Aarsha Vani (Voice of Sanatana Dharma)

November 2019 Volume: 5 Issue: 10

GURUVĀṆI ‘Hindudēśa’ lies hidden in Sanātana Dharma, that Sanātana Dharma which existed much before than anyone can even comprehend. Since times immemorial, Sanātana Dharma belonged to Hindus and Hindus way of life is called Sanātana Dharma. Hence, Hindus should not become lethargic, but rather realize that the natural greatness of this country lies in ‘Hindutva’. They all should become united to block those opposed to Hinduism attaining political power and thereby suppressing Hindus and Hindutva. They should vehemently oppose those orchestrating religious conversions. Hindutva, Bhāratadēśa – These are inseparable like life and body. – Samavedam Shanmukha Sarma.

INSIDE THIS ISSUE Dear Readers, Title Page# Namaste. We wish all our readers a divine and 1 Traivēdyam Hrdyam..̥ 1 spiritually elevating Kārtīka. This month is abuzz 2 Siva Padam – abhiṣēkamulu sētu hara hara 2 with special pujas, lighting lamps etc. mahādēva! Brahmasri Dr. Samavedam Shanmukha Sarma 3 Madīyamajñānamapākarotu! 2 garu very enthrallingly elucidates the divine 4 Serpent Race – Serpents Worship 4 experience given by Lord Śiva to Himavān. In the 5 Subrahmaṅya - Nakṣatrēṣṭhi 4 ‘Śivānanda Lahari’ sloka, Dr. Samavedam garu 6 Traditions – Fulfilments - Tithi – Vidhi 5 explained about ‘Tripurahara’ and ‘Paśupati’. 7 Garuḍa Mahā Purāṇa 6 ‘Kārtīkam Krs̥ ṇamayam’ unveils totally a new angle 8 Major Festivals in This Month 7 and is a must read. 9 What are scriptural stipulations for Kārtīka? 8 In Śiva Padam ‘Abhiṣēkamulu sētu hara hara…’, 10 The Eternal - Sadācāra 10 Sri Samavedam garu explains the philosophical 11 Kārtīkaṁ - Kr̥ṣṇa Mayaṁ 11 quintessence of Abhiṣēkam. 12 Himavān seeing all God’s forms in the street 12 ‘An extraordinary blessing’ article details about acrobat ‘Śiva’ how Jagadguru of Sringeri received the grace of 13 Śiva jñānaṁ - Śivarātri - The State of 13 Lord Śiva. Contemplation An interesting article about Serpents and 14 Hindu Dharma – Form, Nature and Effect 14 Nakshatreshti is informative. Sri Ganapati Muni 15 Śrī Mahāsēna Janakāya Nama: 14 explains that it is only due to the grace of Divine 16 Gajēndra Mōkṣaṇam - Nārāyaṇīyam 15 Mother one obtains a true Guru. ‘Kārthīk Māsa 17 Śrī Ādi Śaṅkara Jñāna Yajñaṁ - Bhaja 16 Vidhulu’ details scriptural stipulations to be Gōvindam observed. Please don’t miss to read why we light 18 An Extraordinary Blessing 17 lamps in Kārtīka. 19 Sankalpa To Sādhana To Sāphalya Is ‘Śiva’ 18 20 Sanatana Dharma Around the World 18 We take this opportunity to express our gratitude 21 Children’s Corner – for your continuous support. To express your i. Scientific Measurement of Time by Bhāratīyas 19 views about this e-magazine, please write to ii. Vedic Mathematics - Sūtrās 20 [email protected] with the subject 22 The Mahabharata True Story from Sage line ‘VIEW’.

Veda Vyasa - Nalōpākhyānam 21 Thanks & Namaste,

23 Photo Gallery 23 Aarshavani Team. Aarshavani FaceBook

SĀMAVĒDĪYAṀ (QUINTESSENCE OF SANATANA DHARMA) Trayī-vēdyaṁ hr̥ dyaṁ tri-pura-haraṁ ādyaṁ tri-nayanaṁ | “It is very essential for oneself to jaṭā-bhārōdāraṁ calada-uraga-hāraṁ mr̥ ga dharam || have a thorough grasp about where mahā-dēvaṁ dēvaṁ mayi sadaya-bhāvaṁ paśu-patiṁ | to exhibit talent and skill to the cid-ālambaṁ sāmbaṁ śivam-ati-viḍambaṁ hr̥ di bhajē || fullest extent, where to polish and improvise, and where to conceal and Trayī-vēdyaṁ hrdyḁ ṁ - Śiva is stay calm. It’s not appropriate to be the essence of all the Vēdās. egoistic and reveal oneself Vēdās are called ‘Trayī’, because completely at all places with crave they contain three types of mantras namely rk,̥ yajus, and for recognition.” - Brahmasri Dr.Samavedam Shanmukha Sarma. sāma. Śiva is the absolute quintessence propounded by all Upcoming Pravachanams these three kinds of mantras. He is ‘hrdyḁ ṁ’ i.e. fills the heart Date: Nov 2 - 10, 2019 10:30 AM completely. In other words, He Topic:"Siva Panchakshari Maha Yagnam” is the embodiment of bliss and peace that fills the heart. Venue: Kumaraswami Mutt, ‘tri-pura-haraṁ’ - ‘tri-pura-haraṁ’ is one who destroyed the tripuras i.e. the Kedhar Ghat, Kasi three cities and the three demons living therein. Śiva’s this līla of Organized by Rushipeetham Charitable Trust. vanquishing the tripurāsuras is very dear to many great souls. Sri Ādi Śankara Date: Nov 11, 2019 7:00 PM mentions about this episode innumerable times. Great devotee and poet Topic: "Koti Deepotsavam”-Bhakti TV Pushpadanta also composed an entire sloka about this līla. This entire world Venue: NTR Stadium, Opposite to Indira is based on groups of three things such as three bodies (gross, subtle, and Park, Hyderabad causal), three guṇās (sattva, rajas, and tamas), three states (wake, dream, and Contact: 8019461801 sleep), three times (past, present, and future) etc. Visualizing this world as three of everything goes away only with the experience of ‘Oneness’. ‘Tripuṭi’ Date: Nov 13 - 18, 2019 is defined as Jñāta, Jñēya, and Jñāna. Process of obtaining knowledge is Jñāna. The object of knowledge is Jñēya. One who obtains the knowledge is Contact: Umaradha 000971- 503805422 Jñāta. Initially, these three are different. But, once the process of obtaining Email: [email protected] knowledge is complete, Jñāta is endowed with knowledge about the object Rajashekar 000971-507202509 and hence becomes Jñāni. All three become one, just like a river becomes Email: [email protected] one with the sea after reaching it. In the process, the consciousness remains realizing that it is God, and obviously there is no process after realization. Date: Nov 20 – Dec 2, 2019 6:30 PM Topic: Yoga Vaasishtam (Vasishta Gita) When Paraśurāma enquired Dattātrēya as to who is God, Lord Dattātrēya Venue: Sringeri Sankara Mutt. Sampath said that by which everything is known, is God. This ‘Tripuṭi’ becoming one Nagar, Guntur. is the philosophy of killing Tripurāsuras and the bliss realized thereby is Contact: Srinivas 9948099579 ‘Sundaram’, otherwise called ‘Tripurasundari’. ‘Trivikrama’ also connotes the same. It is the same Viṣṇu who encompassed the three worlds. Once this is Date: Dec 8 – 10, 2019 realized, only Viṣṇu remains, and the three worlds vanish. (Contd.. Page3) Topic: Dwadasa Jyotirlinga Mahatmyam Sadhu Vachanam Venue: Akka Mahadevi Alankara Before the Lord enters the temple of anyone of His children’s hearts, He fills it with Mandapam, Srisailam. devotion, faith and love, just as a king sends different pieces of furniture and vessels Contact: K Anil Kumar 9247410058 to a subject’s house which he intends to visit. Else, where can the poor subject get all (For details visit http://rushipeetham.org/ Event Calendar) those things? The Lord grants devotion, faith and love, just because He will come. Traditions-Fulfilments - Swami Subodhananda alias ‘Khoka Maharaj’ (Swami Subodhananda, direct disciple of Sri Ramakrishna Paramahamsa was born on November 8, 1867) Performing of Sri Valli Devaśēna

Bharateeyam Subrahmaṇya kalyanam on Kārtika Śuddha ṣaṣṭhi bestows infinite merits here and they “Yoga originated in and is still an integral part of Hinduism. In today’s culture, it is shall reach Skanda Lōka hereafter. viewed as a secular practice, generally limited to stress reduction and physical Worship of cow, the embodiment of all health. In the Hindu approach, emotional management, stress reduction and gods, along with calf, by offering food and enhanced mental focus are important beginning goals.” clothes in the month of Kārtika bestows the – Satguru Sri Bodhinatha Veylanswami, Head, Kauai Adheenam, Hawaii. grace of all g0ds.

Spiritual Quest (Answers by Sri Samavedam Shanmukha Sarma ) Why do we eulogize the Supreme Lord shouting ‘Jaya Jaya’? If ‘Jaya’ means victory, is not the Lord always victorious?

It is quite common practice to eulogize the Supreme Lord reverentially proclaiming ‘Jaya’, ‘Jaya’. In fact, many

mantras also contain the word ‘Jaya’. Another name for the great itihāsa Mahābhārata is ‘Jaya’. Victory is one meaning to the word ‘Jaya’. ‘Jaya’ also means ‘To be greater or higher than every other thing’. Even in this parlance, God is always greater and higher than everyone and everything. But, this has deeper meaning. Is ‘God, really higher in our minds? Are we seeking only God at all times, leaving all other mundane? Eulogizing God saying ‘Jaya’, ‘Jaya’ makes God a top priority and ultimately the only object in our minds and hearts. Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – November | 2019 1

SivaPadam

abhiṣēkamulu sētu hara hara mahādēva! Śrī vibhavadāyaka! Śivā! Vibhū! Mrtyu̥ n̄jayā!

rasamayapu bhāvadhārale nīku snānamulu rasāśraya! rasāśraya! rasarūpa! rasika! sarasajñā! jaṭala śikhalanu agni, sāmba! nī kapardamu sōmamē gāṅgajhari sōmāgni tattvā!

nā manaḥ kalaśāna nānā talampulē

pālugā nīrugā madhudadhi ghrtamulugḁ phalarasamuluga māri paramābhiṣēkamula tīrthammulai bratuku sārthakamu paramēśa!

Abhiṣēkam is dear to Lord Śiva. Compassion is a divine quality. Always remaining drenched in abhiṣēkam, the saktaḥ sadā candrakalākalāpe very form of Śiva indicates that He is an sarveṣu bhūteṣu dayāṁ dadhānaḥ | embodiment of kindness and empathy. gaurīkaṭākṣo ramaṇo munirvā Scriptures proclaim that this entire universe is madīyamajñānamapākarotu ॥13.2॥ ‘Agniṣōmātmakaṁ’ i.e. an amalgamation of Agni - Sri Kavyakantha Vasishta Ganapati (Radiance) and sōma (Spirit, Water). Muni in ‘Umā Sahasraṁ’

