the entire brothers. universe. With this power, the wicked are

(Adapted from ‘Sambadevam Bhaje’ (Siva Padam – 8)’ Album punished and good are protected either composed by Brahmasri Dr. Samavedam Shanmukha Sarma garu) directly by God or through chosen people who are bestowed this power. For SivaPadam albums, please visit http://sivapadam.org/

or contact Rushipeetham local office. ṇ ‘SIVAPADAM’ compositions by Brahmasri Dr. Samavedam Indrā i is none other than Renuka Devi, Shanmukha Sarma garu elucidating Siva’s philosophy are sung by who is also worshipped as ‘Chinnamasta’ in famous singers and presented as musical-dance programs all around Dasa Mahavidyas of Divine Mother. She is also called ‘Prachanda Chandi’. the world. So far, ‘SivaPadam’ is released in 16 albums – Śivapadaṁ, Śivajyōti, Namaśśivāya naṭēśvarāya, Vandē Śrī Mātaraṁ, Śivanādaṁ, Kailāsa Yantraṁ, Śivāmrtḁ ṁ, Tolidaivamā-Śivā, Śivaśruti, Taruṇēndu Let’s all pray that the power of Aindri is Śēkharā!, Śivān̄jali, Śambhōśivā!, Śivānanda Nidhi, Mahāmrtyu̥ ṁ granted to all those whose sole endeavor is jayaṁ Vanḍē, Sāmbadēvaṁ Bhajē, Namō Naṭanāyaka – Available for to protect Dharma! –Samavedam Shanmukha Sarma. individual purchase. (Adapted from ‘Uma Sahasram’ Pravachanam) ‘SIVAPADAM’ now In PEn DrIVE - For ease of portability adapting technological advances, all 16 albums are now also available in a single pen drive.

Daṇḍanāthā! Namōstutē – Contd.. from page 1 First Envelopment prathamaṁ parva bindvākhyam samprātsā daṇḍanāyikā | sā tatra jagaduddaṇḍa kaṇḍaka vrātaghasmarī || At the epicenter, daṇḍanāyika Vārāhi Dēvi is present. She is the power that can destroy all the anti-world evil forces completely. nānāvidhāstra jvālābhirnartayantī jayaśriyam | uddaṇḍa pōtra nirghāta nirbhiṇṇōddhata dānavā: || At the bump of Her boar face, there are two fangs radiating resplendence. These fangs can kill all the demons. Those fangs are like ‘danṣṭrā bālamrg̥ āṅkasya vihāsana’ i.e. shinning like two crescent moons in that blue face. ‘Prāvr̥ṣēṇya payōvāhā vyūha nīla vapurlatā’ – Her entire body is in the color of dark black cloud that is full of water.

Second Envelopment tasyaiva rathanāthasya dvitīyaṁ parvasanśritāḥ | jambhinī mōhinī caiva stambhinī tisra ēvaca | utphulla dāḍima prakhyā ssarva dānava mardanā: || In the second envelopment, three śaktis - jambhini, mōhini, and stambhini – are present bright in red color like the flower of pomegranate. They are shinning gloriously with boar faces and are holding all kinds of weapons.

Third Envelopment In the third envelopment, five śaktis - andhinī, bandhinī, jrmbhi̥ ṇī, mōhinī, and stambhinī are present.

Fourth Envelopment In the fourth envelopment, there are six śaktis - brāhmi, māhēśvari, kaumāri, vaiṣṇavi, indrāṇi, and cāmuṇḍi. These are mātrkḁ śaktis. There are some other important deities here – tasyaiva parvaṇō dhastā tparita sthānamāśritā: yākinī rākiṇī caiva lākinī kākinī tathā śākinī ḍhākinī caiva tāsā maikyasvarūpiṇī hākinī saptamī tyētā ścaṇḍa dōrdaṇḍa vikramā: yākinī, rākiṇī, lākinī, kākinī, śākinī, ḍhākinī

These are the presiding deities who provide strength to the seven material elements – skin, meat, blood, bone, brain, marrow, and serum - present in our body. Whoever reminisces these deities shall be blessed with vigor in all these seven elements. They are called ‘dhātunātha’. Worship of these deities grants all eight kinds of powers. With their powers, they can infatuate, freeze, hit, and even gulp the demons. They trouble those who commit error towards Sri Lalitāmbika. They should be prayed to protect Sanatana Dharma from evil forces.

Just a level below them, there are two śaktis – krōdhinī and stambhinī. They are holding fans and shining brightly. The two weapon deities – Hala dēvata and Musala dēvata – are present there. Beside them, are two śaktis namely canḍa and uccanḍa holding sūla and sword.

Fifth Envelopment kiricakra rathēndrasya pan̄camaṁ parva sanśritā: vārtāḷyādyā aṣṭadēvyō dikṣvaṣṭasu ca viśrutā: vārtāḷī caiva vārāhī sā varāhamukhī parā andhinī bandhinī caiva jrmbhin̥ ī caiva mōhinī stambhinīti ripukṣōbha sthambhanōccāṭa nakṣamā:

Primarily, there are eight dēvatas – 1. vārtāḷī 2. vārāhī 3. varāhamukhī 4. andhinī 5. bandhinī 6. jrmbhin̥ ī 7. mōhinī 8. stambhinī

Other śaktis of Indra and celestial damsels are in the vicinity. Another dēvata ‘kṣētrapāla’ holding three-headed snake like noose is nearby. ‘Vajraghōṣaṁ’ is also present here. On the other side, there is a Kr̥ṣṇasāraṅga i.e. black deer. Scriptures mention that black deer is the vehicle of Vāyu i.e. the wind god. Another deity present here is the ‘Surā dēvata’. He rejuvenates the tired forces with his drink and removes their fatigue.

Another ten śaktis - hētuka, tripurāri, agnibhairava, yamajihva, ēkapāda, kāla, karāḷa, bhīmarūpa, hāṭakēśa, and acala – are present here. ‘stambhinī dēvi’ is the charioteer of kiri ratha, the chariot of vārāhī. Demonic forces will just freeze at the very sight of this chariot. –Samavedam Shanmukha Sarma. (Adapted from ‘Sri Lalithopakyanam’ Book)

Traditions – Fulfilments

yē svadharmē sthitā varṇā viprādyāḥ kurunandana, vidharmēṣu na vartantē prītimān tēṣu kēśavaḥ. => One who follows the Dharmas of one’s clan and community and stay away from doing things that are not according to one’s dharma are dear to kēśava. 2. brahmacārī grhasth̥ ādyā na cyavantyāśramācca yē, svadharmaratō haristēṣāṁ prītimānēva sarvadā => Hari shall become pleased towards those Brahmacharis and Grihasthas, who follow their ashrama dharmas. 3. dātārō nōpahartāraḥ parasvānāmamāyinaḥ, yē narāstēṣu gōvindaḥ putrēṣviva sadā hitaḥ. => Govinda grants auspiciousness to those who are charitable and do not steal, just like His sons. 4. karmaṇā manasā vācā yē na hinsānuvartinaḥ, tē narā vāsudēvasya āḥ pāṇḍukulōdbhava. => vāsudēva shall be delighted with those who never are violent towards others in their speech, mind, and action. 5. dēva vēda dvijātīnāṁ nindāyāṁ yē na mānavāḥ, prītibhājō bhavantīṣṭāstē sadā śārñgadhanvinaḥ. => Those humans who do not reproach dēvās, vēdās, and those scholars living dēvās and vēdās as their very breath are lovable to śārñgadhanvi i.e. the one holding the bow śārñga (viṣṇu) 6. priyamāṇāyatha sarvēṣāṁ dēvadēvasya sa priyaḥ, āpatsvapi sadā yasya bhaktiravyabhijāriṇī. => Those who are liked by all, and stay resolute in their devotion even in troubles are dear to Nārāyaṇa. 7. vēdāḥ pramāṇaṁ smrtay̥ ō yēṣāṁ sanmārgasēvināṁ, parōpakārasaktānāṁ tē kr̥ṣṇēnāvalōkitāḥ. => Sri kr̥ṣṇa shall be compassionate towards those who conduct themselves according to vēdās, dharma śāśtrās, and always help others. 8. svapantaḥ sansthitā yāntastiṣṭhantaśca janārdanaṁ, yē cintayantyavirataṁ tē kr̥ṣṇēnāvalōkitāḥ. => Those who always remember janārdana while awake, sitting, walking, and in sleep shall be worthy of receiving the compassionate glances of krṣṇ̥ a. 9. dēvān pitr̄n̥ tathāpannātithīndāma yōdhvagāṁ, yē bhibharti vijānīhi taṁ naraṁ bhagavatpriyaṁ => Those who serve dēvās, pitr̄ ̥ dēvās, destitute, guests, and travelers with food and others are dear to God. 10. na krōdhamēti krddh̥ ēbhyaḥ sahatē yō nirākriyāṁ, taṁ vijānīhi bhartavyaṁ dēvadēvasya śārñginaḥ. => The compassion of Nārāyaṇa shall transmit towards those who do not get angry but remain patient, even with those who are angry towards them. 11. nātma sanstavamanyēṣāṁ na nindāṁ cārthalipsayā, karōti puruṣavyāghra yasya nārāyaṇō hrdi.̥ => Nārāyaṇa shall shine in the hearts of those, who do not praise themselves and never blame others. 12. na kalau na paradravyē paradārāśritā matiḥ, narāṇāṁ jāyatē rājan gōvindē hrdayasthit̥ ē. => Hearts of those, whose minds have no effect of Kali Purusha, and are not inclined towards other women and wealth of others, are the abodes of gōvinda. 13. kāmalōbhāśritaṁ yēṣāṁ cittaṁ krōdhādi dūṣitaṁ, tēṣāṁ janmasahasrōpi na matiḥ kēśavāśrayā. => Those whose minds are afflicted with desire, greed, anger, and other evils can never obtain the grace of kēśavā even after thousands of births. 14. brāhmaṇāḥ kṣatriyē vaiśyaḥ śūdraśca varavarṇini, svadharmādacalanē dēvi dayāvān sarvajantuṣu Satyavān śauca sampannō na drōhī na ca matsarī, vāñmanaḥ karmabhiḥ śāntō dayitaḥ satataṁ mama. => In all varnas, Brahmana, Kshatriya, Vaishya, and Sudra, Nārāyaṇa shall remain affectionate towards those who follow their own dharma, are kind towards all, speak truth always, pure, are devoid of breach, envy and such other qualities, and remain peaceful and sympathetic in body, mind, and speech. Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – July | 2019 4

