Aarsha Vani

(Voice of Sanatana Dharma)

January 2021 Volume: 6 Issue: 12

GURUVĀṆI
Following Dharma always is not an easy
path. If so, everyone would have done
that very easily. Therefore, those who
follow Dharma should be ready to face
hardships, insult, and at times depression
too. One should use such times to
intensify one’s sādhana with tapas, while
still strictly adhering to Dharma with
grit, patience, and above all absolute
confidence in the judgement and grace of
the Supreme Lord. Without any doubt,
one shall not only attain thunderous
victory and success in all the endeavors,
but also shall become role models for
many ages to come.
– Samavedam Shanmukha Sarma.

INSIDE THIS ISSUE Dear Readers,

Title Page# Namaste. ‘Makara Sankramaṇam’, the entering of
1 Śrī Aṅgārakam Āśrayāmi 2 auspicious Uttarāyaṇa, along with Bhōgi and Kanuma
2 Siva Padam – pālavannevāḍu māpālanunnavāḍu 3 is celebrated in this month. Brahmasri Dr. Samavedam
3 Yajñaswarūpa Dharmaśāsta 3 Shanmukha Sarma garu explained how this Parvam is
4 Patriotism is not Temporary Need.. 5 propitious to worship all the Gods and obtain their
grace. Please don’t miss to read about the
5 Traditions – Fulfilments - To make the food as 6
significance and worship to be performed on
ambrosia..
6 Garuḍa Mahāpurāṇa 7 ‘Kr̥ṣṇāṁgāraka Caturdaśi’, a rare combination
7 Major Festivals in this Month 8 occurring on January 12, 2021.
In his own inimitable style, Sri Samavedam garu
8 Vr̥ṣō Dharmākr̥ti: Mahān 9
explained the beauty and efficacy of ‘Āditya Maṇḍala’
9 Saṅkramaṇaṁ - Sarva Dēvatā Ārādhana 9
and all the groups of gods worshipping Sun. Article
10 Missionaries' Nonsense – Svami Vivekananda 10
about the arrangement and profound intricacies in
11 Puṣya Lakṣmī 10 ‘Pancāyatana’ worship is a must read. Article on
12 Āditya Maṇḍalaṁ 11 ‘Dharmaśāsta’ helps to comprehend that He is also an
13 Pan̄cāyatana Pūja 12 embodiment of Yajña. It is no exaggeration to say that
14 No more toleration of impatience and antagonism 13 Dr. Samavedam garu astounding description of
15 Veda Vijnanam- Manava Kalyanam 14 ‘Vr̥ṣabhēśvara in Kailāsa’ takes us on a tour to Kailāsa.
16 The Eternal - Yajña 15 158th Jayanti of Swami Vivekananda is celebrated on
17 Śiva Jñānaṁ - Abode of Mahā Kāḷa 16 January 12. Please see His approach towards the
18 Śrī Ādi Śaṅkara Jñāna Yajñaṁ - Bhaja Gōvindam 17 missionaries, who were attempting to demean him, in
19 Children’s Corner – his own words, which should be an eye-opener for
i. Bāla Śikṣa – Jīvana Sāphalyam 18 every Bhāratīya. Brahmasri Dr. Samavedam garu’s
ii. Vedic Mathematics - Sūtrās 19 editorial of December 2020 ‘Rushipeetham’
19 The Mahabharata True Story from Sage Vēda 20 magazine also advocates not to tolerate impatience
Vyāsa – Ambassadors between Kauravas and and antagonism by anyone towards Sanātana
Pandavas Dharma. Please don’t miss the photo gallery of mega
20 Sanatana Dharma Around the World 21 event ‘Śiva Rahasyam’ embedding ‘Śiva Padam’,
21 ‘Rushipeetham’ Activities 22 ‘Rushipeetham Puraskaram’, & ‘2020 Viśiṣta Sancika’.
22 Rushipeetham Puraskaram - 2020 24 To express your views about this e-magazine, please
23 Photos and Videos 25 write to [email protected] with the
subject line ‘VIEW’.
Thanks & Namaste,
Aarshavani Team. Aarshavani FaceBook
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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 January | 2021
 SĀMAVĒDĪYAṀ
In the culture of Bhāratadēśa, ‘Time’ has great significance. Tithis, days of (QUINTESSENCE OF SANATANA DHARMA)
the week, stars – everything has its The vijñāna given by our Maharṣis is
own distinction. All the beings are vast, deep, and overwhelming,
bound by time and time is in the whose quintessence distills into the
control of God. With compassion, most often heard two words -
the Supreme God graced that one ‘Dharma’ and ‘Jñāna’. Simply put,
performing worship in some special ‘Dharma’ is the way we should live.
stipulated times acquires special ‘Jñāna’ is the way we should think.
merits. This is true in case of every -Samavedam Shanmukha Sarma.
deity. Worship of a particular deity
on a particular tithi bestows the Dikpālaka Stōtraṁ
grace of that particular deity quickly
and certainly. Among those,
Kr̥ṣṇāṁgāraka Caturdaśi i.e. January 12, 2021 is important. The combination
of Tuesday and Caturdaśi in the dark fortnight is a great occasion.
virin̄ciśakraviṣṇūnāṁ manuṣyāṇāṁ tu kā kathā |
tēna tvaṁ sarvasattvēna graharājō mahābalaḥ ||
Not only present as one among the nine planets, Aṅgāraka (Mars) planet is
the king of all the planets. Airāvata gajārūḍhaṁ
svarṇavarṇaṁ kirīṭiṇaṁ
The reason for this is mentioned below that Aṅgāraka is the son of Śiva.
sahasranayanaṁ śakraṁ
purā tapasyataḥ śambhōrdākṣāyaṇyā viyōgataḥ | vajrapāṇiṁ namāmyahaṁ ||
bhālasthalātpapātaikaḥ svēdabindurmahītalē || Saptārciṣaṁ ca bibhrāṇaṁ
akṣamālāṁ kamaṇḍaluṁ
tataḥ kumāraḥ san̄jajñē lōhitāṅgō mahītalāt | jvālamālākulaṁ taṁ raktaṁ
snēhasambandhinaḥ sōఽtha dhātryā dhātrīsvarūpayā || śaktihastaṁ cakāsa taṁ ||
māhēya ityataḥ khyātiṁ parāmēṣa gataḥ sadā | Kr̥tāntaṁ mahiṣarūḍhaṁ
Skānda Purāṇa mentions that a waterdrop fell on the earth from daṇḍahastaṁ bhayānakaṁ
Paramēśwara deeply immersed in tapas from which came a red- kālapāśadharaṁ kr̥ṣṇaṁ
complexioned boy. Since, Mother Earth also considered him to be her son, dhyāyēt dakṣiṇa dikpatiṁ ||
He is called ‘Mahēya’. Thus, the effulgence that generated in the forehead Raktanētraṁ śavārūḍhaṁ
of Paramēśwara turned graceful for Aṅgāraka, whereas it became ferocious nīlōtphaladaḷaprabhaṁ
for Kāma (Manmatha). (Continued Page 4) kr̥pāṇapāṇiṁ asraughaṁ
pibantaṁ rākṣasēśvaraṁ ||
Sadhu Vachanam Nāgapāśadharaṁ hr̥ṣṭaṁ
‘tapa: kim?’ - What is ‘Tapas’? raktaughadyuti vigrahaṁ
Following ‘Swadharma’ i.e. one’s own Dharma is tapas. What is śaśāṅkadhavaḷaṁ dhyāyēt
‘Swadharma’? Whatever the scriptures stipulated for oneself to follow is varuṇaṁ makarāsanaṁ ||
‘Swadharma’. Rigorous and sincere adherence to ‘Swadharma’ is the Apītaṁ haritacchāyaṁ
greatest tapas. - Maharṣī Vēda Vyāsa (Mahābhārata Yakṣa Praśna) vilōladhvaja dhāriṇaṁ
Bharateeyam prāṇabhūtaṁ ca bhūtānāṁ
There is no other country where members of other religions are as safe as hariṇasthaṁ samīraṇaṁ ||
in India! History itself is a towering testimony to this truth. Jews gratefully Kubēraṁ manujāsīnaṁ
sagarvaṁ garvavigrahaṁ
acknowledge that India is the one country where they were never
svarṇacchāyaṁ gadāhastaṁ
persecuted. Syrian Christians, under their leader Thomas of Cana, were
uttarādhipatiṁ smarēt ||
given refuge in the 4th century. Parsis came in the 10th century to escape
Īśānaṁ vr̥ṣabhārūḍhaṁ
the Muslim invaders in Persia. Even Muslims who came as invaders settled
triśūlaṁ vyāladhāriṇaṁ
down and became the lords of the dominion overthrowing many Hindu śaraccandra samākāraṁ
rulers. – Maria Blossom, 1858-1916, Irish Historian trinētraṁ nīlakaṇṭhakam ||
Spiritual Quest
(Answers by Sri Samavedam Shanmukha Sarma)
It is said that ‘Jñānādēvatu Kaivalyam’ i.e., salvation is possible only by obtaining true knowledge
about the Supreme. Then, why all these Dharma, Karma, Tapas, Upāsana etc. are required?
One needs all Dharmās, Karma, Tapas, and Upāsana till one realizes the supreme Tattva. Tattva is the fruit for the
tree of Dharma. One should not cut the tree down after eating the fruit. Of course, it is quite clear to everyone that
none eats the tree, and it is not even delicious, whereas the fruits are delicious. Similarly, Dharma and Tapas might
feel bitter, but the fruit Brahmajñāna is as sweet as ambrosia. If there is no tree, there is no fruit. Hence, whoever
says that Dharma, Tapas, Karma, Upāsana etc. are not needed, but still wish to enjoy the fruit are mean and devoid
of gratitude. Not just enjoying the fruit themselves, one should protect the tree so that everyone enjoys the fruits
later. Dharma, Karma, Upāsana, Jñāna etc. – all are integral parts of one Sanātana Dharma. Everyone should
thoroughly comprehend this truth about Sanātana Dharma and protect these multiple parts from destruction.
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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 2
 SivaPadam
pālavannevāḍu māpālanunnavāḍu
pāpāla vennu viriyabaṭṭi pālārcuvāḍu

modali palukuṭāla podugu piduka doraku madhurasudha

vennela taragala taḷukula veṇḍikoṇḍavaṇṭivāḍu
caduvula kaḍalini taracaga janin̄cina amr̥tamu
nagaja tapassula paṇṭaga jigimin̄cucu veluguvāḍu
Dharmaśāsta Śrī Ayyappa Swāmi is the unified
paṭu vijñānapu śuktini paṇḍina sirimutyamu embodiment of Hari and Hara i.e.
kuluku gauri nagavu virulu kuppavōyunaṭṭivāḍu Hariharātmaka. Vēdās decree ‘Śivasya hr̥dayaṁ
celagi sādhanalu mathin̄ca kaligina navanītamu Viṣṇu: Viṣṇuśca hr̥dayaṁ Śiva:’ i.e. the heart of
talaci taraca viśuddhamau tattvapurūpainavāḍu Śiva is Viṣṇu and the heart of Viṣṇu is Śiva. There
This composition is written contemplating upon ‘Pālavaṇṇa is absolutely no difference between both of them.
Śivan’, the kṣētra near Madurai. In that kṣētra, the Śiva Liṅga is Hence, the mantra ‘Śrī Viṣṇu rūpāya
white in color like milk. Namaśśivāya’ i.e. Salutations to the
auspiciousness (Śiva) omnipresent everywhere
Scriptures described Śiva as ‘Gōkṣīrābhaṁ’ i.e. Śiva is in the color
(Viṣṇu). Whatever has pervaded all around
(Viṣṇu) is bestowing auspiciousness (Śivam) on
us. Śiva or Rudra is the form of radiance i.e. tējas.
He is energy in the form of Fire. Viṣṇu is the form
of water or spirit i.e. Āpa. Entire universe is the
form of Fire and Spirit providing both heat and
moistness. It is quite clear that it is not possible
to bear either heat or cold completely. Only a
proper combination is desirable and comfortable
of cow milk. This is found in the elucidation of Dakṣiṇāmūrti in
too. Scriptures declare the same with the
Sūta Samhita. Some other scriptures also described Śiva with the
aphorism ‘Agni Ṣōmātmakaṁ jagat’. In fact, entire
same word.
universe is filled with both radiance and
The initial refrain (Pallavi) of the song uses the word ‘Pāla’ moistness. Every form of matter, whether solid,
conveying different meanings. liquid or gas, is either radiant or moist. It might
Śiva has a complexion of ‘Pāla’ i.e. He is white – He is on devotees transform from one form to other, but again
‘Pāla’ i.e. He is close to and on the side of His devotees. He is the either radiant or moist. This transformation is a
embodiment of knowledge that completely destroys the Avidya, continuous cycle in the universe. Just like
which is the root cause of all sins (‘Pāpāla’). oblations (Āhuti) are offered into the sacrificial
fire, all the waters transform into gas due to the
Later, in the stanzas of the song, Śiva is compared to materials
heat of the Sun and enter into the Sun. Later,
that are white in color.
those waters again come back to the earth in the
‘Modali Palukulu’ means Vēdās. Śiva is the sweet milk obtained form of rain. With the aid of those waters, the
from the udders of cows called Vēdās i.e. Supreme God is the heat latent in the earth due to Sun (Hence Bhūmi
quintessence of Vēdās. Just like milk is obtained by squeezing is called Agnigarbhā) transforms the seeds into
the udder of cow, when one churns the Vēdās with devout study, harvest. This harvest is again transformed into
austere practice, and other methods, the liberation enabling edible food with the help of fire, consumed by all
‘Para Tattva’ obtained is Śiva. the creatures, digested by the fire present within
(Vaiśvānara in the form of Jaṭharāgni),
His body hue is shining like the waves of moon and resplendent
amalgamates with the spirits present therein, and
like the silver mountain.
becomes energy. The same process is done in
Śiva is the ambrosia which can be obtained by churning the Yajña too. Sōma (Viṣṇu) is offered into the Agni
ocean of all forms of knowledge (Vidyala Samudram). Śiva is the (Rudra) accompanied by the chant of sacred
embodiment of the radiance of supreme knowledge attained by mantras. Therefore, ‘Hariharātmakaṁ’ means
Divine Mother Pārvati as the fruit of all Her tapas. ‘Agni Ṣōmātmakaṁ’. Therefore, Dharmaśāsta Śrī
- Samavedam Shanmukha Sarma. Ayyappa Swāmi is Yajña Swarūpa i.e. the
embodiment of Yajña.
(Adapted from ‘Siva Padam’ Volume 2) (Adapted from ‘Sri Ayyappa Swami Mahatmyam’ Pravachanam)