Radiance is obtained in the form of electric, light, In this sloka, Sri Kavyakantha Ganapati Muni and heat. Spirit is obtained in the form of water, honey, ghee, and describes the edge glances of Divine Mother. other materials used in Yajña. He equates them to Bhagavan Ramana. Sōma – Energy, Agni – Powered Further, he says that may those glances radiance. This is the philosophy protect me. of Yajña. All the materials used in What does this exactly imply? Yajña are the forms of Sōma. They Whomsoever Mother wants to bestow are offered as an oblation to Her grace, She does it by providing that Paramēswara who is an person with the right Guru. In other words, it is the Mother who comes to embodiment of Fire. The pedestal or base for Fire is Śakti. The oneself in the form of Guru. pedestal for Śakti is Fire. That’s why She is called ‘Gurumaṅḍala Water gets evaporated in the heat of Sun, comes back to earth as Rūpiṇi’. rain, and raises as sprouts due to the heat inside the earth. Such Hence, it is the Divine Mother who looks harvest then gets transformed by Fire and Spirit into consumable through the glances of the Guru. There is no food for the creatures. That food gets digested by the Fire present difference between Guru and Divine within the body and converts into energy. Thus, a keen observation Mother. Both are same. of this world confirms that this entire universe is indeed One who worships Guru with this ‘Agniṣōmātmakaṁ’. realization shall certainly become worthy This same philosophy is expressed in Yajña and Abhiṣēkam. This is and receive the grace of Guru and also exhibited by the Ganga in the matted hairlocks of Śiva. While Mother. Śiva is a gigantic Fire, the flames of that fire are His hairlocks. That’s Here, Ganapati Muni also describes the two why His hairlocks are called ‘Tāmra Jaṭājūṭa’ i.e. copper colored similarities between the glances of Divine hairlocks. The aspect of ‘Sōma’ in those is nothing but Ganga. Mother and his Guru Sri Ramana Maharshi. Those emotions of spirit such as milk, water, honey, curd, ghee, fruit 1. Mother’s eyes are always interested in looking at Śiva with full concentration and juices etc. are the materials for Abhiṣēkam. This is the worship of undeterred mind. Likewise, Sri Ramana also Śiva with the mind where the many emotions are offered in the is always looking at Arunachaleswara. kalaśa of manas (mind). After offering to Śiva, water becomes 2. Mother’s eyes are always full of compassion sacred. Likewise, the emotion that is offered to Śiva becomes pure towards all creatures. Similarly, Sri Ramana and holy making one’s life fruitful. also is compassionate towards all creatures. For SivaPadam albums, please visit http://sivapadam.org/ Let the benevolent glance of the Devi and the or contact Rushipeetham local office. sage Ramana, both always associated with the ‘SIVAPADAM’ compositions by Brahmasri Dr. Samavedam cool moonlight, and compassionate towards Shanmukha Sarma garu elucidating Siva’s philosophy are sung by all beings, dispel my ignorance. 13.2॥ famous singers and presented as musical-dance programs all - Samavedam Shanmukha Sarma. around the world. So far, ‘SivaPadam’ is released in 17 albums (Adapted from ‘Umā Sahasraṁ’ Pravachanam) ‘SIVAPADAM’ now In PEn DrIVE - For ease of portability adapting technological advances, all 17 Śrī Kāvyakaṇṭha Gaṇapati Muni began his magnum opus ‘Umā Sahasraṁ’ on Kārtīka Bahula Ṣaṣṭi albums are now also available in a single pen drive.

– Contd.. from page 1 The foremost and the first in line.

Śiva is ādyaṁ i.e. He existed before this worlds existed, He is the one who made this worlds active, and He shall exist even after the worlds dissolve. Śiva is ‘tri-nayana’ i.e three eyed. His three eyes are Sun, Moon, and Fire. His matted hairlocks are very expansive. He is wearing moving serpents as necklace around His neck, waist, hands, and legs. mrgḁ dharam – He is holding a deer in His hand.

mahā-dēva – He is the God of the gods. ‘Dēvaṁ’ – This is Upanishadic term. ‘Ēkō dēva: Sarvabhūtēṣu gūḍha:’ – This means that there is only God, and He is present inherently in all creatures, not comprehensible by the senses. ‘Dēva’ means the embodiment of effulgence or consciousness, derived etymologically from the root ‘Div’. He is not only the first, but also the first in the line leading all the gods. Upanishad says, ‘tvaṁ dēvatānāṁ paraman̄ca daivataṁ | tvamīśvarāṇāṁ paramaṁ mahēśvaram ||’. This means that Śiva is the God of the gods, and Lord of the lords. ‘mahā-dēva’ and ‘mahēśvara’ are highly efficacious and in fact, very significant and distinct names of Śiva. Purana mentions that when a devotee says ‘mahā-dēva’ three times with great devotion and faith, Śiva is all pleased with the very first chant, and gets Himself lost in deeper thoughts feeling indebted as to what the devotee should be given for remaining two chants. Lord Krs̥ ṇa says in Brahma Vaivarta Purana, ‘mahādēva mahādēva mahādēvēti vādanaṁ | vatsaṁ gauriva gaurī sa: dhāvanta manudhāvati ||’ i.e. Śiva and Gauri follow one who chants mahādēva continuously, just like a cow follows it’s calf protecting from untoward dangers. Krs̥ ṇa further adds, ‘Unable to leave Śiva and Gauri, I and Laksmi follow. Unable to leave Me and Śiva, all the gods also join.’ Hence, those who chant ‘mahādēva’ are always surrounded by all gods also. mayi sadaya-bhāvaṁ – He is always compassionate towards me. paśu-patiṁ – The Lord of all creatures. “Paśu-Pāśa-Pati Jñānaṁ Jñānamityabhidhīyatē” –Comprehension about ‘Paśu’, ‘Pāśa’, and ‘Pati’ is Knowledge. ‘Paśu’ has consciousness. ‘Pāśa’ is inert. One who ordains both these is ‘Pati’. Scriptures decreed that He is ‘Paśupati’. Ignorance is the cause for sorrow. Pain is relieved once ignorance is destroyed obtaining knowledge. ‘Pāśa’ is the inert nature. Nature (Prakrti)̥ bound creatures are ‘Paśus’. These two are under control of the Lord (Īśvara). Hence, Īśvara is called ‘Paśupati’. The Lord, who is beyond the insentient Prakrti̥ and sentient Self but instigates both, is Paśupati.

Āgamas describe eight kinds of Pāsas. Those eight Pāsas (fetters) are – 1. Ghrṇ̥ a – Inability to bear sorrow 2. Lajja – Stepping back due to inferiority complex 3. Bhaya – Fear 4. Śaṅka – Doubt 5. Jugupsa – Abhorrence 6. Kula – Caste 7. Śīla – Character 8. Jāti – Race. In reality, these are variations of Prakrti.̥ One who immerses himself in these is Jiva whereas one who releases himself from these bonds is Śiva. Āgamas proclaim ‘pāsa mukta: swayam śiva:’. cid-ālambaṁ - One who is the source of everything and support of all. sāmbaṁ - Together with Mother ambā ati-viḍambaṁ - He who matches His appearance matching one’s opportune. This sloka is also full of phonetic beauties with rhyming words such as vēdyaṁ, hrdyḁ ṁ, and ādyaṁ in first line, dāraṁ, hāraṁ, and dharam in second line, mahā-dēvaṁ, dēvaṁ, and bhāvaṁ in third line, ambaṁ, sāmbaṁ, and viḍambaṁ in the last line. hrdi̥ bhajē – I worship in my heart.

‘I worship that Śiva in my heart, who is known through the three Vēdas, who is dear to the heart, who is the destroyer of the three bodies (of man), who is preeminent, who is three eyed, who is distinguished with His matted locks, who wears a moving serpent as a necklace, who bears the deer(the symbol of Maya), that Mahādeva, the self-luminous, who is compassionate to me, who is the lord of all, who is the basis of the intellect, who is with the Mother and who is very good at imitation.’ - Samavedam Shanmukha Sarma. (Adapted from ‘Śivananda Lahari’ Pravachanam)

Serpent Race – Serpents Worship

Subrahmaṅya as Serpent Lord Subrahmaṅya is depicted as a huge serpent, because Lord Subrahmaṅya is the form of the Kuṇḍalini i.e. the super consciousness energy present in the human body which moves up and down like a serpent. Divine Serpents – Known only in Sanātana Dharma Without even attempting to acquire clarity or comprehension as to why it is done since ages, many insult the followers of Sanātana Dharma mentioning that they worship snakes with great reverence and discipline offering milk, sweet meats etc.. It is the pride and privilege of the followers of Sanātana Dharma that those snakes abound with divinity, power, and luster which make them worthy of worship, are available only here in Bhāratadēśa. Experiences about the presence of these divine snakes are aplenty. Divine Serpents - Clans In Ādi Parva of Mahābhārata, description of various types of divine snakes is given. Some of the prominent clans of divine snakes are Ananta, Vāsuki, Takṣaka, Karkōṭaka, Śaṇkha, Kuḷika, Padma, Mahāpadma, Dhārtarāṣṭra, Śaṅkhapāla, Dhanan̄jaya etc. Abodes of serpents also are many, ranging from the nether worlds to worlds above and beyond Brahmalōka. Different clans of serpents living in worlds of different gods are also described. Sarpa Mantra In Vēdās, the following mantra is present – ‘Namōఽstu sarpēbhyō yēkē ca prthiv̥ īmanū yē antarikṣē yē divi tēbhya: sarpēbhyō namaha.’ This means, ‘I offer my salutations to those seprents who are living on earth, cosmos, and other divine worlds’. In Vēdās, there is also a special hymn called ‘Sarpa Sūktam’. Serpents - Significance The circular and elliptical orbits that hold the planets and enable their movement in a fixed path is defined as the ‘Serpent’ power. Any offerings made in the anthills where snakes live are noted by those divine serpents. They are pleased just by looking at the offering, and grace those who made them with devotion and faith. In fact, the clan of serpents is far more civilized and knowledgeable than humans. Many such as Patanjali who gave Yōga, Vēdānta, and Vyākaraṇa, Ādi Śēṣu who gave immense knowledge etc. are described to be in the form of serpents. ‘Sri Śankara Vijayam’ authenthic work on the life of Sri Ādi Śankara mentions that it is Patanjali who came in the form of Sri Gauḍa Bhagavatpāda, the Parama Guru of Sri Ādi Śankara. Bhagavān Viṣṇu’s bed is serpent, whereas Lord Śiva wears serpents all over His body. It is important to understand that all these are divine serpents. The first form of life when entering into the mother’s womb from the father is in the form of a snake. Divine Mother Mānasā Dēvi is the mother of all the serpents. Her brother is Vāsuki. They are the children of Maharṣi Jaratkāru. Serpents also indicate the energy of Yōga present inside one’s body. Hence, Yōgis are Nāgās. Let’s understand the divinity of serpents, worship them with more reverence, and thereby obtain their grace! - Samavedam Shanmukha Sarma. (Adapted from ‘Sri Subrahmanya Bhujangam’ Pravachanam) Subrahmaṅya - Nakṣatrēṣṭhi Why Lamps are lit in the month of Kārtīka?

Subrahmaṅya is the presiding deity of all the Yajñās. Immediately after birth, He partook the breast milk of the six stars called ‘Ṣhaṭ Krttik̥ ās’ present in the Krttik̥ ā Manḍalam. It is common knowledge that birth and later life of a humanbeing is heavily dependent upon the birth star, planetary position at the time of birth, and other such astronomical factors. Hence, for obtaining longevity or avoid any malefic planetary effects, the practice of worshipping the presiding deities of the birth star, doing japa to propitiate them, and later ending with the performance of Hōmam to all the stars is in vogue all over Bhāratadēśa since ages. This entire process is otherwise called ‘Nakṣatrēṣṭhi’. It is interesting to note that the beginning of Nakṣatrēṣṭhi is done with the star Krttik̥ ā, not with Aświni. This is in fact, very surprising.

One of the thousand names of Goddess Sri Mahā Laksmi is ‘Krttik̥ ādi bharaṇyanta nakṣatrēṣṭyarcitōdayā’. This means that one who is worshipped by the stars beginning from Krttik̥ ā and ending with Bharaṇi. Six stars starting from Krttikḁ are the stars belonging to Agni. This star Krttik̥ ā is the primary star in the month of Kārtīka. Hence, it is stipulated that one should lit lamps in the month of Kārtīka. Hence, those worship Kārtikēya in the month of Kārtīka shall obtain wealth, pleasure, peace, and comfort here in this world. Let’s pray Subrahmaṅya and obtain His grace! - Samavedam Shanmukha Sarma.

Traditions – Fulfilments Part - 2

aṣṭamyāṁ mātrk̥ ānāṁ yaḥ pūjakō bhāvasanyutaḥ, bilvāhārasamāyuktō mātrg̥ ā lōkagō bhavēt madarpaṇa svabhāvēna sadā vrataparāyaṇaḥ, aṣṭamyāṁ sōpi mallōkē gacchēt kramaviniścitē => One shall reach the abode of aṣṭamātrk̥ ā by partaking only the juice of bliva fruits and performing the devout worship of aṣṭamātrk̥ ā. By offering the merits of this vrata to their chosen deity, they shall reach the abode of their chosen deity.

Navamyāmēva durgāyāḥ pūjanaṁ yaḥ samācarēt, piṣṭāśī bhōgasanyuktōṁఽtē tallōkamavāpnuyāt => One shall reach the abode of durgā by performing the worship of durgā dēvi partaking only rice flour mixed with sugar.