GARUḌA MAHĀ PURĀṆA - Samavedam Shanmukha Sarma. (Pravachanam Translation) Part 8

ŚRĪVIṢṆUPAÑJARASTŌTRAM (Contd…) 6. namastē rakṣa rakṣōghna! aiśānyāṁ śaraṇaṁ gataḥ । pāñcajanyaṁ mahāśaṅkhamanughōṣyaṁ ca paṅkajam॥ O the destroyer of demons, I surrender to You. Protect me on the north-east. O the one holding lotus in hand, please blow the conch pāñcajanyaṁ that makes great sound. 7. pragrhyḁ rakṣa māṁ viṣṇō āgnyēyyāṁ rakṣa sūkara। candrasūryaṁ samāgrhyḁ khaḍgaṁ cāndramasaṁ tathā॥ O viṣṇu in the form of Boar! Protect me on the south-east. You are lustrous like Sun and pleasant like Moon. Please take sword.

8. nairrty̥ āṁ māṁ ca rakṣasva divyamūrtē nrk̥ ēsarin। vaijayantīṁ sampragrhyḁ śrīvatsaṁ kaṇṭhabhūṣaṇam॥ O Nrukesari, the divine embodiment of Man-Lion who is bedecked in Vyjayanti, the garland and srivatsam, the gem around the neck! Protect me on the south-west.

9. vāyavyāṁ rakṣa māṁ dēva hayagrīva namōఽstu tē। vainatēyaṁ samāruhya tvantarikṣē janārdana! ॥ O Hayagrīva! Protect me on north-west. Please ride on Vainatēya (another name of Garuda, the son of Vinata) into the cosmos, O Janārdhana.

10. māṁ rakṣasvājita sadā namastēఽstvaparājita । viśālākṣaṁ samāruhya rakṣa māṁ tvaṁ rasātalē॥ Protect me, O the ever victorious! I bow to You, the invincible! O the wide-eyed one! Protect me in the nether worlds.

11. akūpāra namastubhyaṁ mahāmīna namōఽstu tē । karaśīrṣādyaṅgulīṣu satya tvaṁ bāhupañjaram॥ I bow to You, the great Fish and the great Turtle! Protect my hands, head, fingers, and all other body parts.

12. krtvḁ̄ rakṣasva māṁ viṣṇō namastē puruṣōttama। ētaduktaṁ śaṅkarāya vaiṣṇavaṁ pañjaraṁ mahat॥ O viṣṇu, protect me. My salutations to you, O Puruṣōttama. O Sankara! I tell you this stotra now.

13. purā rakṣārthamīśānyāḥ kātyāyanyā vr̥ṣadhvaja। nāśāyāmāsa sā yēna cāmarānmahiṣāsuram॥ O the one who has the Bull as flag (Sankara)! Long ago, I told this stotra to Kātyāyani, by which effect She vanquished the demon Mahiṣāsura.

14. dānavaṁ raktabījaṁ ca anyānśca surakaṇṭakān। ētajjapannarō bhaktyā śatrūnvijayatē sadā ॥ She also defeated Raktabīja and other demons. Recitation of this stotra makes always one victorious over enemies. iti śrīgāruḍē pūrvakhaṇḍē prathamānśākhyē ācārakāṇḍē viṣṇupañjarastōtraṁ nāma trayōdaśōఽdhyāyaḥ-

Here completes the ‘Sri Vishnu Panjara Stotram’ from Achara Kanda in Garuda Purana, which has been narrated by Bhagavan Srihari to Bhagavan Rudra. Mother Gowri got initiated into this stotra, read it, and obtained great merits later. Many gods recited this stotra and obtained victory in war with demons.

(To be continued…)

Major Festivals In This Month

āṣāḍa month for spiritual progress Wednesday July 3, 2019 āṣāḍa śuddha pāḍyami to Wednesday July 30, 2019 āṣāḍa bahuḷa caturdaśi To obtain the grace of God, this month of āṣāḍa, generally considered ‘void’, can be treated as the first month in the year. On the full moon day, moon is in between the stars uttarāṣāḍha and pūrvāṣāḍha, due to which this month is called āṣāḍha. Many divine occasions such as Guru Pūrnima to worship Guru, beginning of cāturmāsya vratam and dakṣināyana, ratha yātra of Sri Jagannātha Swāmi of Puri and Sri Vittala of Pandharpur etc. occur in this month. Offering footwear, umbrella, and salt in charity is meritorious. Per Vaikhānasa āgama, Sapta Matrukas, Bhairava, Varaha, Narasimha Swami, Mahishasura Mardini, and Durga Devi should be worshipped.

ĀṢĀḌA MONTH

July 3, 2019 Wednesday – Beginning of Vārāhi Dēvi Navarātri - Since Vārāhi Dēvi symbolizes the divine power of Yajna Varāha that manifested to uplift this earth, Vārāhi Dēvi worship is dear to all those living making earth as their principal source. Though a formal initiation is required for mantras, following standard rules for simple worship such as reading stotras and namas such as ‘Sri Vārāhi Dēvyai Nama:’ is sufficient for this nine days. Among the three sources of power – thought, knowledge, and action - Vārāhi Dēvi represents action. Just like the action inherently embeds the thought and knowledge, Vārāhi Dēvi form is an amalgamation of Lalita Devi and Syamala Devi. She graces devotees in many forms such as Kirāta Vārāhi, Bhairavi, Swapna Vārāhi etc. Grace of Vārāhi Dēvi can be obtained reading Sri Lalita Sahasranama stotra and Sri Lalita Astotranama stotra in this nine days.

July 4, 2019 Thursday - Sri Jagannātha Ratha Yātra - Puruṣōttama kṣētra ‘Puri’ is one among the seven cities granting mōkṣa and a principal place of pilgrimage among the ‘Cār Dhām’ i.e. the four abodes of the Lord. Ratha Yātra i.e. the chariot procession of Lord Jagannātha along with Balabhadra, Subhadra, and śudarśana is carried out in all grandeur on āṣāḍa śuddha vidiya day, efficacy of which has been described in Skānda Purana. Distinction of this procession is that the main deities made of wood themselves are taken out, not the processional deities as is done normally. Many cities around the world celebrate this festival. It is very meritorious to participate in this Ratha Yātra. Though the main deities made of wood are in Puri only, worship of Viṣṇu with Sri Viṣṇu Sahasranama stotra on this day bestows the grace of Lord Jagannātha anywhere. Scriptures declare "Rathasthaṁ vāmanaṁ dr̥ṣṭvā punarjanma na vidyatē" i.e. those who will have the darśan of Lord in the Ratha on this day are not reborn and attain mōkṣa.

July 7, 2019 Sunday Skanda ṣaṣti - Though ṣaṣti in every month is dear to Subrahmanya, this month worship of Subrahmanya on ṣaṣti removes all the malefic effects of snakes, if any and bestows His grace even more.

July 8, 2019 Monday – Vivaswat Saptami - Worship of Sūrya, devout reading of Aditya Hrudaya and other Sūrya stotras bestows the grace of Surya.

July 9, 2019 Tuesday - Sri Mahiṣasura Mardini Puja - Dharma treatises mention that worship of Divine Mother reading ‘Mahishasura Mardini’ stotram, on this Ashtami day dear to Devi puja, grants great merits. This removes evil qualities within us and grants auspicious yoga.

July 10, 2019 Wednesday – Indra/Indrāṇi Puja Scriptures mention that worship of Indra and His śakti Indrāṇi during this monsoon season yields bounty of harvest.

July 11, 2019 Thursday – Beginning of Mahā Lakṣmi Vrata and Cākṣuṣa Manvantara - Kalpa and dharma scriptures prescribed to perform Mahā Lakṣmi Vrata from this day to obtain the grace of Lakṣmi and Nārāyaṇa.

July 12, 2019 Friday – Hari śayana ēkādaśi, Gō Padma Vratam, Beginning of cāturmāsya vratam - This day is famous as ‘śayana ēkādaśi’ as Lord Nārāyaṇa takes to ‘Yōga Nidra’ on this day. Perform the worship of śēṣa sāyi along with Lakṣmi on a beautifully decorated bed. Puranas mention that such worship purifies the body, achieves success in all endeavors, and finally yields place in vaikuntha, the abode of the Lord. History mentions that Sati Sakkubai attained liberation performing this vrata.

Starting from this ēkādaśi, since Lord is observing Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – July | 2019 6

all His devotees from His ‘Yōga Nidra’, performing virtuous deeds such as vratas to please Lord till Kartika

suddha ēkādaśi bestows His grace.

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

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

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

July 13, 2019 Saturday – Vāsudēva Dwādaśi - On this day, Lakṣmi and Nārāyaṇa should be worshipped as ‘Vāsudēva’. This day is also called ‘Maha Dwādaśi’ and ‘Vāmana Dwādaśi’. Worship of Vāmana on this day is meritorious.