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 3
 (Continued from page 2)
(Continued from page 2)
Later, the boy performed intense tapas in Kāśi to earn more grace of Bhagavān Śiva. At that
time, an ‘Aṅgāraka’ effulgence emanated from him. Therefore, he is called Aṅgāraka.
Pleased with his tapas, Śiva created a world for him in the cosmos and made him one among
the planets. Śiva also gave him a position equal to His sons Hēramba and Ṣaṇmukha.
Since we all live on the earth, the grace of Bhauma i.e. one born from the earth,
is quite essential.
Brahma tells Nārada -
sarvēṣāṁ bhūmisambandhamastitē nātrasanśayaḥ |
r̥ṇānubandharūpēṇa paśupatnīsutādayāḥ ||
anyōnyaṁ sukhaduḥkhādihēturityavadhāraya |
kintu sarvar̥ṇadhvansaṁ bhaviṣyati kujārcanāt ||
r̥ṇēndhanādri dahanādaṅgākarak itīryatē |
kujaḥ kumārō bhagavānasau sanmaṅgaḷātmakaḥ ||
The moment a human being is born, debts related to earth are formed, due to which spouse, children, and other
bondages occur. These bondages give both pleasure and pain. Worship of Kuja removes the pains that may occur
due to the bondages happening because of these debts. The grace of Aṅgāraka can free from mountain like debts
and chronic ailments, just like mountains of cotton are reduced to ashes with just one spark of fire. In fact,
‘Aṅgāraka’ also means a fire spark. Aṅgāraka himself is mentioned as the embodiment of auspiciousness and God
Subrahmaṇya.
Aṅgāraka is also known as ‘Mangaḷa’, since he bestows auspiciousness, Kuja since he is ja – born to Ku – Earth.
‘Kuja Dōṣaṁ’ – This term is often heard. Many know this planet due to this term only. The effect of any planet
upon any being is the result of the actions performed previously. To propitiate Kuja, generally it is told to worship
Subrahmaṇya on Tuesdays. Of course, both are the sons of Bhagavān Śiva! Few Purāṇās mention that Subrahmaṇya
was able to vanquish the demon Tārakāsura with the aid and power of Kuja.
Worship of Gaṇapati on a day when there is a combination of Tuesday and Caviti tithi is auspicious, as this is
‘Alabhya Yōga’, and bestows the grace of Kuja. One who has favorable Kuja leads life with chivalry, has harmony
among the family, and has no worries of either disease or debt. Though Kuja is not favorable now due to some
actions performed in previous births, he is very compassionate and bestows his grace with small remedies. Many
devotees of Subrahmaṇya perform special worship to Aṅgāraka. Scriptures also made an extensive mention about
the worship of Ānjanēya and Narasimha Swāmi on Tuesdays to obtain the grace of Kuja.
Worship of Kuja Yantra is done on par with the Yantras of deities. An upward triangle is principal in this Yantra,
which represents Agni. Because, Kuja came out from the eye present on the forehead of Śiva, the characteristic of
Fire is principal in him. This Yantra has nine squares in which the sum of any three numbers will be 21. Number 21
belongs to Gaṇapati. Not only that, worship of Kuja removes 21 kinds of difficulties. Hence, it is mentioned in
Bhaviṣyōttara Purāṇa that performing circum-ambulation 21 times is essential to obtain the grace of the God.
There are many stōtrās related to Aṅgāraka. ‘R̥ṇahara Aṅgāraka’ stōtra is given by Brahma through Skanda. Devout
and disciplined chanting of that stōtra provides relief from debts and poverty. Mangaḷa is an embodiment of grace
who can also free humans from the mandatory debts of Dēva, Pitr̥u, R̥ṣi, Bhūta, and Manuṣya.
It is traditional to invoke Aṅgāraka in an idol of red sandalwood for worship. Even during the worship of nine
planets, it is mentioned –
tribhujākāramaṇḍalē raktacandana pratimāyāṁ bhagavantaṁ aṅgārakaṁ agnyākr̥tiṁ |
dakṣiṇābhimukhaṁ raktavarṇaṁ śaktiśūlagadā khaḍgadhara caturbhujaṁ mēṣarathavāhanaṁ ||
To emphasize that it is due to the grace of Aṅgāraka a couple shall be blessed with virtuous progeny later, an idol
of red sandalwood is treated as the son in the marriage ritual. One should understand the significance of this ritual
as the grace of this planet Kuja.
tribhujākāramaṇḍalam, agnyākr̥tiṁ - This is an upward triangle that represents Agni (Fire) in a hexagon.
Because, the upward triangle is Aṅgāraka, he is determined as the form of Agni. As per the scriptural dictum ‘Agni
Mukhāvai Dēvā:’, worship of Subrahmaṇya, Gaṇapati, Ānjanēya, Narasimha Swāmi, Divine Mother and many other
deities on Mangaḷa (Aṅgāraka) day i.e. Tuesday certainly bestows their grace.

Dakṣiṇābhimukhaṁ – This sign symbolizes the ability to give knowledge. One acquires knowledge with the
worship of Kuja. Muttuswāmi Dīkṣitār, who was bestowed the grace of Guruguha, described about Kuja in his
Navagraha compositions as ‘Divyaughādi gurukaṭākṣānugrahapātraṁ’ i.e. the grace of Kuja bestows the grace of
Divyaugha, Siddhaugha , and Mānavaugha congregations of Gurus.

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 4
mēṣarathavāhanaṁ - Having the chariot of ram as vehicle also signifies that Kuja is none other than Fire
itself. His names such as ‘Aṅgāraka’, ‘Yama’, ‘Sarvarōgāpahārakaḥ’, ‘Sarvadēvaiścapūjitaḥ’ elucidate his distinction.
His worship bestows the grace of Yama also. Symbolizing the same, worship and tarpanas to Yama are stipulated
on Kr̥ṣṇāṁgāraka Caturdaśi.
On any day, especially on the day of Kr̥ṣṇāṁgāraka Caturdaśi, one should offer arghya with
water in a copper pot mixed with red sandalwood, red flowers, and akṣata sitting on the
knees chanting the following -
bhūmiputra mahātēja svēdōdbhavapinākinaḥ |
r̥ṇārtastvāṁ prapannōsmi gr̥hāṇārghyaṁ namōstutē ||
prasīda dēvadēvēśa vighnahārin dharātmaja |
gr̥hāṇārghyaṁ mayā dattaṁ mama śāntipradō bhava ||
raktapravāḷasaṅkāśa japākusumasannibha |
mahīsuta mahābāhō gr̥hāṇārghyaṁ namōstutē ||
Aṅgārakamahīputra subrahmaṇya dayānidhē |
r̥ṇārtastvāṁ prasannōsti gr̥hāṇārghyaṁ namōstutē ||
After offering arghya four times like this, one should perform circum-ambulation
21 times to obtain the grace of Kuja.
Śrī Muttuswāmi Dīkṣitār described the tattva and form of Aṅgāraka in his composition –
‘raktāṅgaṁ raktāmbarādidharaṁ śaktiśūladharaṁ maṅgaḷaṁ kambukaḷaṁ
man̄julatarapadayugaḷaṁ .....mandasmita vilasitavaktraṁ...
jānusthahastacitraṁ caturbhujamativicitraṁ’
Prostrations to one who - has red complexioned body, is wearing red clothes, has beautiful
smiling face, is holding the weapon Śakti, has put one hand on his waist and held another in
fearlessness pose, has tender feet, and is radiating effulgence.
‘saccidānanda rūpāya nirguṇāya guṇātmanē r̥ṇavimōcaka rūpāya maṅgaḷāya namōstutē’
- SVSN Sarma.
(January 12th is Kr̥ṣṇāṁgāraka Caturdaśi)

- Samavedam Shanmukha Sarma.

(Adapted from ‘This is our Eternal Dharma’)

Everyone who breathes the air and sustains on the food provided by this Earth has their part of the responsibility.
They should shed their negligence, leave off unethical practices and take precautionary measures to prevent
pollution near the surroundings of their motherland. It is a mistake to neglect thinking what would happen if only
one individual works with this attitude. It is completely wrong and insecure if everyone adopts the same negligent
attitude!
‘Patriotism’ is not a necessity that has to be borne only during wars or the rule of the enemies. It should
be an awareness and consciousness that should remain ever burning within us.
Our wayward inattentiveness and selfishness can sometimes lead to great loss for the nation. Because there is no
patriotism in every heart, so many scams and scandals are seen all around!
Reverence towards the Motherland danced as ‘Vande Mataram’ song on the tongues of this nation. This became the
supreme mantra for achieving independence.
A country is not just soil. It is the culture blossoming in this soil for generations together and its magnificence. Like
a child, one should adore the Mother along with her history. It is good fortune that our country’s great history is
replete with sacredness. This history established universal values and truths ages ago.
Devotion towards Motherland is nothing but the responsibility to preserve that lineage along with the
expansive progress that is happening today.
Our ancestors repeatedly mention that Sri Ramachandra told that there is no difference between Mother
and Country and Motherland is superior even to heaven – ‘jananī janma bhūmiśca svargādapī garīyasī’.
If this respect and devotion towards the Motherland is not instilled and cultivated in the children during their
childhood, they can never connect to this country. Once they lose the relationship, there is danger of them
neglecting their responsibility towards their motherland!
(On the occasion of 71st Bhāratadēśa Gaṇatantra Dinōtsavaṁ - January 26, 2021 )

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 5
 Traditions – Fulfilments
To make the food as ambrosia..
(Adapted from ‘Viṣṇu Purāṇaṁ’)

1. tataḥ svavāsinīṁ duḥkhīṁ gurviṇīṁ vr̥ddhabālakān

bhōjayēt sanskr̥tānnēna prathamaṁ caramaṁ gr̥hī.
A householder, after offering to God, should first feed the elders, old aged, and children first before
eating himself.

2. asnātāśī malaṁ bhuṅktē hyajapī pūyaśōṇitaṁ

asanskr̥tānnabhuk mūtraṁ bālādiprathamaṁ śakr̥t
One should not eat without taking bath, performing Japa
and other activities, and offering food to God.

3. naikavastradharō nārdrapāṇipādō mahīpatē

viśuddhavadanaḥ prītō bhūjīta na vidinmukhaḥ
Without washing and cleaning the legs and mouth with a cloth, one should not eat.

4. prājñmukhōdajñmukhō vāpi na caivānyamanā naraḥ

annaṁ praśastaṁ pathyaṁ ca prōkṣitaṁ prōkṣaṇōdakaiḥ
praśastaśuddhapātrētu bhun̄jītākupitō dvijaḥ
One should sit facing either east or north, remain active, purify the food that supports one’s health
with clean water chanting the names of the God and eat in a clean plate.

5. aśnīyāttanmayō bhūtvā pūrvaṁ tu madhuraṁ rasaṁ

lavaṇānlau tathā madhyē kaṭutiktādikānstataḥ
prāgdravaṁ puruṣōśnīyānmadhyē kaṭhinabhōjanaḥ
antē punardravāśītu balārōgyē na mun̄cati
While eating, one should first lovingly eat sweet in liquid form followed by salt and sour foods, hot
and strongly smelling foods, and finally end with liquid food. Such eating gives strength and health.

6. Anindyaṁ bhakṣayēditthaṁ vāgyatōnnamakutsayan

pan̄cagrāsaṁ mahāmaunaṁ prāṇādyāpyāyanaṁ hi tat
Eating special foods maintaining quietness as much possible is healthy.

7. bhuktvā samyagathācamya prājñmukhōdajñmukhōpi vā

yathāvatpunarācāmēt pāṇī prakṣālya mūlataḥ
After the completion of eating, one should face east or north, do ācamana, and wash hands etc.
cleanly.

8. svasthaḥ praśāntacittastu kr̥tāsanaparigrahaḥ

abhīṣṭadēvatānāṁ tu kurvīta smaraṇaṁ naraḥ
After eating, one should sit calm in solitude and think of one’s favorite deities. Later, recite the stōtra
below, feel the stomach with hand, and do acts which did not force to gasp for breath.

1. annaṁ balāya mē bhūmērapāmagnyanilasya ca |

bhavatyētatparīṇataṁ mamāstyavyāhataṁ sukhaṁ ||

2. prāṇāpānasamānānāmudānavyānayōstathā |
annaṁ puṣṭikaraṁ cāstu mamāpyavyāhataṁ sukhaṁ ||

3. agastiragnirbaḍabānalaśca bhuktaṁ mayānnaṁ jarayatvaśēṣaṁ |

sukhaṁ ca mē tatpariṇāmasambhavaṁ yacchantvarōgaṁ mama cāstu dēhē ||

4. viṣṇussamastēndriyadēhadēhī vr̥thā na bhūtō bhagavānyathaikaḥ |

satyēna tēnāttamaśēṣamannamārōgyatāṁ mē pariṇāmamētu ||

5. viṣṇurattā tathaivānnaṁ pariṇāmaśca vai tathā |

satyēna tēna madbhuktaṁ jīryatyannamidaṁ tathā ||

ityuccārya svahastēna parimr̥jya tathōdaraṁ | anāyāsapradāyīni kuryātkarmāṇyatandritaḥ ||

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 6
 GARUḌA MAHĀPURĀṆA
- Samavedam Shanmukha Sarma.
(Pravachanam Translation)
Part 26
‘Pitr̥ Dēvatā Stōtraṁ’ by Ruci Prajāpati (Contd..)
It is only in Sanātana Dharma these kind of subtle intricacies about how to attain exalted state even after death have
been mentioned. One may then question about the state of others. It is just like questioning about those people who
still are leaving in darkness without the awareness of electricity, while many are enjoying the facility. Is it the mistake
of those who have the awareness? It should be wished that gradually everyone will become acquainted with the
greatness of Sanātana Dharma and start following these practices judiciously. Having born into such an illustrious
Dharma by the grace of God and the merits of previous births, one should certainly take advantage, move forward to
attain even exalted states, and definitely help others to get onto this path.

