SCSGP Wishes a Happy Varalakshmi Vratam

Sri Chandrasekharendra Saraswathi Gnana Peetam

SCSGP wishes a Happy Varalakshmi Vratam

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CONTENTS

1. Founder's Message ( telugu) - 3

2. Srikrishna Leelalu - Dadhibhandudu (telugu) - 4

3. Festivals in Sravana Masa - 4

4. Religion and Society - 6

5. Paramacharya's Divine Thoughts - 7

6. Paramacharya's Call - Nature of the Vedic Religion - 8

7. Sloka from Bhagavad Gita - 12

8. Nitya Smarana Sloka -13

9. Updates from July 2016 - 13

10. What we have done - 15

11. SCSGP Calendar - 16

12. About Shravana Masa - 16

13. Sri Kanakadhara Stotram - 20

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SRI CHANDRASEKHARENDRA SARASWATHI GNANA PEETAM

Vol. 1.3 ...Spreading Love and Light Aug 2016

Founder’s Message

వేద 퐿灍ాఞనం

చరిత్రకందꀿ కాలంలో దివ్య灍ాఞన సంపననులు దయాళువ్ులు అయిన మహ쁍ుషలు మనకందిం栿న 퐿灍ాఞనం వదే

퐿灍ాఞనం, వేద వాఙ్ాయం మహిమాꀿిత్ుల ైన ఆ మహ쁍ుషల దవిరా భగవ్ంత్ుడు ఆ퐿ష్కరిం栿న ꀿత్య స遍వయలే వేదవలు.

వేదమనే పునవదిప ైనే కాలాననగుణంగా అనేక ధ쁍మ భవ్నవలు ꀿలబ葍ావయి, కననకనే సమసత సాహి遍వయꀿకి,

ధరామꀿకి, సంసకృ逿కి వేదం మూలం అꀿ మన భా쁍遀యుల 퐿శ్ాిసం.

వేదవలు 퐿灍ాఞన ꀿధనలు. ఆధ్వయ逿మకంగా మహో నుత్ంగా ఉనుత్ సాాయిꀿ సాధ్ిం栿న మహ쁍ుషలు, భౌ逿క

퐿ష్యాలలో ఇపుుడు కో籍ల కొలది ధన వ్యయం遍ో, ఎందరో వ్యకతులు, ఎనను సంవ్త్సరాలు పరిశ్ోధ్ిం栿 అ逿కష్టం 례ద

కననగొనగల్గిన 퐿ష్యాꀿు వా쁍ష యోగాభాయసం遍ో, మానసిక పరణీదవనం遍ో 遍ల్గే కగా కననకోకగల్గగా쁍ష.

ఆత్మశకతి త్గిిపో యి బాహయ పరకృ逿 례ద ఆధ్వ쁍ప葍ి మనం ఎనను పరయోగాలు చేసి 퐿సిగి వేసార ి 栿籍ట栿వ్쁍కు మనం

పరకృ逿 త్遍తవాꀿు కొంత్ 遍లె ుసనకోగలుగుత్ునవుం. కాꁀ యోగాభాయసం遍ో, త్పఃశకతి遍ో ఆత్మశకతిꀿ ప ంచనకొను మహ쁍ుషలు

పరకృ逿 례ద ఆధ్వ쁍పడకుం葍వ భౌ逿క, అభౌ逿క స遍వయలనన అ쁍చే逿లో చూడగల్గగా쁍ష. ఆ స遍వయలనే లోకాలకు

అందించవ쁍ష.

వేదవలలో కొꀿు సందరాాలలో కనబ葍ే అంశ్ాలనన బ籍టట 퐿灍ాఞనవꀿు మనం చకకగా 遍ెలుసకోవ్చను. వా籍ꀿట

రాబో యిే సం栿కలలో 퐿వ్రించే పరయత్ుం చేసతానన. వా籍టꀿ ఉ遍వసహవ్ంత్ులు చది퐿 అ쁍ాం చేసనకొꀿ, మన వెననక త్రాల

వారి సంసకృ逿ꀿ, 퐿灍ాఞనవꀿు లోక కలాయణవꀿకి 퐿ꀿయోగించవల్గ.

Harihi Om

Founder & President

HK. Madhusudan Rao.

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శ్రీకృష్ణ లీలలు (దధ్ిభాండుడు)

దవిప쁍 యుగంలో మధనరా నగ쁍ంలో దధ్ి భాండుడు అనే వ్యకతి పాలు, వెను, ప 쁍షగు అముమకొꀿ 灀వ్నం సాగించేవాడు. 栿ల్గపి

కృష్ణుడు ఒకసారి త్ుం籍రి పꀿచేసి, యశ్ోదమమకు, గోపికలకు దొ쁍కరాదꀿ త్పిుంచనకొꀿ వ్栿ు దధ్ి భాండుణణ ణ సహాయం కోరాడు.

అపుడుడు దధ్ి భాండుడు కనుయయ నన త్న ప 쁍షగు కుండలో దవ栿ప 籍టట, ఆకుండప ై కుండ, దవꀿప ై మరో కుండ , అలా ఏడు

కుండలనన ఒక籍టప ై ఒక籍ట ప 籍టట ఆ సరాింత్రాయ렿ꀿ దవచవడు. గోపికలు వ్栿ు కృష్ణు葍ి గురిం栿 అడుగగా త్నకు ఏ례 遍ెలీదꀿ

సమాధ్వన렿చవుడు. వా쁍ష వేధ్ికి వెదికి 灍గనవుథ సూత్రధ్వరి దొ쁍కక వారి వారి ఇళలకు వెళ్లలపో యా쁍ష.

ఇక వా쁍ష లే쁍ꀿ ꀿ쁍ణయాꀿకి వ్చవుక 栿ꀿు కష్ణుణణణ బయ籍కు 遀శ్ాడు. అపుుడు ఏదెైనవ వ్쁍ం కో쁍షకోమꀿ దధ్ ి భాండుణణ ణ

అ葍ిగాడు. అపుుడు దధ్ిభాండుడు త్మ త్ల్గల త్ం葍రి ముకతి ప ందవలꀿ కోరాడు. ఇంకా కో쁍షకో అం籍ే త్మ వ్ంశం వా쁍ష త్మ పిలలలు,

వారి పిలల ల పలి ల లు ... ఇలా అంద쁍ూ ముకతి ప ందవలꀿ కోరాడు. ఇంకా కో쁍షకో అం籍ే త్న భా쁍య వెైపువా쁍ష త్న అత్త ,మామవార ి

వ్ంశమంత్ ముకతి ప ందవలꀿ కోరాడు. ఇంకా కో쁍షకో అం籍ే త్మ అమమ వారి వెైపు, మేన మామలు , వారి వ్ంశం అం遍వ

ముకతిప ందవలꀿ కోరాడు.ఇంకా కో쁍షకో అం籍ే నేనన ప 쁍షగు అమమడం వాళళ 灀퐿సతననవునన గననక ప 쁍షగుకి ముకతి కావాలꀿ కోరాడు.

ఇంకా కో쁍షకో అం籍ే ప 쁍షగు ఉంచే కుండలకు ముకతి కావాలనవుడు. ఇంకా కో쁍షకో అం籍ే ఆ కుండల త్యారీకి వా葍ే మ籍టటకి కూ葍వ

ముకతి పరసాదించమꀿ కోరాడు అపుడు లీలామయుడు దధ్ిభాండుడు కోరిన వా籍ꀿుం籍టకీ ముకతిꀿ పరసాదించవడు.

దీꀿు బ籍ట ట ప 쁍షగు, కుండలు ,మ籍టట వా籍టకీ 灀వ్నం లేకపో యినవ వా籍టకీ ముకతిꀿ అ葍ిగే అమాయకు葍వ దధ్ిభాండుడు కాదన.

ఆ కాలంలో త్మ遍ో పా籍ు ఉం葍ే వ్సతనవ్ులకు కూ葍వ వాళుళ అంత్ 퐿లువ్ ఇచేువా쁍ష.