July 15, 2019 Monday – śiva pavitrārcana - Worship of śiva for four months from this day is stipulated in śiva purana. Performance of ‘Dōlōtsavam’ i.e. putting śiva in cradle and worshipping is also done on this day.

July 16, 2019 Tuesday Vyāsa/Guru Pūrnima, śiva śayanam, kōkila vratam, arthādhika grāsa lunar eclipse This day is the most opportune occasion to obtain the grace of Guru, as the energy of Guru will be permeated across the entire microcosm. nārāyaṇa/sadāśiva samārambhāṁ vyāsa śaṅkara madhyamāṁ | asmadācārya paryantāṁ vandē guruparamparāṁ || The lineage of Gurus that began with the Supreme Lord continued with Bhagavan Vyāsa till our Guru. It is the duty of every bhāratīya to venerate Vyāsa on this day. Any of His works should be placed on a high pedestal, worshipped duly, and at least a small portion should be read devoutly. Everyone should worship their own Guru on this day. "Gurōḥ prasādāt anyatra nāsti sukhaṁ mahītalē" i.e. without the grace of Guru, nothing can be obtained in this world or in the other.

kōkila vratam – Vrata Kalpa mentions many ways of performing this vrata.

arthādhika grāsa lunar eclipse – This is occurring during the stars of Pūrvāṣāḍha, uttarāṣāḍha, and śravaṇa in the zodiacs of Sagittarius and Capricornus influenced by planet Ketu in black color.

Based on health conditions of elderly, old, ill-healthy, and children, everyone should preferably eat before noon time.

July 17, 2019 Wednesday – Karkātaka Sankramana, Beginning of dakṣināyana - Any ablutions, charity offerings, and performance of japa yields greater benefits.

July 20, 2019 Saturday – Sankastahara Caturthi - Performing ‘Sankastahara Caturthi’ vratam on this day removes obstacles and fulfills desires.

July 26, 2019 Friday – Aindri Puja - Scriptures mention that worship of Indra’s śakti Indrāṇi yields bounty of harvest. Combination of Friday, a dear to Indra, is rare and even more propitious.

July 28, 2019 Sunday – Kāmika ēkādaśi - Brahma Vaivarta Purana mentions that Sri Krishna narrated the distinction of this ēkādaśi to Dharmaraja. On this day, fasting and worship of Viṣṇu with tulsi leaves not only grants the merits of bathing in all sacred rivers during auspicious times, but also bestows the merits of devoutly reading all the scriptures related to Nārāyaṇa. This also grants the grace of Yama Dharmaraja.

July 30, 2019 Tuesday – Māsa śivarātri - This day, being the first śivarātri in dakṣināyana after the lunar eclipse, grants great merits to those performing the māsa śivarātri vrata, removes all bad planetary influences, and bestows the grace of śiva.

The Eternal Part 3 Sanatana Dharma in practice – Brahmasri Dr. Samavedam Shanmukha Sarma Vivāha Vyavastha

The Institution of Marriage Saptapadi Every ritual in Vivāha has great significance. Scriptures elucidated in great detail the significance of each step in ‘Saptapadi’.

‘viṣṇustvān vētu’ is repeated in all the seven mantras.

This means, ‘Vishnu is following to protect and grant whatever is asked for.’

1. First step - Ēka iṣē - Foods 2. Second step - Ūrjērvadvipadī - Strength, vigor and health 3. Third step - Trīn vratāya - Rituals and observances – Apart from the performance of daily rituals, special rituals such as Pitr ̥ Karma, Ekadashi vrata, Parva dina etc. are the bedrock of householder life. Also, all virtuous deeds as enjoined in the scriptures such as feeding the needy, taking good care of guests etc. Taking note of special tithis, festivals, special combinations such as ‘Alabhya Yoga’ etc. have to be observed at the home with due austerity and sincerity. 4. Fourth step - Mayōbhavāya catuṣpadī - Obtain comforts and peace only through Dharma. Right means for right ends on all fronts i.e. right way of earnings, right choices of spending, right associations etc. Only such right conduct filled with Dharma shall provide peace and comfort. 5. Fifth step - Pancha Paśubhya: - Livestock – Cattle and other animal wealth; ‘Paśu’ also means progeny; Virtuous children who can carry the Dharma, Jñāna, and family tradition forward 6. Sixth step - Ṣaḍrtubhya:̥ - Favorable occurrences in all six seasons. Mentioning this here indicates that the couple, especially hostess is responsible to make sure that both the worldly and spiritual activities appropriate for each season are conducted properly as stipulated, from time to time in the home. This propitiates the gods, demigods and others who in return bestow all favors upon the family at all times. 7. Seventh step - Sakhā saptapadi - Now that we have walked seven steps together, we became friends and our relationship shall grow even stronger.

Marriage is equal to a great ‘Yajna’. It should be performed and as well as maintained later as piously as a sacred ritual such as Yajna is conducted. (To be continued…)

‘Ashtanga Dharma’

Maharshi Veda Vyasa said in Mahabharata that Dharma exists in eight forms. They are Yagna(Unselfish sacrificial offering), Upaasana(Worship of gods) and Adhyayana (Study of the Saastraas), Daana(Charity), Tapas(Resolute and concentrated meditation in mental solitude with undeterred focus on the Supreme) , Satyam (Truth), Kshama (Forbearance), Indriya Nigraham (Control of the Senses), and Living without Lobha (Living without greed). These are like the Ashtanga Yogaas (Eightfold Yoga) in Patanjali Yoga sutras. The first four of these - Yagna, Adhyayana, Tapas, and Daana - are very important for the Pitruyaana Margam i.e. the path of Pitrus. The next four - Satyam, Kshama, Indriya Nigraham, and living without Lobha, are important for the Devayaana maargam i.e. the path of the gods. It should be noted that the first four are all karmas. They fall in the path of action. Karmaas provide us with the enjoyment of higher worlds, which can be reached by the Pitruyaana maarga. If these Karmas are performed with this result in mind, then the Jeeva will go in the Pitruyaana maarga. However, if they are performed with devotion towards God, then they will help the Jeeva gain enlightenment. The last four are said to be part of the Devayaana margha. In the Upanishads it is said that God cannot be found with the manas (mind) alone. To find God, one needs manas that is aided by tapas. The meaning behind this is that only the mind that has the aid of tapas can reach God. Upaasana gives Kramamukti i.e. liberation in stages and Jnana (Knowledge about the Supreme) gives Jeevan mukthi i.e. liberation while in this body. Due to persons good deeds, they will go to higher lokas through the Pitruyaana marga and then they will come back to the earth. However, those who perform actions with God in mind will go to the Devayaana maargha and attain Krama mukthi. If neither of these paths are chosen and followed, then that person will go to the bad lokas and come back to earth in some lower form of life. Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – July | 2019 8

After daily chores, Karmābāi, living in Marwada region, used to cook Kichidi with ginger, asafœtida, ghee, and other materials, send as an offering to Lord Jagannātha temple daily, and eat the prasadam given back by the priests. Gradually, it so happened, that Lord Jagannātha liked this Kichidi offering so much, that none of the other offerings would be getting arranged till the arrival of this Kichidi.

A bairāgi devotee, who was known to have his call answered directly by the Lord Himself, heard about Karmābāi and went to visit here during his visit to Puri. Karmābāi’s way of cooking without following any ritualistic purity and traditions did not appeal to bairāgi. He taught Karmābāi about the practice of customs and traditions.

The innocent Karmābāi repented her mistake all along. Next day morning, she got up, cleanly prepared everything at her home, and offered to the Lord. She then took some special care to follow the extra traditions bairāgi mentioned and readied herself to cook the offering for the Lord. Just then, she heard a sādhu calling her out to give anything that is available, as he is unable to bear the pangs of hunger. As she has nothing available, she just offered the sādhu the same she cooked earlier as an offering at her home. The hungry sadhu eagerly ate the same, gladly blessed Karmābāi and left.

Then, she again readied herself per bairāgi, cooked the Kichidi, and took to temple to offer the Lord. Priests took the offering, put it before the Lord, and opened the curtain. Upon looking at Lord Jagannātha, everyone was shocked.

Because, Kichidi is smeared all around the mouth of Lord. Jagannātha’s face was indescribably beautiful, just like the face of a small boy who did not wash his mouth after partaking food.

Surprised, they all asked bairāgi. They all heard the divine voice of Lord Jagannātha, ‘You all are aware that I like the offering of Karmābāi prepared with pure heart and sincere devotion. But, yesterday, my other devotee bairāgi went to her, taught her about customs, traditions, and many other things, upon which she was afraid about the ills she was committing till now, and became very sad. As always, she began to cook again following all these traditions after offering to Me at her home. Because of this process, offerings to Me at the temple are late by five ghadiyas. I went to her home, ate the offering there, and came back. Because, there is her offering here again, I forgot to rinse My mouth in a hurry. You can now continue to perform all your offerings per your traditions.’

Per the instructions of the Lord, priests completed the daily traditional offerings with all rituals. Karmābāi became overjoyed at the grace and compassion of the Lord. Bairāgi felt ashamed of himself that he was trying to teach something to such noble and pure hearted soul like Karmābāi.

Lord Jagannātha immediately said, ‘Certainly, these traditions and customs are necessary to have mind concentrated on Me. But, for those, who dedicate their everything to Me and offer thinking ‘Sarvam Jagannātham’ i.e. that ‘Everything is Lord Jagannātha Himself’, none of these apply.’

To this day, in honor that great devotee Karmābāi, Kichidi is still offered to Lord Jagannātha in a golden plate. This incident is a direct testimony to the grace of Lord that whatever is offered with pure mind, body, and speech is always accepted by the Lord.