Daśamyāṁ vratasansthō yō dadhibhakṣaṇasanyutaḥ, diśāṁ digīśakānāṁ vai pūjakastatpriyō bhavēt iha bhuktvāఽkhilān bhōgānantē tallōkamāpnuyāt, niṣkāmavratabhāvēna brahmabhūtō bhaviṣyati => Partaking only curd and performing the worship of Gods of the Quarters, one shall please them, receive their grace from all directions, enjoy all the pleasures in this world, and later reach the abodes of respective gods. If this is performed without any expectation of return, one shall attain mōkṣa.

Ēkādaśyāṁ narō bhakṣēdvahnipakvavivarjitaṁ, dhanapaṁ pūjayēccaiva bhaktiyuktēna cētasā, sa vai tasya vasēllōkē nānābhōgakaraḥ sadā, brahmārpaṇatayā tadvadvrataṁ krtv̥ ā sukhī bhavēt => Those performing devout worship of Kubēra without any fire-cooked food on Ēkādaśi day shall enjoy all kinds of material pleasures in this world, and later live merrily in the abode of Kubēra. If this is performed with the feeling of ‘Brahmārpaṇa’ i.e. as an offering to God without any expectation of return, one shall attain reach the abode of their chosen deity.

Viṣṇuṁ sampūjayēt yō vai dvādaśyāṁ ghrtabh̥ ōjanaḥ, sa vikuṇṭhē vasēnnityaṁ nānābhōgaparāyaṇaḥ brahmārpaṇa vidhānēna kuryādyadā naraḥ, mahālayē madīyē sa lōkē brahmamayō bhavēt => Those performing devout worship of Viṣṇu consuming only foods cooked with ghee on dvādaśi day shall enjoy all kinds of material pleasures in this world, and reach Vaikuntha later. If this is performed with the feeling of ‘Brahmārpaṇa’ i.e. as an offering to God without any expectation of return, one shall attain reach the abode of their chosen deity.

Dharmaṁ trayōdaśī sansthaṁ pūjayēt kṣīrabhōjanaḥ, sa dharmalōkagō bhūtvā bhun̄ jīta vividhaṁ sukhaṁ brahmārpaṇatayā yēna sādhitā cēt trayōdaśī, sa svānandē samāgamya brahmabhūtō bhaviṣyati => Those performing devout worship of Yama Dharmarāja consuming only foods cooked with milk on trayōdaśī day shall enjoy all kinds of material pleasures in this world without any troubles of Yama. If this is performed with the feeling of ‘Brahmārpaṇa’ i.e. as an offering to God without any expectation of return, one shall attain reach the abode of their chosen deity.

Caturdaśyāṁ śivaṁ yaśca pūjayēt bhaktisanyutaḥ, upōṣaṇasamāyuktō gōdhūmānnēna pāraṇaṁ kariṣyati ca kailāsē vāsastasya bhaviṣyati, niṣkāmaścēttadantē sa mallōkē manmayō bhavēt => Those performing devout worship of Śiva consuming only foods cooked with wheat shall have all their wishes fulfilled and reach kailāsa later. If this is performed with the feeling of ‘Brahmārpaṇa’ i.e. as an offering to God without any expectation of return, one shall attain reach the abode of their chosen deity.

Pūrṇimāyāṁ dēvagaṇān dēvānścandramasaṁ tathā, pūjayēdbhaktibhāvēna candralōkaṁ sa āpnuyān Iha bhuktvāఽkhilān bhōgān antē dēvān gamiṣyati. Upōṣaṇa samāyuktōఽrghyadānaṁ yaḥ kariṣyati candrāya niśibhuk vāఽpi sarvadēvaparāyaṇaḥ sarvadēvamayī ramyā pūrṇimā parikīrtitā. => Fasting on Pūrṇima, the day of all gods, and performing worship with arghya and others to Moon bestows the grace of all gods. One shall enjoy all pleasures here and later reach the abode of Chandra. If this is performed with the feeling of ‘Brahmārpaṇa’ i.e. as an offering to God without any expectation of return, one shall attain mōkṣa.

Amāyāṁ tarpayēdyō vai pitr̄ṇ̥ pitrpar̥ āyaṇaḥ, upōṣaṇaṁ vā kurvīta sa sarvārthamavāpnuyāt antē pitrmay̥ ē lōkē vasatistasya sambhavēt, āgamiṣyati niṣkāmaścēt svānandē sa tallayē. => Those devoutly performing tarpaṇa for pitr̄us̥ observing fasting on amāvāsya day shall not only have all their purposes fulfilled, but also reach the abode of pitr̄us.̥ If this is performed without any expectation of return, they shall reach the state of Self i.e. mōkṣa.

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

Part 12

Worship of Gōpāla 1. The mantra for Gōpāla is ‘Śrī kr̥ṣṇāya gōvindāya gōpījana vallabhāya nama:’. Chanting of this mantra pulls oneself out from the infatuation of delusion. Among the three mantras mentioned above, ‘gōpījana vallabhā’ is preeminent. Sanatkumāra Samhita is a vast treasure of mantras on Gōpāla.

The word ‘gō’ has multiple meanings – 1. Gau: - Cows 2. Indrīya, Prāṇā – Sense organs, Lifes’ 3. Raśmi: - Sun rays 4. Vēda vākya: - Statements in Vedas. 5. Bhūmi: - Earth. 6. Dharma

One who rules over and protects all the above – cows, lifes’, sun rays, Vedas and the decrees made therein, Earth, and Dharma is called Gōpāla.

2. A Gōpāla mantra mentioned here is as below – ‘Śrīnivāsāya dēvāya nama: Śrīpatayē nama: Śrīdharāya sa śārñagāya śrīpradāya namō nama: Śrī vallabhāya śāntāya śrīmatē ca namō nama: Śrēyaskarāya ca śrēyāya ca namō nama: Nama: Śrēya svarūpāya śrīkarāya ca namō nama: Śaraṇyāya varēṇyāya namō bhūyō namō nama:’ Stōtraṁ krtv̥ ā namaskrty̥ ā dēvadēvam

Among the many meanings of the word ‘Śrī’, one meaning is the power of protection. Repetition of ‘Śrī’ in the above mantra multiple times emphasizes it’s power of fortification. One can observe the same set of names in Sri Vishnu Sahasranama Stotra - ‘Śrīdhara: Śrīkara: Śrēya:’.

3. Another mantra that can be chanted always is – ‘Śrī śrīdharāya Viṣṇavē nama:’

4. ‘vāsudēva’, ‘saṅkarṣaṇa’, ‘pradyumna’, ‘aniruddha’, ‘nārāyaṇa’ – Worship of these five forms is called ‘Pancha Tattva Ārādhana’. ❖ Among the above five, the first four are called ‘Chaturvyūha’. ❖ ‘vāsudēva’ – This tattva is the basis for the entire creation. ❖ ‘saṅkarṣaṇa’, ‘pradyumna’, ‘aniruddha’ – These three aid to the base tattva performing creation, sustenance, and dissolution. ❖ ‘nārāyaṇa’ – This is the supreme tattva beyond the creation. Chanting ‘Śrī vāsudēvāya nama:’, ‘Śrī saṅkarṣaṇāya nama:’, ‘Śrī pradyumnāya nama:’, ‘Śrī aniruddhāya nama:’, and ‘Śrī nārāyaṇāya nama:’ yields amazing results.

Worship of Śudarśana In Devi Bhagavatam, Bhagavān Viṣṇu says to all the gods, ‘In this entire creation, two are very dear to me. They are 1. Bhagavān Rudra 2. Śudarśana. None is more effulgent than them’. Rudra and Śudarśana – tattva of both is Agni i.e. Fire. Śudarśana also is three-eyed like Rudra. The very remembrance of Śudarśana dispels the darkness of ajñāna, removes the illusion, provides protection, and clears the path to reach Viṣṇu.

‘Śrī sudarśana mahā jvālā sūryakōṭi sama prabhā ajñānāndhasya mē dēvā viṣṇōr mārgaṁ pradarśayā’

Signifying the importance and efficacy of Śudarśana’s worship, even to this day, the Brahmōtsavams in Tirumala to Lord Vēnkatēswara complete with the holy bath of Chakrālvār Śudarśana only.

In Srimad Bhagavata, it so happens that once Krishna and Arjuna set out to bring back the lost children of a Brahmin. In that process, their chariot crosses the horizons of the earth, enters into the realms of other worlds, and also passes many. At one stage, the chariot could not proceed any further, as there is dense darkness all around. Arjuna enquires Krishna as to how to pass this darkness. Krishna smiles and remembers Śudarśana. Śudarśana appears right there, dispels all the darkness around with His bright and radiant flames, and makes the path clear and visible to both Krishna and Arjuna to proceed further. ‘Śudarśana’ is made up of two words – ‘Śu’ and ‘darśana’ i.e. good darśana. Here, ‘darśana’ means the experience of God.

‘nama: Śudarśanāyaiva sahasrādityavarcasē sahasrārāya cakṣuṣē’ – My prostrations to Śudarśana who is resplendent as thousand suns, and who has the vision of thousand eyes i.e. the power of infinite vision. (To be continued…)

Major Festivals In Th is Month KĀRTĪKA – BESTOWER OF INFINITE MERITS

Friday November 1, Kārtīka Śuddha Pancami to Saturday, November 30, Mārgaśīrṣa Śuddha Chaviti

Just like seeds sown in right place at right time provide bounty of harvest, in the course of spiritual practice also, sometimes bestow ample grace of God even with small amount of virtuous deeds. Among such propitious times, the month of Kārtīka is very significant. This time is dear to all gods. Any act done in this month should be done to please ‘Kārtīka Dāmōdara’. As mentioned in scriptures, ‘Tulā rāśiṁ gatē sūryē gaṅgā trailōkya pāvanī, sarvatra dravarūpēṇa sā sampūrṇā bhavēttathā’ i.e. the sacred river Gaṅgā is interspersed with all water bodies in the form of water. Hence, taking bath before sunrise is very important. Besides, water is also called ‘Hamsōdakam’ in this evil-free autumn season, because of the rising of star Agastya. Caraka, who is proficient in medicine, mentioned that taking bath in this waters not only destroys all the sins, but also acts like ambrosia giving good health. One should chant the following sloka while taking bath –

‘Dhyātvāhaṁ tvāṁ ca dēvēśa jalēఽsmin snātumudyataḥ | tava prasādātpāpaṁ mē dāmōdara! || Vinaśyatu kārtikēఽhaṁ kariṣyāmi prātassnānaṁ janārdana | prītyarthaṁ dēva dēvēśa dāmōdara mayā saha || Because this month is related to star Krttikḁ , lighting lamps and offering lamp in charity is good in this month. Performing Nakta vratam for the entire month bestows God’s grace. Nakta vratam includes fasting all day, worship God in the evening, take the darśan of star, and partake the food offered to God. If one is unable to do this vrata for the full month, it should be done at least on Mondays. Kārtīka Purāṇa mentions that eating in jack tree leaves in outside open green areas on sacred days after worshipping God under the amalaka tree is meritorious.

KĀRTĪKA MĀSAṀ

November 1, 2019 Friday - nāga pan̄cami – It is customary to offer milk in serpent hills and worship them on this day also. Especially, farmers worship Serpents on this day for bumper harvest.

November 2, 2019 Saturday - agnipūja, mahā ṣaṣṭhi (subrahmaṇyārādhana) - On this Śuddha ṣaṣṭhi day, worship of Fire or lamp should be done. Worship of Subrahmaṇya also called Agnigarbha i.e. one who is born of Fire, on this day augurs wellbeing.

November 4, 2019 Monday - gōṣṭhāṣṭamī vrataṁ, kārtavīryōtpatti - Worship of cow, decorating cowshed and cows, and doing circumambulations to cow on this day not only grants long life and prosperity, but also pacifies the malefic planets. Worshipping Kārtavīrya, one of the principal devotees of Sri Dattātrēya on his birthday reading his names, provides benefits such as recovery of last items etc.

November 5, 2019 Tuesday - akṣaya navamī vrataṁ, puṣkariṇīnadi puṣkara prārambhaṁ - Because any acts of taking bath in rivers, worship, charity etc. yield infinite results on this day, this day is popular as akṣaya Navami. As such puṣkarās for any river are sacred. But, puṣkarās for the river puṣkariṇī that has same name is quite distinct. This begins on this day. Any acts of bath, charity, japa, śrāddha etc. on this day yield great results.

