AArsha Vani (Voice of Sanatana Dharma) April 2016 Volume: 2 Issue: 03 “Durmukhi Nama Samvatsara Ugadi” Upcoming Pravachanams ‘‘The energies of Nature and Time are very minute and subtle embodiments. Date: Mar 28 – Apr 1, 2016 9AM & 4PM They are also form of Gods. Similarly, Day Topic: Siva Parvati Kalyanam – Siva of the week (Tithi) and Star (Nakshatra) Bhakti Vaibhavam have corresponding presiding deities. We Venue: Pravachana Mandapam, Sringeri Contact: PV Sasi Kumar Sarma 8886371773 need the grace of the presiding deities of ASV Prasad Sarma 9908233033 Time to enjoy the favors from the cosmos. Date: Apr 9-26, 2016 6:30PM Hence, our sages instituted this noble Topic: Srimad Sampoorna Ramayanam practice to worship these deities at the Venue: Kadapa turn of each time cycle. Though different Contact: K.Srinivasa Reddy 9440673829 methods such as Barhaspatya, (For details visit http://rushipeetham.org/ Event Calendar) Sauramaana, Chaandramaana etc. are adopted across India, people in Andhra Pradesh, Maharashtra and Karnataka Traditions-Fulfilments adopt Chaandramaana. According to Chaandramaana, the first day in the month of Chaitra after the cycle of twelve months is the beginning of the New Year Scriptures prescribe the worship of termed as ‘Ugadi’. ‘Ugam’ literally means the movement of stars and ‘Adi’ is the ‘Devi’ – Mother of the Universe - during beginning. Hence, ‘Ugadi’ is the beginning of the New Year based on the this Vasanta Navaratri. movement of the stars. It is also known as ‘Yugadi’ based on another interpretation, wherein a year with two ‘Ayanas’ (Uttaraayana and ‘Rama along with Lakshmana’ – Dakshinaayana) is also known as ‘Yugam’. Even nature correlates with this This form is among many of Rama’s beginning exhibiting ‘new’ ness in Spring. Life is a mixture of good and bad within form as Rakshaka - the protector. the course of Time. Welcoming ‘Ugadi’ with good intentions, good thoughts and agrata: pruṣṭhataścaiva good actions leads to an auspicious continuation of the year. Partaking pārśvataścaiva mahābalau। traditional offering that contains all six tastes makes one aware about the ākarṇapūrṇa dhanvānau communion of different experiences in life. Since ancient times, India is endowed rakṣētāṁ rāma lakṣmaṇau॥ with great knowledge of astronomy and astrology facilitating thorough ‘In front, rear and on my sides, the Ones of great calculation of micro and macro time divisions. As per this knowledge, Tithi, strength and valor with their bows drawn to Nakshatra, Vaara, Karana and Yoga are created in almanac. It is customary for their full tightness in readiness, may that Rama Indians to recite the above five elements of almanac during worship every day. and Lakshmana defend me’. Mention of these especially on the first day of the year augurs welfare and prosperity. This propitious action is put into practice as ‘Panchanga Sravana’ i.e. Goddess Parvati was born to Mena devout listening of the almanac. Our sincere prayers on this ‘Durmukhi Ugadi’ to Devi and Himavanta on Chaitra Suddha the Lord Almighty day to inspire all of us that we should come out of nescience Ashtami. This day is also popularly and enjoy the pure bliss!” – Samavedam Shanmukha Sarma. known as Bhavani Ashtami or (Adapted from 'This is our Eternal Dharma') Asokashtami. Siva and Parvati worship is Sadhu Vachanam prescribed in scriptures on this day. “rām nām mani dīp dharō jih dehari dwār| Tulsi bhītar bāhrō jo chāhasi ujiyār||” Per the aphorism of Dwardehili Deepa Nyaya, lamp is placed at the entrance of Recite this sloka while eating the the house to brighten both inside and outside. Sant Tulsidas advocated to place traditional Ugadi Pacchadi (recipe made the self-luminous gem lamp of ‘Rama’ on our tongue to remove both internal on Ugadi day with all the six flavors of as well as external ignorance and illumine both our mind and mundane. astringent, sweet, sour, salt, pungent — Tulsi Das, Author of Sri Rama Charita Manas. and bitter) – Bharateeyam tvāmaṣṭaśōka nārābhīṣṭa “Ramayana is a tremendous enlightening discovery. It was a scientific treatise on the madhumāsa samudbhava human physiology, a precise scientific description of how our body works, how our body nāsāmi śōka santaptāṁ evolves towards enlightenment." māṁ aśōkaṁ sadā kuru -Prof. Tony Nader, Disciple of Maharshi Mahesh Yogi. Spiritual Quest (Answers by Sri Samavedam Shanmukha Sarma) Rama sending Sita to forest is not easy to understand. Please elaborate subtleties in Rama’s Dharma in this aspect. “Actions of great souls are incomprehensible and profound. Sometimes, they may seem to be Adharma at macro level but are filled with nothing except Dharma at micro level. When two Dharmas clash in our life, it is very essential to achieve harmonious balance between both choosing the