ఎꀿు మా쁍లష శ్రకీ ృష్ణుడు వ్쁍ం కో쁍షకోమꀿ అ葍ిగినవ, త్న గురిం栿 కో쁍కుం葍వ, త్న వారి కోసం త్నకు భకతిꀿచేు పార ణం లేꀿ

వ్సతనవ్ుల కోసం ముకతిꀿ కోరని ꀿసాి쁍ా ప쁍షడు దధ్ిభాండుడు.

శ్ాీ వ్ణ మాసం -- పండుగలు (అ쁍ాం-ప쁍మా쁍ాం)

శ్ాీ వ్ణ మాసం అనగానే నే籍ట వ్ꀿత్లకు గు쁍తషకు వ్చేుది బంగా쁍ం, ప籍టు桀쁍లు. శ్ాీ వ్ణమాసంలో త్పుకుం葍వ కొత్తనగలు,

ప籍టు 桀쁍లు కొనవల్గ అꀿ ఒక పదద逿 ప 籍టుకొꀿ పా籍టసతననవు쁍ష.

అసలు శ్ాీ వ్ణ మాసం అం籍ే దక్షిణవయన పుణయకాలంలో, పూ灍లు చేయడం, మనం ఇ쁍షగు ప 쁍షగు వారి遍ో సఖ్యత్遍ో

మెలగడం, ఒకరికొక쁍ష ఇ栿ుపుచనుకోవ్డం, దవనగుణం నేరేుమాసం. శ్ాీ వ్ణ మాసం పర逿 రో灁 ఒక పండగే. శ్ాీ వ్ణ మంగళవా쁍ం,

నవగుల చ퐿逿, గ쁍షడ పంచ렿, శ్ాీ వ్ణ �కవీ ా쁍ం, శ్ాీ వ్ణ శꀿవా쁍ం, వ్쁍లక్షమ వ్రత్ం, రా塀 పూరణిమ, కృష్ణాష్ట렿 ఇలా రో灂 పండుగ

వా遍వవ్쁍ణం遍ో కూడుకొꀿ ఉం籍ుంది.

కనెు పిలల లు మం栿 భ쁍తకోసం పూజంచే దిశ్ాగౌరి వ్రత్ం ఆష్ాఢ అమావాసయ遍ో 롊దలవ్ు遍వయి శ్ాీ వ్ణ మాస పూ灍లు.

కనెుపిలల లు మం栿 భ쁍త కోసం, నూత్న వ్ధనవ్ులు త్మ సౌభాగయం కోసం చేస ే మంగళ గౌరి వ్రత్ం. మంగళ గౌర ీ పా籍

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పాడుత్ూ కా籍ుకప 籍టట, వాయినవలు ఇచనుకొꀿ ఆ కా籍ుకనన ము遍తెతదనవ్ులకు కూ葍వ ఇసతా쁍ష. దీꀿవ్లల కళళకు ఏం遍తో చలువ్,

వ్రుాకాలంలో వ్చేు కండల కలక లాం籍ట 灍బుులు రాకుం葍వ కాపాడుత్ుంది.

మన హిందూ సంపరదవయంలో ఉను ఔనుత్యం ఏ렿籍ం籍ే మనం చె籍టుꀿ, మ籍టటꀿ, ప� పక్షయయదనలు, 灍ంత్ువ్ులనన కూ葍వ

దేవ్遍వ సి쁍ూపాలుగా ఆరాధ్ిసతాం. అలా వ్栿ుందే నవగులచ퐿逿. ఈరో灁న ఉపవాసం ఉం葍ి పు籍టకు వెళ్లల ఆ నవగేందనర葍ికి పాలు,

栿렿ల్గ, చెల్గబం葍ి, వ్డపపుు అరిుం栿 త్మ పిలల లకు చెవ్ుడు, మూగ, గీు葍ా ి లాం籍ట퐿 రారాదꀿ, అ퐿籍 ట వాళుళ కారాదꀿ

వేడుకుం籍ాం. ఆ పు籍టమననునన 遍ె栿ు పిలల కు చెవ్ులకు, కళళకు, ప 籍టకు రాసతాం. అలా రాయడంలో ఏం遍ో 퐿灍ాఞనం దవగిఉంది.

మనందరికీ 遍ెలుసన మ籍టట ఒక రోగకి렿ీ నవశకం(యాం籍ీబయో籍టక్సస ) అꀿ , ఇంకా వేదవంత్ం కూ葍వ ఉంది, 栿వ్రికి 렿గిలేది

మ籍టేనꀿ చెపుడం.

గ쁍షడ పంచ렿 రో灁 ప ళ్ళళన ఆడవాళుళ 遍వనన పు籍టటలల ు, మె籍టటꀿలల ు సనఖ్ సం遍ోష్ాల遍ో మెలగాలꀿ, వా쁍ం遍వ సౌఖ్యంగా

మెలగాలꀿ, త్మ సౌభాగయం పది కాలాలు వ్రాిలల ాలꀿ కో쁍షత్ూ ఫణణగౌరీ వ్రత్ం చేసతా쁍ష. ఎపుుడూ సో ద쁍షల遍ో కాననకలు

ఇపిుంచనకొనే సో దరీమణులు కూ葍వ త్మ అను త్ముమళలకు కాననకలు ఇవాిల్గ కదవ! అందనకే గ쁍షడ పంచ렿 రో灁న త్మ

సో ద쁍షలకు త్మ చే遍తో వ్ం葍,ి వ్葍ాిం栿 నూత్న వ్సతా లు, కాననకలు ఇసతా쁍ష. సాయంత్రం వేళలో సో ద쁍షల 푀పునన పాల遍ో కడగడం

చవలా స쁍దవగా ఉం籍ుంది.

వ్쁍లక్షమ వ్రత్ం అందరికి 遍ెల్గసిందే. ఇలల ం遍వ చకకగా 쁍ంగవ్లల ుల遍ో, పూల遍ో అలంకరిం栿 వ్쁍లక్షమ దే퐿ꀿ సాద쁍ంగా

ఆహాిꀿం栿, కలశ సా పన చేసి, ఇం籍టల్గలపాది కలసి పూజంచనకొం籍ా쁍ష. సాయంత్రం ఇ쁍షగు ప 쁍షగు వారిꀿ పే쁍ం籍ాꀿకి పిల్గ栿

వేడుకగా చేసనకొం籍ాం. దీꀿవ్లల ఇ쁍షగు, ప 쁍షగు వారి遍ో సఖ్యత్ ఏ쁍ుడుత్ుంది. ఒకరికొక쁍ష 遍వంబూలాలు ఇ栿ు పుచనుకోవ్籍ం

దవిరా దవన గుణం ప 쁍షగుత్ుంది. ఎం遍ో స쁍దవగా డఆ వాళలం遍వ చకకగా అలంకరించనకొꀿ వడే ుకగా వ్రత్ం చేసనకుం籍ాము.

రా塀 పూరణిమ పండుగ అను చెలల ళుళ, అకక త్ముమళల మధయ బంధ్వꀿు మరింత్ బలప쁍షసతనంది. అꁀు అమామయిలకేనవ,

అబాుయిలం మాకేం లేదవ అనే అబాుయిలకు శ్ాీ వ్ణ పౌ쁍ణ렿 రో灁న ఉపాక쁍మ పే쁍ష遍ో పాత్ య灍ాఞప푀త్ం 遀సేసి కొత్త య灍ాఞప푀త్ం

మా쁍షుకుం籍ా쁍ష. ఈరో灁నన స쁍దవగా అబాుయిల పండుగ అꀿ పిలుచనకొం籍ా쁍ష.