November 7, 2019 Thursday - yājñavalkya jayanti - Yājñavalkya, who had the vision of Sun God and Goddess Saraswati, and is adept in all scriptures, should be worshipped with the sloka below – vandēhaṁ maṅgaḷātmānaṁ bhāsvantaṁ vēdavigrahaṁ | yājñavalkyaṁ muniśrēṣṭhaṁ jiṣṇuṁ hariharaprabhaṁ || Jitēndriyaṁ jitakrōdhaṁ sadā dhyānaparāyaṇaṁ | ānandanilayaṁ vandē yōgānanda munīśvaraṁ ||

November 8, 2019 Friday - utthānaikādaśi, bhīṣma pan̄caka vrataṁ - Lord Nārāyaṇa, who took to yōganidra on Āṣhāḍha Śuddha Ēkādaśi day, rises from His sleep on this day. Hence, this day is called Utthāna Ēkādaśi. Fasting and worship of Viṣṇu on this day yields immense merits. It is good to read or listen the story of Ambarīṣa on this day. One should stay awake all night singing the glory of Lord Viṣṇu.

From Kārtīka Śuddha Ēkādaśi till Pourṇima, scriptures mention that one should perform ‘Bhiṣma Pancaka Vrata’. It is on this day Arjuna obtained Ganga from nether world with his arrow to clear the thirst of Bhiṣma. Per the stipulation of Kr̥ṣṇa, one should offer tarpaṇa to Bhiṣma these five days. Getting initiated into mantra, or performing the japa of mantra that one has been initiated into, in this five days is very efficacious.

November 9, 2019 Saturday - kṣīrābdhi dvādaśi, śanitrayōdaśi - The churning of milky ocean occurred on this day. Also, Lord Nārāyaṇa, who arose from yōganidra, gives darśan on this sacred day to all the gods and

rṣvis. Hence, this day is also called Haribōdhini dvādaśi. Purāṇa mentions that Sri Mahā Viṣṇu along with Lakṣmi Dēvi arrives in Brindavan along with His entire retinue. Hence, scriptures stipulate that couples should worship Sri Lakṣmi Nārāyaṇa near Tulsi and Amala plants taking it as Brindāvan and light lamps. If one lights lamp with 360 wicks on this day, they shall not accrue any sin for not lighting lamp for the remaining full year. Another tradition in vogue is to celebrate the marriage of Sri Mahā Viṣṇu and Tulsi. Purāṇa mentions that it is meritorious to give cow and curd in charity. On this Śanitrayōdaśi day in Kārtīka, abhiṣēkam and worship of Śiva not only bestows His grace, but also removes any malefic afflictions of Śani.

November 10, 2019 Sunday - vaikuṇṭha caturdaśi - On this day, worshipping Viṣṇu as Padmanābha yields good merits. Taking bath in Maṇikarṇika Ghat of Kaśi and performing the abhiṣēkam of Śiva yields great merits.

November 12, 2019 Tuesday - vr̥ṣōtsargaṁ, jvālā tōraṇaṁ, tripurōtsavaṁ, kumārasvāmi darśanaṁ, mahākārtīki dhātrīpūja, krttik̥ ā dīpōtsavaṁ - Putting on fire a festoon made of darbha grass called Jwālā Tōraṇaṁ in the temple of Śiva and taking Mother Pārvati underneath three times is done. Later, all the assembled devotees pass under that Jwālā Tōraṇaṁ. This gives divine protection and reduces the effect of negative forces. Because Śiva and Pārvati went to Kumāra Swāmi on this day along with all the rṣis, worship of Kumāra Swāmi on this day yields good merits. One should fast on this day and worship traditional deities. Though unable to light lamps in the presence of God on other days, one should definitely light lamps in the presence of God on this day.

November 15, 2019 Friday - saṅkaṣṭahara caturthi - Performing saṅkaṣṭahara caturthi vratam in this month of Kārtīka grants the grace of Gaṇēśa, who shall remove all hardships and blesses with abundance of prosperity.

November 25, 2019 Monday - māsa śivarātri - Because this māsa śivarātri occurring in Kārtīka, a month dear to Śiva, is significant, performing rudrābhiṣēkam is auspicious.

November 26, 2019 Tuesday - amāvāsya - Tarpaṇa to Pitrus̥ on this day yields infinite results.

MĀRGAŚIRA MĀSAṀ November 27, 2019 Wednesday - pōli pāḍyami - Women shall attain exalted state by leaving lamps in water and offering prayers.

November 29, 2019 Friday – rambhāvrataṁ- Scriptures prescribed the worship of Mother Lakṣmi along with celestial damsel Rambha on this day, as she also emerged from the milky ocean on this day along with Mother Lakṣmi.

What are scriptural stipulations for Kārtīka? 1. Vratinaḥ kārtikē māsi snātasya vidhivanmama, After taking bath following the prescribed procedures, arghya should be performed chanting the sloka below – dāmōdara grh̥ āṇārghyaṁ danujēndraniṣūdana | snānē naimittikē kr̥ṣṇa kārtikē pāpaśōṣaṇē | grh̥ āṇātvarghyaṁ mayā dattaṁ rādhayā sahitō bhavān ||

Imau mantrau samuccārya yōఽrghyaṁ mahyaṁ prayacchati | suvarṇaratnapuṣpāmbuyujā śaṅkhēna puṇyavān || Suvarṇapūrṇaprthiv̥ ī saṅkalpōdakapūrvakaṁ | tēna dattā bhavētsamyak supātrāya suparvaṇi ||

If possible, arghya should be given with water filled in conch and mixed with gold, gem, and flowers. Whoever gives such arghyam shall certainly attain the merits of giving the entire earth replete with gold and prosperity to a noble person at an auspicious time.

2. Caturṣvapi ca māsēṣu na sāmarthyaṁ vratē yadi | tadōrjē vratinā bhāvyamapyabdaphalamicchatā || Those who could not perform the Catūrmāsa Vrata with all the prescribed stipulations shall attain the merits of performing for one full year, if the Kārtīka vrata is performed.

3. avrataḥ kārtikō yēṣāṁ gatō mūḍhadhiyāmiha | tēṣāṁ puṇyasya lēśōఽpi na bhavēt sūkarātmanāṁ || Those who pass the month of Kārtīka without any disciplie and observances shall not only be devoid of any merits, but will attain lower strata such as pig and others in their next births. Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – November | 2019 8

4. ēkāntaraṁ vrataṁ kuryāttrirātravratamēva vā | pan̄carātraṁ saptarātraṁ samprāptē kārtikē vratī || pakṣavrataṁ vā kurvīta māsōpōṣaṇamēvavā | Among observing the vratas for one month, fortnight, a week, or three days, one should observe at least one vrata in Kārtīka.

5. vā cātikrcchrḁ ṁ vā prājāpatyamathāpi vā samprāptē kārtikē māsi kuryācchaktyātipuṇyavān Even small amount of virtuous work done in Kārtīka yields the merits of performing yagas and expiation acts such as krcchrḁ ṁ, atikr̥cchraṁ, and prājāpatyam.

6. Nityaṁ naimittikaṁ snānaṁ kuryādūrjē vratī naraḥ | brahmacaryaṁ carēdūrjē mahāvrataphalārthavān || Performing bath, daily rituals, and observing celibacy in the month of Kārtīka yields the merits of performing great vratas.

7. bāhuḷaṁ brahmacaryēṇa yaḥ kṣipēcchucimānasaḥ | samastaṁ hāyanaṁ tēna brahmacaryaṁ krtḁ ṁ bhavēt || Those observing celibacy in the month of Kārtīka with pure mind attains the merits of observing celibacy for the entire year.

8. yastu kārtikikaṁ māsamupavāsaiḥsamāpayēt | apyabdamapi tēnēha bhavēsamyagupōṣitaṁ || Those who perform fasting and Nakta vrata in the month of Kārtīka attains the merits of observing those vratas for the entire year.

9. patrabhōjī bhavēdūrjē kānsyaṁ tyājyaṁ prayatnataḥ | yō vratī kānsyabhōjīsyāt na tadvrataphalaṁ labhēt || It is good to eat in plantain leaves in the month of Kārtīka. Those eating in brass vessels will not acquire the merits of Kārtīka vrata.

10. kānsyasya niyamē dadyātkānsyaṁ sarpiḥ prapūritaṁ | ūrjē na bhakṣayēt kṣaudramatikṣudragatipradaṁ || A brass vessel filled with ghee should be given in charity in the month of Kārtīka. One should not consume alcohol.

11. abhyaṅgēఽbhyavahārē ca tailamūrjē vivarjayēt | bhūyātsa nārakī dēhī tatrābhyaṅgādyatōఽnagha || In the month of Kārtīka, one should abstain from taking bath applying oil to body. Oil should be left out this month.

12. Kārtikē matsyabhōjī yaḥ sa taimīṁ yōnimrcchati̥ | bāhuḷē mānsabhōjī yaḥ sa krmi̥ ḥ pūyaśōnitē | | matsyamānsāni santyajya kārtikē vratatatparaḥ | matsyamānsādanāddōṣād bahirbhavati niścitaṁ || One should eat fish in Kārtīka, as those who do shall be born as fish in their next birth. Those who eat meat shall be born as insects. Hence, one should not eat either fish or meat. Those who normally eat, also get rid of any sins, if they don’t eat this month.

13. kārtikē maunabhōjī yaḥ sōఽśnātyamrtam̥ ēva hi | sughaṇṭāṁ satilāṁ maunī sahiraṇyāṁ pradāpayēt || Those who eat quietly without talking in Kārtīka are in fact eating ambrosia. A bell, sesame seeds, and gold (dakṣiṇa) should be offered to those who eat like this for full Kārtīka month.

14. bhūśayyāṁ kārtikē kurvanna bhuvaṁ sansprśē̥ d vratī | paryaṅkaṁ bhūśayō dadyāt satūlaṁ sōpadhānakaṁ || Those who observe the vrata of sleeping on earth shall never be re-born on this earth i.e. attain exalted state. Offering cots to those pleases Kārtīka Dāmōdara.

15.dīpaṁ yaḥ kārtikē dadyādakhaṇḍaṁ ghrtavartikḁ ṁ | mōhāndhatamasaṁ prāpya sa na gacchati durgatiṁ || Those who keep the ghee lamp burning incessantly in the month of Kārtīka for the pleasure of Lord Almighty shall come out of the darkness of illusion and never be in bad shape.

16. yaḥ kuryāt kārtikē māsē rajanyāṁ dīpakaumudīṁ | tāmisraṁ cāndhatāmisraṁ na sa paśyēt kadācana Those who light lamps on full moon day of Kārtīka shall never be sent to hell such as tāmisraṁ and andhatāmisraṁ.

17. pāpāndhakāra saṅkrddhḁ ḥ kārtikē dīpadānataḥ | krōdhāndhakāritamukhaṁ bhāskariṁ sa na vīkṣatē Those who offer lamp in charity in the month of Kārtīka shall never meet Yama (The God of Death), because of getting rid of darkness of sins.

18. pan̄cāmrt̥ ānāṁ kalaśairūrjē māṁ snāpayēnnaraḥ | kṣīrābdhitaṭamāsādya vasētkalpaṁ sa puṇyavān || Whoever performs the abhiṣēkam of Lord Nārāyaṇa with Pancāmr̥ta (Milk, Curd, Ghee, Honey, and Sugar) in the month of Kārtīka shall live in the abode of Nārāyaṇa on the banks of milky coean for a period of one kalpa.

19. pratikṣapaṁ kārtikikē kurvan jyōtsnāṁ pradīpajāṁ | mamāgrē bhaktisanyuktō garbhadhvāntaṁ na sanviśēt || Those who light the lamp before viṣṇu every night in the month of Kārtīka shall not see the darkness of mother’s womb again i.e. will not be reborn and attain noble states.

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

Sadācāra - Maharṣis decree The decrees of Bhāratīya Maharṣis are an amalgamation of the following – 1. The capability of the intellect – Beyond the comprehension of human ken and wisdom 2. The profundity of thought – Deeper than the oceans and unravels complexities at hitherto unidentified depths 3. The vastness of knowledge – No exaggeration but no concept, no viewpoint, and no angle left untouched 4. The universality in applicability – Applicable to entire mankind irrespective of their stage and lifestyle 5. The lucidity in expression – Distinctness and clarity in expression with no scope for any confusion 6. The eternity for suitability – Suitable at all times. Never fade away and lose significance with time.