‘It is a sin to call a man a sinner’ – Swami Vivekananda “The greatest error,” Swami Vivekananda said, “is to call a man a weak and miserable sinner. Every time a person thinks in this mistaken manner, rivets one more link in the chain of ‘Avidya’ that binds him, adds one more layer to the “self-hypnotism” that lies heavy over his mind.” He compared the Hindu and Christian concepts of the soul. “One of the chief distinctions,” he said, “between the Vedic and the

Christian religion is that the Christian religion teaches that each human soul had its

beginning at its birth into this world, whereas the Vedic religion asserts that the spirit of man is an emanation of the Eternal Being and has no more a beginning than God Himself.” He hailed humans as Children of Immortal Bliss – ‘Amrutasya’ – in the language of the Upanishads. “Ye are the children of God,” Swamiji proclaimed while addressing the Parliament of Religions, “The sharers of immortal bliss, holy and perfect beings. Ye divinities on earth.’ Sinners! It is a sin to call a man a sinner; it is a standing libel on human nature. Come up, lions! Shake off the delusion that you are sheep; you are souls immortal, spirits free, blest and eternal.” Sri Vivekananda quoted Sri Krishna in Srimad Bhagavad Gita, “Wherever thou findest a great soul of immense power and purity struggling to raise humanity, know that he is born of My , that I am working there through him.” And Swamiji said, “Let us, therefore, find God not only in Jesus of Nazareth but in all the great ones that have preceded him, in all that came after him, and all that yet to come. Our worship is unbounded. They are all manifestations of the same infinite God.” (Swami Vivekananda left his mortal coil on July 4, 1902 in Belur, India) Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – July | 2019 9

mahiṢĀsuramardini StŌtra ‘MAkuṬAM’

This line repeats at the end of each stanza. Hence, it is the ‘Makuṭam’ i.e the crown of the poem. Meaning of this line is ‘Victory, Victory to you! Oh Slayer of the Great Ego, Oh One with beautiful braided hair, Oh Daughter of the Mountains’.

‘Ramya kapardini’ is an adjectival term here. ‘Kapardam’ means matted hairlocks. Mother is adorned with beautiful matted hairlocks, in which the hairs are very long. All these long hairs are tied in a structured manner. Hence, She is called ‘Ramya Kapardini’ i.e. one with beautiful braided hair.

‘Kapardi’ – This word has many scriptural meanings. Not everyone’s hair is called Kapardamu. Only the hair of Lord Siva is called Kapardamu. Also, in Sri Lalita Sahasranama stotra, Divine Mother is praised as ‘Kapardini Kalamāla’.

Dictionary defines ‘Kapardamu’ as ‘Bhūmanindā praśansāsu nityā yōgēti śāyana’. An elaborate praise is called ‘Kapardamu’. Those qualities that qualify for an enormous praise are called ‘Kapardamu’. The qualities that qualify should be ‘bhūma’, ‘nityā yōgē’, and ‘ati śāyana’ i.e. virtues that are effective, vastly and densely spread, and lasting forever. Hence, Ramya Kapardini’ means one who has heap of everlasting virtues worthy of praise.

'Varāṭa mālā vibhāsitā' i.e. ‘Kapardamu’ means a necklace of seashells. Because, Mother looks beautiful wearing a necklace of conches, seashells, and other objects that come out of the sea, She is called ‘Ramya Kapardini’.

‘Kapardini’ means one who sports the matted hairlocks with wet characteristics such as moon, water etc. Because, She also holds a crescent moon like Lord Siva, She is called ‘Kapardini’.Great poet Kalidasa eulogizes Mother saying,’ Ārbhaṭyā śaśikhaṇḍa maṇḍita jaṭājūṭā’ in his work Laghustava. ‘śaśikhaṇḍa maṇḍita jaṭājūṭā’ – One who wears a piece of moon in Her hairlocks.

Mookakavi in his work Mooka Panchashati says, prēmavatī kampāyāṁ sthēmavatī yati manassu bhūmāvatī | sāmāvatī nityāgirā sōmavatī śirasi bhāti haimāvatī ||

‘sōmavatī śirasi bhāti’ – One who wears moon on Her head. Hence, Divine Mother is called ‘Ramya Kapardini’.

‘śailasutē’ means the daughter of the King of Mountains Himavan. - Samavedam Shanmukha Samra. (Adapted from ‘Mahishasura Mardhini Stotram’ Pravachanam) July 9, 2019 Tuesday - Sri Mahiṣasura Mardini Puja

TVAYI MAYI CĀNYATRAIKŌ VIṢṆU:

‘Sri Adi Sankara Bhagavatpada’s greatness can’t be narrated in any stretch of words. It’s simply our great fortune and the meritorious deeds of our elders that we have come to know about Him, His works, and thus make an attempt to become His disciples. Becoming Sri Sankara’s true disciples is to follow His instructions and judiciously put them into action. All His works are relevant to the last letter even today. His teachings are universal and pertinent to any situation and any times. They are eternal and have no malady of time. One of His teachings is as follows – tvayi mayi cānyatraikō viṣṇu: | vyarthaṁ kupyasi mayya sahiṣṇu: || bhava samacitta sarvatra tvaṁ | vān̄chasya cirādyādi viṣṇu tvaṁ ||

In me, in you and in everything, none but the same Vishnu dwells. Your anger and impatience is meaningless. If you wish to attain the status of viṣṇu, have samabhAva, equanimity, always.

The same God (viṣṇu) that is present within you is also present in me. Then, why should we hate each other? If we keep this hatred aside and join hands to work together, we can get many more good things done for the welfare of universe. Our hatred is resulting in derailing many deeds or even stopping many actions. If two people can work in complete harmony, many dharmic works for the welfare of the world can be done easily. ‘

(From ‘Anugraha Bhashanam’ of Jagadguru Sri Sri Sri Vidhusekhara Bharati Swami, Sringeri Sarada Peetham) Jagadgurus of Sringeri Sharada Peetha Sri Sri Sri Vidhusekhara Bharati Swami Vardhanti is on July 24, 1993 Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – July | 2019 10

śiva jñānaṁ – Samavedam Shanmukha Sarma.

Gaṅgādhara Part 40

Due to their power of tapas, Maharshis envisioned water as ‘Tīrtha’ and land as ‘Kṣētra’. We inherited such rich culture and traditions that enable the visualization of rivers as sacred rivers and holy places on their banks as divine abodes.

Though there are many rivers in the world, ‘Gaṅga’ has unique distinction. Not only Bhāratīyas, even foreigners also expressing special affinity towards Gaṅga is amazing.

‘Śrōtasāmasmi jāhnavī’ –I am Gaṅga among the flows’ – said Gītācārya Bhagavan Śrī Krṣṇ̥ a in Vibhūti Yōga. Sri Ramakrishna Paramahamsa said, ‘Each and every drop of Gaṅga is Govinda.’

In the inner emotions of Bhāratīyas, Gaṅga is goddess direct. Apart from many divine abodes on the banks of Gaṅga, it’s glorious history and celestial culture are vast. Our dharmic literature is replete with many stories about Gaṅga and it’s efficacy as mentioned in Purāṇas.

That Gaṅga emanated from the feet of Viṣṇu, reached the matted hairlocks of Śiva and from there descended onto earth is the main story line in all Purāṇas. This same story was told in different Purāṇas in different styles. Each of these stories have many philosophical, divine, knowledgeful, and yōgic parlances embedded within.

Gaṅga has been obtained by Bhagīratha with severe tapas aspiring liberation for his ancestors. Hence, it is called ‘Bhāgīrathi’. ‘Bhagīratha Prayatnam’ (effort of Bhagīratha) has become a phrase to denote that something is obtained after great efforts.

There is no doubt that Gaṅga descended from divine planes. Even per current scientific rationale, purity and power of Gaṅga to cure diseases is astonishing. ‘Auṣadhaṁ jāhnavītōyaṁ - (Gaṅga water is medicine) is very famous statement.

It is truth experienced that within Gaṅga there is some inexplicable divinity. ‘Viṣṇu Feet’, ‘Śiva Head’.. – Even these terms indicate something divine.

Vēdas mention ‘Viyadviṣṇu Padam’ – ‘Viyat’ means cosmos which is also known as ‘Viṣṇupadam’. Cosmos is energy field wherein God’s power has pervaded as effulgent divine radiance. This is profound, vast and infinite. When we view the same from bottom, this cosmic sky appearing as ‘top portion’ looks like the ‘Head’. The area between that cosmos and us in earth is called space.

Śrti̥ mentions ‘Rōdasi Rudrapatni ’. As Aṣṭamūrti, the power of Rudra is pervading the entire space. The Five elements (Air, Water, Fire, Sky and Earth), Sun, Moon and Yajña form (conscious of self) – These eight are called Aṣṭamūrtis. Head portion of this Rudra is ‘Vyōma’ i.e. cosmos. When the same is viewed from top, the surface of sky appears as foot. That is called Viṣṇupadam.

(To be continued…)

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

Nature of the Divine

So, now we can identify four levels: Paramatma, Iswara, Devatas, and Jeevas. Paramatma is the non-manifest Supreme God before any creation starts. He (or She) becomes Iswara (Lord, Master) with the start of creation (srushti), through its maintenance (sthiti) and dissolution (layam), because he controls it fully and absolutely. It is as the Telugu poet Potana described in Andhra Bhagavatam, through the prayer of Gajendra – From Whom this creation came into existence, by Whom it is sustained, and into Whom it dissolves, to such Iswara I surrender! The same definition was earlier given by Taittiriya Upanishad as, yatōvā imāni bhūtāni jāyantē, yēna jātāni jīvanti, yat prayantyabhisanviśanti

So, once the divine goes from the non-manifest non-creative state to creation, the divine becomes Iswara. As we explained in the prior analogy, many efforts are needed to maintain this creation. Devatas are the energies and capabilities through whom He controls the creation.