There are many evidences that Sanātana Dharma was spread all over the world ages ago and diminished gradually in
some regions giving place to other faiths. Recently, in USA, a Śiva Linga was found during the excavation to construct
a new home. There are many other incidents and proofs similar to this all around the world.

Some Pitr̥ūs are not embodied, while some are. Those who are embodied can fulfill any desires. One should perform
the devout worship of Pitr̥ūs during the second half of the lunar month i.e., Kr̥ṣṇa Pakṣa. Though Pitr̥ūs are worshipped
daily, special worship is done on the day of Amāvāsya i.e., New Moon day and during the Mahālayā Pakṣa.

Pitr̥ūs are worshipped in three ways –

1. Offer sacred oblations in fire. Those offered to Pitr̥ūs are called ‘Kavya’, whereas those offered to gods are called
‘Havya’.
2. Offer balls of rice called ‘Piṇḍa’ on darbha grass along with proper mantras.
3. Worship devout Viprās, treat them as representatives of Pitr̥ūs, and offer them food, water, clothes etc.
It is important to note that all three have to be done following the stipulations as demanded by the occasion. All
three certainly reach Pitr̥ūs. While oblations offered in the fire reach Pitr̥ūs in some worlds, rice balls offered satiate
Pitr̥ūs in some other worlds, and offering food to some here in this world satisfies some other Pitr̥ūs in some other
worlds.
Those Pitr̥ūs who remain in hell due to their deeds here on earth shall not receive any of the three mentioned above.
For those Pitr̥ūs, it is mentioned that one should offer ‘Kāka Piṇḍa’ i.e., offer Piṇḍa to a crow. Only this reaches those
present in hell.
It is sheer ignorance and lack of knowledge if one thinks that one is offering oblations or rice balls etc. only to one’s
father, grandfather, and great grandfather. The offerings made to Pitr̥ūs in different ways reach different Pitr̥ūs as
mentioned above and satisfies everyone thereby fulfilling the desires of the devout performer. One’s existence in this
world is connected to all these Pitr̥ūs. Hence, it is the responsibility of an individual to perform the Karmas stipulated
for Pitr̥ūs with devotion and faith.
Those who worship the Pitr̥ūs are protected by them from all directions.
agniṣvāttā barhiṣada ājyapā: sōmapāstathā |
vrajantu tr̥ptim śrāddhēsmin pitarastarpitā mayā ||
‘Agniṣvāttā’, ‘Barhiṣada’, ‘Ājyapā:’, and ‘Sōmapā’ are the Pitr̥ūs who are satisfied with the offering of oblations.
agniṣvāttā: pitr̥gaṇā: prācīm rakṣantu mē diśaṁ |
tathā barhiṣada: pāntu yāmyāṁ mē pitara: sadā ||
‘Agniṣvāttā’ protects me on the East. ‘Barhiṣada’ protects me on the South.
pratīcīmājyapānta dvadudīcimapi sōmapā: |
rakṣō bhūta piśācēbhya stathaivāsura dōṣataḥ: ||
sarvata: pitarō rakṣām kurvantu mama nityaśa: ||
‘Ājyapā:’protects me on the West and ‘Sōmapā’ protects me on the North. Let Pitr̥ūs protect me always on all sides
from all ghost, demons, and other evils present in microcosm!
(To be continued…)

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 7
 Major Festivals in This Month
Mārgaśira - Puṣya
Mārgaśira bahuḷa vidiya, Friday January 1, 2021 -
Puṣya bahuḷa tadiya, Sunday January 31, 2021
Mārgaśira in the Hēmanta r̥tu begins with Kr̥ṣṇapakṣa and continues into the month of Puṣya with great
occurrence of Budhāṣṭami and Kr̥ṣṇaṅgāraga Caturdaśi. For the month of Puṣya, the presiding deities are
Lakṣmi and Nārāyaṇa. The presiding deity of star Puṣyami is Br̥haspati. This star is related to Śanīśwara. Any
virtuous act done to please Śanīśwara this month grants relief from the pains afflicted by him. This is the
transition period when the Pitr̥yāna Dakṣiṇāyana ends, and the Dēvayāna Uttarāyaṇa begins. Makara Sankranti
in this month is very auspicious. It is not only a big festival but is the festival of ‘The Elders’ also. This month
gives utmost importance to charity of clothes, sesame etc.

MĀRGAŚĪRA MĀSAṀ
January 2, 2021 - Saturday - Saṅkaṣṭahara Caturthi - Fast all day, worship Ganapati in the
evening, offer steam cooked rice balls, sweet balls etc., and give arghya to Ganapati, Chandra,
and Chaturthi tithi at moonrise time, and then partake prāsādam. Observing of this Vrata
removes all hindrances and fulfills desires.
January 6, 2021 - Wednesday – Budhāṣṭami alabhyayōgaṁ - The combination of Wednesday and aṣṭami tithi
is rare. Any acts of charity, japa etc., done on this day yield infinite merits.
January 9, 2021 - Saturday - Saphala Ēkādaśi - Fasting and worship of Vishnu on this day not only removes
the effect of evils, but also bestows the grace of Narayana.
January 11, 2021 - Monday- Māsa Śivarātri - Performing Abhishekam to Śiva on this day is preeminent in this
month, in which the star Mrigasira is important.
January 12, 2021 - Tuesday - Vivēkānanda Jayanti, kr̥ṣṇaṅgāraka caturdaśi –Birthday of Swami Vivekananda,
who hoisted the flag of Bhāratadēśa Sanskr̥ tī all around the world, is the auspicious occasion for everyone to
reminisce him and dedicate to do their part of the duty with his inspiration. Because of the combination of
Tuesday with the tithi caturdaśi in Kr̥ṣṇapakṣa, this day is divine and rare. Worship of Gaṇapati, Subrahmaṇya
and Aṅgāraka on this day bestows Kuja’s grace quickly, removes the afflictions of disease, debt, and grants
worldly comforts.
PUṢYA MĀSAṀ
January 13, 2021 – Wednesday – Bhōgi The day being Bhōgi, Indra and chosen deities should
be worshipped. A Bhōgi fire is lit either in front of home or at junctions with dried sticks and
cow dung cakes chanting the name of God. Traditionally, Cow dung is made into flat cakes
and are put into fire by children. This not only destroys evil forces, but also grants prosperity.
Because Gōdā Dēvi tapas fructified on this day, Gōdā Kalyānam is performed on this day.
January 14, 2021 – Thursday - Makara Saṅkrānti- Uttarāyaṇa Begins- Sankrānti is occurring at 8:15 am in
Śravaṇa star. Time is holy from 8:15 a.m. to 5:50 p.m. Very sacred time is from 8.15 am to 10.21 am.
Sun enters into Makara zodiac today. Uttarāyaṇa begins from today. Any chanting of mantra,
doing japa, meditation, pārāyaṇa, offering in charity etc. yield great merits. Performing tarpaṇa
for departed ancestors grants them exalted state, leads to prosperity in clan, and bestows
happiness and joy.
‘ravi saṅkramaṇē prāptē na snāyādyāstu mānava, saptajanma surōgasyāt nirdhanaścaiva jāyatē’
One should certainly perform bath as stipulated on the day of Saṅkramaṇa. One should
offer paddy, fruits, fan, clothes, gold, vegetables, roots, sesame, sugarcane, cow etc. in
charity on this day. One should light lamp with sesame oil in front of Śiva and worship
Śiva with mixture of rice and sesame seeds. Scriptures stipulate that sesame seeds should
be consumed in one or other form. One should partake only one meal today.
January 15, 2021 – Friday – Kanuma, Paśupūja, Gurumauḍhyārambhaṁ - Worship of harvest,
livestock, cows etc. as the embodiment of wealth goddess Lakṣmi is the distinction of this day.
The power of sustenance present in cows and bulls is worshipped as the form of God.
January 16, 2021 – Saturday - Mukkanuma - This day is dedicated to livestock. Like
Kanuma, one should worship cows on this day also.
January 24, 2021 - Sunday - Putradā Ēkādaśi – Ritual observance of this Ēkādaśi vrata bestows progeny for
the childless and long life and prosperity of the children present.
January 25, 2021 - Monday - Kūrma Dvādaśi - Worship of Śri Mahā Viṣṇu on this Dvādaśi day bestows beauty
of body and mind along with pleasure and happiness. Worship of Nārāyaṇa in the form of ‘Kūrma’, the great
turtle, grants knowledge.
January 31, 2021 - Sunday – Saṅkaṣṭahara caturthi - Ritual observance of this first Saṅkaṣṭahara caturthi in
Uttarayana removes all vighnas and brings happiness.

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 8
The entire city of Vr̥ṣabhēśvara in Kailāsa is built with Puṣparāga (Topaz) gems. It is spread over an area of five lakh
Yōjanās containing many lakes, palatial structures, beautiful towers etc. The principal structure belongs to ‘Dharma’.
His embodiment is described as another ‘Kailāsa’ moving on Kailāsa. He is in pure white color. He is in the form of
Vr̥ṣabha. Vēdās promulgate ‘Vr̥ṣōhi Bhagavān Dharma:’ Nandi, the son of Śilāda Maharṣi who is an aspect form of
Śiva, became the lord of all the Gaṇās and is called Nandīśvara. Some Purāṇās mention that later He performed great
tapas for Śiva and obtained the form of Vr̥ṣabhēśvara. He is serving Śiva Bhagavān in both forms.
The form of Vr̥ṣabhēśvara described here is gigantic. In fact, it might be very difficult to construct the idol of
Vr̥ṣabhēśvara with the aforementioned dimensions. His eyes, ears, and snout expand over many Yōjanās. (1 Yōjana
approximately equals 8 miles). His back is very vast to accommodate Bhagavān Śiva and Divine Mother Pārvati. He
is radiating pure white hue like the moon. His complex is right in front of Śiva’s complex.
‘Vr̥ṣō Dharmākr̥ti: Mahān’ – His form is the very personification of Dharma. His four thighs
are the four Yugās - Kr̥ta, Trēta, Dwāpara, and Kali. His feet are the four Varṇāśramās. His hoofs
are Dharmās. Thus, it is quite clear that all the four Varṇās and Āśramās are the forms of Dharma
itself. No Varṇā is either higher or lower. The sounds of the bells coming from His foot are the
sounds of different Dharmas. All the four Vēdās, Upa Vēdās, Upaniṣads etc. are shining as His
teeth. One can hear different Dharmas found in Nyāya, Mīmāmsa, Pūrvapakṣa, Siddhānta and
other scriptures from the sounds emanating from the bells ringing in His neck. Many other
forms of Dharma are resplendent as ornaments on Him.
Vr̥ṣabha is made of two words. ‘Vr̥ṣa’ – That which rains and ‘Bha’ – That which is effulgent. Here, rain indicates
the results of the actions (good) performed and the effulgence is the purity of mind acquired due to those virtuous
actions.
Vr̥ṣabhēśvara worships Śiva with the milk of Kāmadhēnu and many other materials. Few Ślōkās from Vr̥ṣabhēśvara
kr̥ta Śiva stuti - dakṣapakṣa kr̥ta śikṣa mahōkṣōdvāhitākṣa tilakaṁ suravīkṣaṁ |
kukṣigākhila jagatkadathākṣī pakṣivāhasuta kāya vilakṣaṁ ||
O Śiva! You punished those who supported the Adharma of Dakṣa i.e. planning to perform the Yajña without Śiva. You mount
the great Bull i.e. Vr̥ṣabha. You protect the gods with Your looks. You contain all the worlds within You. You destroyed the
body of the son of one who has the king of the birds as His vehicle i.e. Manmatha, the son of Viṣṇu whose vehicle is Garuḍa.
sindhū niṣaṅgaṁ vr̥ṣabham turaṅgaṁ mahāṅga carmāmbara mudyatāṅgaṁ |
indūttamāṅgaṁ harayē rathāṅgam bhūtē mahōkṣākṣāmgata hr̥dgatāṅgaṁ ||
O Śiva! You made the ocean as Your quiver (War with Tripurāsurās). You made the Bull as horse. You sport the crescent
moon. You wear the skin of elephant.
Let’s pray Vr̥ṣabhēśvara Śiva for grace to stay in and follow Dharma always! - Samavedam Shanmukha Sarma.
(Adapted from ‘Siva Rahasyam’ Pravachanam)

Saṅkramaṇaṁ - Sarva Dēvatā Ārādhana

Sankrānti is celebrated with pomp and splendor all over Bhāratadēśa during this period. However, the celebrations differ in
different parts of the country. Even within our own state, these celebrations slightly differ depending upon prevailing local
traditions and customs, though the central concept of the festival is the same i.e. beginning of the sacred period of Uttarāyaṇa.
This festival is celebrated for three days – the day before the main festival of Sankramaṇam called Bhogi, Sankramaṇam, and
the day after the main festival called Kanuma. This period is auspicious for the worship of all the deities.
➢ Principally, the worship of Sūrya is done during this festival.
➢ Worship of Indra, another form of Sūrya, is performed in some places. Indra does not mean the king of heaven. ‘Indra’
here means the ‘Supreme Lord’. Worship of Indra bestows valor and strength.
➢ In some regions, worship of Viṣṇu is seen too.
➢ Since Bhāratadēśa is predominantly agrarian based society, harvest obtained during this period is enjoyed by sharing
with everyone around. Enjoyment in Sanskrit is called ‘Bhōgam’, and hence the festival is ‘Bhōgi’. Philosophically, the
highest and true happiness is the bliss of God. This was experienced by Āṇḍāḷ or Gōdā Dēvī on this day. That is also
another reason why this day is called ‘Bhōgi’. She got unified with Lord Ranganātha on this day after the completion of
Her vratam just like the Gōpis. Hence, She is worshipped on this day at the completion of month long Vratam.
➢ A peek into the festivities reveals that many activities are related to Kr̥ṣṇa such as arranging the ‘Rangavalli’, keeping
‘Gobbillu’ made with cow dung, pouring small fruits over children singing songs related to Yaśōda and Kr̥ṣṇa etc.
‘Gobbillu’ actually means ‘Namaskaram’. Hence, worship of Kr̥ṣṇa also has importance.
➢ Rudra is the presiding deity for Sūrya. Agni is supporting deity for Rudra. Hence, in some regions, worship of Śiva is done.
➢ Worship of Divine Mother is also stipulated in some scriptures.
➢ Worship of Cow and calf is done everywhere during this festival. Cattle are
beautifully decorated and worshipped giving garlands, special foods etc.
➢ Worship of Pitr̥ūs is done during this auspicious period.