కొంత్మందికి వాళళ కులాచవ쁍ం బ籍టట శ్ాీ వ్ణ శꀿవారాలు వ్ులావ్ు ఎత్తు遍వ쁍ష. అం籍ే అబాుయిలు గో栿 పంచె క籍టుకొꀿ

నవమాలు ప 籍టుకొꀿ చన籍టుపకకల ఇళలకు వెళ్లల 됿క్ష 遍ెసతా쁍ష. దీꀿꀿ శ్ాీ వ్ణ మాసం 栿వ్రిలో దేవ్ు葍ిక ి ꀿవేదిసతా쁍ష. దꀿీ వ్లల పిలలల遍ో ఏ

పꀿ చేయ葍వꀿక ైనవ వెనకాడక పో వ్డం, అందరి遍ో పరిచయాలు ఏ쁍ుడ遍వయి.

ఇక కృష్ణష్టా렿 గురిం栿 ఏ렿 చెపాుల్గ. ఆ 栿ꀿు కనుయయ గురిం栿 ఎంత్ꀿ చెపాుల్గ. ఆ రో灍ం遍వ ఉపవాసం ఉం葍ి గోధూళ్ల

వేళలో 栿ꀿు కృష్ణుడు మꀿం籍టకి వ్చవుడꀿ భా퐿సతూ 栿ꀿు, 栿ꀿు పాదవలు వేసి ఆ కనుయయనన ఆహాిꀿం栿 పూజసతాం. ఆయనను

栿ను పిలల ా葍ిగా భా퐿ం栿 쁍క쁍కాల పిం葍ివ్ం籍లు, అ籍ుకులు ఆయనకు ꀿవేదిసతా쁍ష.

ఇలా శ్ాీ వ్ణ మాసం అం遍వ పూ灍లు, వ్ర遍వలు, పే쁍ం籍ాల遍ో ఎం遍ో స쁍దవగా, వేడుకగా, కళకళలాడుత్ూ సాగుత్ుంది.

www.srignanapeetam.org 5 Sri Chandrasekharendra Saraswathi Gnana Peetam

ఇక ఇందనలో సూక్షమంగా ఆలో栿సతే కొత్తగా ప ళ్ళ న వ్ధనవ్ులు ఆష్ాడ మాసం పు籍టటం籍టకి వెళ్లల శ్ాీ వ్ణ మాసంలో 逿రిగ ి

అ遍తవరిం籍టకి వ్సతా쁍ష. అపుుడు ఈ పూ灍లు, వ్ర遍వల వ్లల అమామయిలు కొత్త 桀쁍లు, నగలు, పూలు ధరిం栿 అందంగా

అలంకరించనకుం籍ా쁍ష. అందనవ్లల భా쁍య, భ쁍తల మధయ సాꀿుహిత్యం ప 쁍షగుత్ుంది. త్쁍షవాత్ ఈ పూ灍ఞ పదధత్ులు, పిం葍ి వ్ం籍ల

త్యారీ గురిం栿 అత్తగారి遍ో అడుగుత్ూ ఆ퐿డకు చేదోడు వాదోడుగా ఉండడం వాలల అత్తగారి మనసన గ లుచనకోవ్చను. చకకగా

అలంకరించనకొꀿ ఇం籍టలో 逿쁍షగుత్ుం籍ే మామగా쁍ష నవ కోడలు మహాలక్షిమ అꀿ మురిసిపో 遍వ쁍ష. ఇక ఈ వా쁍తల పుణయమా అꀿ

遍ో葍ి కోడళలు, ఆడపడుచనల మధయ సేుహభావ్ం ప ంప ందనత్ుంది. చేసిన వ్ం籍లు, పిం葍ివ్ం籍లు కొసరి, కొసరి వ్葍ాిసతూ మా籍లు

కల్గపి遍ే బావ్గా쁍ష, మ쁍దలు ఎం遍ో త్ృపతి చెందన遍వ쁍ష. ఇలా ఇం籍టలో వాళుళ అందరి మనునలు ప ందవ్చను.

ఇక వ్ర遍వలు అం籍ే కాళళకు పసనపు, గోరిం籍ాకు ప 籍టుకుం籍ాం. వ్రుాకాలం వ్లల 灍బుులు రాకుం葍వ అ퐿 కాపాడు遍వయి . ఇక

遍వంబూలంలో ఇచేు శనగలు, వ్డపపుు, చెల్గబం葍ి, 栿렿ల్గ వాళళ శరీరాꀿకి ఏం遍ో ఆరోగయం.

ఇలా మన పూరీికులు ఏది చేసిన అ쁍ాం, ప쁍మా쁍ాం ర ండు దవగి ఉం籍ాయి.

Religion and Society (Hindu Dharma:)

While adherence to the tenets of our religion entails certain inconveniences in our workaday life, following the rules of the dharmasastras,people feel, creates difficulties in social life. On this pretext reformers want to change the sastras.

Unfortunately, they are not aware either of the truths on which the dharmasastras are founded or their ultimate purpose. By "social life" they-the reformers-do not have in mind anything relating to the Self. They take into account political orders that keeps changing every now and then, the sciences, trade and commerce, fashion, etc. If our worldly existence alone were the objective of social life, the rules pertaining to it would also be subject to change. But our scriptures do not view social life as having such an objective alone. They (the sastras) are meant for the Self, for the Atman, and their goal is our release from worldly existence. That which has to do with mundane life is subject to change but not the truths relating to the Self. The injunctions of the sastras have the purpose of establishing changing society on the foundation of the unchanging Truth; they cannot be subject to change themselves.

If our goal were but a comfortable and happy life in this world, matters concerning social life could be changed now and again. But ours is an exalted goal and it concerns the Self. The rules of worldly life are in keeping with this high purpose and they cannot be changed according to our conven- ience. The sastras do not regard happiness in this world as of paramount importance. They teach us how we may experience joy in the other world even by suffering many kinds of hardships or dis- comforts here. So it is not right to seek changes in them to suit our worldly existence.

The views of the reformers must have been shaped by our present system of education and so it is no

www.srignanapeetam.org 6 Sri Chandrasekharendra Saraswathi Gnana Peetam use blaming them. In other countries no contradiction exists between their religion and their system of education. Unfortunately, the schools established by the British in India had nothing to do with our religion. People were compelled to take to Western education for the sake of their livelihood. Soon a situation arose in which they came to be steeped from childhood itself in an alien system of instruction. They had therefore no way of developing acquaintance with, or faith in, our ancient sastras. And, since they were kept ignorant of their scriptures and their underlying purpose, they persuaded themselves to take the view that the sastras could be changed according to their conven- ience.

Our youngsters are exposed to the criticism of our religion and our sacred texts from a tender age. They are told that the Puranas are a tissue of lies, that the sastras help the growth of superstition. How can they have any attachment to our faith, to its rites and traditions?

Faith in religion and God must be inculcated in people from their childhood. They must get to know about great men who lived and continue to live an exemplary life true to the tenets of our religion. Faith in the works of the seers must be instilled in them, works based on the experience of the seers themselves, experience beyond a life of sensation, and pointing the way to spiritual uplift. They must also be helped to believe that the rishis formulated the sastras in such a way as to make worldly happiness and social life subservient to the advancement of the Self. Only then will people recognize that the rules of religion have a far higher purpose than the comforts and conveniences of temporal life.

Source: http://www.kamakoti.org/hindudharma/part4/chap2.htm

Paramacharya’s — Divine Thoughts In the unbroken line of preceptors from Adi Sankara Bhagavatpada, downdards our beacon light in the Sanatana Vaidika Marga, Sri Chandrasekharendra Saraswathi, the 68th Sankaracharya, shone as bright as Adi Shankara. It was the good fortune of his devotees and of this century, that He was the exemplar for prompting peoples' knowledge, faith and interest in the Karma-Bhakti-Jnana marga. For the learned and the layman, He expounded words of wisdom. These run into over 4000 pages and are being published in various languages.

 The medicine of Grace to wipe out our sorrows is to develop unshakable faith in God and tolerance is the medicine of Grace to wipe out our sorrows. Bhakti alone can give us the capacity to put up with sorrows. Temples are the agencies for developing that Bhakti. Hence, the need for temples at all places. All of- ferings to the deities in the temples are tokens of our gratitude to God

 That which is within all, which is seen as "This" is the source. He who is within and sees as "This" is God. It www.srignanapeetam.org 7 Sri Chandrasekharendra Saraswathi Gnana Peetam

is the reality. It is in yourself. What is limited is Sadhana; what is unlimited is the end.