In the Veda, it is said that Devatas are to Iswara as the physical senses are to a human. See how logically Veda reasons it out. A man comes out of his home. While walking on the road, he sees a restaurant. He feels hungry, goes into the restaurant and eats a lunch. All these various actions are done by one man. But if you dissect each action, walking is done by his legs, seeing is done by his eye, hunger was generated by his stomach and eating was done by his mouth. Though the man is at the center of all the actions, each individual action is accomplished by the organ designated to do that function. Eyes can’t do the walking nor can stomach see. Each organ needs to do its specific job. Moreover, all the organs are needed for the proper and complete functioning of the being. Such is the role of the Devatas with respect to Iswara. Each Devata has to do his or her duty, as ordained by the Lord. And therefore, when we worship any Devata, that worship is offered to Iswara.

Please note how systematically and logically the Vedic knowledge explains the Divine. Such concepts don’t even exist in other religions. We have been talking about how the different philosophical approaches in Hinduism have explained the nature of the Divine and how it relates to the human experience.

Viswaroopam – Nature of Universe Let us move to the topic of Viswaroopam.

When Srikrishna granted Viswaroopa darsanam to Arjuna during the teaching of Bhagawad Gita – please note this – He didn’t say, “Oh Arjuna, you wait here, I will go, put on the costume of Viwaroopam, and will be right back.” He just altered the perception of Arjuna With his natural mortal eyes, Arjuna was able to see only the physical form of the Lord. With the enhanced perception granted by the compassion of Srikrishna, he was able to realize the true divine nature. The Lord’s form didn’t change, but Arjuna’s gaze changed.

Of course, we are all familiar with Srikrishna’s Viswaroopam. You may be surprised to know that various Puranas describe several other Viswaroopams. Devi Bhagavatam has a wonderful description of the Goddess. Siva Puranam has Siva’s Viswaroopam while Padma Puranam has Siva’s and Srirama’s Viswaroopams. Several others were also described.

Let us stop here for a second and pose a question. How many Viswaroopams are there? How many are possible? By the way, let us take the opportunity here to point out that Hinduism is the religion that never says – believe in this blindly! Hinduism is the religion of questioning, investigation and reasoning. So, let’s think on this – Are there many Viswaroopams? How many Viswams are there? How many Universes? Universe is always one, isn’t it.

Whether we approach Purusha Sooktam or Vishnu Sahasranamam, we will encounter a similar description. bhūḥ pādau yasya nābhir viyadasuranilascandra sūryau ca nētrē

This earth is His foot plane. The space is his midriff, Moon and Sun are His eyes. His breath is the air. When you go through this description, what do we feel? What do we visualize? It is the same air we are breathing. It is the same earth we are inhabiting. We are able to see the divine in all the creation around us, and see the creation and everything in it as divine manifestation. Not just that, the description allows us to get up close, personal and experience the divine within our living experience. Translation: Narayanaswamy Sankagiri (To be continued...)

śāntākāraṁ bhujagaśayanaṁ padmanābhaṁ surēśaṁ | viśvākāraṁ gaganasadrś̥ aṁ mēghavarṇaṁ śubhāṅgaṁ || lakṣmīkāntaṁ kamalanayanaṁ yōgihrddy̥ āna gamyaṁ | vandē viṣṇuṁ bhavabhayaharaṁ sarvalōkaika nātham || ‘One who - has peace itself as His form, is sleeping on the king of serpents, ādiśēṣa, has lotus in His navel, is the lord of all gods, is the form of this entire universe, is like the sky, is in the color of cloud, has auspicious limbs, has lakṣmī as His consort, has lotus like eyes, is the goal of contemplation in the hearts of yōgis, dries up the fears of the mundane, and is the only lord of all the worlds – To that Viṣṇu, My prostrations.’ The ultimate goal of Sri Viṣṇu Sahasranama stotra is the attainment of peace obtained after the removal of three tāpās (ādhyātmika, ādhibhautika, and adhidaivika). ‘Śāntyarthē viniyujyatē’ – That peace is kaivalya. It’s only that purpose the Sahasranama stotra is recited regularly. Nārāyaṇa is the form of such pristine peace. This ‘peace’ is the attribute-less (Nirguṇa) state of the Supreme before beginning of the creation. Though Lord is embodied with attributes (Saguṇa), this is not different from His infinite attribute-less state. Even that embodided form is serene. But, in this form, He is sleeping on a snake. Can someone sleep peacefully on a snake? Only Nārāyaṇa, the very personification of peace, can remain peaceful even on a snake. Here, snake indicates Nārāyaṇa‘s infinite power of permeation across the universe. It is He who mounted upon this omnipresence and unboundedness. In other words, it is He who is this universe; Again, it is He only who is beyond this universe. Hence, He sleeps on a snake. This form indicates the manifestation from Nirguṇa to Saguṇa for the purpose of creation. Therefore, He is ‘Padmanābhaṁ’. Lotus, the origin of Brahma who orchestrates the creation blossoming like a lotus following the instructions of Hari, emanated from the navel of the Lord (‘nābhyā āsīdantarikṣaṁ’ – from the cosmos).

At the time of creation, many gods manifested for organizing the universe under the command of Nārāyaṇa, who not only infused His energy into the creation, but Himself permeated the entire creation. Hence, this universe became His form. In some texts, it is mentioned as ‘viśvādhāraṁ’ i.e. the support for the entire universe. This also is appropriate. He is ‘gaganasadrś̥ aṁ’ i.e. has the color of cloud. When earlier it is described that He is blue hued like the sky, what is this description here again that He is black like the cloud? Sky denotes This is nāma vidya. These nāmas are not groups of expansion. Lord Nārāyaṇa is omnipresent like the sky. Sky is formless and so is Nārāyaṇa. He took letters. These are the a form just to grace His devotees only. That form is ‘mēghavarṇaṁ’ i.e. not only black but also phonetic forms of Lord Nārāyana. In totality, cool like the cloud. That coolness is due to His compassion. This form is full of spirit i.e. ‘Rasa this entire sahasranāma Swarūpa’. ‘Gāravin̄ci dappi tīrcu kāla mēghamā..’ said Annamayya about the Lord in one of His stōtra is the embodiment compositions. He is the dense cool cloud who can pacify the thirst of all three kinds of miseries Vishnu’s ‘Sound Form’. accumulated from many past births. If the mind can immerse in that cloud, it is a sign of These are the sounds of auspiciousness. Hence, every part of the Lord is radiating propitiousness. Sri Lakshmi adored that Lord that have been propounded in Vēdas. figure of auspiciousness. All the energies and abundances required for the sustenance of this Elucidation of these universe are in His service. The embodiment of all these affluences is ‘Lakshmi’. He is dear to that nāmas provides clarity to Lakshmi. Every affluence in this world should become an offering to the Lord is the allegorical our Vedic scientificity and Supreme Knowledge significance of Sridēvi serving Lord Mahā Viṣṇu. Lord, who is ready to bestow this entire wealth about the Lord. Hence, and compassion to the world, is present with blossoming wide vision to observe every atom in this is ‘Śrī Viṣṇu Vidya’. the universe. In this book radiating the Those are His lotus eyes. That is the divine embodiment meditated by the yogis. This Viṣṇumūrti effulgence of Vishnu, is the only Lord of all the worlds. If one make Him one’s own, will they have any worldly worries? meaning of each nāma is compiled to enable All worries are shattered. Therefore, Viṣṇu is ‘Bhavabhaya Hara’ i.e. one who dispels the fears of pārāyana and bhāvana the mundane. Contemplating on this sloka as described above, thereby becoming one with the yōga i.e. contemplate Lord, and then devoutly reading the Vishnu Sahasranama stotra is the true Yoga! with feeling.

A couple of more slokas to ensure that the form of Lord stays resolute in the meditation – This book is available in mēghaśyāmaṁ pītakauśēyavāsaṁ | śrīvatsāṅkaṁ kaustubhōdbhāsitāṅgaṁ | all Rushipeetham outlets and is also available puṇyōpētaṁ puṇḍarīkāyatākṣaṁ | viṣṇuṁ vandē sarvalōkaikanātham || online for download. ‘Resplendent with bluish black hue like cloud, wearing silk garments, bearing the regal Srivatasa, adorned with the Kaustubha, embodiment of auspiciousness, lotus like wide and For more information send mail to compassionate eyed, the only one Lord of all the worlds – To that Vishnu, I bow down.’ [email protected] sa śaṅkha cakraṁ sa kirīṭa kuṇḍalaṁ | sa pīta vastraṁ sarasīruhēkṣaṇaṁ | sahārā vakṣassthala śōbhi kaustubhaṁ | namāmi viṣṇuṁ śirasā caturbhujam || ‘With all modesty, I bow down my head and prostrate to that Vishnu who is gloriously shinning with conch, disc, crown, earrings, lotus eyes, chest adorned with Kaustubha, and four arms.’ - Samavedam Shanmukha Sarma. (Adapted from ‘ Sri Vishnu Vidya’ book) Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – July | 2019 13

SRI ĀDI ŚAṄKARA MEETING HIS GURU SRI GŌVINDA BHAGAVATPĀDA After adopting ātura sannyāsa in the presence of Mother Aryāmba as a temporary measure, Śaṅkara set out seeking a Guru to get formal initiation. This is in accordance with the ancient tradition as mentioned in Upanishads. śvētaśvatara Upanishad says – ‘yasya dēvē parā bhaktiryathā dēvē tathā gurau | tasyaitē kathitā hi arthāha prakāśantē mahātmana: ||’ ‘Worship the Guru in the same manner as the God to attain all there is, and to attain everything on the path of God-realization.’