This festival is intertwined with family, society, traditions, spirituality, worship practices
etc. It is more related to culture of Bhāratadēśa rather than to a specific religion. Let’s all
celebrate the glorious heritage and culture of Bhāratadēśa by celebrating and participating
in all these festivals and thereby earn the grace of the God for ourselves and our country!
- Samavedam Shanmukha Sarma

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 9
 I am surprised you take missionaries' nonsense so seriously – Swami Vivekananda
Just before sailing from America, Swami Vivekananda had received a letter from his disciples in
India, warning him that missionary activity was strong against him in his native land and that
articles and pamphlets were appearing, criticizing his life, his teaching and his conduct. Evidently
the missionaries had been criticizing his diet in the West and many of the Hindus who had read
this became opposed to the Swami and attacked him in strong terms.
Naturally he was vexed, and so he wrote from Paris on September 9, 1894 the day previous to his
departure for London, to say -
‘I am surprised you take the missionaries' nonsense so seriously. If the people in India want me to keep strictly to
my Hindu diet, please tell them to send me a cook and money enough to keep him. This silly bossism without a mite
of real help makes me laugh. On the other hand, if the missionaries tell you that I have ever broken the two
great vows of the Sannyasin—-chastity and poverty— tell them that they are big liars. As for me. mind you. I stand
at nobody’s dictation. I know my mission in life, and no chauvinism about mine; I belong as much to the world as
to India, no humbug about that .... What country has any special claim on me? Am I any nation’s slave?’
Often times, however, the Swami felt like a child, and he would weep in solitude, praying to the Mother for
protection and for help. On one occasion, during his early days in America, he was actually seen in tears reading a
baseless assertion against his character, and when asked the reason he replied, “Oh! How deep is the wickedness of
the world and to what lengths men go, in the name of religion, to cast aspersion upon another worker in
God’s vineyard! Many of these Christian clerics were up in arms against the bigoted and slanderous statements
which so-called Christian propagandists were heaping upon one, whom every fair-minded Christian called “Our
Eastern Brother’’.
Swami’s work in London was just astounding and fabulous, to put it in simple terms. Many English people endorsed
his teaching directly and of course, his character by their demonstration of enthusiasm. And though his stay
in London was hardly little more than a month, he succeeded in making a deep and lasting impression upon
those whom he met. In the middle of November, he himself wrote to a disciple in Madras, saying -
‘In England my work is really splendid. Bands and bands came, and I had no room for so many. So, they squat on
the floor, ladies and all. I shall have to go away next week, and they are so sorry. Some think my work here will be
hurt a little, if I go away so soon. I do not think so. I do not depend on men or things. The Lord alone I depend upon—
and He works through me.’
A correspondent of a daily journal, who attended the class lectures of the Swami writes:
‘It is indeed a rare sight to see some of the most fashionable ladies in London seated on the floor cross-legged, of
course, for want of chairs, listening with all the Bhakti about the Bhakti of an Indian disciple towards his Guru.
The love and sympathy for India that the Swamiji is creating in the minds of the English-speaking race is sure to be
a greater source of strength for the progress of India. And, it speaks volumes about our foolishness to send
missionaries to such a learned and knowledgeable country. I also heard in private talks that Christian missionaries
are spreading malice towards Swamiji in India and elsewhere. Not only they are degrading themselves, but also they
are sure to reach their destination where all the others who do not follow truth have reached.’
In another letter written after a few weeks, Swami Vivekananda said –
‘I see a greater Power than man, or God, or devil, at my back. I require nobody’s help. I have spent all my life helping
others. I hate cowardice, I will have nothing to do with cowards or political nonsense. I do not believe in any politics.
God and truth are the only politics in the world, everything else is trash.’
By this time missionary activity against the Swami had reached a high pitch. But the Swami was a strong man, and
he could be a strong adversary when necessary. He had to be this, for otherwise his religion, his people, his name and
his teaching would have been overthrown by cynical or malicious critics. He literally had to fight his way for
recognition. And when his character was attacked, he was, for the sake of his teaching, unequivocal in his replies.
(January 12 is Swami Vivekananda 158th Birthday)
(Adapted from multiple sources on ‘Swami Vivekananda’)

Puṣya Lakṣmī
Śrī Lakṣmī Sahasranāma Stōtraṁ venerates Divine Mother Lakṣmī as
‘Dharā’, ‘Dharādhāra’. ‘Dharā’ means that which holds everything.
Another meaning of ‘Dharā’ is Mother Earth, also called ‘Vasundharā’.
Not only Earth holds us all, She also provides all the affluence in the
form of harvest for sustenance, in the form of many precious metals and
other materials for pleasure, and finally provides the final resting place
allowing to dissolve into Her lap. This month, She is worshipped as
‘Puṣya Lakṣmī’ signifying the bounty of produces blessed upon the
entire humanity. It is important to note that Lakṣmī is not just the form
of ‘Dharā’, She is ‘Dharādharā’ i.e. one who sustains even the earth and
is the basis for the earth too. Here, the supreme tattva of Divine Mother
that is beyond the seen five elements is expounded.
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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 10
Mantras in Vēdās and some Purāṇās described in great detail about those who prostrate to Sūrya staying around
Him. Elucidating the same in ‘Āditya Stōtraratnaṁ’, Śrī Appayya Dīkṣitulu said –
ādityairapsarōbhi rmunibhi rahivarairgrāmaṇī yātudhānai: |
gandharvairvālakhilyai: parivr̥ta daśamānśasya kr̥tsnaṁ rathasya ||
madhyaṁ vyāpyādhitiṣṭhan maṇirivanabhasō maṇḍalaścaṇḍa raśmē: |
brahmajyōtirvivarta: śrutinikara ghanībhāvarūpa: samindhē ||
Above is the description of ‘Āditya Maṇḍala’. Around the zone of Sun, seven Gaṇās namely
Ādityās, Apsarās, Munīs, Sarpās, Grāmaṇās, Rākṣasās, and Gandharvas along with
Vālakhilyās are present. Each Gaṇa contains twelve members. Hence, a total of 84 gods
prostrate to Sūrya at the time of His rise.
Ādityās – These are the twelve Ādityās that came from Sūrya. They are Dhāta, Aryama, Mitra, Ambupa (Varuṇa),
Vāsava (Indra), Vivasvanta, Parjanya, Pūṣa, Anśuvu, Gabhastimān, Tvaṣṭa, Viṣṇu.
Apsarās - Kr̥tasthala, Pun̄jikasthala, Mēnaka, Sahajanya, Pramlōcantī, Śucismita, Ghr̥tāci, Viśvāci, Ūrvaśi, Pūrvacitti,
Tilōttama, Rambha. These all are principal deities of spirits. In scientific parlance, they all are different aspects of
solar energy performing different functions. In the idiom of gods, they all are Dēvatās.
Munīs – Pulastya, Pulaha, Atri, Vaśiṣṭha, Angirasa, Bhr̥ugu, Bharadwāja, Gautama, Kaśyapa, Kratuvu, Jamadagni,
Kauśika.
Sarpās - Vāsuki, Kaṅkarīka, Takṣaka, Nāga, Yēlāputra, Śaṅkhapāla, Airāvata, Dhanan̄jaya, Agramahāpadma,
Karkōṭaka, Kambala, Aśvatara. All these clans of serpents are worshipped as Nāga Dēvatās.
Grāmaṇās - Rathakr̥t, Rathaujassu, Rathacitra, Rathasvana, Srōta, Aruṇa, Suṣēna, Sēnajit, Tārkṣya, Ariṣṭanēmi,
Rathajit, Satyajit. All these are Yakṣās.
Yāthudhānās – Rākṣasās or Asurās are also an essential part of the divine play in the universe. They also are distinct
features of solar energy. One should not think immediately that they are wicked. There are many nobles born in the
race of demons such as Prahlāda, Virōcana, emperor Bali etc. In Śrīmad Bhagavad Gīta, Kr̥ṣṇa told that He is Prahlāda
among demons. They are Rakṣōhēti, Prahēti, Pauruṣēya, Vadha, Sarpa, Vyāghra, Cāpa, Vāta, Vidyut, Divākara,
Brahmōpēta, Yajñōpēta. All these play their role in orchestration of universe.
Gandharvas - Tumbura, Nārada, Hāhā, Hūhū, Viśvāvasu, Ugrasēna, Vararuci, Sarvāvasu, Citrasēna, Ūrṇāyu,
Dhr̥tarāṣṭra, Sūryavacassu.
Countless Vālakhilyās are present. They earned the distinction of staying in Sūrya Maṇḍala with their tapas. One
from each Gaṇa serves Sūrya throughout the year.
There is scriptural substantiation for the word ‘Dēvāsura Namaskr̥ta’. Great poet Srīnātha described as below -
siddhānta sansiddhi siddha saṅghambunu | vidhyukta paripāṭi vibudhakōṭi ||
cāṭudhāraprauḍhi jāraṇavyūhambu | kinnera vrātambu gītasaraṇi ||
khacara saṅghamu viśr̥ṅkhala vacō vaicitri | yātudhāna śrēṇi yadhika bhakti
garuḍalōkamu namaskāra vākyambuna | nēkāgramati daṇḍaśūka samiti ||
pratidinambunu prātarārambhavēḷa | nirṇi bandhana nirupādhi niravagādha ||
nirṇirōdha nirāghāṭa nirupamāna | bhakti sambhajiyinturī padmabandhu || (Kāśī Khaṇḍam)
All the clans of gods mentioned above worship Sūrya. All are blessed with the vision of ‘Parama Puruṣa’ present
therein.
ākāśamadhyasthamagu bhānu bimbambu | vinu lakṣayōjana vistr̥tambu ||
tanmadhyamanduna dhavaḷānśu śēkharu | sudgītha vidyā prayōga saraṇi ||
haimarūpuḍu hiraṇya śmaśrukēśuḍu | hastapramukha hiraṇyāvayavum̐ḍu ||
gāgabhāvin̄ci yā kamalalōcanuḍuṇḍu | (Kāśī Khaṇḍam)
That ‘Parama Puruṣa’ present in Āditya Maṇḍala is gold in color from the tip of the toe to the tip of the hair. Upaniṣad
described Him as ‘āpraṇakhāt sarva yēva suvarṇa:’ and ‘hiraṇmaya vapu:’. He is the unified embodiment of
Brahma, Viṣṇu, Śiva, and all the gods. Let’s pray Him to bestow grace!
(Adapted from ‘Suryārādhana’ Pravachanam)

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 11
 Pan̄cāyatana Pūja
Q: What is the meaning of ‘Pan̄cāyatana Pūja’? Is there any method to arrange for the same? I once heard
about ‘Śiva Pan̄cāyatana’. Is there anything like ‘Viṣṇu Pan̄cāyatana’? Please explain.
:
A Pan̄cāyatana Pūja is mentioned in Vaidika tradition. Worship of Śiva, Śakti, Viṣṇu, Gaṇapati, Sūrya is called
Pan̄cāyatana Pūja. In this tradition, instead of one God, all the five are worshipped together.
But, Śaivās and Vaiṣṇavās worship their deity separately. This is their tradition. While propounding that there is no
difference, all the five are worshipped together. This not only demonstrates that there is no difference, but also
enables the worship of the supreme consciousness present in all the five elements. In fact, Vedic religion mentions
about the worship of multiple deities. But, the same Vedic religion also decreed the unified vision that it is the same
Parabrahma consciousness that is present within all the deities. For the orchestration of the universe, the ‘ONE
GOD’ took multiple forms to grace worshippers.
‘upāsakānāṁ kāryārthaṁ brahmaṇō rūpakalpanā’ – This scriptural statement is famous. Of course, it is natural for
everyone to have their own chosen deity based on the characteristics of the self i.e. Jīva present within.
Pan̄cāyatana is the arrangement of placing the chosen deity in the center with all the remaining four on all the four
sides.
➢ Śiva Pan̄cāyatana – Śiva in center, Viṣṇu in Northeast (Īśānya), Sūrya in Southeast (Āgnēya), Gaṇapati in
Southwest (Nairuti), and Ambika in Northwest (Vāyavya)

➢ Viṣṇu Pan̄cāyatana – Viṣṇu in center, Śiva in Northeast (Īśānya), Gaṇapati in Southeast (Āgnēya), Sūrya in
Southwest (Nairuti), and Ambika in Northwest (Vāyavya)

➢ Sūrya Pan̄cāyatana – Sūrya in center, Viṣṇu in Northeast (Īśānya), Gaṇapati in Southeast (Āgnēya), Śiva in
Southwest (Nairuti), and Ambika in Northwest (Vāyavya)

➢ Śakti Pan̄cāyatana – Ambika in center, Viṣṇu in Northeast (Īśānya), Śiva in Southeast (Āgnēya), Gaṇapati in
Southwest (Nairuti), and Sūrya in Northwest (Vāyavya)