 He alone is an Acharya, who, after clearly understanding the conclu- sive teachings of the Sastras, makes the people of the world gain their welfare by making them stick to the path shown in the Sastras and also himself does everything according to Sastras and remains in that experience.

 Many acts relating to God, like building temples, digging tanks are performed. While executing them, there would be many difficulties. There would come also several kinds of dishonour. Not minding any of these, they would complete their tasks with mental one-pointedness removing impurities from their minds and letting the mind wander. By straightening their mind, they acquire mind control and at the end, they realise the Reality that is to be known. Digging tanks, building temples and such other acts are called poorttam. The performance of sac- rifices, etc., is known as ishtam. Combining these two, we have the word Ishtapoortam

 In all that you do, let love be the sole motive. Any need must be with reference to another. Let action be out of love. Passions such as desire and hatred , anger and malice must be totally eschewed. If love becomes the grounding principle of all deeds . then most of the ills of the world will vanish.

 We know many faults we commit, even if others do not know them. Sometimes we realise we are doing so many evil things and repent bitterly and feel why we should be born . Our duty is to pray to God -"I have committed so many faults. Will you not, 0 God, give me the will power not do like that in future and will you not purify my mind?" We must note down in a diary every night before we go to bed the faults committed by us and pray to God to give us courage and intelligence not to do so. This must be propagated widely.

Paramacharya’s Call— Nature of the Vedic Religion We should all strive to cultivate lofty and noble sentiments, and eschewing all bad and selfish thoughts, live in a spirit of devotion to God and love for fellowmen. Human stature increases in proportion to the nobility of human thought and deed. The spirit of selfless service, the readiness to sacrifice, devotion to God, and love for and good- will towards all, and hatred for none, are the outcome of highly developed mind, and go by the name of culture. Culture is known as KALAA in Sanskrit, and arts like music, painting, etc., are regarded as the outward expression of this high culture.

It is interesting to note the verbal affinity that exists between the works KALAA, CULTURE, KAL(the Tamil word for learn ), KALAASAALA, and college. A man of culture is kin with the whole world. He is the friend of all and enemy of none. For him the three worlds are his home land ( SVADESO BHUVANATRAYAM). The culture of people is judged by the soundness of the heart of the people taken as a whole, though there may be individuals with defects and deficiencies. www.srignanapeetam.org 8 Sri Chandrasekharendra Saraswathi Gnana Peetam

The touchstone of the culture of a nation is the inspired sayings of its immortal poets ( MAHA KAVI), whose poems have stood the test of time. These immortal poems flow from the fullness of their heart and are the expres- sions of the noble culture which they represent and in which they are steeped. These great poets have no private axe to grind. Having no pet theories or sectarian SIDHAANTAAS to bolster up, they have no need to import spe- cious arguments in their poetry. They give expression to truth; their insight into truth gives them the courage of utterance. Their authority is accepted to prove the culture of the people in whose midst they flowered. Homer and Shake- speare are two among such great poets in the West, and in our country Kalidasa and Baana are great poets without a peer. It is said that the ring finger came to be called ANAAMIKA in Sanskrit, because a person who wanted to take a count how great poets, counted first Kalidasa on his little finger, but could not think of any fit person to count on the next(ring) finger. So that finger came to be known as nameless or ANAAMIKA. As regards the greatness of Baana, there is a saying that other poets used the crumbs that were left over in Baana's plate(BAANOCCHISHTAM JAGAT SARVAM). Thus, these poets have come to be regarded as great masters. Their verdict is accepted as authority, not only in matters pertaining to culture, but in religious matters also.

In the context of our daily life, we are frequently called upon to determine the nature of our duties, or DHAR- MA. The question arises, what is our Dharma and from what authority is it derived? Ordinarily, the enactments of the legislature, i.e. the laws of the state, regulate our public conduct. These laws derived their sanction from the constitution adopted by the representatives of the people. The laws are also enacted by the elected representatives of the people. It does not require much argument to show that the voters are of various grades of intellec- tual and moral calibre, and that not all the representatives they elect are the best that could be found. Such a state of affairs is inevitable in this imperfect world. Some of the laws may not also be perfect from the moral point or view. That is why occasionally we hear judges remarking that they decided a point according to law, though they are not convinced of its moral correctness.

In our day-to-day personal and moral conduct, signified by the expression DHARMA, our religion has declared that we should be guided by the ordinance of the Vedas. It is declared that Veda is the source of all DHARMA ( Vedokhilo dharma moolam). To illustrate the vastness of Veda, there is a story that what Sage Bhardwaja was able to learn was compared to a handful of dust taken from mountain the mountain representing the Vedas. If a doubt arises, which cannot be solved with reference to the Vedas, we are enjoined to seek guidance from Smritis. It is a mistake to regard the authors of the SMRITIS , like Manu, Yajnavalkya and Parasara, as law-givers. SMRI- TIS are merely AIDE MEMOIRE or short notes meant to indicate what are contained in the Vedas. The authors of the SMRITIS did not write anything new, apart from what is contained in the SRUTI or the Vedas. There is authority of Kalidasa to this proposition. Describing the manner in which SUTEEKSHNA followed, for a short distance, her husband , King Dileepa, when he took Nandini out to graze every morning, Kalidasa states that she

www.srignanapeetam.org 9 Sri Chandrasekharendra Saraswathi Gnana Peetam followed the footsteps of Nandini, like SMRITI following the meaning (footsteps) of SRUTI(Sruterivaartham smritiranvaghacchat,). Kalidasa has unambiguously established that the way as Sutekshna following Nandini only for a short distance, the SMRITIS only briefly indicate what SRUTI contain.

If we are unable to get the necessary guidance to clear out doubt either from the SRUTI or from the SMRITIS, we are asked to be guided by the conduct of those who know and follow SMRITIS. When this guidance is not available, we are asked to model our conduct on the action of good people who have conquered desires and ego, and are pure in heart. When even this source of guidance fails. We have to abide by the dictates of our conscience. That is how Dushyanta reconciles himself to the love which sprang up in his breast at the sight of Sankuntala in Sage Kanva's aasrama. Being aware that it is wrong for a KSHATRIYA to fall in love with daughter of a sage, he concludes that having entertained no evil thought before, his conscience could not have misled him into falling in love with a wrong person. PRAMAANAMANTAHKARANA-PRAVRTTYAYAH, says Kalidas. It is to be noted that Sri Vedanta Desika in his RA- HASYATRAYASAARAM has quoted this KAVI-VAKYA, this authority of Kalidas, in support of a proposition enunciated by him. Kumarila Bhatta has also cited Kalidasa's authority in his work.

In these days it is fashion to give preference to conscience and relegate all other Sastraic guidances to a second- ary place, or, as is often done, to condemn them a antiquated , meaningless and irrational. But according to our SASTRAS, the appeal to the conscience must come as the last resort, when all other guidances like SRUTI, SMRI- TI, etc., are not available. The modern view is at variance with classical view of the authorities on dharma. The ancient view has stood the test of time and makes for enduring and eternal sanction in respect of ethical conduct. This view has been voiced in the utterances of MAHAKAVIS like Kalidasa, whose voice is Truth, which is glory and the prerogative of great poets.

Foreign critics of our Vedic religion fling at us the cheap gibe, "What a host of gods and goddesses you worship!" This charge of polytheism leveled against our religion is entirely wrong and is born out of ignorance of the fundamental teachings of the Vedas. This what Baana says on this subject :

"Rajo jushe janmaani satva-vrrtaye Sttitau prajaanam pralaye tamsprse

Ajaya sarga stthiti nasa hetave Trayeemayaya trigunaatmane namah."