Lord Krishna also emphasized the same in Srimad Bhagavad Gita – ‘tadviddhi praṇipātēna paripraśnēna sēvayā | upadēkṣyanti tē jñānaṁ jñāni na: Tattvadarśina: ||’ Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.

One should approach only an apt Guru. Some of the qualities listed for an ideal Guru are - ‘Śrōtrīya’, ‘Brahmaniṣṭha’, ‘Jñānavān’ etc. i.e. The Guru should be austere, resolute in Brahman, knowledgeable etc.

After an arduous journey, Śaṅkara reached the banks of River Narmada, and approached the hermitage of Sri Gōvinda Bhagavatpāda. Entire atmosphere is very serene, pristine, and pure. Even the air is filled with spiritual radiance. daṇḍānvitēna dhrtar̥ āga navāmbarēṇa | gōvindanātha vanamindu bhavā taṭasthaṁ || tēna praviṣṭa majaniṣṭha dināvasānē | caṇḍa dviṣāda śikharaṁ ca samācalasya || ‘At that time of sunset, approaching gōvindanātha present in the forest, Śaṅkara clad in saffron robes and holding staff in His hand looked like another Sun.’

At that time, Gōvinda Bhagavatpāda was inside a cave. ‘ādēśamēka manuyuktumayaṁ vyavasyan prādēśa mātramivara pratihāra bhājan’ – The entrance of the cave is only the size of a ‘prādēśa’ i.e. the distance between the index finger and thumb. How did He enter inside the cave? Those who are adept in Yoga only can enter that cave.

Śaṅkara circum-ambulated the cave three times and sang a hymn venerating the great Guru – paryaṅka tāṁ bhajati ya: patagēndra kētō: | pādāṅgadatva mathavā paramēśvarasya || tasyaiva mūrdhni dhrtḁ sābdhi mahīdhra bhūmē | śśēṣasya vigrahamaśēṣa mahaṁ bhajē tvām || … sa ēva patan̄jalistvaṁ ‘One who - is the bed of Lord Narāyaṇa, is an adornment of Lord Śiva on His leg, holds the entire earth on His head, I prostrate to that Lord ādiēśēṣa Himself, who is none other than Patanjali.’

That very Patan̄jali has now come as Gōvinda Bhagavatpāda. tvamakhila guṇapūrṇaṁ vyāsa putrasya śiṣyāt | adhigata paramārthaṁ gauḍapādānmaharṣē: || adhijigamiṣurēṣa brahmasansdhāmahaṁ tvām | prasrmarḁ mahimānaṁ prāpamēkānta bhaktyā || 'You have attained the highest spiritual realisation through the instruction received from the great Gaudapada, a disciple of Suka, the son of Vyasa. I salute thee, the repository of all virtues and have come praying for instruction in the truth of the Supreme Brahman.'

Thus Śaṅkara offered obeisance to His Guru. Contribution of Patan̄jali to the culture of Bhāratadēśa is invaluable. He gave the three principle streams of knowledge – śabda vidya to purify the speech, yoga vidya to restrain the mind, and vaidya vidya to cure the body. Hearing the prayer of Śaṅkara, the Guru questioned from inside ‘Kastvamiti?’ i.e. who are you? ‘Svāmin! nahaṁ na prthv̥ ī na jalaṁ na tējō na sparśanō na gaganaṁ na ca tadguṇā vā | nāpi indriyānyapi tu viddhi | tatō vaśiṣṭa: yatkēvalōsti parama: saśśiva: ahamasmi ||’ ‘Hey Swamin! I am neither the five elements of Earth, Water, Fire, Air, and Sky nor their attibutes such as form, touch, smell, sound, and taste. I’m not the senses or the intellect. I’m Śiva, the divisionless consciousness that remains forever‘.

Hearing that answer filled with the quintessence Advaita i.e. Non-dualism, Gōvinda Bhagavatpāda realized through Samadhi that the one outside the cave is none than Lord Śiva Himself. - Samavedam Shanmukha Sarma.

(Adapted from ‘Sankara Vijayam’ - Pravachanam)

ūrdhva bahurviraumyēṣu na ca kaścicrunōṭi mē dharmādharmaśca kāmaśca sā dharmata kim na sēvyatē ||

"I am shouting at the top of my voice, with both my arms lifted up, that Dharma alone leads one to all auspiciousness here and in the hereafter. But alas! No one listens to me!" – Maharṣi Vēda Vyāsa

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 6

satyaṁ jñānaṁ anantaṁ nityamanākāśaṁ paramākāśaṁ gōṣṭha prāṅgaṇa riṅgaṇa lōlaṁ anāyāsaṁ paramāyāsaṁ māya kalpita nānākāra manākāraṁ bhuvanākāraṁ kṣamānāthaṁ mānādhaṁ praṇamata gōvindaṁ paramānandaṁ Sankara is elated whenever He hears the word ‘gōvindaṁ’. Hence, to remember gōvinda continuously, He said ‘bhaja gōvindaṁ’.

‘ḍukṛñkaraṇe’ means one is not saved by his actions, by only by attaining jnana with bhakti i.e. knowledge of the Supreme Self with devotion. Upanishad also said the same, ‘na karmaṇā na prajayā dhanēna tyāgēnaikē amṛtatvamānaśuḥ’, meaning one shall attain immortality only by sacrifice, never by action or progeny or wealth. ‘Tēna tyaktēna bhun̄jīta’ says Īśāvāsya upaniṣad i.e. leave everything and stay detached. But, being in the world, with the world around, and living in the world, how to do it? ‘urvārukamiva bandhanāt’ says scripture i.e. just leave the attachment with the world as the cucumber, which holds the creeper during its sprouting stage, leaves it once it is ripe and becomes fruit. Or, like the custard in an elephant-apple, called ‘Velaga’ in colloquial, remains unattached to the shell once it is ripe. Sri Ramakrishna Paramahamsa elucidated the same with an illustration. Just as a person moving round fast holding a pillar shall never fall, a person roaming around in the world but still holding to God shall never fall.

Though these slokas became popular as ‘Bhaja Gōvindam’, Sri Sankara named this ‘mōha mudgara’. ‘mudgara’ is a type of weapon that is used to strike very hard. If one’s mind is really hit hard by these slokas, they will be free from ‘mōha’ i.e. illusion. Sastras mention that even among the knowledgeable, there are those dissuaded by ‘mōha’. The knowledgeable can be of two kinds – 1. Those who experienced the ultimate truth – ‘Sat’ and crossed the ‘mahā māyā’. 2. Those who devoutly and rigorously study the scriptures, understand them correctly and completely, and are thoroughly endowed with the faculty of discrimination to distinctly separate the duals of real-unreal, truth-untruth, and knowledge-ignorance etc. Sometimes, even they are engulfed in this ‘mōha’. These are called ‘Parōkṣa Jñānis’ i.e. who are graced with the theoretical knowledge of the Supreme Brahman, but never experienced. Sri Sankara says that even the very thought that one crossed the ‘māya’ itself is due to the influence of ‘māya’. Sri Devi Bhagavatam says, ‘jñānināmapi cētānsi dēvī bhagavatī hisā balādākr̥ṣya mōhāya mahā māyā prayachcati’ i.e. even the highly knowledgeable are sometimes pulled by ‘mōha’ due to the power of ‘mahā māyā’. While venerating Lord Sri Krishna in Santi Parva of Mahabharata, Bheeshma says, ‘sargasya rakṣaṇārthāya tasmai mōhātmanē nama:’ i.e. ‘I prostrate to Lord Krishna who is in the form of delusion to protect this world.’

In Srimad Bhagavadgita, chapter 7, sloka 14, Lord Krishna says - ‘daivī hyēṣā guṇa-mayī | mama māyā duratyayā || mām ēva ye prapadyantē | māyām ētāḿ taranti tē ||’ This divine energy of Mine, consisting of the three modes of material nature (Sattva, Rajas, and Tamas), is difficult to overcome. But those who have surrendered unto Me, can easily cross beyond it.

In the first line, Lord cautions us, whereas in the very second line, He makes us fearless with His promise that those who surrender unto Him shall certainly cross beyond the māyā.

Sri Sankara also named this stotra ‘carpaṭa pan̄jarikā stōtraṁ’. ‘carpaṭa’ means palm. ‘pan̄jarikā’ means caged or boxed or packed. Hence, ‘carpaṭa pan̄jarikā stōtraṁ’ implies that the entire knowledge of Vedanta is boxed in this stōtraṁ. One should reminisce this stōtraṁ during both pleasure and pain, because pleasure gives joy and hence God is forgotten, and pain gives sorrow and God is forgotten again.

Why sri Sankara picked ‘gōvinda’ among all the names of Lord Viṣnu? In this stotra, though Murāri and Srīpati are also used, the stotram induces one to reminisce the Lord with the name ‘gōvinda’. Though all the thousand names envisioned by the maharṣis are sacred and divine, ‘gōvinda’ name has great significance. It is essential to pronounce, comprehend, and contemplate i.e. uccāraṇa, vicāraṇa, and smaraṇa the names of God. - Samavedam Shanmukha Sarma. (Adapted from ‘ŚRĪ ĀDI ŚAṄKARA JÑĀNA YAJÑAṀ’ – ‘BHAJA GŌVINDAṀ’ - Pravachanam) (To be continued...)