➢ Gaṇapati Pan̄cāyatana – Gaṇapati in center, Viṣṇu in Northeast (Īśānya), Śiva in Southeast (Āgnēya), Sūrya in
Southwest (Nairuti), and Ambika in Northwest (Vāyavya)
Above mentioned arrangement(s) are purely on personal choice and devotion. This is only to emphasize the truth
that the chosen deity is also all the other four deities. Symbolic representations for these gods are obtained from
different rivers.
➢ Śiva - Bāṇa Liṅga from River Narmada
➢ Viṣṇu – Sālagrāma from River Ganḍaki (Nepal)
➢ Sūrya – Sphaṭika from Saurashtra
➢ Gaṇapati – Red stone from River Śōṇa
➢ Ambika – Dhātu stone from River Suvarṇamukhi
Presence of the effulgence of aforementioned deities is natural in all the above representations. Therefore, regular
worship is essential. All these are highly efficacious. Worship of Pan̄cāyatana is called ‘Dēvatārcana’. This regular
worship has to be done daily along with Sandhyāvandana by those who had the Samskāra of Upanayana. Even
Upanayana is not done, devout Hindus can arrange the idols of those gods in the prescribed arrangement and
perform the worship. Idols should be made with precious metals such as gold, silver, brass, five metal alloys etc.
Some scriptures mention that Pan̄cāyatana is the worship of the radiance of ONE PARAMĒŚVARA in five forms.
Hence, the effulgence of Paramēśvara in earth, water, fire, air, and ether is Gaṇapati, Viṣṇu, Sūrya, Śiva, and Śakti
respectively. There might be different opinions about the order.
Explanation: The Supreme Consciousness is present in all the five elements. This universe filled with these five
elements is Pan̄cāyatana. Entire universe is pervaded with Parabrahma. Universe within us i.e. Pinḍānḍā and
universe outside of us i.e. Brahmānḍa – Both are Pan̄cāyatana. Expounding that all these five tattvas are the five
forms of ONE PARAMĒŚVARA is the inherent meaning.
Another thing to note is that there is no mention of Skanda in Pan̄cāyatana worship. Then, how
is Subrahmaṇya embedded into this worship? It is well known that there used to be regular
agnihōtra along with Dēvatārcana in many homes till even few years ago. Since ‘Yagāgni’ i.e.
sacred fire is Subrahmaṇya itself, it is not mentioned separately in Pan̄cāyatana. As regular
agnihōtra has become scarce now, the idol of Subrahmaṇya can be put along with Pan̄cāyatana
near Śiva, Śakti, or Gaṇapati. In the words of Kanci Mahāswāmi Śrī Śrī Śrī Candraśēkharēndra
Saraswati, the lamp lit before the worship represents agnihōtra and Subrahmaṇya.
– Samavedam Shanmukha Sarma.
(Adapted from ‘Samadhanam’ Book 2)
Link to Samadhanam Book

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 12
 No more toleration of impatience and antagonism
Recently, a doctor (Godavari District) said – ‘A patient came to my clinic accompanied by his daughter. After discussing
about the ailment and other details, she went back to her car. Upon enquiry about such hurried action, she explained
that she experienced horripilation looking at the pictures of Hindu deities in the clinic. She said that she left being unable
to bear the sight of them. In fact, she herself was a Hindu till few days back. After conversion of religion, this kind of
mentality developed.
There are many incidents like the above one! Destroying the idols of Hindu deities, attacking the temples, insulting the
Hindu Dharma, and violently doing the conversions by force are happening all around. Some are afraid that they may be
attacked even at homes by the goons of this conversion propagandists.
An IT employee shared this – ‘In our office, the janitor throws the pictures of our favorite deities placed on our desks in
the dustbin everyday morning. Everyone is afraid to ask because of the reverse duping in atrocities case or something
similar.’ This is the action of the cleaning person who changed the religion.
A homemaker woman told – ‘Respecting the visiting guest, I gave Pulihora to my friend. She declined saying that it is
‘Prasadam’ of my God. Then, I said that even water in our house is the ‘Prasadam’ of God. Then, you can leave now.’ Of
course, there are many generous Hindus who eat cakes at ‘their’ festivals! But ‘they’ never eat the ‘Prasadam’ of Hindu
Gods.
In another meeting, when the conversion chief clearly said, ‘Just like Telangana and Pakistan, either a state or country
should be given for our religion’, applauds reached the sky.
In another congregation of these conversion propagandists – as planned before – a woman came shaking all over imitating
as if she were possessed by a ghost. The clergy present on the stage acted as if he removed the possession, and then asked
‘O ghost! What is your name?’. She replied ‘Bejawada Kanaka Durgamma’. Immediately, the clergy created all possible
flutter as if the ghost were removed with the chanting of their God’s name. Because of the incapability of Hindus to revolt
though the deity worshipped by millions with utmost devotion is termed as a ghost, their atrocities are increasing beyond
bounds.
Now, it is quite clear that these religious conversion groups uttering ‘Truth’, ‘Love’ etc. are actually untruthful hollow
groups. Will their Lord pardon them for this ‘False Life’ of continuing as Hindus to obtain government sanctions while
enjoying the income of publicity programs and other businesses in the newly converted religion?
These ‘Children of the God’ whose illegal earnings amount to one-tenth of funds obtained via backdoor from foreign
missionaries are living demeaning Hindu religion, traditions, and deities. ‘Their Lord present in the other world shall
certainly pay them for this sin.’
Aspects noticed in their actions – 1. Can’t co-exist with another religion 2. Intense impatience and envy towards other
religions. 3. For power, clear attempt to convert the state into the land of their religion with the support of power. Though
the life of these slanderous religions whose very nature is treachery and violence are short, the harm infected by them
upon the country and culture is terrible.
All the wails of a few for the protection of Dharma and welfare of the country have become cries in the forest. The
atrocities of the conversion propagandists are still continuing.
These shameless religions who are piercing the hearts of the Hindus and doing conversions with slander and hatred as
their foundation are thoroughly aided and supported by branches of administration. There is news that police are not
only supporting them but also are tormenting the Hindus seeking justice.
A religion strongly believing in the doctrine that only conversions is the path to heaven shall never let others live in their
own way. No media or political party is even questioning the barbarian approach of these viral germs spread all over
rampantly than even Corona in offices, shops, bus stands, educational institutions, public transport systems such as auto
trains etc. distributing pamphlets, doing propaganda etc. Moreover, they are being encouraged by media and political
parties for their own existence.
Either destruction or contamination of culture, language, traditions, relationships, patriotism, heritage etc. is the
outcome of these conversions. Today’s generation should know the true history of this country which broke into multiple
parts only due to religion. At this stage, if there is no awakening at least now to make constructive efforts towards the
prevention of subjecting Hindus to conversion and cheating further, vicious consequences are inevitable.
Fundamentally, why Hindus are converting religion? One should grasp correct answers to this question.

- Is it due to caste differences? This is not correct, as the caste differences are not leaving even after the conversion!
- A hallucination like ‘All religions are one! What is lost if God is someone else?’ is one reason. A lack of
understanding about one’s own Dharma – A big reason.
- Lack of self pride about one’s own religion like ‘My religion is great. It’s like Mother. Many exalted thoughts such
as Tattva inquiry, Dharma, Conduct etc. are innate in my religion.
- Other reason is elders who are not following the traditions and customs and passing them on the children.
- Another reason is the mind getting tempted towards evil looking at lures.
- Neither teaching nor knowledge about our culture, great books etc. in the educational system is also a facilitator.
This is the moment, when everyone respecting Hindu Dharma and aspiring for the welfare of the country, should come
forward on a large scale like the freedom movement. Let the Supreme Lord bestow that presence of mind, rigorous
application, and success to Hindu Community!
- Samavedam Shanmukha Sarma.
(December 2020 Editorial ‘Rushipeetham’ Monthly Magazine)

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 13
 Part 3 PRAVACHANAM TRANSLATION
To continue our talk about the origin of the Veda, and the connection between the Veda and the seer of the Veda, the
Vedic Rishi, we can conclude that the Veda was first seen (experienced) by the Vedic Rishis through their tapas. We can
also conclude that the Veda can only be experienced by a higher evolved being that is the Vedic Rishi.
R̥sih darśanāt - The one who “sees” (the ultimate Truth that is beyond sensory perception) is Rishi.
R̥siti gachchati - This is another definition – the one who travels (towards the Truth) is Rishi.
So, by either definition of the word, the Rishi is one who is focused on developing oneself to such high level as to
experience this Truth called the Veda. Please note that the Veda was not “revealed” to the Rishis. The Veda was already
there. The Rishis attained the necessary skill, to go beyond the sensory, to experience the Veda.
So, there is a skill that is involved in this process. This is called Ritambhara prajnaa.
R̥tambhara prajñā
Let us examine this in detail. Prajnaa basically means skill, an instinct or intuition or wisdom. Let’s say, there’s an infant.
The parent places a drop of honey on the infant’s lips. The baby instinctively smacks its lips and licks the honey. Nobody
needs to teach the infant that instinct, it is born with it. This is a sensory wisdom. This is direct experience of something.
The whole creation is full of such sensory wisdom – plants, animals, and humans. When you place an appropriate food
item in front of an animal, it instinctively knows to eat it, thereby experiencing the satisfaction of hunger. Then, there is
the intellectual instinct which is possible only for humans, because they have the necessary brain power and imagination.
This gives a person the ability to imagine what is not there immediately in front of them and derive an experience from
such imagination. The human, called maanava in Samskrutham, has manana sakthi, and manas sakthi – the ability to
imagine in one’s mind.
In the modern world, the skills encompassing these two aspects of wisdom only are considered the necessary skill set -
the sensory wisdom and the intellectual wisdom. We praise a person as being very successful. What is this success? It is
coming either from sensory wisdom (material success) and/or intellectual wisdom (intellectual success). Say a biologist
is researching micro-organisms. He would use devices like microscopes to “see” it. An astronomer would use telescopes
and such devices to “see” far away planets, stars and galaxies. Using the human intellect, we have created additional
devices which greatly extend the capabilities of our sensory organs. However, all such achievement is still essentially
based on our senses.
There is a third level of skill that is beyond both of these – that is called the Ritambhara prajnaa.
This is the prajnaa (skill or wisdom) which allows one to experience and endure the Ritam in a state of samaadhi, in a
state of elevated consciousness.
What is Ritam? There are two words that appear together repeatedly throughout the Veda. Satyam and Ritam.
Satyam is physically experienced truth. The earth, the sun, the moon, the stars – the creation – it physically exists. They
behave according to certain characteristics. That is Satyam.
Whatever is the cause of this Satyam, that fundamental guiding principle is called Ritam. So, whatever force or guiding
principle that gives rise to the physically experienced creation, to the physical truth – such principle is Ritam.
The human, in his quest (tapas) to become the Rishi, develops the wisdom to experience and endure such root cause
principle. This needs to be understood carefully.
Let’s try to illustrate this – if it is advertised that this lecture will be about the fundamental truths of the Upanishads,
there is a chance that three-quarters of the audience will get up and leave. So, when deeper truths, more fundamental
truths, are being discussed, one needs to have the intellectual growth and capacity to absorb it, to endure it. Without
sufficient preparation and maturity, one cannot endure such deeper truth. Through tapas, the human gains that strength
and maturity, to become the Rishi, acquires the Ritambhara prajna, the ability to experience and endure Ritam.
Now, this Ritam, the fundamental guiding principle, which is not visible to the ordinary eye, not perceived through the
physical senses, is still connected to the physical world that we live in. To this creation, it is like the root system
underneath the ground that holds up and sustains the massive tree above it. When you look at a tree, you see mainly its
leaves, flowers and fruit. If you observe a little more, you see the branches that are bearing them. If you go further to the
center and investigate what is holding up the branches, you see the trunk. Now, ask what is holding up the trunk? Can
we see it? No, we can’t because it is below the ground, out of sight. However, through other means, we realize that there
is a complex root system below the ground that is holding up and sustaining this tree.
Similarly, Ritam is the root system (moolam) that is holding up the tree of physical creation. True, it is not visible to the
physical eye. It is not perceived by physical senses or intellectual analysis. However, to deny its existence is foolishness.
One needs to prepare the appropriate focus and effort, and acquire the strength and maturity, to be able to realize it.
Such a person is Rishi. Just like a botanist or farmer understands the need for nurturing the root system to nurture the
tree, the Rishi aligns and connects his soul (aatma) with the Ritam, and the knowledge of that has emerged as the Veda.
Translation: Narayanaswamy Sankagiri
(To be continued...)
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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 14
 Part 2
The Eternal
Sanatana Dharma in practice
– Brahmasri Dr. Samavedam Shanmukha Sarma
Yajña
Yajña - Yajñō vai Viṣṇu:
Many Purāṇās expounded the incarnation of Śrī Varāha Swāmi. This story has very deep connotation.
Let’s understand the story, the tattvic and yogic significance present therein, its connection to Yajña,
and why Śrī Varāha Swāmi is called Śrī Yajña Varāha Swāmi.
Prelude
Jaya and Vijaya, the dwārapālas of Śrī Mahā Viṣṇu, mistook the Brahma Mānasaputrās Sanaka,
Sananda, Sanatsujāta, and Sanatkumāra for small boys and did not let them enter Vaikuntha for the
darśan of Śrī Mahā Viṣṇu. Angered, they cursed those two to be away from Śrī Mahā Viṣṇu. When
they sought pardon, Śrī Mahā Viṣṇu offered them to be His devotees or enemies and come back to
Vaikuntha in seven or three births respectively. They both chose to remain His enemies, for they can
come back to Vaikuntha soon. Later, they were born as Hiraṇyakaśipa and Hiraṇyākṣa, Rāvaṇa and
Kumbhakarṇa, and Śiśupāla and Dantavaktra, and were killed by Śrī Mahā Viṣṇu Himself and
returned to Vaikuntha.
Manifestation of Śrī Yajña Varāha Swāmi
Hiraṇyākṣa started terrorizing all the three worlds. Brahma was worried and started meditating on Lord Nārāyaṇa
during which He completely concentrated His mind on inhalation and exhalation while chanting ‘Praṇava’ based
on the knowledge of Vēdās given by Nārāyaṇa. During the process, Brahma held the air for a while in Kumbhakam
and then later released via Rechakam. During the exhalation process, an effulgent halo in the size of a thumb came
out from His nostrils. Along with Him in Satyalōka, many Maharṣīs from Janōlōka, Tapōlōka, and Maharlōka are
present. All of them were astonished. Even Brahma looked down at the halo in wonder, because it came out from
Him but not because of Him.
Slowly, the halo started growing. Gradually, it occupied the entire cosmos upon which the shape became clear. It’s
in the shape of a ‘Boar’ in pure white color holding conch, disc, mace, and lotus. Looking at the gigantic form with
their heads up, Brahma, Maharṣīs, and Prajāpatīs venerated the form – ‘jitaṁ jitaṁ tē jita yajña bhāvanā’ i.e. ‘O The
victorious form of Yajña! Our salutations to You.’ An elaborate stōtra is found in Śrīmad Bhāgavatam, Viṣṇu Purāṇa,
Śrī Vēnkāṭādri Mahatmyam, Varāha Purāṇa, Brahmāṇḍa Purāṇa, Bhaviṣyōttara Purāṇa etc. One can imagine how
gargantuan this form is by just seeing that the Boar-formed Viṣṇu held the entire earth just on its snout. Another
description in the hymn of gods mentions that the enormous mass of water present there was not sufficient to
completely wet even one hair of that Mahā Varāha.
Śrī Yajña Varāha Swāmi – Form and Significance
Śrī Mahā Viṣṇu has countless forms. Each form is significant and denotes a particular tattva. Here, this form is
denoting the ‘Yajña’ tattva.
➢ The snout of this boar has two parts. These connote the Śr̥k and Śr̥va that are used in Yajña to offer the Ājya.
➢ The vessels used in Yajña such as Purōḍāśa, Camasā etc. for storing the portions of Havis are His ears.
➢ His stomach contains the ‘Iḍā’ vessel used in the Yajña.
➢ His mouth contains the ‘Brahmabhāga’ vessel used in the Yajña.
➢ His neck is the three Iṣṭīs called ‘Upasattu’.
➢ Prāyiṇī yēṣṭi and Udayānī yēṣṭi are His fangs.
➢ His tongue is Pravargya.
➢ Sabhyāgni and Aupāsanāgni are His head.
➢ Iṣṭikācayanās are His Prāṇās.
➢ His effulgence is Sōma.
➢ Atirātra, Āptōryāma, Agniṣṭōma, Atyagniṣṭōma, Ukthya, Ṣōḍaśi, Vājapēya – These are the seven tissues
present within His body i.e. Rasa, Rakta, Māmsa, Mēdha, Asti, Majja, and Śukla.
➢ Prātah Savana, Mādhyāhna Savana, Sāyaṁ Savana – Three stages - childhood, adolescent, youth
➢ His entire body is the form of Trayi i.e. the three types of mantras i.e. R̥g, Yajus, and Sāma present in all the
four Vēdās.
➢ All the hairs present on His divine body denote the Darbhās i.e. sacred grass used in Vēdic rituals.
➢ His throat connotes all the planets.
➢ His four hands (or legs in the boar form) connote Brahmā, Hōta, Udgātā, and Adhvaryuvu representing R̥g,
Yajus, Sāma, and Atharvaṇa Vēdās respectively.
➢ His skin denotes the different meters present in Vēdās such as Gāyatri, Anuṣṭup, Br̥hatī etc.
➢ The sound of Praṇava and beyond that forms the basis of all the Vēdās is emanating from His throat.
Śrī Śuka Maharṣi mentioned that whoever contemplates upon this form of Śrī Yajña Varāha Swāmi shall obtain the
merits of performing all the Yajñās.
(To be continued...)
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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 15
 śiva jñānaṁ
– Samavedam Shanmukha Sarma.