In this verse Baana says that the One God appears in the three forms of Brahma, Vishnu, Siva, for a three-fold purpose, namely creation, protection and dissolution, which functions are determined respectively by the qualities or GUNAAS of RAJAS(H), SATVA and TAMAS. That One is the unborn (Aja) and is the cause of these triple process. He is trayeemaya, compound of the three aforesaid qualities. He is trayeemaya also in the sense that He is claimed by the trayi or the Vedas . Kalidasa expresses more or less the same idea when he says : www.srignanapeetam.org 10 Sri Chandrasekharendra Saraswathi Gnana Peetam

"Ekaiva moortirbibhide tridhaasaa Saamaanyameshaam pratha maavaratvam;

Vishnor-harastasya harh kadaachit, Vedhastayostaaavapi dhaaturaadyau."

One moorti (manifestation in the form ) appears as three, and there is no question of any One of the Three being superior or inferior to the other Two , says Kalidasa. If Brahma, Vishnu, Siva are One in essence , the, by the same token, all the Gods of the Hindu pantheon are also one in the ultimate analysis. Then why this wrangling that one god is superior to the rest? Some assert that the deity they worship is alone the highest . To a man standing under the arch at one end of a bridge , all the other arches will appear smaller than the one under which he is standing. But we are aware that all the arches of a bridge are of the same span. Similarly, to the vo- tary of a particular deity, all other deities will appear inferior on account of his attachment to the deity of his choice. But the truth is that all deities are manifestations, in particular ways, of one God.

God is the final of all the things of the world. If we take the example of a tree, we will find that it is soil an d water that help the seed grow into a mighty tree. The source from which the tree came into existence from a seed, is the soil and water. The tree is sustained during its existence by the same soil and water. When the tree dies, it resolves itself into the soil and water from which it sprang. The essence or truth of the tree is the soil. It is the same for all material things like trees which constitute the world. This principle of an identical source is appli- cable in the case of other forms of creation , including animals endowed with intelligence. As there is a "universal soil " at the back of "individual" soil from the which a tree springs , by which it lives and into which it disappears, so too there must be Superior Intelligence (Perarivu) of which our intelligence are but minute fractions. That Superior Intelligence or Chit is God. He is Ananda or Bliss. He is the one existent or Sat. He is responsible for creation in conjunction with Rajo guna, for preservation motivated by Satva guna and for destruction under the impact of Tamo guna. Thus God is trigunaatma. One ap- pearing as Three. Ekaiva moortih bibhide tridhasaa.

Parabrahmam, which is without attributes(Nirguna) which is pure or suddha satva, becomes the personal God or Isvara. Isvara has to perform these three functions of creation, protection and dissolution. But the Suddha Satva Isvara is static. He has to become dynam- ic to perform the act of creation. Rajo guna supplies the energy to act, and so, in conjunction with it, the one pri- mal God becomes Brahma, The Creator. What is created must be maintained and made to grow and flourish. That is accomplished by Iswara assuming Satva guna. In that aspect, He is Vishnu, whose consort is Lakshmi, the embodiment and bestover of prosperity. To bring about death, or the end of things created association with Ta- mo guna becomes necessary. That aspect of Isvara is Siva. It is to be remembered that the Samhaara kaarya (dissolution) associated with Siva does not signify cruelty on His part. It only betokens His mercy for the created, by which He gives rest to the ignorant souls, who have a balance of unrequited karma, for the duration of the Pralaya, before they are pushed in to the next cycle of the Birth to work out their residual karmaas. These three

www.srignanapeetam.org 11 Sri Chandrasekharendra Saraswathi Gnana Peetam attributes, Rajoguna, Satvaguna, and Tamoguna , do not really belong to Iswara. He is Suddha Satva Swaroopa. He gets mixed with each of the three gunaas for definite purposes, and appears in different forms as a result. Only His appearances are different; not His essence.

This characterisation of Brahmaa, Vishnu and Siva as denoting Rajoguna, Satvaguna, and Tamoguna respectively, is not absolute either. Vishnu, who is considered as symbolising Satvaguna, has, on occasions, taken upon Him self Tamoguna, standing for destruction, as His Avataar as Narasimhaa. In the Rama Avataara, when He fought Khara Dooshana, Kumbha Karna and Ravana, and also when he threatened to dry up the ocean, He assumed Tamoguna. Vaalmiki very appropriately describes this aspect when He says that Rama took up on him self in- tense anger, Kopamaahaarayan Theevram. Anger is the effect of Tamoguna. Per contra, Siva, who nature is said to be Tamoguna, being the manifestation responsible for destruction, likewise assumes Satvaguna in His aspect as Nataraja and as Dakshina Moorti.

Thus these forms of God are not distinct and different. They are three manifestations of the same Divinity assuming aspects for different purposes, and according to the predilections and tastes of the worshipers. It is wrong to speak of gradations of excellence among them or to say they are diverse and different. The forms may appear different, the names may be different, but the truth is one. It is One that becomes Three, and then Thirty Three, and then Thirty Three Crores, according to the numberless varieties of functions of Divinity. This is the basic fact declared by the Mahaakavis and their words must determine us in our devotion and religious practices.

January 4, 1958. Source: www.kamakoti.org

Sloka from Bhagavad Gita (1.4)

अत्र शूरा महेष्वासा भीमा셍जनु समा यजधि। Atra shooraa maheshwaasaa bheemaarjunasamaa yudhi ।

यजयजिानो ववराटश्च द्रपज दश्च महारथः ।। Yuyudhaano viraatashcha drupadashcha mahaarathah ।।

Meaning: "Here are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyudhana,Virata and Drupada, of the great car (mighty warri- ors).

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Nitya Smaran Sloka

कराग्रे वसते लक्ष्मी करम鵍ये सरस्वती । Karagre Vasate Lakshmi Karamadhye Saraswati |

करमूले स्स्थता गौरी मंगलं करदशनु म ् ॥ Karamule Stita Gauri Prabhate Karadarshanam ||

This shloka is to be recited in the morning. On the tip of your fingers is Goddess Lakshmi; on the base of your fingers is Goddess Sarasvati; in the middle of your fingers is Lord Govinda. In this manner, look at your palm.

Sanskrit to English Word Meaning : Karagre - on the tip of your fingers; Vasate - dwells; Lakshmi - the Goddess of Prosperity; Karamadhye - palm; Saraswati - the Goddess of Knowledge Saraswati; Karamule - in the wrist; Tu - whereas; sthita gauri – the Goddess Durga; Prabhate - in the morning; Karadarshanam - look at your palm.

Benefits / Importance: We are praying Laxmi, Saraswati and Durga for giving us wealth, the appropriate knowledge to use that wealth, and the strength to sustain us.

Updates from July 2016

Guru Poornima: Guru poornima was celebrated by SCSGP in Bellary on Ashada Poornima day i.e. 19th July, 2016 performing various poojas and abhishekas. Poojas included Ganapati, Navavarana, Vyasa, Guru mandala, Guru paduka pooja. Ekadashavara ru- drabhishekam is performed by founder Sri HK Madhusudan Rao and members. Founder delivered his message after the poojas. It was enlightening to know more about Guru tattva and Ramana Maharshi examples.

www.srignanapeetam.org 13 Sri Chandrasekharendra Saraswathi Gnana Peetam

Nitya Pooja Vidhanam book released: “Nitya Pooja Vidhanam” book composed by SCSGP founder Sri HK Madhusudan Rao is released on 19th July, 2016 in Bellary. This book is composed to propagate and explain how to perform a Pooja everyday in Sri sukta and Purusha sukta ways. Hope it leads it’s readers to grow in spiritual path further.

www.srignanapeetam.org 14 Sri Chandrasekharendra Saraswathi Gnana Peetam What We Have done

8. Shata Rudreeya Abhisheka & homam: Shata Rudreeya Abhisheka is performed with chanting of Rudram for 108 times. Shivalinga is made by mud. Variety of items are used for abhisheka including rice, milk, honey, curd, ghee, water, etc. Homa is done after the pooja. It is performed in Anantapur, Andhrapradesh under the guidance of SCSGP founder Sri KH Madhusudan Rao. Many of the trust members also participated in this spe- cial abhisheka.