Does ‘Sadācāra’ mean rigidity? How to conduct one’s day to remain healthy, stress-free and peaceful, while remaining a top achiever and get acclaimed as a successful person, is clearly defined by Bhāratīya Maharṣis with great precision and clarity. For people of different kinds with different attitudes, aspirations, thoughts, and lifestyles, this details out what one should do in different times and different seasons as appropriate for them. There is neither rigidity nor force. On the other side, these stipulations provide flexibility to such extent to accommodate one’s physical condition and health, while appealing to the temperament and mindset. These can also be corroborated with authentic scientific rationale of modern day, as such discipline helps to leverage those energies present in the cosmos and atmosphere around oneself. Such methodical and disciplined conduct rejuvenates both body and mind to experience great dynamism and vibrancy. Those individuals who have this knowledge with respect to time are called ‘Kālajña’. Maharṣi Vālmīki describes Lord Rāma as ‘Kālajña’.

What happens when one follows Sadācāra?

Those who follow sadācāra have clarity in thought, speech, and action. For those who have not tethered their body and mind with austerity, negative energies take over. Then, dharma seems like adharma, and even more dangerous adharma seems like dharma. Few generations before, sadācāra was a part of one’s life. Everyone used to just follow their elders, who imbibed from their elders, and it intermingled wonderfully with one’s daily routine, irrespective of one’s lifestyle, profession, occupation etc. In fact, on the other hand, sadācāra facilitated progression, perfection, and completion in their daily activities as well as overall life.

Sādācāra – Karmās

For those who are in worldly life, the following is stipulated - 1. Vaidika karmās – This includes puja, yajña, yāga, tarpaṇa etc. as prescribed by scriptures. These activities should be performed during the first part of the day in early morning. 2. Laukika karmās – This includes one’s efforts towards living and maintenance. These activities should be performed during the second half of the day till evening. 3. Bhōga karmās – This includes one’s actions for pleasure, enjoyment, rest, socialize etc. These activities should be performed during the third half of the day in the nighttime.

Above might not be as-is applicable to those who are living the life of renunciation as a yogi. Their way of life is completely different and directed towards the Supreme and welfare of the entire universe all times. Therefore, one should not apply the same benchmark and doctrine to such elevated souls.

(To be continued…)

KĀRTĪKAṀ - Kr̥ṢṆA MAYAṀ

Among the twenty-four names of Mahā Viṣṇu, the month of Kārtīka is dedicated to the name ‘Dāmōdara’. Because, any small deed of virtue performed in this month is done to please ‘Kārtīka Dāmōdara’, this month is full of Sri Krs̥ ṇa. In this incarnation, Krs̥ ṇa demonstrated the connotation of many of Lord Nārāyaṇa’s names from Vēdās through His līlās i.e. divine plays. If one just reminisces the ‘Dāmōdara’ līla everyday of this month, one shall get free from all the sins committed till then. Primarily, this līlā frees from the shackles of the evils. Having been tied by rope (Dāma) around His stomach (Udara), Krs̥ ṇa became Dāmōdara, who then freed Maṇigrīva and Nalakūbara, the sons of Kubēra, from the curse. Rudantaṁ muhurnētra yugmaṁ mrjantḁ ṁ | Karāmbhōja yugmēna sātaṅka nētraṁ muhu: || Śvāsa kampa trirēkhāṅka kaṇṭha | Sthitaṁ naumi dāmōdaraṁ baddhaṁ || I prostrate to that Dāmōdara who – is tied to the mortar with rope by His mother, and crying wiping His lotus eyes with small red lotus like hands, who has three horizontal lines on His throat due to breath inhalation that occurs with crying, and is tied only with devotion.

Though Dāmōdara līla is preeminent, worship of Gōvardhana Mountain is done on Kārtīka Śuddha Pāḍyami, as Krs̥ ṇa lifted the Gōvardhana Mountain on this day. Scriptures prescribe that one should spend the entire month of Kārtīka in Brindāvanḁ performing this worship services. As it is not possible for everyone, scriptures also mentioned about alternatives. One should make Gōvardhana Mountain with cow dung, worship, and offer all the eatables. While Dāmōdara līla frees one form curse and sins, Gōvardhanōddhāraṇa līla not only subdues the ego of Dēvēndra, but also protects those who surrender unto Him from all troubles. Purāṇās also mention that Krs̥ ṇa not only ate at the home of His sister on Kārtīka Śuddha Vidiya day, but also make Arjuna do the same explaining the significance. Kārtīka Śuddha Asṭami day is popular as Gōkula Asṭami vrata day. On this day, cows are worshipped and fed along with worship of Lord Krs̥ ṇa placing them among cows in the cowshed. Because Sri Krs̥ ṇa Himself mentioned, Bhīsma Pancaka Vrata is observed from Kārtīka Śuddha Ēkādaśi to Pourṇima. Scriptures mention that all gods and maharṣis along with Lord Nārāyaṇa go to Br̥indāvana on Kārtīka Śuddha Dwādaśi day. Therefore, one should worship Sri Krs̥ ṇa in Brindāvanḁ on this day. Those who do not have such facility, perform the worship of Lord Nārāyaṇa as an offering to Kārtīka Dāmōdara in the vicinity of Tulsi plants.

Sri Krs̥ ṇa performed the divine ‘Rāsa Līla’ on the Pourṇima day, on which there is full power of the Kārtīka month. Bhāgavata described the same as ‘Bhagavānapi tā rātrī: Śaradōtpulla mallikā...’ Gōpikās experienced the same divine bliss as experienced by the Yōgis in their ultimate state of meditation (Dhyāna Samādhi). Not just in Mathura and Brindāvana,̥ ‘Rāsa Līla Mahōtsav’ is celebrated grandly even in Assam and other places in the month of Kārtīka.

Scriptures also mention that Sri Krs̥ ṇa worshipped Rādha on this day. In the ninth Skanda of Dēvi Bhāgavata, it is mentioned that worship of Rādha and Krs̥ ṇa on this day bestows the immediate presence of Rāsēswari Sri Rādha Dēvi. Ya: Kārtikēyaṇa pūrṇimāyāṁ rādhā janmōtsavaṁ budha: | kurutē asya sānnidhyaṁ sākṣādrāsēśvarī parā || Vārāha Purāṇa mentions that those who go to Mathura or Brindāvanḁ at least once in the month of Kārtīka and meditate upon Bhagavān Sri Krs̥ ṇa, shall certainly reach the abode Rādha and Krs̥ ṇa, the Gōlōka. Principal act in the Kātyāyani Vratam performed by Gōpikās is to take bath before sunrise. Taking bath before sunrise has special significance in Kārtīka month.

Sky during the entire season of autumn is bright and radiant in blue like the body color of Sri Krs̥ ṇa. Because the planet moon is linked to mind, if one can meditate upon Sri Krs̥ ṇa in the sky of inner vision envisioning the effulgence of moonlight and perform worship services therein, one shall be rid of all mental evils and obtain the grace of Sri Krs̥ ṇa.

Astronomically also, there is an inherent relation to moon and Rāsa Līla. Moon enjoys with all his wives, the twenty-seven stars. Per ancient tradition, the counting of starts begins with Krttika.̥ As per this count, the star that is in the middle of all the stars, Viśākha, is the Rāsēswari. This star has another name Rādha, and hence the next star is called Anūrādha. When the star Viśākha is in moon, Sun is in Krttikḁ star. Hence, Rādha is mentioned as the daughter of Vrsuhabhānu.̥ When the full moon Krttikḁ comes near Rādha, it is the most important day for Kārtīka Pourṇima Rāsa Līla.

In Visṇu Khanda of Skānda Purāṇa, following is mentioned meditating about Sri Krs̥ ṇa in the context of Rāsa Līla – Śrī saccidānanda ghana svarūpiṇē | kr̥ṣṇāya cānanta sukhābhivarṣiṇē viśvōdbhavasthāna nirōdhihētavē | namō vayaṁ bhaktirasāptayēఽniśaṁ namō bhagavatē tasmai vāsudēvāya dhīmahi | pradyumnāఽnirud'dhāya nāmālu saṅkarṣaṇāya ca|| The Supreme philosophy (Parabrahman) of Truth-Conscisouness-Bliss (Saccidānanda) has transformed into dense cloud and is raining comforts. I’m always praying Sri Krs̥ ṇa, who is the causative origin for orchestrating the creation, sustenance, and dissolution of this world, to grace me with the spirit of devotion. – SVSN Sarma.

Himavān seeing all God’s forms in the street acrobat ‘Śiva’ Mother Pārvati returns home after successful tapas - Pleased with the intense tapas of Mother Pārvati, Lord Śiva appeared before Her, tested Her in various ways, and finally consented to marry Her. Pārvati requested Him to come to Himavān and seek the permission of Her father. Śiva accepted this request also. Happily, Pārvati returned to Ōṣadhīprastha, the capital city of Himavān. Seeing Her jubiliant face and coming to know of Her tapas bearing fruit from Her maids Jaya and Vijaya, Himavān announced major festivities all over His kingdom to celebrate Lord Śiva Himself becoming His son-in-law. Himavān was told that Śiva Himself would come to him seeking the hand of Pārvati. Meanwhile, there were hordes of artists, singers, dancers, poets, scholars, and common people coming to Himavān – some to congratulate him, some to greet him, some to ask favors on the great occasion etc. Relentlessly, Himavān has been receiving everyone with great love, care, and consideration, and was providing them whatever was asked of him.

Śiva going to Himavān - Meanwhile, Śiva pondered on who should be sent, as He had neither home nor parents or relatives. Finally, He decided to go Himself in the form of a street acrobat, give a performance in front of Himavān, and then ask the hand of Pārvati. He transformed Himself into a street acrobat tying a scarf around His head, wearing a woolen blanket on one side, and holding country side trumpet and string drum in His hands. Thus, Śiva entered into Ōṣadhīprastha playing the string drum. Which soul can remain detached and not attracted by the call of Śiva Himself? Everyone started gathering on both sides of the streets to watch His dance. Even people in the inner apartments of the queen of Himavān Mēna Dēvi, gathered on the terrace portion of the palace to watch the performance of Śiva. Though Pārvati recognized Śiva, She acted ignorant and just kept quiet.

Śiva, the acrobat, mesmerizes everyone with His spectacular performance - Śiva then started His acrobat feats. Everyone was spellbound with His captivating performance. Everybody got dissolved in the divine dance of Śiva, mindless of their own state of body and mind forgetting place and time. Lord Śiva, who makes all the worlds dance, is now dancing spectacularly, playing string drum and blowing the country trumpet in the middle at times. Śiva was successful in enthralling everyone from the common man to the queen. Finally, Śiva stopped dancing. Everyone suddenly came to their own senses and started praising the dancer for His wonderful performance.