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

Forced Conversions, Marraiges spike in Paksitan SANATANA DHARMA Many Hindu and Christian girls and young women running into thousands are kidnapped in Pakistan and forcibly married, disappearing from their families. According to the report of Human Rights Commission of Pakistan,

these forced conversions have been going on for decades. There was a recent surge in reported cases. Around 1,000 cases of Hindu and AROUND THE WORLD Christian girls being forced to convert were estimated in the province of southern Sindh alone in 2018. "This appears to be a systematic, organized trend and it needs to be seen in the broader context of the coercion of vulnerable girls and young women from communities that are already marginalized by their faith, class and socioeconomic status," said Mehdi Hasan, chairperson of the independent Human Rights Commission of Pakistan. "Meanwhile, there is no law banning forced conversions. The government has done little in the past to stop such forced marriages," said the report. The executive branch asked lawmakers to pass effective legislation to end the practice, but nothing happened.

Indian Government sets up separate Board to promote Vedic Education

The Human Resources Development (HRD) ministry of Government of India accepted the proposal to establish India's first National School Board for Vedic Education- Bhartiya Shiksha Board (BSB). The Maharshi Sandipani Rashtriya Vedavidya Pratishthan (MSRVP) - a fully-funded autonomous body under the HRD Ministry- is already working for the promotion of Ved Vidya. Now, the very same body has given in-principle approval to establish BSB in its governing council meeting. Bhartiya Shiksha Board is to be set up with the primary objective of standardising Vedic education. The BSB will draft syllabus, will conduct regular examinations and certificates will be also provided.

Christian missionaries abuse Hinduism inside the temple Christian missionaries unabashedly try to enter Nanganallur Hanuman temple, ridiculing the Deities. A Christian missionary was seen climbing up to the Adiyogi statue and screaming, "Neither Yoga, nor Yogi can liberate you from sins; Only Jesus can."

‘Propagandists of other religions are subject to serious consequences’, say the sign at the village entrance. The collective opinion and actions of villagers in Kesilingayapalli village of Kadapa district in the southern state of Andhrapradesh, India has resulted in putting the above sign. The same sign also reads, ‘Changing religion is like changing your biological Mother.’ A population of around 1500 in this village are united in their faith. All the different age groups also resonate enthusiastically. There is one temple of Lord Rama in the center of the village. All Hindu functions are celebrated with great pomp and splendor. Youth and children alike take great interest in reading Srimad Bhagavadgita and strongly believe that it shall transform their lives and grant them better prospects here and hereafter.

Indonesian Locals Preserve Hindu Culture

Per history, Indonesia was once ruled by a Hindu kingdom. Many centuries passed after the fall of that kingdom. However, the values of Hinduism are still being preserved by locals. In many parts of the country which has around approximately 83 per cent predominantly Muslim population, Hindu temples, scriptures, murals and sculptures of Hindu Gods and Goddesses are still preserved. Even today, Sanskrit words are weaved into the local language. An example of this, an official said, is the motto of the Indonesian Navy - "Jalasyeva Jayamahe" ("On the sea we are victorious") - which is coined from Sanskrit. Another major attraction in Yogyakarta city for locals and tourists alike is the musical rendition of the epic tale Ramayana that is performed at regular intervals at the historic 9th century Prambanan temple, which is now a UNESCO world cultural heritage. Disclaimer: - The information provided under ‘Sanatana Dharma Around the World’ section is collected from various sources. Readers may check for accuracy. Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – July | 2019 16

Bāla śikṣa CHILDrEn’S CornEr

NATIONAL PLEDGE - ‘CHĀTRA PRATIJÑA’ PART 1 - SVSN SARMA

“Bhāratadēsa is my Motherland. I love my country. I’m proud of my country’s affluent and multi-faceted heritage. I shall always strive to become worthy of the same. I shall be kind towards animals.”

This is popular as ‘Pledge’, ‘National Pledge’ in English, and ‘Chātra Pratijna’ in Hindi. This was written by Sri Paidimarri Venkata Subba Rao garu. People of before generations and even we undertook this pledge in schools. Even childen of today’s generation are also undertaking this pledge. A entreat to children of current generation.

A ‘Pledge’ is not just for reading out. It’s like taking a vow. A ‘Pledge’ is that which is resolutely practiced without any deviation despite any vicissitudes. Is everyone really taking pride declaring that one is ‘Bhāratiya’ as mentioned in the ten sentences of this pledge? Else, is everyone thinking that there is nothing in Bhārata, hence one should finish education quickly, go abroad and make more money? Once it is decreed that the country has the same status as Mother, one should certainly love the country and take pride, despite any shortcomings. But, it is our fortune that our Mother is truly great.

All other countries venerated Bhārata since ages. Magnanimity of this country is not expounded in those schools where this pledge is read. There is no attempt even from parents who have an eye on the child’s academic achievements only. Then, how shall they be proud? Only possible solution in this situation is to learn about the heritage of our country.

As declared in the pledge, truly our country is affluent. With abundant resources, there is no dearth of wealth. Not only the lifestyle was lavish with available riches, but also this country always gave prime most importance for knowledge acquisition. Before attempting to learn about Bhārata, one should leave the attitude that this is a fundamentalist country with emphasis on religion.

(To be continued…)

SLOKA OF THE MONTH VIJÑĀNAṀ -3

1. Who killed Viṣaṅga, the brother of bhaṇḍāsura? dhyānamūlaṁ gurōrmūrtiḥ 2. What is the name of the Ekadashi in the month of Ashada? pūjāmūlaṁ gurōḥ padaṁ | 3. What is the sacred pilgrimage center for the devotees of Lord Jagannātha? 4. Who is the preceptor of the gods? mantramūlaṁ gurorvākyaṁ 5. Which year did Swami Vivekananda come to USA to propagate Sanatana mōkṣamūlaṁ gurōḥ krp̥ ā || Dharma? 6. Which form of Lord Siva is called the ‘Guru’ form? 7. What is the Shakti of Indra called? 8. Which Maharshi wrote ‘Arya Dwisati? 9. The Pournima in the month of Ashada is celebrated honoring this Maharshi 10. The Divine Mother is called with this name because of Her long matted hair

WORDS OF BENEVOLENCE VIJÑĀNAṀ -4 Answers – 1. Puri 2. Patanjali 3. Mandakini 4. Brahma 5. Ganapati 6. Tondaman 7. Kedarnath

na mitraṁ na ca putrāśca 8. Vishnu 9. Agni 10. Badari na pitā na ca bāndhavaḥ na svāmi ca gurōstulyaṁ Aṣṭadiggajāhaḥ yad drṣṭaṁ paramaṁ padaṁ

1. Iravataḥ 2. puṇḍarīkaḥ None in friends, sons, father, relations, and the master 3. vāmanaḥ 4. kumudaḥ stand equal to the Guru who makes attain ‘Paramapada’ 5. an̄ janaḥ 6. puṣpadantaḥ i.e. the Supreme abode. 7. sārvabhaumaḥ 8. supratīkaḥ

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

∞ + π

T Vedic mathematics 0 A ≜ ∑

POSITIONAL NOTATION IN VALMIKI RAMAYANA It may be appropriate to review the decimal number system mentioned in Valmiki Ramayana, which describes a mindboggling extension of its terminology. The names were assigned high ranging values starting from 107 (that is, one crore), up to 1062, in successive multiples of one lakh times of the previous number. Their reference was noticed in the context of expressing the army strength of Sri Rama, who was preparing for an assault on Lanka.

7 37 KOTI - 10 MAHA PADMA - 10 42 SANKU - 1012 KHARVA - 10 MAHA SANKU - 1017 MAHA KHARVA - 1047 VRINDA - 1022 SAMUDRA - 1052 MAHA VRINDA - 1027 OGHA - 1057

PADMA - 1032 MAHAUGHA - 1062

(Each one of them is one lakh times the previous number)

In addition to the above, some more are noticed in various books of Sanskrit literature as given below:

UTSANGA - 1021 NITRAVADYAM - 1041 TITHILAMBA - 1027 SARVABALA - 1045

HETUHILAM - 1031 TALLAKSHANAM - 1053

(These are only few references for illustration purpose)

KNOWING ABOUT NUMBER NUMBERS IN SANSKRIT The digits and numbers are expressed as follows in Sanskrit Language

SUNYA - 0 DASA - 10

EKA - 1 VISMATI - 20 DVE - 2 THRIMSATI - 30 THREENI - 3 CHATVARIMSATI - 40 CHATVARI - 4 PANCHASATI - 50 PANCHA - 5 SHASHTI - 60 SHASHTHA - 6 SAPATI - 70

SAPTA - 7 ASITI - 80

ASHTA - 8 NAVATI - 90 NAVA - 9 SATA - 100

The advantage and need of expressing knowledge in symbolic form was recognized in India several thousands of years ago. For this purpose, two types of numerical codes had come into existence.

viz, BHUTA SAMKHYA system and KATAPAYADI system

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

SĀVITRI UPĀKHYĀNAM

Consenting to the wish of Sāvitri, Aśwapati immediately set out into the forest with all his retinue and family to meet king Dyumatsena. King Dyumatsena received him affectionately and enquired the reason for his sudden arrival. King Aśwapati humbly submitted that he being aware about the upright Dyumatsena, their unblemished lineage, and having heard about the noble qualities of Satyavān, wanted to offer his daughter Sāvitri marriage to Satyavān. King Dyumatsena, astonished to hear this proposal, said having lost their kingdom and all the riches,vit is not proper on their part to accept Sāvitri as their daughter-in-law, because she has to undergo severe troubles leading the life in dense forests. In all humility, Aśwapati said, ‘O king! Affluence and poverty are highly transitory. Whatever is there today might not be there tomorrow, and whatever is not there today might come tomorrow. One should establish relationships based on once virtues and character, but not based on the transient wealth. Hence, kindly accept my daughter as your daughter-in-law.’ Dyumatsena was very elated to hear such honest response from Aśwapati. Upon his consent, Aśwapati performed the marriage of Sāvitri with Satyavān with all traditional fervor and gaiety. He gave his daughter everything he could. At the time of leaving back to Madra, Sāvitri consoled her parents that she is in the place right for her and hence, there is no need for them to worry about her. Comforted with the words of Sāvitri, Aśwapati went back to Madra.