Pooja being performed to Shiva linga Homa performed after pooja

9 Sahasralinga Abhisheka in Kartheek masa: Sahasralinga abhisheka is performed in Kurnool in 2015 during Kartheeka masa. One thousand small Shivlingas are made with various items mixed with mud. They are ar- ranged in Shiva sahasra yantra and abhisheka is performed.

One thousand Shiva lingas.

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SCSGP Calendar — August 2016 (Sravana maasa 3/8/16 to 1/9/16)

1. August 2nd—Ashada Amavasya ( Bhimana Amavasya)

2. August 6th—Nagula Chavithi

3. August 7th—Garuda or Naaga Panchami

4. August 12nd—Varamahalakshmi Vrata, Krishna nadi pushakaralu prarambam (Aug 12 to Aug 23 )

5. August 14th—Matatraya Ekadashi

6. August 15th—Independence Day

7. August 16th—Krishna Yajurveda Upaakarma

8. August 17th—Rugveda upaakarma, Sri chakra Navavarna Pooja in Peetam

9. August 18th—Sravana Poornima, Sampatkari Sri Lakshmi homam at ATP, RakshaBandan

10. August 21—Sankastahara chaturthi

11. August 25th—Sri Krishna janmastami

12. September 1st—Sravana amavasya –Polala Amavasya

SCSGP Calendar — Sept 2016 (Bhadrapada Maasa 2/9/16 to 30/9/16)

1. Sept 5th — Vinayaka chavithi Vrata, Mahabhisheka and Homam for Vallaba Ganapathi in peetam.

2. Sept 13 — Ekadashi

2. Sept 15th — Ananthapadmanabha vrata.

3. Sept 16th — Sri Chakra Navavarana Pooja , Bhadrapada Pournami

3. Sept 17th — Mahalaya Paksham Prarambham

4. Sept 19th — Sankasta hara chaturthi

5. Sept 30th — Sankasta hara chaturthi

About Shravana Masa

Shravana masa is the fifth month as per Hindu calendar and is the most auspicious month of the Chaturmas. On Pournami/full moon day and during the course of the month the star 'Shravana' rules the sky; hence the month is called Shravan. This is the month of festivities as almost all the days in this month are very auspicious. Fol- lowing are a few important auspicious days in the month of Shravana.

It is said that those who start constructing a house in this month will get Sevakas. Those born in this month will have good fortune, capacity, children, good wife, money, and will be worshipped by all. He/ she will be inter- ested in practicing Vedic rituals.

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As it is said, Sunday’s in Magha masa are auspicious for worshipping the Sun, Monday’s in Kartheeka masa for Shiva worship, Thursdays are famous in Margashira masa for worship of Godess lakshmi, Tuesday’s in Sravana masa for Mangalagouri vrata, Friday’s for Lakshmi vrata, and Satuday’s for Lord Venkateswara.

In Sravana masa women perform the very auspicious Varalakshmi vratha and Mangala Gowri vrata by newly married bride. In Sravana masa consuming Green gram, Bengal gram, Chana dal is good for health.

Varalakshmi Vrata

This vrata is the worship of Goddess of Wealth. The vrata is observed on the Friday preceding the full moon day of the month of Shravan (August-September). Mahalakshmi is the embodiment of prosperity and auspicious- ness. The glory of this vrata is narrated in Skanda Purana by Lord Shiva himself. The worship of Mahalakshmi is performed by married women to obtain good progeny and for the long life of the husband. Shri Mahalakshmi, as Vidyalakshmi, bestows divine wisdom and so great prophets have worshipped her for success in their spiritual work.

Sri Mahalakshmi is the Goddess of Wealth, Light, Wisdom, Fortune, Beauty, Courage and Fertility. She is the mother of the Universe. She is the consort of Lord Vishnu and married him in all his incarnations. In Rama ava- tar she was Sita, with Krishna as Rukmini and with Venkateshwara as Padmavati .

The appearance of Goddess Sri Mahalakshmi is an interesting chapter in our mythology. Krodha Battharaka Durvasa Maha Muni once gifted Indra, with a garland of flowers which would never wilt. Indra gave this garland to his elephant Airavata. Sage Durvasa saw the elephant trampling the divine garland and cursed Indra for showing disrespect to prasada given to him. The sage cursed Indra and all his Gods, that they would loose all the power which made them to feel so proud about themselves. Due to the curse, the demons vanquished the gods out of the heavens. Sri Mahalakshmi, the daughter of Sage Bhrigu, took refuge in the ocean of milk.

The defeated gods then went to seek refuge with the Creator, Lord Brahma, who asked them to churn the Ksheersagara, to obtain Amruta (the nectar of immortality). The gods approached Sri Mahavishnu, to seek his blessings for the gigantic task. Lord Sri Mahavishnu took Kurmavatar and supported the Manthara Parvata as a base, while the king of the serpents Vasuki, became the churning rope. The gods and the demons under the leadership of the pious and wise King Bali Chakravarti helped each other in churning the ocean of milk. A host of divine bodies emerged from the Ocean, one of them was Goddess Sri Mahalakshmi and she chose Lord Sri Mahavishnu as her consort, as only he had the power to control Maya (illusion). Since then, Lakshmi is considered as the daughter of the Ocean and the Moon as her brother because he too emerged from the ocean during the churning. The Moon is known as her brother. Sri Mahalakshmi is known by many names, of which she is very closely associated with the Lotus, and her many epithets are connected to this flower, such as..

• Padma: Lotus Dweller.

• Kamala: Lotus Dweller.

• Padmapriya: One who likes lotus

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• Padmamaladhara Devi: One who wears a garland of lotuses

• Padmamukhi: One whose face is as beautiful as a lotus

• Padmakshi: One whose eyes are as beautiful as a lotus

• Padmahasta: One who holds a lotus

• Padmasundari: One who is as beautiful as a lotus

Her other names include:

• Bhargavi: One who is the incarnation of the daughter of Sage Bhrigu

• Sridevi: Goddess of wealth

• Chanchala: One who is fickle and does not stay at one place

• Bhumi Devi: Goddess of Earth

• Indira: Beautiful Goddess

• Rama devi/Vaishnavi: Wife of Vishnu

• Jalaja: Born from sea.

• Aiswarya: Wealthy.

• Adilakshmi: The beginning

Goddess Sri Mahalakshmi represents eight forms of wealth namely Aadi Lakshmi, Vidhya Lakshmi, Veera Laksh- mi, Santhana Lakshmi, Dhan Lakshmi, Dhaanya Lakshmi, Gaja Lakshmi and Vijaya Lakshmi She is worshipped by those who wish to acquire or to preserve wealth. It is believed that Sri Mahalakshmi (wealth) dwells in those houses which are clean and where the people are hardworking.

Pavitrarohanam

From Sravana Shudda Padyami to full moon day offer a holy silk thread which contains 360 or 240 layers with 36 or 24 or 12 or 8 knots. It can be tied on Padyami day for Danadha, Vidhiya for Vishnu, Tadiya for Parvathi, Chavithi for Ganesha, Panchami for Chandra, Shasti for Subrahmanya, Sapathami for Surya, Astami for Durga, Navami for Matrugana, Dashami for Dharmaraja, Ekadashi for Rushis, Dwadashi for Chakrapani, Tryodashi for Rathi Manmatha, Chaturdashi for Shiva, full moon day for Pitru Devathas. It is called as Pavitraropanam.

Nagula Chavithi: Sravana Shudda Chavithi observed as Nagula Chavithi and serpents are worshipped on this day. Devotees visit the temples and offer milk to the serpent’s idols, milk is also offered near the burrows of the serpents. They also offer laddus made from black sesames, these laddus are consumed as prassad. As It is being rainy season, sesames increase the temperature in the body, which is the inner reason behind offering this pra- sad. They also offer laddus made from chenna as Naivedhyam to serpents.