Mēna Dēvi sends presents to the Lord of the Universe - Overcome with bliss, Mēna Dēvi wanted to facilitate the dancer grandly. Upon her orders, a servant of the king took nine types of precious gems in a gold plate along with new clothes, fruits, and other items, and offered them as a gift to Lord Śiva, the acrobat dancer. When the king’s soldiers mentioned that the rare gift is from none other than the king and queen, Śiva rejected them. Wonder struck, Mēna Dēvi sent word to let the dancer ask whatever He desires. Śiva then asked for the hand of Pārvati. Immediately, the enraged soldiers lifted their lances to hit Śiva. When Śiva looked at them fiercely, their hands were frozen leading to commotion among the assembled crowd. Meanwhile, king Himavān came out after finishing his daily worship and rituals to Bhagavān Viṣṅu, their traditional deity, with Tulsi leaves. When he was told about the street dancer asking for the hand of his daughter Pārvati, he was also enraged and asked explanation from the dancer about his unruly and arrogant behavior. While looking at the acrobat dancer, Himavān suddenly saw a huge halo of light. In the middle of that radiant light, he saw the resplendent form of Lord Nārāyaṅa in blue hue all over holding conch, disc, mace, and flower with all four hands containing the Tulsi leaves at the exact places that were just offered by him in his daily worship. A hidden secret of this vision is to thoroughly understand that the puja items such as flowers, Tulsi leaves, Bilva leaves etc. offered in daily worship here are certainly accepted by the Supreme Lord whether in Vaikuntha or Kailasa. Hence, always worship should be done with utmost devotion and complete faith. Arjuna had similar vision when he was performing tapas for the grace of Lord Śiva, in which he sees all the Bilva leaves offered by him to the Linga on the body of the tribal hunter exactly at the same places. When Himavān closed eyes, bowed down to Lord Nārāyaṅa and opened to see the form again, the form dissolved. There appeared the four faced Brahma on a swan holding kamanḍalu and akṣamāla chanting all the four Vēdās. Again, Himavān bowed down in reverence. While trying to comprehend what exactly is happening, even that form dissolved. Himavān saw another form in the center of light halo in which Lord Śiva appeared along with Pārvati on the bull Nandi holding the trident. Śiva here is showing that Pārvati is none other than His own Śakti, and marriage is a mere formality. When Himavān stood there completely astonished, even that form also got dissolved. He saw the radiant form of Āditya with Śiva at the epicenter holding two flowers in both hands and with the poses of fearlessness and granting boons. Rudra mantras mention the same that Śiva is none other than the Sun god. Worshipping Śiva in the center of Sun’s halo grants everything here and hereafter, as mentioned by Śiva Himself to all the gods in Śiva Purana. Śiva then tells a mantra to all the gods, chanting of which bestows His grace providing material comforts and pleasures here in mundane world, and ultimate bliss hereafter. The mantra is ‘namaḥ śivāya śāntāya sagaṇāyādihētavē | rudrāya viṣṇavē tubhyaṁ brahmaṇē sūryamūrtayē‘. While Himavān still stood here lost in himself, he suddenly saw a gigantic effulgent Linga emanating radiance all around with neither beginning nor end. Looking at that Linga, Himavān forgot surroundings. Tears of joy profusely flowed from his eyes. He was immersed in an ocean of divine bliss. - Samavedam Shanmukha Sarma. (Adapted from ‘Siva Parvati Kalyanam’ Pravachanam) Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – November | 2019 12

śiva jñānaṁ – Samavedam Shanmukha Sarma.

Śivarātri - The State of Contemplation Part 44

Midnight of Māgha bahuḷa caturdaśi, the fourteenth day of lunar calendar in second half of Māgha month is the time of Liṅga origination. This is called ‘Mahā Śivarātri’. This festival is celebrated during the ‘Night’.

Following fasting, staying awake and thereby worshipping Śiva during this festive time is essential. Careful observation of these indicatives reveal many secrets for spiritual practice.

‘Night’ is the state when every disturbance and worldly affairs calm down. That too, midnight. This is called ‘Turīyā Sandhya’. Prāta: Sandhya, Madhyāhna Sandhya, and Sāyam Sandhya are common observances. The fourth one – Turīyā Sandhya – is relataed completely to meditation. The state of steadiness where all disturbances and clamors are subdued is essential for meditation. Mind merged with that state experiences supreme bliss. In that state of absorption, all mundane aspects mollify. That is the supreme rhythm. This rhythm is called ‘Kaivalya’ or merger with supreme.

This night is the state that an aspirant of spiritual practice should attain. Night is that time when external vision is left turning intellect inward, and concentrate mind on effulgence of Īśvara. Day is external facing. Night is internal facing. Even in worldly way of life, everyone roams outside during day and gets to rest during night at their own place. Thinking deeply, everyone’s native place is the abode of Lord, which is within our heart.

Night is internal journey to immerse that mind engaged in mundane using senses with the epicenter of consciousness within us and merge with Śiva (Self) effulgence. That state of contemplation is neither slumber nor disremember. That is the wakeful state of self.

Our consciousness shall be in highest state of awakening during this inward meditation, rather than in the state of our self-forgetful interaction with the external world. The observance of ‘Śivarātri’ vow is nothing but to get rid of deep slumber of ajñāna. This observance embeds fasting too.

Upavāsa is generally termed as diet restriction. But, even all sensory pleasures are food to body and mind. True fasting is the control of senses i.e. enjoyment of pleasures. One can become one with the omnipresent and inwardly dwelling Śiva observing such kind of upavāsa and Jāgaraṇa.

In every month, the fourteenth in the second half of the lunar calendar i.e. bahuḷa caturdaśi is termed as ‘Māsa Śivarātri’ i.e. Śivarātri in that month. This is the ‘Turīyā Sandhya’ of the month. Māgha month coming just before the last month Phālguṇa is like the Sandhya time for the year itself. Within that month, again the fourteenth day is like Sandhya time pinpointed within the Sandhya time. Hence, this day is the Sandhya time for the entire year.

Why this night is called ‘Mahā Śivarātri’? The significance is as follows – ‘Laya’ or merger is nothing but the self-attaining peace in the presence of Lord discarding the entanglements of action. In that state of merger, there is unbroken bliss. That dweller inside in which the self, exhausted in external wanderings takes surrender saying ‘Alasiti solasiti nī śaraṇidē joccitini - (Tired and exhausted am I and seek refuge in You), and attains ecstasy or joy, is called ‘Śivam’.

That supreme radiance which is beyond the Tri Guṇas (three qualities Sattva, Rajas and Tamas), Tri Avasthas (Jagrut, Swapna, Sushupti) and Tri Śarīras (Sthūla, Sūkṣma and Kāraṇa) and orchestrates their conduct is ‘Śivajyōti’. Invoking that Śivajyōti within oneself is the true philosophy of Śivarātri. ‘Rāti sukhaṁ dadātīti Rātri -– Night is the time for pleasures. Leaving talk about worldly pleasures and attaining the bliss of yōga is the real Mahā Śivarātri.

Srimad Bhagavadgita says, ‘Yā niśā sarva bhūtāni tasya jāgarti samyami’. It’s daytime for Yōgi when it’s night for everyone. Our daytime is night for them. The Self about which extroverts are always in slumber, Yōgis are always awake in that state of Self. Yōgis are disinterested in those worldly affairs where those entangled are always alert. Śiva is the ever awakened. He is the embodiment of jñāna and bliss. Śivarātri is the practice of comprehending that eternal true philosophy which can be realized only by inward intelligence. (To be continued…) Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – November | 2019 13

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

Kshetram, Alayam, Vigraham

There is a lot of science and technology involved in the construction and consecration of an Alayam. It is not a mere building. Alayams are constructed according to the Agama Sastras. The Sastras (science and technology) define the proportions of various features of the construction, the locations for the main deities and the various attending deities, and provide guidance on the ceremonies to be performed for consecration. Similar specifications are made for the deities, the vigrahams. Once all the physical structures are ready, learned priests perform elaborate purification ceremonies for both the vigraham and the Alayam, again according to the Agama Sastras, to complete the consecration.

There are particular locations around the country which are seen as special and powerful by the devotees, and which are home to famous Deva Alayams. Such a location is known as Kshetram. Again a question may arise – if God is all pervading, if God is there everywhere, then why single out particular places as special? Though indeed Paramatma is there in every inch of this universe, His grace shines through palpably in a few places. Such a place is recognized by the learned as a Kshetram, and the ordinary devotee derives additional benefit by worshipping at the Kshetram. Though a devotee must perform worship regularly on a daily basis wherever he is (We are using masculine pronoun for convenience – Translator), any worship or austerity that is performed in a Kshetram returns benefits hundred-fold or thousand fold.

While a person is still caught up in the duality of life, such as You-I, Heat-Cold, Happy-Sad, such a person is incapable of perceiving the all-pervading God. It is to help these devotees in their sadhana that vigraha aradhana practice is given. The divinity of the all-pervading God is invoked into the vigraha for the purpose of concentrated worship.

Let us examine an analogy. There are two glass panes on either side of a burning lamp – one is dark tinted and the other is plain. When you look at the lamp through the dark tinted glass, you can’t realize the full glow of the lamp. The lamp shines forth in full brilliance when seen through the plain glass. The divinity of God is the burning lamp which shines through the plain glass of vigraha. When one goes to take a dip in the Holy Ganga, it is impractical to want to jump into it from a steep precipice – one may even lose one’s life. One would go to a bathing ghat, even though it is the same Ganga flowing through the entire course of the river.

At this point, let us also recognize that only Hinduism has the concept and practice of Deva Alayam. Other religions have prayer halls or congregation halls. Only Hindu places of worship have the idea and method to concentrate the divine grace in a Deva Alayam. How does this concentration happen? We’ll again utilize an analogy. Bright sunlight, when concentrated by a convex lens, generates enough heat to burn a paper. The same sunlight by itself can’t burn it, nor can the lens by itself in the absence of sunlight. Similarly, the divinity of the all pervading God is concentrated in a Kshetra, in a Deva Alayam, to burn away the sins of the devotees.

When we do worship, we recite the sankalpam at the beginning, we mention the geographic location (Desa) and the time (Kala) of the worship. God in His compassion, bestows His grace in the form of special locations (Kshetra) and special days and times (Punya tithi and Sumuhurta). Water may be available in many places, but all water may not be safe to drink. One needs knowledge of science to distinguish which water is safe to drink. You need the spiritual science to understand and realize which location (Kshetra) and which time (Tithi) is beneficial for spiritual sadhana, to benefit from concentrated divine grace. And Hinduism offers this spiritual science.

Translation: Narayanaswamy Sankagiri (To be continued...) Śrī Mahāsēna Janakāya Nama: Subrahmaṇya is the Commander-in-Chief of the gods. Māhābhārata narrates about the hordes of armies gods have. All gods surrendered to Subrahmaṇya along with their armies and chose Him as their Chief. Subrahmaṇya has ample qualities required for one to be a successful leader. He is the foremost among leaders. Even Lord Krṣṇ̥ a said in Srimad Bhagavadgīta that He is Skanda among the commanders. Those who worship Subrahmaṇya are blessed with those leadership traits, intellect, vigor, and courage that enables to achieve thunderous success in all their endeavors. Being the father of Subrahmaṇya, Śiva is called ‘Mahāsēna Janaka’. – Samavedam Shanmukha Sarma.

GAJĒNDRA MŌKṢAṆAM - NĀRĀYAṆĪYAM Gajēndra never called Lord to save his life - Samavedam Shanmukha Sarma. ‘Gajēndra mōkṣaṇam’ is one of the most popular episodes in Srimad Bhāgavatam. Everyone thinks that they know the story which runs like this - An elephant king enjoying water sports with his wives i.n a lake was caught by an alligator. A fierce fight begins and finally the elephant calls the lord for protection. The compassionate lord comes, kills the crocodile with His disc, and saves the elephant. This is not completely correct. It is important to note that the elephant never called the lord to save his life. There are many profound and astounding philosophical aspects inherent in this great episode. Maharṣi Śuka describes this incident as one of the incarnations of Nārāyaṇa. Who is Gajēndra? Indradyumna, a great king known for his virtues and pious nature, once did not notice the presence of Maharṣi Agastya, and hence did not venerate him with respects due to such revered personality. Lord Krṣṇ̥ a said in Srimad Bhagavadgīta that one should always revere dēva, dvija, guru, and prājña i.e. God, Virtuous person, Guru, and Intellectual. Despite being aware of this dharma, Indradyumna did not follow. Hence, Maharṣi Agastya cursed him to be born as an elephant. Thus, he was born as an elephant on Trikūṭa Mountain present in the middle of milky ocean, and became the lord of the elephants, Gajēndra. Here, Nārāyaṇa Bhaṭṭādri says ‘tvadbhaktānāṁ kutranōtkarṣa lābha:..’ i.e. ‘O Lord! Wherever Your devotees are, they shall always be in exalted state’.

