Aarsha Vani: Inside This Issue

Aarsha Vani
(Voice of Sanatana Dharma)
February 2020 Volume: 6 Issue: 1
GURUVĀṆI
Listening that Ātma has no blemish and
ever pure, many say that cleanliness,
purity of body, following ācāra etc. are
our own imaginations, and gradually
stop following ‘Sadācara’. There is no
doubt that above statement is true. For
that matter, not only blemish and purity,
Ātma does not have even pain and
pleasure, hunger and thirst etc. Can we
also follow the same leaving out
everything? One should follow all the
stipulations as long as one is present in
body. Just like entering into an operation
theatre with shoes and unclean clothes is
harmful, not following Sadācara i.e.
Anācara is very dangerous in the world of
divinity where many subtle energies are
present.
– Samavedam Shanmukha Sarma.
Dear Readers,
INSIDE THIS ISSUE With your patronage, ‘
Title Page#
We take this opportunity to express our gratitude for
1 asau yastāmrō aruṇa uta babhrussumaṅgala:.. 2
your continuous support.
2 Siva Padam – Parama Śiva Vācakamā! 3
Pancākṣarī! Jananī! One of the biggest festivals in Sanātana Dharma
3 nīlakaṇṭhēśvarā 3 widely celebrated around the world across the entire
4 Bhīṣma Darśanaṁ 5 Hindu diaspora in the month of Māgha, Mahā Śivarātri,
5 Traditions – Fulfilments 6 occurs in this month. Brahmasri Dr. Samavedam
6 Garuḍa Mahā Purāṇa 7 Shanmukha Sarma garu elucidated the details of Śiva’s
7 Major Festivals in this Month 8 worship while observing the Pradōṣa Vratam.
8 Śrī Rāmakr̥ṣṇa - Śiva 10 In his own distinct style, Brahmasri Dr. Samavedam
9 The Eternal - Sadācāra 11garu narrated how Rudra Namakam is replete with
10 Śiva Pūja - Pradōṣaṁ 12 salutations to Sūrya explaining one of the mantras
11 Śiva jñānaṁ - Śivarātri - Worship of Śiva 14 along with it’s subtle intricacies. ‘Bhīṣma Darśanaṁ’,
12 Hindu Dharma – Form, Nature and Effect 15 the darśanaṁ of Bhīṣma from the eyes of Lord Sri
13 Śrī Ādi Śaṅkara Jñāna Yajñaṁ - Bhaja 16 Kr̥ṣṇa, is must read. The article ‘Śrī Rāmakr̥ṣṇa – Śiva’
Gōvindam illustrates some episodes which demonstrate the
14 Śiva Karṇāmr̥taṁ 17 intertwining of Śiva in the life of Śrī Rāmakr̥ṣṇa. While
15 Sanatana Dharma Around the World 17 explaining ‘Śiva Karṇāmr̥taṁ’, Sri Samavedam garu
16 Children’s Corner – brought out the yearing of the poet for obtaining the
i. Sir C V Raman – An astounding Physicist 18 ‘Hasta-Mastaka’ Samyōga.
ii. Vedic Mathematics - Sūtrās 19
17 The Mahabharata True Story from Sage Many observe ‘Payō Vratam’ beginning from Phālguṇa
Veda Vyasa - Nalōpākhyānam 20 Śuddha Pādyami. We wish all our readers a very
18 Photo Gallery 23 blissful ‘Mahā Śivarātri’.
To express your views about this e-magazine, please
write to [email protected] with the
subject line ‘VIEW’.
Thanks & Namaste,
Aarshavani Team.
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Copyright © 2020 | Rushipeetham Charitable Trust. All Rights Reserved.