Garuda Panchami: Sravan Shudda Panchami is observed as Garuda Panchami, on this day lord Vainateya i.e.

www.srignanapeetam.org 18 Sri Chandrasekharendra Saraswathi Gnana Peetam the Garuda brought Amrutha from heaven to earth to release his mother from slavery. The same day in some areas sisters will clean upper back of their brothers and draw the picture of serpent and worship it for the wellness of her brother. On this day people also prepare serpent with clay and worship it.

Sravana Poornima or Rakhi Poornima or Jandyala Poornima – Upakarma:

Raksha Bandhan or Rakhi Purnima festival falls on Purnima day. A Rakhi or amulet, may be of silk thread, is tied around the wrist of brothers by their sisters as a charm protecting them from evil or harm and in return seek their help when in trouble. The Rakhi name derives from the word 'raksha' that is to protect. It symbolizes the pure love between brothers and the sisters. There are plentiful episodes of women seeking protection for their husbands' lives even from rival heroes through Rakhi. It is said, Alexander's wife tied Rakhi on their mighty ad- versary Pururuva seeking safety of her husband's life. The great King, true to the kshatriya tradition and word, avoided striking the fatal blow when he saw the Rakhi on his hand.

On this day the Brahmins who follow Ruk, Yajur veda will do Upakarma ie.. they worship Maharshis, Rushis and other Gods. They do panchagavya prasana, change the Yagnopaveetha in the presence of Acharya. A Brah- min can do vedaadhyana only after upakarma.

On the same day evening people from other varna’s meet a learned Brahmin and seek his blessings. The Brah- min as a token of blessing ties a holy thread made up of either silk or cotton on seekers wrist.

Sravan Bahula Padyami, Vidhiya, Tadiya: These 3 days are celebrated as Aradhana Mahosthavam of Sri Raghavendra Swamy of Mantraalayam.

Sravan Bhalua Chavithi: Also called as Sankastahara Chavithi is an auspicious day to worship Lord Ganesha

Sri Krishna Janmashtami: Also known as Krishnashtami is the birthday of Lord Krishna. It falls on the eighth day of Shravan Krishna i.e. the dark half of the lunar cycle. The day is celebrated in honor of Lord Krishna, the eighth Divine Incarnation of Lord Vishnu. A Twenty four hour fast is observed on this day which ends only at midnight because Krishna was born at midnight. This is one of the greatest of all Hindu festivals. Mathura, the birthplace of Lord Krishna is an important sacred town to Vaishnavas. Spiritual gatherings are held and pilgrims from all over India flock to Mathura to participate in the festival. Because of the innumerable roles he played in this world as Lord Krishna he is regarded regarded as the Poornavatara of Paramathma.

Sravan Amavasya: It is also called as Polaamavasya. In Andhra Pradesh people do pooja to the sprouted Kanda to have more children and for wellness at home.

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ŚRĪ KANAKADHĀRĀ STOTRAM

Adi Sankaracarya during his Brahmacari Bhikshatana one day visited the house of a poor Brahmin lady, whose husband also went to the village for Bhiksha and nothing was available in the house to offer. She was very much upset and worried that she could not offer any thing to such a great person who came to her house. She earnestly searched for some thing to be given in her house. At last she found an Amla fruit (Emblic myrobalan). She was feeling very shy to offer but she gave it with all humility and respect in the bowl of Sankaracar- ya. Sri Sankaracarya was very much moved at the sight of the poverty, stricken woman and immediately in an extempore way started imploring Goddess Lakshmi to be merciful towards this poor Brahmin lady to drive away her poverty.

He recited twenty two slokas in praise of Goddess Lakshmi Who was very much pleased and appeared (Satkshathkara) before Sankaracarya and asked for his cause and all of pray- er.

Sankaracarya pleaded her to grant riches to the Brahmin lady.

Goddess Lakshmi said that this Brah- min lady did not qualify to get any riches in this life as she did not to do any charities in her previous life and carry consideration and she deserves sufferance and justified her stand of not confering any wealth on her.

Sankaracarya while accepting her stand replied that in this life she gave him Amla fruit with very great rever- ence inspite of not having any thing due to her extreme poverty and this act of her alone will justify to shower riches on her.

Hearing upon this Goddess Lakshmi was greatly moved and immensely pleased with the advocacy of the argument of Sri Sankaracarya and showered instantly golden rain of Amla fruits (Emblic myrobalan).

Please check Sri Kanakadhara Stotram in next pages.

www.srignanapeetam.org 20 Sri Chandrasekharendra Saraswathi Gnana Peetam ŚRĪ KANAKADHĀRĀ STOTRAM

వందే వందారు మందారం ఇందిరానంద కందల롍 | Vande vandaaru mandaram indiraananda kandalam | అమందానందసందోహం బంధురం స ంధురాననం || Amandaanandasandoham bandhuram sindhooraananam ||

అంగం హర ేః పులకభూషణ మాశ్రయం遀 Angam hare: pulakabhooshana masrayanthi | భ ంగాంగనేవ ముకుళాభరణం తమాల롍 Bhringanganeva mukulabharanam thamalam |

అంగీక తా堿ల 퐿భూ逿 రపాంగ졀లా Angikrithakhila vibhuthi rapangaleela || 1 || మాంగళ్యదాసుు మమ మంగళ్ దేవతాయాేః Mangalyadasthu mama mangala devathayaaH || 1 ||

ముగాా ముహురవిదధ遀 వదనే మురార ేః Mugdha muhurvidhadhadathi vadhane MurareH ꡍరేమతేపా పేణిహితాꀿ గతాగతాꀿ | Premathrapa pranihithani gathagathani | మాలా ద శోరమధుకరీవ మహో తపలే యా Mala dhrishormadhukareeva mahethpale ya సా మే శ్రరయం దిశ్తు సాగరసంభవాయాేః || 2 || Sa me sriyam dhisathu sagarasambhavayaH || 2 ||

- ఆ మీ젿తాక్ష మధిగమయ ముదాముకుంద롍 A meelithaksha madhigamya mudhaMukundam | ఆనంద కందమꀿమేష మనంగ తంతే롍 Ananda kandamanimesha mananga thanthram | ఆకకర సిత కꁀꀿక పక్షమనేతేం Akekara stiththa kaninika pakshmanethram భూత్యయ భవేనమమ భుజంగశ్యాంగనాయాేః || ౩ || Bhoothyai bhavenmama bhjangasayananganayaH || 3 || బాహింతర మధు瀿తేః శ్రరతకౌసుుభే యా రావ챀వ హరవꁀలమయా 퐿భా逿 | Bahwanthare madhujitha srithakausthube ya కామపేదా భగవతోఽꡍ కటాక్షమాలా Haravaleeva harineelamayi vibhathi | కళాయణమావహతు మే కమలాలయాయాేః || 4 || Kamapradha bhagavathoapi kadakshamala Kalyanamavahathu me kamalalayayaH || 4 ||

కాలాంబుదా찿 ల젿తోరస క ైటభార ేః | ధారాధర సుుర逿 యా తటిదంగ నేవ Kalambudhaali lalithorasi kaitabhare

మాతు ససమసు జగతాం మహꁀయమూరవుేః Dharaadhare sphurathi yaa thadinga neva | || 5 || భదాేణి మే దిశ్తు భారగవ కనయకాయేః Mathu samastha jagatham mahaneeyamurthyH