Afterwards, Sāvitri took off all her jewelry, silk robes, and other valuables. She dressed in simple tree bark garments like Satyavān and her in-laws. She lead a disciplined life serving her in-laws, talking pleasantly with them, and taking care of her husband’s needs, thus completely devoting her entire attention towards family. In her heart, she has been silently counting days. As told by Maharshi Nārada, the moment arrived at which there were only four days left in the life span of Satyavān. One can gauge the will power, perseverance, determination, and stability of Sāvitri’s mind then! She then sought the permission of her in-laws and husband to observe a vow. The doting in-laws tried to swerve her saying that it was not that necessary to trouble the body with all these vows. Sāvitri humbly submitted that she seeks their blessings for the successful completion of that vow, because it shall bring auspiciousness to her in-laws and husband. Affectionately, they blessed and granted their permission. First three days, Sāvitri worshipped Divine Mother with great austerities.

The final day arrived. Hiding her sorrow deeply within and controlling her emotions, she completed all the household chores, bowed to her in-laws and husband. When in- laws told her to end the fasting by eating something, she submitted that the vow will not end till sunset and per the vow, she should accompany her husband everywhere and should not stay leaving him even a moment. The loving and considerate husband Satyavān tried to dissuade her to stay back, but she persuaded saying that she will enjoy the beautiful nature, flowers, plants, birds etc. in the forest. Satyavān thought within himself that Sāvitri, who never even asked for anything, is pressing for something for the first time. He then immediately agreed. They both set out deep into the forest. Satyavān lovingly showed Sāvitri many things in the forest – birds, herbs, trees, flowers etc. – and explained the details.

They both collected lot of flowers, samidhas and other required material. Finally, Satyavān started cutting a dry tree for firewood. He suddenly complained of severe pain in the head, chest, and all over the body and was about to fall on the ground. Sāvitri immediately rushed, held him, put his head on her lap, and tried to comfort fanning him. While Satyavān’s eyes were slowly getting closed, Sāvitri saw a resplendent person radiant with great luster holding the Pāśa (noose) in his hand. He is none other than Yama, the God of Death, also called as Dharmaraja. Though he looks ferocious to others, he looked pleasant and calm to Sāvitri due to her power of chastity. Seeing Yama itself is not an ordinary thing. It requires very exalted state of devoutness, austerity, dharma, and above all purity of mind and soul. Worship of Yama bestows longevity, provides relief from the calamity of untimely death, and gives strength to stay steadfast in the path of dharma.

Sāvitri put Satyavān’s head on soft grass, got up, and offered prostrations with folded hands and profound respect to Yama enquiring who he is. Yama told her that he is none other than kāla, the embodiment of time. He also told, ‘It is impossible for anyone even to see me. Because of your chasteness, you could see me. I myself came here today to take the life of Satyavān, because he is heap of virtues and righteousness. All these occurrences – birth, death, disease etc. – are due to the past actions of the soul. Hence, it is not proper to be sad about this situation. Let all auspiciousness be yours.’ He then threw his noose Satyavān’s body from which came the soul in the size of a thumb and stuck to the noose. Taking that with him, Yama started moving towards the direction of south.

- Samavedam Shanmukha Sarma.

(Adapted from ‘Mahabharatam lo Manchi Kathalu’ Pravachanam) (To be continued...) Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – July | 2019 19

RUSHIPEETHAM CHARITABLE TRUST Samanvaya is Sanātana – Sāmarasya is Bhāratīyata

Success with Character

Since times immemorial, Bhāratadēśa is the repository of education and knowledge. Frontiers of knowledge have been expounded here in Bhārata much before other parts of the world even made an attempt to explore. Four Vedas, countless Upanishads, eighteen Puranas, eighteen Upa-Puranas, treatises on mantras, astrology, medicine etc. - Bhārata has the strong backing of immense knowledge. Further, sciences on Yoga, well laid out traditions and customs, mellifluous mother tongue Sanskrit in which melodious songs, poems, compositions etc. elucidating morals, ethics, and many more are imbibed into the very way of life. But, during the course of time, this vast treasure has long been forgotten. Now, there is utmost necessity to become aware of the same, which aids in strengthening our minds providing more maturity. A good combination of modern scientific temper and our ancient rational thought process is sure to bring out more laurels firmly putting us on the path of success. Primarily, children should be educated. Sanatana Dharma is not just for elders. One should remember that Dhruva, Prahlada, Markandeya are children. Hence, this knowledge group is named after 'Dhruva' representing the above and many other children. Dhruva attained such knowledge with which he ruled justly and achieved success in many other endeavors. To inculcate the same knowledge in all, this group is named 'Dhruva Jnanam'. 'Dhruva' means eternal. Irrespective of variations in trends and changes in ways of life in the world, true knowledge never changes its form and nature. Blessings to all the children to obtain such eternal knowledge and thereby attain ‘Success with Character’ here in this world and hereafter also. 'Dhruva Jnanam' is directed not just to teach slokas or stotras to children. This encompasses the entire 'Heritage of Bhārata', in which 'Hinduism' is an integral part. This group is different in itself, because children shall get to know the logical answers to 'why' and 'what'. This is very essential for children. Adapting to the modern trends of rational thought and speed, the courses are designed with utmost concentration and sincere effort. True to it's name, 'Dhruva Jnanam' shall provide that knowledge to child, which certainly forms the bedrock foundation in the life of a child. This shall certainly flourish and expand exponentially in the future. Blessings to all!’ - Brahmasri Dr. Samavedam Shanmukha Sarma.

Children from India, UK, Australia, and USA starting from the age of five are actively participating in 'Dhruva Jnanam’. For more details, please visit http://dhruvajnanam.org How to enroll? To enroll your child, please contact +1 6302460931

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’

‘Rushipeetham’ a bi-lingual monthly magazine, started in 1999 by Brahmasri Dr. Samavedam Shanukha Sarma garu, being published uninterruptedly for twenty years, is available both in print and e- version. This magazine enumerates the principles and practices of Sanātana Dharma with various articles on Traditions & Fulfilments (āchārālu – ābhīṣṭha siddhulu), highlights of auspicious days of the month (īnela visēṣālu) along with simple and practical ways for celebrating festivals, provides direction and guidance to ideal Hindu. This also elucidates the glorious heritage of many sacred places, rivers, and towering personalities of Bhārata infusing devotion and patriotism. Articles of many writers and works of saint composers and poets are valuable addition. ‘Rushipeetham’ magazine presents Sri Samavedam garu’s spiritual discourses as a ready reckoning recourse to those who really could not listen to all his pravachanams. The magazine also features special section to entertain as well as educate children with our rich cultural and national heritage. Sri Samavedam garu’s answers titled ‘Jijñāsa’, substantiated with apt references from scriptures, act as a beacon light to sādhakas. Thought provoking editorials by Sri Samavedam garu not only provide holistic insight into many contemporary issues, but also give thorough and practical solutions, lifting the magazine to a higher altitude giving it altogether an exalted dimension. Activities propagating Sanātana Dharma all over the world are covered. Features include research facts contributed by western scholars also, demonstrating the underlining rational and scientific basis of Sanātana Dharma. In addition, a special edition emphasizing chosen theme and exclusively selected articles written by eminent writers is released annually. In fact, the magazine is the hand torch of every Hindu with which they can proudly proclaim ‘This is my Bhāratīyata’. CLICK HERE FOR ONLINE SUBSCRIBTION Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – July | 2019 21

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Pravachanams and ‘SivaPadam’ at Chicago, IL, USA Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – July | 2019 23

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Pravachanams and ‘SivaPadam’ at Toronto, Canada Rushipeetham Visishta Sanchika 2019 Book Release Title: Matasamarasya Visishta Sanchika Explaining the distinction of the special annual issue ‘Visishta Sanchika’, Brahmasri Dr. Samavedam Shanmukha Sarma garu mentioned that these issues are treasure houses of research articles exclusively written by various intellectuals and exquisite paintings by artists. He also added that Rushipeetham Charitable Trust is publishing these special issues with great effort and cost. This year issue titled ‘Matha Samarasya Visishta Sanchika’ has the picture of Divine Mother with magnanimous effulgence all around and holding weapons, on the cover page.

Brahmasri Dr. Samavedam garu wanted everyone to avail this rare opportunity to procure an issue for themselves and also gift others to bring awareness, spread the truth, and expressed that it is the need of the hour that this book reaches the nook and corner of every village in Bharatadesa. Anyone interested in sponsorship and distribution of this ‘Matha Samarasya Visishta Sanchika’, please contact [email protected]

‘SrI GurubHyo nAMAHA’ – Bhagavatam Book Release Brahmasri Dr. Samavedam Shanmukha Sarma garu released ‘Shanmukha Murali Bhagavata Makarandam’, a compilation by 88 students of ‘Sri Gurubhyo Namaha’, an online study group. This book contains sections named ‘Nandakam’, ‘Kaustubham’, ‘Taravali’, ‘Panchajanyam’, ‘Sarangam’, ‘Sudarshanam’ etc. This is an exquisite presentation of various articles in different formats such as question-answers, cardinal principles for personality development, dramas and skits, poems from Potana’s Andhra Bhagavatam, Sanskrit hymns and stotras from original Sri Veda Vyasa’s Srimad Bhagavatam, musical compositions, precious gems etc. Blessed by Sri Samavedam garu, the group took the entire onus of compiling, proof reading, designing, and printing, apart from donating considerable amount towards the noble cause of ‘Go Seva’ on this momentous occasion. For more details about ‘Sri Gurubhyo Namaha’, please visit www.gurujnanam.org

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