‘Samanvaya is Sanātana – Sāmarasya is Bhārat īyata’ Aarshavani Vol. 6 February | 2020
SĀMAVĒDĪYAṀ
(QUINTESSENCE OF SANATANA DHARMA)
asau yastāmrō aruṇa uta babhrussumaṅgala: yē cēmāgṁ rudrā
For every belief, there is no
abhitō dikṣu śritā ssahasraśōఽvai ṣāgṁ hēḍa īmahē
corroborating scriptural substantiation.
- Sri Rudra Namakam, Pancama Prapāthakam, Yajurvēda
But, one shall not reap any benefits if
Pacifying (seeking the grace) the anger
one does not have implicit faith in
(intensity) with adulation and
prostrations of that Rudra who is scriptures. Faith that is not supported by
directly seen in the form of Sūrya in scriptures is blind, whereas faith that is
more red and little red color with supported by scriptures is called
crimson shade, radiating auspicious ‘Śraddha’.
effulgence, and more Rudrās embodied -Brahmasri Dr.Samavedam Shanmukha Sarma.
in the form of Ādityās present in
thousands pervading all the directions. Upcoming Pravachanams
asau - means ‘this person’ i.e. one who can be seen directly. Date: Jan 25 – Feb 4, 2020 6:30 PM
dikṣu śritā – He is pervading in all the directions i.e. He is not limited, Topic: Bheeshmudu Cheppina
though He is seen directly. "Dharmam - Bhakti -Jnanam”
Tāmra:, Babhru:, Aruṇa: - These three are color attributes. He is seen in Venue: Konthamur, Rajamahendravaram
three different colors. Tāmra: - Completely red. Aruṇa: - Light red; Babhru: Contact: V Ravindranath 9110320236
- Close to red mixed with gold color. D Rama Krishna 9963226969
K Vara Prasad 9849660056
He is ‘sumaṅgala:’ – the embodiment of auspiciousness. He pervades all
the directions. ‘yē cēmāgṁ rudrā abhitō dikṣu:..’ – All the energies Sri Vallabha
present in all the directions are the many forms of Rudra. None can Ganapathi Devalaya
command Him to stay at one place. He commands everyone and every
direction. ‘hēḍa’ means intense. While displaying all His energies, He is BrahmotsavaMS
ferocious and intense. Hence, He is being pacified with adulations and February 05 - 07, 2020
prostrations (īmahē). For details Please see Page#21
The ultimate result of all spiritual practices is to obtain the grace of Īśwara.
The above mantra in Rudra Namakam is mentioned as the veneration of Brahmasri Samavedam
Paramēśwara in the form of Āditya. To understand the greatness of Shanmukha Sarma gari
Paramēśwara, it is sufficient if one comprehends Sūrya completely. Śiva is Pravachanams In Australia
protecting us giving His energy through Sūrya. Just like one lights lamp in (14th February to 21st March2020)
one’s home to get light though there is lamp in other’s home, we have to For details Please see Page#21
offer salutations to the Sun in our galaxy, though scientific research
mentions that there are many Suns in the cosmos. (For details visit http://rushipeetham.org/ Event Calendar)
(Contd..Page3)
Traditions-Fulfilments
Sadhu Vachanam
“‘Pratyabhijña’ means the direct knowledge of ‘One’s Self’ i.e. Recitation of ‘Aditya Hrudaya’ as
‘Recognition’. The central thesis of this philosophy is that everything is mentioned below makes one victorious
Śiva, the absolute consciousness, and it is possible to re-cognize this even in tumultuous situations.
fundamental reality and be freed from limitations, identified with Śiva 1. Do achamana 3 times.
and immersed in that bliss.” 2. Chant the mantra ‘Śrī bhagavatē
– Abhinavagupta, Kashmir Śaiva Siddhānta Acārya
hiraṇya garbhāya nama:’ 12 times.
Bharateeyam
“It is quite difficult to understand either the form or sport or divinity or 3. Recite ‘Aditya Hrudaya’ 3 times.
philosophy or at least the story of Śiva. Every event, every episode, every act, 4. Chant the mantra ‘Śrī bhagavatē
and every story about Śiva has many hidden intricacies, which are beyond hiraṇya garbhāya nama:’ 12 times.
the ken and intellect of human comprehension and grasp.” 5. Do achamana 3 times
- Denise Cush and Michael Catherine, Research scholars on Śaivism.
Spiritual Quest
(Answers by Sri Samavedam Shanmukha Sarma)
Who among Brahma, Viṣṇu, Mahēśvara, and Ambikā can grant Mōkṣa? I heard someone mention that
Śiva can’t bestow liberation. Is this true? Request to provide clarity as these kinds of statements lead to
confusion for sincere spiritual aspirants.
These arguments are exactly similar to those conversion oriented foreign religions claiming that only their religion
can heal. Truly, this arguments are purposeless in Hinduism. One’s chosen deity grants salvation for oneself. If one
devoutly worships and prays any of the Paramēśvara ordained forms mentioned in scriptures with tranquil mind
and concentration, one shall attain purity of mind leading to supreme knowledge, and ultimately Mōkṣa. It is quite
loud and clear that one’s deity of worship grants Mōkṣa to oneself. This aphorism of harmony is the cardinal
principle of our religion. Anyone ignoring this fundamental rule and talking that only their chosen deity grants
salvation are foolish.
‘Samanvaya is Sanātana – Sāmarasya is Bhārat īyata’ Aarshavani Vol. 6 – February | 2020 2
SivaPadam
paramaśiva vācakama! pan̄cākṣarī! jananī!
varadāyinī! talli! vandanamulam'mā
sakala mantrātmikavu sarvavēdātmikavu