Abode of Mahā Kāḷa - Great Historical City of Bhārata

Part 57
Gopal Mandir - This temple is phenomenal in exhibiting art of sculpture in monumental Maharashtra style. Sanctum
sanctorum has idols of Gopāla Kr̥ṣṇa, Śiva and Pārvati, Garuda and king Bayajabai who constructed the temple. This
sanctum sanctorum which is decorated completely with silver is another historical wonder.
Choubees Khamba - This is the entrance with twenty-four pillars on temple of Gopālakr̥ṣṇa and Mahākāḷa road. In
olden times, Mahākāḷa temple used to be till this point. Now, here, there are idols of Mahāmāya and Mahālayā Dēvi.
Triveni - Little away from the city, there is confluence of rivers Kṣipra, Khan and Saraswati. This is called ‘Trivēṇi’.
Temple of Navagrahas here is very popular.
Chintamani Gaṇēśh - Another place worthy of visiting here is ‘Chintāmaṇi Gaṇēśh’ temple. Here, there are three
idols – Icchāman Gaṇēśh, Chintāman (Chintāharan), and Mankhāman. These are famous because, they are
considered as installed by Lord Rama.
Vēdhaśāla - Since this place belongs to ‘Mahākāḷa’ (kāḷa also means time), time measurement is popular here. In
ancient Bhārata, Ujjain has status similar to Greenwich. Line belonging to Karkāṭaka passes over Ujjain. To this day,
Pan̄cāṅga calculations are done in this ‘Vēdhaśāla’. Ujjain can be considered to have scientific basis in relation
to astronomy and time calculations. Any astrological observers researching from this angle might unearth many
unknown secrets. Jayasimha, king of Jaipur, established Vēdhaśālas in Delhi, Jaipur, Mathura, Vārāṇasī, and Ujjain in
Bhārata. There are Samrāt Yantra, Sun dial, Nādivalaya Yantra, Digamsha Yantra, Bhitti Yantra and Shankhu Yantra
i.e. total five yantras in Ujjain Vēdhaśāla. Shankhu Yantra is recent and is built by Śrī Gokhale.
Through Sun dial, local time is determined. Remaining yantras aid in understanding the movement of Sun, stars, and
other planets in North and South sides. Digamsha yantra aids in knowing the directions of planets and stars.
The cave where Bhartruhari performed tapas is another specialty here. Close to this, Gopinatha cave which has an
attractive artistic pillar is famous. To this day, many spiritual aspirants made these secluded caves as their home and
perform tapas.
Ghaḍ Kāḷika - “Avanti Sanjnyakē Dēsē Kāḷika Tatra Tiṣthati”
In this Śakti Kṣētra, this is the temple of Kāḷi per the stipulations of tantra treatises. This Kāḷi is described in ‘Śakti
Sangama’ tantra. In the sanctum, there are idols of Chamundi Dēvi and Girisha Rudra along with Ghaḍ Kāḷi.
Narrative mentions that the great poet Kāḷidāsa worshipped this ‘Kāḷi’, obtained darshan and later became famous.
Locals here worship Mother with that special affinity as related to Kāḷidāsa.
Also popular for the worship of Bhairava, the vast banyan tree near ‘Bhairava Ghaḍ’ is famous as ‘Siddhavata’. Under
this tree, ‘Siddhanatha Śaṅkara’ is worshipped. According to Vaiṣṇava tradition, all the four strategic forms of Viṣṇu
– Vāsudēva, Saṅkarṣaṇa, Pradyumna, and Aniruddha – are near the Ghaḍ Kāḷi temple. Engraved on white marble,
these are historically significant. Historical evidences and remnants demonstrate that this city thrived as the
confluence of Śaiva, Śākta, Vaiṣṇava, Saura, and Gānāpatya schools of thought. Three kilometers approximately to
the west of Bhairva Ghaḍ temple, there existed a Sun temple. This temple was transformed into ‘Kāḷiyādeh Mahal’
in fifteenth century, precisely in 1458 AD by Alladdin Khilji.
Kālabhairva - According to Skānda Purāṇa, Kālabhairva emerged from the third eye of Śiva. He is the principal
deity worshipped in the Kāpālika and Aghōra traditions of Śaivism. Among the eight famous bhairvas of Ujjain, this
‘Kāla Bhairava’ and ‘Vikrānta Bhairava’ near the burial ground are popular. The idol of Kālabhairava has special
distinction. Along with other items, He is also offered local wine ‘Madira’. Special worship services are done on the
day of Bhairava Aṣṭami.
Hermitage of Sandīpani - Another special place is the hermitage of Sandīpani, the Guru of Lord Kr̥ṣṇa. Here, there
is an idol of sage Sandīpani. Śrī Vallabhāchārya belonging to Vaiṣṇava tradition lived here.
Maṅgaḷanātha - Temple of Maṅgaḷanātha on a small hillock is very unique. Planet Mars installed this Śiva Liṅga.
Worship of this Śiva Liṅga here removes any malefic effects of Mars. Here, there is also a yantra called ‘Maṅgaḷa
Yantra’. Especially, one can view the planet Mars very clearly from here. This is an outstanding example of our
ancestors’ hidden scientific knowledge. Apart from above, the temples of Rama Janārdhana, Nava Durga, Rama, and
Nagara Dēvata are also equally popular. Archealogical museums, Kāḷidāsa academy, Vikrama University are standing
tall as monuments of grandeur representing past culture of the city of Avantika. Many spiritual practioners, scholars,
artists organize great cultural fairs here even now. Many temples belonging to Jainism are also famous.
Hearing the very name of Ujjain which has embedded the eternal culture of Bhārata, the ancient magnificence of
Bhārata flashes before one’s eyes. Hence, there is no exaggeration that a visit to this place deepens that experience.
(To be continued...)

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 16
https ://youtu.be/FCma35xZTIk
ŚRĪ ĀDI ŚAṄKARA JÑĀNA YAJÑAṀ
śr̥ti smr̥ti 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 25

‘ātmavat sarva bhūtāni’ i.e. It is the same ‘Self’ present within all the beings. If one is truly able to see only the ‘Self’
present within everyone, how can one have friend or enemy? Then, one is beyond the duals. Reaching such state which
is beyond the duals is liberation or ‘Mōkṣa’, because one does not have any association with anyone outside or even with
oneself. Because a friend or enemy is always referred as ‘Mama Mitra:’ or ‘Mama Śatrū:’ i.e. ‘My Friend’ or ‘My Enemy’.
When one overcomes the emotions of friend or enemy or association or hatred, one gradually overcomes ‘My’ and
‘Mine’.
Śrī Kr̥ṣṇa said in Śrīmad Bhagavadgīta Chapter 18 Ślōka 20 -
sarva bhūtēṣu yēnaikaṁ bhāvam avyayamīkṣatē | avibhaktaṁ vibhaktēṣu tad jñānaṁ viddhi sāttvikam ||
Understand that knowledge to be in the mode of goodness by which a person sees the ‘One Undivided Imperishable Reality’
within ‘All Diverse Living Beings’.
Diversity is the way of the world. There is equality, of course, only in ashes. What Śrī Kr̥ṣṇa is mentioning here to realize
and recognize the ‘One Whole Self’ present within ‘Multiplicity of Beings’ present around. One who reached that state
is ‘Jñāni’. One making effort to reach that state is a noble Sādhaka. It is not possible to obtain that realization and attain
that state instantaneously. One should do spiritual practice keeping this truth in view all the time, which aids one to
reach such state gradually over a period of time.
kāmaṁ krōdhaṁ lōbhaṁ mōhaṁ | tyaktvātmānaṁ paśyati sōhaṁ ||
ātmā jñānaṁ vihīnā mūḍhā: | tē pacyantē narakāni gūḍhā: ||
Having given up lust, anger, greed, and delusion, the seeker sees in the Self, ‘I am He’. They are fools who have no knowledge
about the Self. They are subjected to pain and misery.
Many speak about ‘Ātmā Jñānaṁ’ or ‘Brahma Jñānaṁ’ without any experience, nay even fundamental understanding.
Śrī Ādi Śaṅkara said the tongue of those who just attempt to preach but neither practice nor experience should be cut.
This does not mean that immediately one should set out holding a knife in hand. What Śrī Ādi Śaṅkara means here is
dry talk would not yield anything. As mentioned above, one should practice first with ‘Vivēka’ and ‘Vairāgya’ leaving
out lust, anger, greed, delusion and others, go through all the stages, realize the truth, and finally experience the
Supreme Brahman gradually.
Here, Śrī Śaṅkara says that those who do not have the knowledge of the ‘Self’ are ‘Mūḍhā:’ i.e., fools, for they go through
the torture of pain and sorrow.
gēyaṁ gītā nāmāsahasraṁ | dhyēyaṁ śrīpati rūpamajasraṁ ||
nēyaṁ sajjana saṅgē cittaṁ | dēyaṁ dīna janāya ca vittaṁ ||
One should chant Śrīmad Bhagavadgīta and Nāmā Sahasraṁ of Viṣṇu. One should contemplate upon the form of the Lord
of Lakṣmi. One should engage in the company of the virtuous. One should distribute one’s wealth among the needy.
Śrī Ādi Śaṅkara wrote detailed exposition on both Śrīmad Bhagavadgīta and Viṣṇu Sahasranāma. Both are very intimate
to His heart. Here, Jagadguru Śrī Śaṅkara is showing simple and direct path for every Sādhaka to obtain the Supreme.
• Sing Śrīmad Bhagavadgīta and Viṣṇu Sahasranāma – This does not mean one has to tune and sing in some musical
rāgās. One should sing with sincere love towards God and of course with devotion.
• Contemplate on the form of Śrīpati – Concentrate on the auspicious and divine form of the Bhagavān Viṣṇu.
• Keep the mind in the company of the virtuous – One should do this with effort. It is important to note how many
times Jagadguru Śrī Ādi Śaṅkara is emphasizing the significance of ‘Satsang’.
• Perform charity – This does not mean one has to do charity beyond one’s means. At the same time, it is essential
that one reaches out to the needy and performs charity within acceptable levels irrespective of the receiver’s caste,
creed or religion. The only eligibility should be the true need. Charity should never be done keeping in mind the
merits or fame to be obtained thereby.
After returning from United States, Swami Vivekananda served the people affected by plague in Calcutta along with his
friends. In fact, the very statement ‘Serving the needy is serving the Lord’ i.e., ‘Mānava Sēvayē Mādhava Sēva’ is coined
by Swami Vivekananda. An incident during the lifetime of Sri Ramakrishna is an inspiration for the many service
activities undertaken by Swami Vivekananda and Sri Ramakrishna Mission later. A gentleman visiting Sri Ramakrishna
said, ‘It would be great to help the people in need, the destitute, and the sufferers.’ Sri Ramakrishna said, ‘What a wrong
statement! Who are we to HELP? Only the Supreme Lord can help. We can only SERVE i.e., do Sēva.
These words of Sri Ramakrishna remained engraved in the heart of Swami Vivekananda. He told the story of Rantideva
countless times to his foreign listeners and further added that charity is a way of life in Bhāratadēśa.