The duel Once Gajēndra along with his entire retinue was roaming in the forests in a hot summer. They all finally found a big lake, and got into it for quenching their thirst. But, it did not stop there, and slowly sporting began. They all became so engrossed in their sports that the water in the entire lake became turbulent. An alligator resting somewhere at the bottom of the lake got disturbed. It woke, came up, and held the foot of Gajēndra firmly. Gajēndra was not an ordinary elephant. He was known for chivalry. He fought with all his might, but it was of no avail, due to the positional advantage the crocodile has in the waters. Slowly, as his strength was coming down, all the accompanying elephants who initially encouraged him to get into the waters, now themselves got out of the waters. This is the harsh truth and ultimate reality of life. Slowly, all ‘His’ i.e. relatives, retinue, friends, even wives deserted him. Now, what he thought was totally himself and his own strength also did not aid him to get relief from the crocodile. Allegory This is a symbolic story. Gajēndra is none other than the Jīva. Lake is the samsāra. Mōha is the crocodile. Overcome with delusion about one’s own self, relatives, friends, family, and a host of other material possessions, one gets thoroughly entangled in the worldly affairs, till one receives a strong jolt. Everyone who accompanied and enjoyed all the successes and possessions till that moment suddenly disappear. They leave oneself to suffer alone at such critical juncture. Neither their own intellect, position, and power nor the people around them will be of any use at that moment. How one gets the will to take refuge in God? Not many take recourse in God, though suffering in worldly affairs. Even the thought or will to take refuge in God comes only due to merits accumulated in previous births says Maharṣi Vyāsa here. This means, that which needs to be reminisced i.e. ‘The Ultimate’, is incessantly reminisced in previous births. The introspection Gajēndra realized that all ‘His’ i.e. possessions, wealth, friends, relatives etc. could not do anything. He also quickly understood that he himself with all his bodily strength and wisdom could not win over the crocodile. What is to be done now? Due to the merits accumulated in his previous births, it struck him that

The ‘Surrender’ Gajēndra then prays to the Supreme Lord. This is a prayer as excellent as astounding in itself. In this prayer, Gajēndra did not describe any form. Neither did he call Lord Nārāyaṇa to come with disc, mace etc. nor did he address the prayer to Śiva. This prayer, in one sense, can be termed as the ‘Definition of God’. This is an universal prayer. This elucidates God and His actions. Hence, this prayer is called the ‘Nirviśēṣa Brahma Stuti’. ārti vyakta prākta najñāna bhakti: | śuṇḍō kṣiptai: Puṇḍarīkai: samarcan || pūrvābhyastaṁ nirviśēṣātma niṣṭham | stōtra śrēṣṭham sōఽ nvagādīt parātman || (Nārāyaṇīyam - daśaka 26) The devotion that began as ‘ārti bhakti’ transformed into ‘jñāna bhakti’. Merits acquired by reading Gajēndra mōkṣaṇam Though Maharṣi Śuka told the merits of reading every chapter in Srimad Bhāgavatam, for this episode Lord Nārāyaṇa Himself told the efficacy and merits obtained by reading or listening ‘Gajēndra mōkṣaṇam’ with devotion. Guruvāyupurādhīśam viṣṇum nārāyaṇaṁ harim | vāsudēvaṁ jagannātham kr̥ṣṇaṁ vandē jagadgurum || (Adapted from ‘Srimannārāyaṇīyam’ Pravachanam, Irvine CA) Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – November | 2019 15

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 10

When it comes to practicing Dharma, there are many questions. If enquired whether one completed their daily stipulated puja, the most immediate and common complaint is lack of time. We all know that it is absolutely false and very lame excuse. Time is found to do all other things, except to perform the prescribed activity towards Dharma and God.

There is one more common argument frequently heard these days. And, in fact, it is very unfortunate that many elders encourage this argument from the children and even openly acknowledge the intellect, logic, and rationalism of their children. The argument runs like what Lakṣmi puja was performed by those who became billionaires today or what kind of Saraswati puja was performed by those who became accomplished scientists today in their chosen fields. This argument has absolutely neither basis nor truth. In fact, this is very foolish argument.

Hindu Dharma and Sanātana Dharma have their roots and strong foundation “When it comes to in perfect logic, complete rationalism, and above all the eternal truth. The answer to this question is that who knows what karmas i.e. actions including practicing Dharma, there pujas(worship), dānas (charities), and other meritorious deeds they performed in are many questions. If their many previous births to enjoy what they are enjoying now in this birth? Who enquired whether one are we, with our limited knowledge, to claim that they did not do anything? completed their daily stipulated puja, the most Because one chain smoker or heavy drinker lived for more than normal time, it is immediate and common not wise to advise everyone that they can smoke or drink or remove all the complaint is lack of time. mandatory warnings published. Though physical exercise is mandatory for those We all know that it is suffering from diabetes or some ailment, it is equally essential for all those who are absolutely false and very healthy also to avoid reaching such condition. lame excuse. Time is

found to do all other Another way to look at this aspect is those who are blessed with high intellect or more prosperity in this birth should also continue to worship the Supreme to express things, except to ‘Gratitude’ for what God has given them in this birth. ‘Gratitude’ is one of the perform the prescribed highest moral values taught by Sanātana Dharma. This should be explained to activity towards Dharma children. and God. “

“Those who are blessed with high In fact, those bestowed with more affluence should be more cautious, intellect or more prosperity in this as they have both opportunities as well as need to save their riches birth should also continue to leading to performance of sin. Similarly, spiritual advice and dharma worship the Supreme to express are needed for those who are young, rich, well-positioned, and in ‘Gratitude’ for what God has given higher office of power. them in this birth. ‘Gratitude’ is one of the highest moral values taught Ślōka 2 by Sanātana Dharma. This should mūḍha jahīhi dhanāgamatṛṣṇāṁ | be explained to children. “ kuru sadbuddhiṁ manasi vitṛṣṇām || yallabhase nijakarmōpāttaṁ | vittaṁ tēna vinōdaya cittam || | 2 | O fool! Leave the avarice for wealth. Stay good minded. Leave out craving for wealth from the mind. Remain contended and happy in mind with whatever is earned by your own hard actions in right means.

Hindu Dharma and Sanātana Dharma have their This sloka should be written in all offices. roots and strong foundation in perfect logic, This dharma is universal and applicable to complete rationalism, and above all the eternal entire mankind, irrespective of their religious affiliations. It is only in Sanātana truth. Dharma such dharmas of universal It is only in Sanātana Dharma such dharmas of applicability and eternal propriety are universal applicability and eternal propriety are postulated and propagated. postulated and propagated.

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

(Jagadguru Sri Sri Sri Abhinava Vidyatirtha Mahaswami was born on November 13, 1917)

It was the 5th of December, 1935. The time was a little past 4:00 p.m. His Holiness Sri Sri Sri Abhinava Vidyatirtha Mahaswami was about to set out for His meditation spot on the hilltop with a view of the Malahanikaresvara Temple. An attendant informed Him that the senior Jagadguru Sri Sri Sri Chandrasekhara Bharati Mahaswami had sent for Him. He promptly presented Himself to His Guru and performed namaskara. The senior Jagadguru gestured to Him to sit down. On His doing so, He asked, "Were you about to leave for meditation?" On receiving an answer in the affirmative, He smiled. Then He remained silent for a minute, gazing fixedly at His disciple's face. Smiling again, He said, "I am glad. You can start." As His Holiness then prostrated once more before His Guru, the latter leaned forward and placed both His hands on His disciple's head and loudly uttered thrice the mantra, “om namah sivaya ( Om. Obeisance to Siva)." This was unusual.

As His Holiness got up. He strongly felt, "Today, I must meditate on Siva." The senior Jagadguru was standing in front of Sacchidananda Vilas, looking in His direction. He was about to rush towards His Guru when the latter gestured that He should move on as He was doing earlier. He, however, beckoned to His disciple's attendant. His Holiness walked swiftly and soon reached the base of the hill. He turned to see if His attendant was trying to catch up with Him but the attendant was nowhere in sight.

The idea of meditating in complete solitude appealed to Him. He nimbly ascended the hill. At its summit, He sat down at His place of meditation, facing west. The distant MalahanikaresvaraTemple was in His line of sight. The sky was cloudless. Both the sun and the moon were clearly visible. Charmed by the very appealing scene, He chanted the penultimate verse of Bhagavatpada's Daksinamurti-stotra. The meaning of that verse is: "Obeisance to that resplendent Daksinamurti (Siva), who is incarnate in the form of the Guru, whose eight-fold form is all this moving and unmoving universe, appearing as earth, water, fire, air, space, the sun, the moon and the soul; and beyond whom, the Supreme and all- pervading one, nothing else exists for the discerning."

As usual, He felt a strong tingling sensation between His eyebrows. He soon began to behold an attractive and soothing moon-like disc of light within Him in that region. Such a disc had made its appearance only on a few earlier occasions. What manifested often was a blue hue; much less frequently, a green hue used to manifest. With His mind having become greatly tranquil and attentive, He imagined His heart-lotus in full bloom. As described in the dhyana-sloka of the mantra, He visualised Siva therein as associated with the Divine Mother and as possessed of five heads and ten arms. The meaning of the said dhyana-sloka is: "Salute Parvati’s Lord, who is tranquil, is seated in padmasana, has the moon in His crest, has five faces (four in the four directions and one upward-turned), has three eyes (per face), bears a trident, thunderbolt, sword, axe and the symbol of granting freedom from fear (open upraised palm) in the (five hands on the) right side and bears a snake, noose, bell, the fire of cosmic dissolution and a goad in the (five hands on the) leftside, is variously adorned and resembles (in complexion) a crystal gem."

Tears of joy flowed from His eyes and His hairs stood on end. The Lord's lips moved, and He heard the Lord pleasingly say, "vatsā, svaḥprabhrt̥ i-atra nirākārē parē tattvē manaḥ samādhatsva. acirēṇa brahmasamsthō bhaviṣyasi” O child, from tomorrow, fix your mind here on the formless, Supreme Reality. You shall soon become established in Brahman. Then Siva blessed Him by placing His hand on His Holiness's head. Having done so, the Lord disappeared.

Upon returning and after the completion of japa, He presented Himself before the senior Jagadguru, who looked at Him with a smile and said, "Today, you have received the very special grace and instruction of Paramesvara. Is it not?" His Holiness reverentially answered, "Yes" and added that all this was the consequence of His Guru's blessing bestowed on Him before He had left for the hill.

(Adapted from ‘The Multifaceted Jivanmkuta’ about Jagadguru Abhinava Vidyatirtha Mahaswami, 35th Jagadguru of Dakshinamnaya Sri Sringeri Sharada Peetham) Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘ Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – November | 2019 17

SANKALPA TO SĀDHANA TO SĀPHALYA IS ‘ŚIVA’ capalaṁ māma hrdayḁ kapim viṣaya | drcarḁ ṁ dhr̥ḍhaṁ badhāna vibhō || sāmba sadāśiva śambhō śaṅkara | śaraṇaṁ mē tava caraṇayugaṁ || - ‘Suvarṇamāla Stuti’ by Śrī Ādi Śaṅkarācārya Oh Lord Śiva! My mind always wanders on the trees of desires. Please tie it tightly and take under your control. O Sāmba Sadāśiva! Śambhō! Śankara! I take refuge at Your Holy Feet. In this sloka, Śri Śaṅkara surrenders completely at the Holy Feet of Lord Śiva. He admits that his mind is quite unstable and is wandering on the trees of desires like a monkey. He prays to the Lord to take this wobbly mind under His control and tie it tightly. To attain salvation, two things are absolutely essential – 1. Steadfast devotion 2. Concentration or focused mind. Here, it is important to comprehend that the complete grace of God is essential right from sankalpa to sādhana to sāphalya i.e. the will in mind at the beginning, to spiritual practice, to its fruition and fulfilment. In fact, the mind and intellect that inspires towards God, and the energy that aids in practicing the required observances, both are the form of God. This comprehension aids in routing out the ego completely. But, please note that this does not advocate laziness and inaction on the part of spiritual aspirant. They still have to do their part of sādhana, which shall be blessed by the Lord at an appropriate time. Śrī Ādi Śaṅkarācārya expressed similar thought in His ‘Śivānanda Lahari’ also. sadā mōhāṭavyam carati yuvatīnāṁ kucāgirau | naṭatyāśāśākhā svataṭi jhaḍiti svairamabhita: || kapālin bhikṣō mē hrdayakapi̥ matyanta capalaṁ | dr̥ḍham bhaktyā badhvā śiva bhavadadhīnaṁ kuru vibhō || - ‘Śivānanda Lahari’ by Śrī Ādi Śaṅkarācārya Oh Lord Śiva! My mind always wanders in the forest of evil desires and dances on the mountain of breasts of young maids. It wanders at its will on all four directions, from the branches to branches of desires. You carry the skull for begging. Hence, be pleased to take under Your control, my mind which is like a monkey, and tie it with the rope of Your affection. Indeed, this will be helpful to You in Your act of begging. - Samavedam Shanmukha Sarma.