Badrani me dhisathu bhargava kanyakaayaH || 5 || పాేపుం పదం పేథమతేః ఖలుయత్రభావా遍

మాంగళ్యభా瀿 మధుమాథిꀿ మనమథేన | Praptham padam pradhamatha khaluyatprabhavath మయాయపతేతుదిహ మంథర మీక్షణారాం Mangalyabhaji madhumadhini manamathena | మందాలసం చ మకరాలయ కనయకాయాేః || 6 || Mayyapatettadiha manthara meekshanardham 퐿శాిమర ందే పద퐿భేమ దానదక్షం Mandalasam cha makaralaya kanyakayaH || 6 || ఆనందహేతు రధికం ముర퐿దిిషో ఽꡍ | ఈషꀿిషీదతు మయ క్షణ మీక్షణారిం Viswamarendra padhaveebrama dhanadhaksham ఇందీవరోదర సహో దర మందిరాయాేః || 7 || Anandahethu radhikam muravidhwishopi | Eshanni sheedhathu mayi kshana meekshanartham ఇషాా 퐿శ్రషా మతయోఽ ꡍ యయాదయార్ర Indhivarodhara sahodhara mindhirayaH || 7 || ద షాాా 逿ే퐿షాప పదం సులభం లభంతే | ద షాేః పేహ షా కమలోదరదీꡍు రవషాాం Ishta visishtamathayopi yayadhayardhra పుషాం క షీషా మమ పుషకర 퐿షారాయాేః || 8 || Dhrishtya thrivishtapa padam sulabham labhanthe | Drishti: prahrushta kamlodharadeepthi rishtam

దదాయ ద్యానుపవనో దే퐿ణాంబుధారా Pushtim krishishta mama pushkravishtarayaH || 8 || | మస మని క ంచన 퐿హంగశ్రశౌ 퐿షణణే దుషకరమ ఘరమ మపꁀయ 栿రాయదూరం Dhadyaddhayanupavano dravinambhudaraa నారాయణ పేణయꁀ నయనాంబువాహేః || 9 || Masminna kinchina vihangasisou vishanne | Dhushkarama garma mapaneeya chirayadhooram Narayana pranayinee nayanambhuvahaH || 9 ||

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Gheerdhevathethi garudadwaja sundarithi

గీర్వతే逿 గరుడధిజ సుందరీ逿 Sakambhareethi sasishekara vallebhethi | శాకంభరీ逿 శ్శ్రశేఖర వలలభే逿 | Srishti sthithi pralayakelishu samsthithayai స షా సి逿 పేళ్యక 젿షు సంసితాయ ై Thasyai namasthribhvanai ka gurostharunyai || 10 || తస్యయ నమసుభ ి ువనక య గురోసురుణ్యయ || 10 ||

శ్రరత్యయ న롋ఽసుు శ్రభకరమఫలపేసూత్యయ Sruthyai namosthu shubhakarma phalaprasoothyai రత్యయ న롋ఽసుు రమణీయ గుణారేవాయ ై | Rathyai namosthu ramaneeya gunarnavayai | శ్క్ుా న롋ఽసుు శ్తపతే ꀿక తనాయ ై Shakthyai namosthu sathapathra nikethanayai పుష్్ాా న롋ఽసుు పురుషో తుమ వలలభాయ ై || 11 || Pushtyai namosthu purushotthama vallabhayai || 11 ||

న롋ఽసుు నా챀క ꀿభాననాయ ై Namosthu naleekha nibhananai న롋ఽసుు దుగోాదధి జనమభూమ్ైయ | Namosthu dhugdhogdhadhi janmabhoomyai |

న롋ఽసుు సో మామ త సో దరాయ ై Namosthu somamrutha sodharayai || 12 || న롋ఽసుు నారాయణ వలలభాయ ై Namosthu narayana vallabhayai || 12 ||

న롋ఽసుు హేమాంబుజ ꡍీఠవకాయ ై Namosthu hemambhuja peetikayai న롋ఽసుు భూమండల నాయకాయ ై | Namosthu bhoomandala nayikayai | న롋ఽసుు దేవాదిదయా పరాయ ై Namosthu devathidhaya prayai న롋ఽసుు శారాగాయుధ వలలభాయ ై || 13 || Namosthu Sarngayudha vallabhayai || 13 ||

న롋ఽసుు దేవ యయ భ గు నందనాయ ై Namosthu devyai bhrugu nandanayai, న롋ఽసుు 퐿షోే రురస సితాయ ై | న롋ఽసుు లక్ష్ ్మా కమలా లయాయ ై Namosthu vishnorurasi sthithayai | న롋ఽసుు దా롋దర వలలభాయ ై || 14 || Namosthu lakshmyai kamalalayai Namosthu dhamodhra vallabhayai || 14 || న롋ఽసుు కాంత్యయ కమలే క్షణాయ ై న롋ఽసుు భూత్యయ భువన పేసూత్యయ | Namosthu Kanthyai kamala kshanayai న롋ఽసుు దేవాది됿రరవితాయ ై Namosthu bhoothyai bhuvana prasoothyai | న롋ఽసుు నందాతమజ వలలభాయ ై || 15 || Namosthu devadhibhirarchithayai Namosthu nandhathmaja vallabhayai || 15 ||

సంపతకరాణి సకలేందిేయనందనాꀿ | సామాాజయదాన ꀿరాతꀿ సరోరుక్ష్ి Sampathkaraani sakalendriyanandanani

తిదిందనాꀿ దురవతాహరణోదయతాꀿ Samrajyadhana vniratani saroruhakshi | || 16 || మా మేవ మాత రꀿశ్ం కలయంతు మానేయ Twadvandanani dhurithaharanodhythani

Ma meva matha ranisam kalayanthu manye || 16 || యతకటాక్ష సముపాసనా퐿ధిేః

సరవకసయ సకలారి సంపదేః | Yathkataksha samupasanavidhiH సంతనో逿 వచనాంగమానస్యేః Sevakasya sakalartha sapadhaH | తాిం మురారవహ దయేశ్ిరీం భజ || 17 || Santhanothi vachanangamanasaiH సరసజꀿలయే సరోజహసరు Twaam murarihridayeswareem bhaje || 17 || | ధవళ్ తమాంశ్రక గంధమాలయ శోభే Sarasijanilaye sarojahasthe

భగవ逿 హరవవలలభే మనోజే Dhavalathamamsuka gandha maya shobhe | 逿ేభువన భూ逿కరవ పేసీద మహయ롍 || 18 || Bhagavathi harivallabhe manogne Tribhuvana bhoothikari praseeda mahyam || 18 ||

దిగఘసు됿ేః కనకకుంభ ముఖావస షా DhiggasthibhiH kanakakumbha mukhavasrushta | సిరాిహిꁀ 퐿మలచారుజల పలుతాంగ롍ీ Sarvahini vimalacharujala pluthangim | పాేతరిమామ జగతాం జనꁀ మశేష Pratharnamami jagathaam janani masesha Lokadhinatha grahini mamrithabhdi puthreem || 19 || లోకాధినాథ గ హిణీ మమ తాబ్ధా పు遀ే롍 || 19 ||

www.srignanapeetam.org 22 Sri Chandrasekharendra Saraswathi Gnana Peetam

కమలే కమలాక్షవలలభే తిం Kamale Kamalakshavallabhe twam కరుణాపూర తరంగవత్య రపాంగ ైేః | Karunapoora tharingithai rapangaiH |

అవలోకయ మామక ంచనానాం Avalokaya mamakinchananam || 20 || పేథమం పాతే మక 逿ేమం దయాయాేః Prathamam patra makrithrimam dhyayaH || 20 ||

దే퐿 పేసీద జగదీశ్ిరవ లోకమాతేః Devi praseeda jagadeeshwari lokamaataH | కళాయణదా逿ే కమలేక్షణ 灀వనాథే kalyanadatri kamalekshana jeevanaathe|

దారవదేా 둀逿హ దయం శ్రణాగతం మా롍 daridrya bheetihrudayam sharanagatam maam ఆలోకయ పే逿దినం సదయ ైరపాంగ ైేః || 21 || aalokaya pratidinam sadayairapaangaiH || 21 || సుువం逿 యే సుు逿됿 రమీ됿 రనిహం | తేయామయాం 逿ేభువనమాతరం రమా롍 Sthuvanthi ye sthuthibhi ramee ranwaham

గుణాధికా గురుతర భాగయభాగవనో Thrayeemayim thribhuvanamatharam ramam | || 22 || భవం逿 తే భు퐿 బుధ భా퐿తాశ్యాేః Gunadhika guruthara bhagya bhagino Bhavanthi the bhuvi budha bhavithasayaH || 22 ||

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