. - Samavedam Shanmukha Sarma.

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

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 17
 Bāla śikṣa CHILDREN’S CORNER
uA
Jīvana Sāphalyam – The Accomplishment of Life
Part 3
- SVSN Sarma

❖ Either after reaching a mature stage in spiritual sādhana or lack

of enough physical strength in the body to continue the worship
of gods and Pitr̥s, performing all the prescribed karmas with
mind is resorting to Sanyāsa. Sanyāsa does not imply laziness
leaving everything. ‘Samyak Nyāsam’ is Sanyāsa i.e. keeping
everything completely within. Gradually, this develops
dispassion and aids one in acquiring the knowledge that there is
no difference between oneself and God. This state is called
‘Sōham’, in which hallucination towards the body is no more
present. Because, in such state, one is continuous union (Yōga)
with God, one can leave off the body as simply as one leaves off
the worn garments.

That state is the ‘State of Immortality’. This state is understood only by experience, never by explanation and
simple spiritual observances. In fact, that is ‘Jīvanmukti’ i.e. liberated while still present in body.

As said in ‘Urvārukamiva Bandhanāt’, the being is separated effortlessly from death like a ripe cucumber gets
separated from the creeper and reaches the state of immortality with eternal happiness.

Describing about the emperors of Raghu dynasty, the great poet Kāḷidāsa summarized all the above in just one
ślōka –

śaiśavēbhyasta vidyānāṁ yauvanē viṣayaiṣiṇāṁ |

vārdhakē munivr̥ttināṁ yōgēnāntē tanutyajām ||

Study during childhood, acquiring wealth and enjoying pleasures earned

by Dharma during youth, worship internally with mind during old age, and
leaving off the body in union with God by Yōga – This is the
accomplishment of life.

(Adapted from ‘Rushipeetham Vishishtha Sanchika 2017’)

VIJÑĀNAṀ -24
SLOKA OF THE MONTH
1. What is the worship of Śiva, Ambika, Sūrya, Gaṇapati, and Viṣṇu together is
namastē brahma rūpāya called?
namastē viṣṇu rūpiṇē 2. What is the actual meaning of the Telugu word ‘Gobbillu’?
namastē rudra rūpiṇē 3. Which planet is called Mangaḷa and Aṅgāraka?
bhāskarāya namō namaḥ!! 4. What is the tree that gives the fruit of ‘Tattva’?
5. What is the ritual represented by Śrī Yajña Varāha Swāmi?
6. Who is present in Āditya Maṇḍala in gold color from the tip of the toe to the
tip of the hair?
7. Who is called Dharmaśāsta?
8. Per Bhaviṣyōttara Purāṇa, how many times should one perform circum-
ambulation to God to obtain grace?
WORDS OF 9. Who are the two performing tapas in Badari born as Krṣṇa and Arjuna?
BENEVOLENCE 10. Who is the father of Nandi?

nāhaṁ viśaṅkē surarājavajrānna VIJÑĀNAṀ -23 Answers – 1.Kālabhairava 2. Sundarēśwara 3.

tryakṣa śūlānna yamasya daṇḍāt | Ananya Cinta 4. Nārāyaṇa 5. Cūḍāmaṇi 6. Yajñā 7. Rāmēśwara
nāgnyarka sōmānila vittapāstrācchaṅkē 8. Subrahmaṇya 9. Dattātrēya 10. Madura (Madurai)
bhrśaṁ brahmakulāvamānāt ||
- Śrīmad Bhāgavatam
I’m not afraid of Indra’s Vajra. Neither do I worry Saptayajñāḥ
about Śiva’s triśūla nor Yama’s Daṇḍa. Also, I do not 1.Agniṣṭōmam 2.Aśvamēdham
worry about the weapons of Sūrya, Agni or any other
gods. But, certainly, I’m worried about the anger of 3. Bahusuvarṇakam 4.Rājasūyam
Vēdavēttās. 5. Gōmēdham 6. Vaiṣṇavam 7. Mahēśvaram

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 18
 ∞+π Vedic mathematics
0 AT≜ ∑
American Foundation Executive Director Suhag Shukla launched ‘Shakti Initiative’. As the name s ugges ts , in her own words ,about the initiative, “Whens couring the Internet for hours to Hindu Women, Religion and their immens e contribution, I was frus trated becaus e mos t of the webs ites are politically or religious ly motivated, s tereotyped with outright lies , and mis repres ent the scriptural quotes with s ocial evils completely juxtapos ing the truth. This initiative aims to bring into bright light the life s tories and contributions of s ome of the mos t remarkable women human his tory has ever s een s ince Vedic times . This s hould ins pire both women and men to get reacquainted with and reas s ert, in many facets of life where we have fallen s hort, the balance and harmony our traditions advocate for between man andwoman, and ultimately realize their potential to the highes t.”

M U L T I P L I C A T I O N B Y 125
Hint: 1 2 5 X 8 = 1 0 0 0

Here we divide the given number by 8. Before that, put 3 zeros at end of the given number and divide it by 8.
According to divisibility rules, we know that if a number ends with 3 zeros, that number will be divisible by 8. So
Quotient is our Answer.

Example 1 : 1 7 5 X 1 2 5
Divide 1 7 5 0 0 0 / 8 = 2 1 8 7 5

Example 2 : 4 1 3 2 X 1 2 5
Divide 4 1 3 2 0 0 0 / 8 = 5 1 6 5 0 0

E X E R C I S E: Multiply the given number by 1 2 5

a) 4 3 2 X 1 2 5 b) 4 0 1 6 X 1 2 5 c) 1 1 5 6 X 1 2 5 d) 2 3 1 X 1 2 5 e) 1 2 7 5 X 1
25

M U L T I P L I C A T I O N S – URVDHA TIRYAGBHYAM

Sutra: Urdhva Tiryagbhyam ऊर्ध्वतिर्वभ्याम्. Meaning: Vertically and Cross Wise.

Details: The number selected in the examples cited earlier are following a particular pattern in every case. However
when they do not fall under any pattern, the present method can be adopted.

Example 1 : 1 2 X 3 4 = ? 1 2
X 3 4
- - -
1. The product of the numbers can be obtained in three stages.
a. Units place with units place
b. Units place with 10’s place and 10’s place with units.
c. 10’s place with 10’s place.
2. Units place with units place.
The digits 2 in the units place of the first number 12 has to be multiplied with the digit 4 in the units place of
the second number 34. (Vertical Multiplication)
↑ 2
4
8

3. Units place with 10’s place and 10’s place with units place.
Multiple the digits cross wise as shown below and add them

4. 10’s place with 10’s place

Multiply the digits in the 10’s place of both the numbers

5. Present Status:

6. Result = 1 2 X 3 4 = 4 0 8

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

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 19
 Ambassadors between Kauravas and Pandavas
American Foundation Executive Director Suhag Shukla launched ‘Shakti Initiative’. As the name s ugges ts , in her own words ,about the initiative, “Whens couring the Internet for hours to Hindu Women, Religion and their immens e contribution, I was frus trated becaus e mos t of the webs ites are politically or religious ly motivate d, s tereotyped with outright lies , and mis repres ent the scriptural quotes with s ocial evils completely juxtapos ing the truth. This initiative aims to bring into bright light the life s tories and contributions of s ome of the mos t remarkable women human his tory has ever s een s ince Vedic times . This s hould ins pire both women and men to get reacquainted with and reas s ert, in many fa cets of life where we have fallen s hort, the balance and harmony our traditions advocate for between man andwoman, and ultimately realize their potential to the highes t.”

Krishna Speaks
Krishna began speaking. He addressed Dhritarashtra by saying that the greatest royal house in all of Bharatadesa
at the time was the Kurus. Krishna said that the great name of that house was getting destroyed because of
Dhritarashtra. He told Dhritarashtra that he would never get protectors like the Pandavas who never acted against
him. Krishna says that if half of the kingdom was being ruled by Yudhishtira, and the other half was ruled by
Duryodhana, then Dhritarashtra could be very happy. He also says that no matter who dies in the war, Dhritarashtra
could not be happy. He tells Dhritarashtra that in his old age he should be friendly with his nephews. Krishna then
tells the word of the Pandavas, saying that he was the elder brother of their father, they asked that he fulfill his
word of returning the kingdom after successful twelve years of forest stay and one year of exile. The Pandavas ask
that he follow his word as they followed his. They also say that they were willing to serve him as his sons, but they
were also willing to fight in a war. They asked Dhritarashtra to decide what he wants.

Nara and Narayana are Krishna and Arjuna

After this Maharshis such as Parusurama, Kanva, and Narada speak. Parusarama tells a
story. When a king called Dambodbhava boasted saying he was the strongest man on earth,
a god told him that there are two people in the Himalayas who are mightier than him. So,
Dambodbhava went there. When he arrives at the Himalayas, he saw two people
performing tapas and were looking extremely skinny. When he asks them to fight with
him, they tell him that they were tapasvis and ask him to leave. Dambhodbhava refused
and they agree to fight with him. Dambhodbhava boasts about all the weapons he had. Nara then picks up a few
pieces of grass. After Dambhodbhava uses all of his astras and shastras, Nara invokes mantras into the grass and
immediately the King’s army lost its strength. Parusurama continues by saying that Nara is Arjuna and Narayana is
Krishna. After this, Kanva Maharshi and Devarshi Narada also told a few similar stories.

Krishna Speaks to Duryodhana

Dhritarashtra listens to all of them and says that he can no longer control Duryodhana. Krishna then addresses
Duryodhana by saying that he was born in a great family and had many great qualities. Krishna says that there are
three things - Dharma, Artha and Kama. Middleton people care mostly about Artha which causes arguments. Fools
choose Kama, and great people choose Dharma saying they do not want Artha and Kama that does not contain
Dharma. Evil minded people wish for Artha and Kama that is against Dharma. Krishna tells Duryodhana not to fall
into the last category of people. Krishna says that instead of being friendly with so many people and gathering
eleven akshouhinis of army, he could just be friendly with 5 people. He tells Duryodhana that the people he was
surrounding himself with, namely Shakuni, Dushasana, Karna, and Bhurishrava were not comparable with the
Pandavas in matters of Dharma and Artha. He asks Duryodhana to give their part of the kingdom to them and
enjoy his part of the kingdom. He describes Yudhishtira talking about his peaceful nature. He asks Dhritarashtra
to give back their part of the kingdom.

Duryodhana speaks
Duryodhana became extremely angered by these words but spoke in a seemingly calm manner saying, that he did
not see what his fault was. He claimed that everyone was blaming him but that he could not see what his perceived
slight was. He claims that the Pandavas liked to play dice so they did. Shakuni also played on his behalf. In the
game, Pandavas lost. So, they went into the forest as per the agreed bet of the game. He says that he will not leave
his Dharma and would not bow his head down to them out of fear of their army or allies. He claims that no part of
the kingdom was theirs to begin with and that when they were younger Dhritarashtra gave Indraprastha to them,
but he would not give it back to them. He claimed that he would not give even the amount of tip on top of a sharp
needle to the Pandavas claiming that everything was his.

Duryodhana’s sins
Krishna became extremely angry at this and began listing out all of Duryodhana’s faults. He says that all
Duryodhana ever did was make mistakes. He says that when they were young, he tried to poison Bheema and throw
him in the river, then he put them in the lac palace and tried to burn them down. Later on, when Pandavas worked
hard to get their wealth, he became jealous and had Shakuni play dice with them to steal everything. After that
game of dice, he had his own sister-in-law, a chaste woman (Sadhvi) dragged to the court and tried to disrobe her.
Along with that Duryodhana and Karna said so many things that should not be spoken in a court. What should
be noted here is that Paramathma does not forgive people who insult women. Krishna then continues by
saying that after doing all this Duryodhana was now placing all the blame onto the Pandavas. He says that placing
blame on the blameless was another sin. Krishna says that if Duryodhana did not give the Pandavas their kingdom
then he would be forced to give it to them when he was lying dead on the battleground. Krishna ends by saying
that those who insult elders, are fools, and step outside Dharma have no future. Duryodhana gets up and leaves the
court at that time. Leaving a court while it was in session was considered uncharacteristic and Duryodhana left the
court like an uncivilized man. Along with him Karna, Dushasanna along with some others also left.
(To be continued...)
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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 20
 Louis Vuitton yoga mat made of leather draws Hindu December 22,
2020 Boston Rajan Zed, President of the Universal Society of Hinduism,
SANATANA DHARMA
called on luxury goods maker Louis Vuitton to pull a yoga mat made partly
from cowhide leather, calling it “Hugely insensitive.” In a statement, he said
that the mat from a killed cow is “Highly inappropriate” to Yoga practicing
Hindus, who regard cows as sacred symbols of life. He further added, “The
scenario of Yoga — a profound, sacred and ancient discipline introduced
and nourished by Hinduism — being performed on a mat made from a
AROUND THE WORLD
killed cow is very painful,” Zed said.

Guruvayur Temple Panel Has No Power to Divert Funds to Government

December 18, 2020 Kochi India - Kerala High Court held that all
movable and immovable properties dedicated to the presiding Deity of
the famous Sri Krishna temple in Guruvayur shall vest in the Murthi of
Lord Guruvayurappan and its managing committee had no power to
divert any funds to the government or any other agency. A full bench
of the court made the observations on a batch of petitions challenging
the decision of the Guruvayur Devaswom Managing Committee
(GDMC) in May this year to donate the temple funds to the Chief
Minister's Distress Relief Fund (CMDRF) for flood hit victims in the
state. The court overruled a 2019 order of a division bench, holding that
its view on Section 27 of the Guruvayur Devaswom Act of 1978 related
to the authority of the GDMC to incur "Certain expenses" from the
Devaswom funds.

More than 500 years old Vishnu temple found in Bangladesh

December 15, 2020 Barisal - The granite-built statue of the deity is in good
condition. Adjacent to this, it was found that 17th Century Kali temple was
demolished some time before. There were also recent attempts by a gang to
torch this temple also. A villager Sachi G. Dastidar informed some of the
descendants of the village living in America, India, Canada and Singapore
promised to help the poor villagers to repair the dilapidated buildings.