(Adapted from ‘Sankarulu Darsinchina Sankarudu’ Pravachanam)

Tripura High Court bans animal sacrifices in worship services SANATANA DHARMA Tripura October 2, 2019 The Tripura High Court has, in an important judgment delivered in this month, banned animal/birds sacrifice in the temples of the state observing that the animals also have a fundamental right

to life under Article 21 of the Constitution of India. No person including the State shall be allowed to sacrifice of any animal/bird within the precincts of any one of the temples within the State of Tripura, declared the Court. It said AROUND THE WORLD that the sacrifice of an animal in a temple, not being an essential part of religion, is also violative of Article 21 of the Constitution of India. Referring to various Articles of Constitution, the bench observed that it calls upon every citizen of India to exhibit compassion for all living creatures and develop a temper of humanism towards all wildlife, and that the framers of the Constitution had desired to inter alia, develop a spirit of compassion and humanism, abjure violence and also exhibit the same towards all living beings.

Navaratri and Vijaya Dasami Celebrations around the world Ranging from Kolkatta to Dhaka (in fact, Dhaka means Divine Mother) to Australia to United States, Navaratri and Vijaya Dasami celebrations were conducted with traditional gaiety around the world. Activities such as puja, bhajan, kirtan, food distribution, charity, durga puja in pandals, immersions reverberated across the Hindu diaspora.

No Yoga in classroom, Bishop tells school staff

Ireland October 19, 2019: A Catholic bishop has warned teachers against bringing yoga into the classroom, because it is "not of Christian origin." In a letter sent to schools in his diocese, Bishop Phonsie Cullinan also hit out at mindfulness and encouraged more prayer time in schools. The bishop said that yoga was not suitable for a parish school, "especially not during religious education time". The Catholic bishop of Waterford and Lismore said he had been asked by several people to speak about yoga and mindfulness. But the conservative bishop indicated that schools need to incorporate Christian mindfulness, which he described as "not mindlessness, but is meditation based on Christ." The bishop also referred to a homily given by Pope Francis in 2015 in which he said, "Practices like yoga are not capable of opening our hearts up to God."

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 – November | 2019 18

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

Bāla śikṣa CHILDrEn’S CornEr

SCIENTIFIC MEASUREMENT OF TIME BY BHĀRATĪYAS PART 3 - SVSN Sarma

Saṅkramaṇa Based on the arrangement of stars in the celestial sphere, the twelve zodiacs starting from Aries to Pisces formed. During the rotation of earth around Sun, Saṅkramaṇa is formed whenever Sun enters into that specific zodiac.

For example, it is called ‘mēṣa saṅkramaṇa’ and ‘vr̥ ṣabha saṅkramaṇa’ whenever Sun enters into mēṣa and vr̥ ṣabha zodiacs respectively. These saṅkramaṇa days are very sacred. Two among them are very prominent – 1. Makara saṅkramaṇa day when Sun enters into Capricorn 2. Karkāṭaka saṅkramaṇa day when Sun enters into Cancer.

Makara Sankranti is celebrated as ‘Sankranti’ festival. āyana One year is divided into two āyanas – Uttarāyana and Dakṣināyana. ‘āyana’ means journey. These āyanas are formed based on time taken by earth to rotate around Sun. While Uttarāyana begins with Makara saṅkramaṇa day, Dakṣināyana begins with Karkāṭaka saṅkramaṇa day.

Yuga The Bhāratīya Time measurement did not stop with years, but went forward to calculate the yugas. In Bhāratīya astronomy, yuga starting from five years to Mahā Yugas has been calculated. The word ‘Yuga’ is derived from the word ‘Yōga’ (union). According to Vedic astrology, names are given for every five years such(To as beSamvatsaramu, continued…) parivatsaramu, iḍāvatsaramu, anuvatsaramu, and idvatvatsaramu.

Brhaspati̥ (Guru or Jupiter) takes twelve years to complete on full cycle of moving across in all the twelve zodiacs. Based on this, the yuga that occurs every twelve years is called ‘bārhaspatya yuga’. Kumbhamelas occur every twelve years based on this yuga.

The union of Moon, Sun, dhaniṣṭha star, and Brhaspati̥ in the zodiac of Capricorn occurs once in every 60 years. This is also termed as one yuga.

Four yugas are mentioned taking the above yugas as parts within them. They are – 1. Krtḁ – 17,28,000 years 2. Dvāpara – 12,96,000 years 3. trētā – 8,64,000 years 4. Kali – 4,32,000 years.

Combined, all these four yugas (43,20,000 years) is called one ‘Mahā yuga’.

Time is relative. There is difference between the time measurement of gods living in divine planes and humans living in earthly planes. One year on earth is equal to one day for gods. Following this measurement, the lifetime of Brahma and others is decided. (To be continued...)

VIJÑĀNAṀ -10

SLOKA OF THE MONTH 1. Who among the sons of Lord Śiva is shown in serpent form? Jyōtirliṅgaṁ mahāliṅgaṁ 2. What is another name for the star ‘Viśākha’? śrī śailasthaṁ sadāśivaṁ| 3. For what name of Mahā Viṣṇu, the month of Kārtīka is dedicated? 4. Who was blessed by Śiva with the divine vision of Brahma, Viṣṇu, Śiva and bhramarāmbā samāyuktaṁ Pārvati, Āditya, and gigantic Linga? vandē śrī mallikārjunaṁ || 5. What is the name of Śiva’s form that frees from the fetters of this mundane world? 6. Who is the Mother of Serpent Clan? 7. What is the name of Śiva, which means ‘The Father of Commander-in-Chief of the gods’? 8. How many prominent Jyotirlingas are there in Bhāratadēśa? 9. Being the son of Aditi, Sun God is known by this name. 10. What is the most common puja performed to Lord Śiva?

VIJÑĀNAṀ -9 Answers – 1. Brahma 2. Śārada 3. Viṣṇu 4. Śiva 5. WORDS OF BENEVOLENCE Ram Līla or Vijaya Dasami 6. Mahar̥ṣi Prachētasa 7. Bālā

parōpakārāya phalanti vrkṣāḥ MahāTripuraSundari Dēvi 8. Durga 9. śrī vēṅkaṭēśa 10. Sūrya parōpakārāya vōhanti nadyaḥ Pan̄ca yāgaḥ parōpakārāya duhanti gāvaḥ 1. aśvamētha yāgaṁ 2. rāja sūya yāgaṁ parōpakārārtha midaṁ śarīram|| Trees bear fruits for the benefit of others. Rivers are 3. viśvajit yāgaṁ flowing only for the benefit of others. Cows are giving 4. putrakāmēṣṭi yāgaṁ milk only for the benefit of others. Likewise, this human body should be used for the benefit of others. 5. sarpa yāgaṁ Copyright © 2019 | Rushipeetham Charitable Trust. All Rights Reserved. ‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 5 – November | 2019 19

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

∞ + π

T Vedic mathematics 0 A ≜ ∑ Geometrical Symmetry in Multiplication Tables Multiplication Table of 2 Table Digital Sum 2 2 4 4 6 6 8 8 10 1 + 0 = 1 12 1 + 2 = 3 14 1 + 4 = 5 16 1 + 6 = 7 18 1 + 8 = 9 20 2 + 0 = 2 Multiplication Table of 3 Table Digital Sum 3 2 6 4 9 6 12 1 + 2 = 3 15 1 + 5 = 6 18 1 + 8 = 9 21 2 + 1 = 3 24 2 + 4 = 6 27 2 + 7 = 9 30 3 + 0 = 3

Multiplication Table of 4 Table Digital Sum 4 8 12 1 + 2 = 3 16 1 + 6 = 7 20 2 + 0 = 2 24 2 + 4 = 6 28 2 + 8 = 10 =1 32 3 + 2 = 5 36 3 + 6 = 9 40 4 + 0 = 4

Multiplication Table of 5 Table Digital Sum 5 10 1 + 0 = 1 15 1 + 5 = 6 20 2 + 0 = 2 25 2 + 5 = 7 30 3 + 0 = 3 35 3 + 5 = 8 40 4 + 0 = 4 45 4 + 5 = 9 50 5 + 0 = 5

End Digit End Digit End Digit Digit1 + Digit2=Result Digit1+Digit2 =Result Digit1+Digit2=Result 9 + 1 = 1 0 0 8 + 2 = 1 0 0 7 + 3 = 1 0 0

9 + 2 = 1 1 1 8 + 3 = 1 1 1 7 + 4 = 1 1 1 9 + 3 = 1 2 2 8 + 4 = 1 2 2 7 + 5 = 1 2 2 9 + 4 = 1 3 3 8 + 5 = 1 3 3 7 + 6 = 1 3 3 9 + 5 = 1 4 4 8 + 6 = 1 4 4 7 + 7 = 1 4 4 9 + 6 = 1 5 5 8 + 7 = 1 5 5 7 + 8 = 1 5 5 9 + 7 = 1 6 6 8 + 8 = 1 6 6 7 + 9 = 1 6 6 9 + 8 = 1 7 7 8 + 9 = 1 7 7 9 + 9 = 1 8 8

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

NALŌPĀKHYĀNAM (Story of Nala & Damayanti)

After hearing what Nala said Damayanti gets very upset at the thought of marrying someone other than him. She tells that to Nala and states that if he doesn’t accept what she is saying then she will kill herself. Nala then replies to her anguish by saying that it isn't right for her to refuse the proposal of the devatas.

It should be noted that as much as the devatas are showing Nala’s righteousness and It should be noted that orientation towards dharma, they are also showing Damayanti’s pativratya dharma. as much as the devatas When one thinks about this, it becomes clear that if Damayanti married the devatas, she are showing Nala’s would have been happier. However, since she thought of Nala as her husband, she is righteousness and sticking to her word. orientation towards dharma, they are also Nala continues by telling her that even if they did marry one showing Damayanti’s another, they wouldn’t be happy for even a second as the devatas pativratya dharma. lead their life both from nature and from their bodies. He asks When one thinks her to do what they want in order to protect him. Damayanti about this, it becomes immediately uses her wisdom and knowledge to find a clear that if Damayanti solution to her problem. Once again, it should be noted that married the devatas, the character of Damayanti shows both the skill and freedom of she would have been a Bharatiya stree. happier. However, since she thought of She tells Nala that since he conveyed the Devatas’ message to Nala as her husband, her, he should also convey her message to them. She then tells him to tell them that even she is sticking to her if they come to her swayamvara, she will marry Nala in front of them and that he is in word. no way responsible for her decision.

Nala went back and relayed their entire conversation to the devatas without hiding anything. Indra then told the other devatas that they would see how she would marry Nala.

They all changed their appearance to look just like Nala and sat right next to him. Damayanti came into the hall and saw the obstacle to her plan. Her next challenge would be to figure out which one out of the five Nalas present was the real Nala. However, she did not get tense and found another plan. She prays to the devatas as follows – ‘If the fact that since I heard from the swan I have thought of Nala as my husband is true, then may the devatas bless me. If the fact that since then my mind has not wandered to the thoughts of anyone but Nala, then may the devatas bless me. If the Devatas present her have decided that Nala will be my husband, then please help me.’ So, in this case, the question arises that, if the devatas had already decided that Nala was going to become Damayanti’s husband, then what was the need to stage this scene? The reason for that will be revealed later.

Now the devatas along with Indra smiled amongst themselves. However, they did not immediately reveal themselves as the objective of this scene was to test her intelligence. After praying when Damayanti opened her eyes, due to the anugraha of the devatas, she was able to spot the differences. • The devatas were not sweating, the actual Nala was. • They were not blinking, he was. • The ornaments that they wore, and their skin was free of dust, his body was a little dusty. • Finally, their feet were not touching the floor whereas his feet were. These differences show the contrasts between human bodies and divine bodies. Thus, by noticing all of these differences, she garlanded the real Nala amongst the cheers of all the Devatas, rishis, and kings. They got married in the presence of all the devatas who blessed them and their married life. Like all the others present the four devatas also gave gifts. • Indra’s gift was that whenever Nala would perform yagas he would show his form and accept the aahuti. • The gift of Agni and Varuna was that whenever their presence was needed in Nala’s kingdom, Nishada, they would give plenty. • Yama’s boon was that no matter how many hardships they would face, they would always be in the path of Dharma. This is the most important boon as, if Dharma is present everything else will come naturally. After that, all the devatas went back to their abodes. - 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 – November | 2019 21

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