higher dharma and leaving the lower dharma temporarily. At this juncture of Rama’s life, there is clash between His dharma as a king and as a husband. To be a king, it is very essential to be of immaculate character. Though Rama is thoroughly aware that Sita is flawless despite the rumors, He chose to abandon Her to reinstate faith about His integrity and transparency among His subjects.” ‘Samarasya is Sanatana – Samanvaya is Bharateeyata’ © Samavedam Shanmukha Sarma To obtain the grace of Sri Rama ... śrī rāma karṇāmr̥ taṁ ‘Sri Tyagaraja Swami in his composition ‘Evarikai Avataramettitivo’ gave all of us an easy formula to obtain the grace of Rama. He says ‘Veda Varnaneeyamau Naamamuto, Vidhi Rudradulaku Melmiyagu Rupamuto, Moda Sadanamagu Patu Caritamuto’ meaning Rama whose ‘Name’ is eternal and already existing in Vedas, ‘Form’ which is superior to Brahma and Siva and contemplated even by them, and ‘blissful story’ of his life laden with Dharma. Concentrating Manas (Mind), His form should be meditated. Using Vak (Speech), His name (mantra) should be chanted. His life should always be reminisced to fill all our Karma (actions) with Dharma. This explains how to dedicate all our three Karanas (instruments) towards the service of Rama. 1. Rama Nama (Name) - 1. The syllable ‘ma’ is vital for Siva mantra (na ma śi vā ya – without ‘ma’, it would be Na Sivaya). ‘ra’ is vital for Madhava mantra (namō nā rā ya ṇā ya – without ‘ra’, it would be Na Ayanaya). ‘rāma’ is the supreme union of this two essential syllables. 2. ‘rāma’ is the combination of three syllables – ‘Ra’, ‘A’ and ‘Ma’ denoting Fire, Sun & Moon respectively. As Lord said in Bhagavad Gita, these three are the only sources of energy. Hence, ‘Rama’ is the only source of radiant energy in this universe. 3. ‘Rama’ is the Vedantic term for the ‘Self’ that exists as the consciousness within everyone. 4. ‘Rama’ is the ‘Supreme Brahman’ (Para Brahman) that is omniscient, omnipresent and omnipotent 5. Ritualistic worship of ‘Sri Chakra’ contains maṅgaḷaṁ kōsalēndrāya mahanīya guṇātmanē nine Avaranas grouped into three avaranas each signifying Fire, Sun, and cakravarti tanūjāya sārvabhaumāya maṅgaḷaṁ | Moon. Hence the popular derivation ‘śrī rāmō lalitāmbikā:’ 6. Continuous vēda vēdānta vēdyāya mēgha śyāmala mūrtayē recitation of ‘Rama’ mantra energizes the Fire, Sun & Moon ecosystem within punsāṁ mōhanarūpāya puṇyaślōkāya maṅgaḷaṁ| us and awakens ‘Kundalini’. 7. Lord Siva elucidated that ‘Ra’, ‘A’ and ‘Ma’ viśvāmitrāntaraṅgāya mithilā nagarī patē: denote Brahma, Vishnu and Rudra. 8. ‘śvē mahimnē rājatē iti’ says Upanishad bhāgyānāṁ paripākāya bhavyarūpāya maṅgaḷaṁ| meaning that the Supreme Brahman is radiating effulgence under the pitr̥ bhaktāya satataṁ bhrātr̥bhi: sahā sītayā influence of self-efficaciousness. Combining ‘Ma’ in Mahimne and ‘Ra’ in nanditākhila lōkāya rāmabhadrāya maṅgaḷaṁ | Rajate, ‘Rama’ denotes the self-luminous Supreme Self. 9. ‘Rama’ mantra is tvakta sākēta vāsāya citrakūṭa vihāriṇē ‘Taraka’ mantra. Chanting of ‘Rama’ mantra purifies both mind and body sēvyāya sarvayamināṁ dhīrōdāttāya maṅgaḷaṁ| transforming one into an exalted character and thereby transporting into a saumitriṇā ca jānakyā cāpabāṇāsi dhāriṇē higher plane of existence ultimately leading to self-realization. sansēvyāya sadā bhaktyā sānujāyāstu maṅgaḷaṁ | 2. Rama Rupa (Form) - ‘ramanīyatvāt rāma’ – That which always transforms daṇḍakāraṇya vāsāya khaṇḍita amara śatravē into higher state of ever refreshing beauty and is an embodiment of bliss is gr̥dhra rājāya bhaktāya muktidāyāstu maṅgaḷaṁ| ‘Rama’. In Ramayana, sage Valmiki describes Rama’s physical beauty sādaraṁ śabarī datta phalamūlabhilāṣiṇē repeatedly. Not only humans and demons were charmed, even beasts and saulabhya paripūrṇāya sattvōdriktāya maṅgaḷaṁ | birds derived indescribable happiness seeing Rama as explained in ‘punsāṁ hanumatsamavētāya harīśābhīṣṭadāyinē mōhana rūpāya’. ‘punsāṁ’ connotes all living creatures. Hanuman describes vāli pramathanāyāstu mahā dhīrāya maṅgaḷaṁ| Rama as ‘sarva satva manōhara:’. While going to Mithila, Sage Viswamitra had śrīmatē raghuvīrāya sētūllaṅghita sindhavē very hard time cajoling the wildlife accompanying Rama to return into the jita rākṣasa rājāya raṇa dhīrāya maṅgaḷaṁ | forest. Valmiki says ‘rūpudārya guṇai: punsāṁ dr̥ṣṭi cittāpahāriṇaṁ’ – With āsādya nagarīṁ divyaṁ abhiṣiktāya sītayā His Form and abundance of good qualities, He is grasping the attention and rājādhirāja rājāya rāmabhadrāya maṅgaḷaṁ | mind of everyone. vibhīṣaṇa kr̥tē prītyā viśvābhīṣṭa pradāyinē 3. Rama Charita (Life) - Mareecha said, ‘rāmō vigrahavān dharma:’ means jānakī prāṇanāthāya sadā rāmāya maṅgaḷaṁ | Rama is an embodiment of Dharma. His exemplary character, ready obedience The above slokas from Adi Sankara’s