Sri Lanka Military and police crack down on Kartikai Deepam festival
December 3, 2020 Colombo Sri Lanka Military along with Police cracked down on the celebrations of Karthikai
Deepam traditionally celebrated over many years saying that it is a public festival trying to honor the rebel outfit
LTTE.

Unlawful Religious Conversions banned in UP with immediate effect

December 2, 2020 Lucknow, India in an attempt to end the deliberate targeting of Hindu women by Muslim men
with the objective of converting them after marriage, the Uttar Pradesh government has banned "Unlawful religious
conversions" with immediate effect promulgating an ordinance to end this ‘Love Jihad’. The ordinance has stricter
provisions to check religious conversions carried out by allurement, coercion, use of force or fraudulent means, and
for marrying women with the objective of converting them to other religions. The Uttar Pradesh cabinet approved
on Tuesday the draft ordinance that prescribes up to 10 years imprisonment for those found guilty of such
conversions.

California State University-Fresno Establishes Joint Endowed Chair in Hindu and Jain Studie
December 22, 2020 Fresno, California: Over two dozen families,
individuals and foundations have come together to create a joint
Endowed Chair in Jain and Hindu studies at California State University,
Fresno. The partnership between the Jain and Hindu communities and
the university underscores a "mutual commitment to educating
current and future generations of students about the principles of
nonviolence, dharma (virtue, duty), justice, pluralist philosophy, the
interconnectedness of all beings and care for the environment through
Hindu-Jain texts, philosophies and traditions," the university stated in
a press release.

Disclaimer: - The information provided under ‘Sanatana Dharma Around the World’ section is collected from various sources. Readers may check for accuracy.

Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved.

‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 21
 ‘Rushipeetham’ Activities Fonts
Link to subscribe ‘Sri Samavedam Shanmukha Sarma’ YouTube Channel
Please note that the Sanskrit
Rushipeetham Online store - https://rushipeetham.com words used in this magazine
are written using Diacritic
(Mailing only to valid postal address in India; Download(s) available)
fonts.
‘Aarshavani’ archives - https://rushipeetham.org/aarshavani-emagazine/
For English Transliteration,
‘SivaPadam’ - http://sivapadam.org/ please click the picture
below.
‘Sri Gurubhyo Namaha’ – Online Study group - http://gurujnanam.org/
‘Dhruva Jnanam’ – Online course for children - http://dhruvajnanam.org/
Facebook -
‘Rushipeetham’ Publications (CDs, Books etc.) are available at –
Hyderabad Bharateeya Rushipeetham Tirupati/ Guntur
Plot# 1-19-46, For Bharateeya Monthly Magazine Sri Kalahasti N Venkata
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27132550 Email: [email protected] Ph: 7659927777 Cell 9246488975
For more details please visit https://rushipeetham.org ; http://saamavedam.org

Bhārata Mānasa Patrika

❖ ‘Rushipeetham’ - Bi-lingual monthly magazine started by Brahmasri Dr. Samavedam Shanmukha Sarma garu
❖ Published uninterruptedly for over twenty-one years now (started in 1999).
❖ Available both in print and e- version.
❖ Enumerates the principles and practices of Sanātana Dharma
❖ Motivating editorials on contemporary issues and spiritually uplifting articles by Dr. Samavedam garu
❖ Scholarly articles by many intellectuals on profound treatises, pilgrimage places, and other aspects
❖ Features such as āchārālu – ābhīṣṭha siddhulu, īnela visēṣālu, panchangam etc.
❖ Special corner for children with interesting stories, quizzes, and scientific aspects of Vēdās
The magazine is the hand torch of every Hindu with which they can proudly proclaim ‘This is my Bhāratīyata’

E-Subscription is only $ 15 per year

Subscription towards the ‘Rushipeetham’ Magazine is our definite contribution towards Sanatana Dharma

CLICK HERE FOR ONLINE SUBSCRIBTION

For sending contributions – BANK ACCOUNT NAME: RUSHIPEETHAM CHARITABLE TRUST

For Indian Currency - ACCOUNT Number: 3 1 5 9 3 4 8 6 1 9 5 IFSC CODE: SBIN 0008025
BANK NAME: STATE BANK OF INDIA; Defence Colony Branch, Hyderabad
For Foreign Currency - ACCOUNT Number: 00000034144240731 IFSC CODE: SBIN 0001880
BANK NAME: STATE BANK OF INDIA; Old MLA Quarters Branch, Hyderabad

Dear Readers,
Namaste. We have been receiving enquiries regarding issuing standing instructions for remitting donations every
month to strengthen ‘Rushipeetham Charitable Trust’. Since ‘Rushipeetham Charitable Trust’ is undertaking many
activities of immense value, it will be deemed a big support. We always believe that small drops of water make a
mighty ocean. Interested donors can request their respective banks for monthly transfer of funds. In this connection
while thanking the interested donors for their keen interest, we solicit the support of all. Regarding remitting
donations, please visit page no 66 of our ‘Bharata Rushipeetham’ monthly magazine or refer above. Please mail to
our [email protected] for any information.
With best regards,
Marepalli Suryanarayana, Trustee, Rushipeetham Charitable Trust.
Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved.
‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 22
śivāya guravē namaḥ śrī mātrē namaḥ śrī viṣṇurūpāya namaḥ śivāya

Organized by
Rushipeetham Charitable Trust (Regd.)
Siva Rahasyam
Maha Pravachana Yajnam
by
Samanvaya Sarasvati, Śiva Tattva Sudhānidhi, Ārṣa Dharmōpanyāsa Kēsari

LIVE TELECAST IN ‘SRI SAMAVEDAM SHANMUKHA SARMA’ YOUTUBE CHANNEL

Venue: Kshipra Ganapati Temple, Saket Colony, Hyderabad
Time: 6:30 PM
Date: 03-December-2020 to 12-January-2021 Extended
This discourse encompasses Siva Leelas, Mahimas, Siva Vaibhava,
Dharma, Siva Tattva and Siva Kshetras primarily adapted from "Siva
Rahasyam", an ancient monumental seven volume treatise.
Rushipeetham Charitable Trust extends this opportunity to
all Rushipeetham well-wishers around the world to support
this event.
Members sponsoring $250 USD equivalent and above towards this
event will receive a Memento.
Those who wish to contribute towards this event, please email to [email protected]
Ph: 040-27134557 \ 27132550
Following COVID – 19 guidelines from
The Government of India & The Government of Telangana
➢ Wearing Mask / Face cover is mandatory.
➢ Sanitization arrangements will be done.
➢ Social distancing will be followed.
➢ In-person presence strictly by invitation ONLY.
(Donors, Sponsors, Committee Members, Special Invitees and Volunteers)

Click the images for e-downloads

Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved.
‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 23
 ‘Rushipeetham Puraskaram - 2020‘
Brahmasri Dr. Samavedam Shanmukha Sarma garu established ‘Rushipeetham Charitable Trust’ to conduct many activities
related to Dharma and Seva along with his pravachanams on Dharma and Jnana promulgating the values in Sanatana Dharma
and uninterruptedly publishing the magazine ‘Rushipeetham’ for more than two decades. Though Rushipeetham Charitable
Trust has been venerating Mahatmas from time to time such as performing ‘Amrutotsavam’ of Dr. Pullela Sri Ramachandrudu
etc., as part of its responsibility to identify and honor those making strenuous efforts in the fields of ancient Bharatiya Veda,
Sastra, Purana heritage, and other forms of Arshavidya which are fading out due to habituating to modern trends, great people
are felicitated with ‘Rushipeetham Puraskaram’ since 2012 to provide inspiration for future generations.
Till today, following are awarded ‘Rushipeetham Puraskaram’ -
2012 - Brahmashri Malladi Chandrasekhara Shastri
2013 - Brahmashri Dorbhala Viswanatha Sharma
2014 - Brahmashri Pracharya Shalaka Raghunatha Sharma
2015 - Dr. Remella Avadhani
2016 - Sri Ganapati Sthapati
2017 - Sri Garimella Balakrishna Prasad
2018 - Dr. Samudrala Lakshmanayya
2019 - Dr. Annadanam Chidambara Shastri
For the year 2020, ‘Rushipeetham Puraskaram’ is awarded to ‘Agama Dyumani’ Acharya Marti Venkatrama Sarma garu on
December 13, 2020. For the last twenty-five years, Sri Sarma garu has been serving in various capacities such as Sanskrit
Professor, Smartha Preceptor, Academic Dean, and Principal in Keesaragutta Sri Venkateswara Sanskrit School, Sri
Venkateswara Vedic University, Tirupati Sri Venkateswara Smartha School, and Kotappa Konda S.V. Veda Pathashala
respectively. His works in five volumes on ‘Yajusha Smartha’ are authentic sources for research scholars in those areas. He
also authored Vrata Kalpas such as ‘Gurunatha’, ‘Kameswari’, ‘Nandikeswara’, and ‘Nandi Shraddha Manjari’ book.
For the clarification of many doubts for current as well as future generations, Sri Sarma garu authored seven volumes on
‘Dharma Nirnaya Sangrahamu’. Moreover, he also delivers lectures about Dharma and organizes many conferences and
seminars on Dharma and Dharma scriptures.

Award Ceremony
The program began at 5:30 pm with lighting the lamp amidst the chanting of Vedas followed by Sri Marepalli Suryanarayana
garu, Trustee of Rushipeetham Charitable Trust, welcome to everyone in person and online and explanation of Trust’s
multiple activities. Later Smt. & Brahmasri Marti Venkatrama Sarma garu were invited onto the stage with honor and seated
comfortably.
Presiding over the program, Chairman of Rushipeetham Charitable Trust, Brahmasri Dr. Samavedam Shanmukha Sarma garu
said, ‘In Bharatadesa, all the Vedas and other related forms of kn0wledge have been preserved to this day and are available
only due to the tradition of Guru-Disciple lineage, but not through books or any other means. Because of this glorious
tradition, all our forms of knowledge have been protected for centuries despite many invasions. For the welfare of the country
and entire mankind, these embodiments of Smartha Vidya are absolutely essential. During the rule of kings in Bharatadesa,
different positions and sections such as King, Minister, Commander, Purohita etc. were present. The entire structure of
Purohitas used to ward off any dangers to the people in the kingdom. To perform any ceremony right from birth to death or
to perform any ritualistic worship either to obtain something or ward off something unwanted, these section of Smartha
scholars are required. Hence, it is the responsibility of everyone in the society to recognize and accord appropriate respect to
them. Today, Rushipeetham is blessed in the veneration of Smartha Vidya by felicitating the personification of Smartha Vidya,
Acharya Sri Marti Venkatrama Sarma garu.’
Later, Smt. & Sri Acharya Marti Venkatrama Sarma garu was felicitated with
Memento, fruits, shawl, silk clothes etc. by Brahmasri Dr. Samavedam
Shanmukha Sarma garu and the trustee couple Smt. & Sri Marepalli
Suryanarayana garu. Many disciples of Acharya Sri Marti Venkatrama Sarma
garu came from different places and participated in the felicitation ceremony.
Later, responding to the felicitation, Acharya Sri Marti Venkatrama Sarma garu
recollected his long and dharmic association with Sri Samavedam garu.
Speaking on the occasion, he said, ‘It is impossible to completely describe the
efficacy of Mantra and Smartha. Employed properly following all the
stipulations, one can achieve everything with mantra. Though the Maharshis
were capable of obtaining any kinds of pleasures with the power of mantra and
tapas, they lived in forests on roots and tubers and passed this heritage onto us
just with compassion. We are ever indebted to them. The importance of
Purohit can be understood from Maharshis such as Vasishtha and Viswamitra.’
Further, Sri Sarma garu also mentioned that Brahmasri Dr. Samavedam garu
not only is expounding Sanatana Dharma in simple and lucid style for everyone
to follow easily through his Pravachanams, magazine, books, and other works
all over the world, but also making sure that everyone is practicing Sanatana
Dharma also. Finally, he said that he was elated at receiving the Rushipeetham
Puraskaram.

Later, the award ceremony concluded with Sri Marepalli Suryanarayana garu, Trustee Rushipeetham Charitable Trust,
thanking each and everyone for all their cooperation towards the event.

Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved.

‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 24
 Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved.
‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 25
 Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved.
‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 26
 Srividya Pramadwara Sai Ujwal

Sanjana
Snygdha

Vidya Siresha

Krishna Chaitanya

Srivani

Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved.

‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 27
 Sri Vallabha Ganapati Mandir, Konthamuru, Rajamahendravaram
Sri Vallabha Ganapathi Mandir, Konthamuru Rajahmundry
Devotees interested in sending contributions to the temple –
BANK ACCOUNT NAME: MANDIR MAINTENANCE TRUST
ACCOUNT Number: 62507680499;
BANK NAME: STATE BANK OF INDIA;
Name of the BRANCH: KONTHAMURU;
IFS CODE NUMBER: SBIN0021806; MICR CODE: 533004108;
Nature of Account: CURRENT ACCOUNT
For new donations and those who donated, please drop an
email with donation details at
[email protected]
Or by Phone - 9652815577/ 9849660056
Contact details: Address: Sri Vallabha Ganapathi Trust,
Near Kalyana Nagar Arch, Jangala Colony Road, Siva
Kumar Layout, Konthamuru, Rajahmundry, Andhra
Pradesh Pin: 533103; Ph# 9949705166 / 9542122189 Panchavarana Archana is performed once
every month for the protection of Sanatana
For details, please visit www.vallabhaganapathimandir.org
Dharma and welfare of universe.

DISCLAIMER: This is not a SPAM. You have received this e-mail, because you have shown interest in the renaissance of Sanatana Dharma by
Brahmasri Dr.Samavedam Shanmukha Sarma garu through pravachanams, ‘Bharata Rushipeetham’ magazine, writings, books, temple renovation
and construction, Sri Vallabha Ganapati temple Rajahmundry, ‘Go Seva’, charitable activities, Yagas and Yajñas, ‘SivaPadam’ concerts and dance
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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 6 – January | 2021 28