śrīkarivi śāśvatavu cintitārthadavu
prākaṭammuna mammu pālin̄cu jananivi
śrī kaṇṭha kr̥paniccu cinmayivi mōkṣadavu
pan̄cakr̥tyam'mulaku paramakāraṇavu
pan̄cabrahmātmikavu bhavamūlanāśinivi
pan̄cabhūtātmaka prapan̄ca kāriṇivīvu
pan̄cavarṇaprabhavu paravu ṣaṇmukha vinuta!
Sadyōjāta, Vāmadēva,
Aghōra, Tatpuruṣa and
Īśāna – These five forms of
Śiva are called the ‘Pancha
Brahma’ forms. The unified ‘Īśānāya Sūryamūrtayē nama:’..
form of these Pancha
Brahmas is the Five-faced sōmā! sasyakarā! rasātmaka! sudhānśū!
Sadāśiva. It is from these five ārdhramūrtī! śivā!
faces only the ‘Knowledge of nī māhātmyamu cēta dēvapitarul
Pancākṣari’, which gave the power of creation to Lord Brahma, nityammu sampōṣitul
emanated. Therefore, it is venerated as Pancabrahmātmika’. śrī macchōḍaśasatkaḷākara!
lasacchvētadyutī! śubhra! ni-
The causative energy for this entire universe filled with the Five ssīmā! tāpaviṣāharā! mr̥gadharā!
Elements of Ether, Air, Fire, Water, and Earth is embedded in śrī nīlakaṇṭhēśvarā!
Pancākṣari. Paramaśiva is the presiding deity of this Pancākṣarī
mantra. You are inherently present in the halo of the
Sun and emanating many astonishing hues.
Though every mantra has a presiding deity, scriptures also decree Śr̥ti mentions -
that the mantra itself takes the form of a deity and protects the ‘citraṁ dēvānā mudagādanīkaṁ..’.
devotee. The energy of the sound and note present in the mantra ‘citram’ here means radiating many colors.
resides in the heart of the worshipper in subtle form as the ‘Mantra
You are the embodiment of Vēda.
Dēvata’ i.e. the presiding deity of mantra.
‘Pancākṣarī’ is the form of ‘Mantra Dēvata’. Āditya Hr̥dayam says,

'Trayīmayāya triguṇātma dhāriṇē..’.
Shining in molten gold color, Pancākṣarī Jananī has three eyes and Vēdās envisioned that Rig Vēda is Your halo,
four hands. She holds lotus and lily in both Her upper hands, while Yajur Vēda is the form, and Sāmās are the
lower two hands are in the pose of Varada and Abhaya i.e. boon rays. Śr̥ti adulated both Śiva and Sūrya as
bestowing and granting fearlessness. Her face is serene sporting
‘Nīlalōhita’. ‘Nīla’ denotes characteristic of
crescent moon on the head. An abode of complete auspiciousness,
She is dazzling brilliantly bedecked in all kinds of ornaments. Her Water, whereas ‘Lōhita’ connotes Fire.
hairs are black, long, and expansive. Five kinds of hues are Śiva in the form of Āditya is the embodiment
emanating from Her body. They are violet, black, smoke, gold, and of ‘Agnīṣōmātmaka’.
red. Hence, She is also adulated as ‘Pancavarṇa Prabha’. She is
seated in a white lotus. Our humble prostrations to this Mantra Since the rays of Sun are Sāmās, He is one who
Dēvata, who can lift one up destroying all sins and grant liberation.
has notes as His rays. Sun grants good health.
For SivaPadam albums, please visit http://sivapadam.org/ Rudram says ‘Prathamō Daivayō bhiṣak..’
or contact Rushipeetham local office. i.e. the first and foremost physician is Śiva.
Follow..
You are the sole refuge of the universe. You are
‘SIVAPADAM’ compositions by Brahmasri Dr.
Samavedam Shanmukha Sarma garu elucidating Siva’s the principal and primordial. Hence, He is
philosophy are sung by famous singers and presented called Āditya. Your nature is to absorb the
as musical-dance programs all around the world. So spirits of notes.
far, ‘SivaPadam’ is released in 17 albums. Therefore, please grasp the quintessence of
‘SIVAPADAM’ now In PEn DrIVE – knowledge in my words.
For ease of portability adapting - Samavedam Shanmukha Sarma.
technological advances, all 17 albums are
now also available in a single pen drive. (Adapted from ‘‘Śri Nīlakaṇṭhēśvara Śatakaṁ’’ Book)

We can’t directly see the true ‘Light’ form of Īśwara. Whatever light form of Īśwara that can be seen by us is Sūrya.
Sūrya can also be called Viṣṇu, Indra, or Divine Mother. We worship all of them in the form of Sūrya too. Hence,
Vēdās mentioned in the mantras of Sūrya ‘Ēkaṁ sat viprā bahudhā vadanti’, which means ‘Truth is one; Wise call
it with different names’.
Upon observation, one can notice that Sūrya rises pleasantly, radiates
intensely, and again sets pleasantly. Why is He showing Himself in three
different ways? To continue and sustain the creation.
Worship of Śiva present in the halo of Āditya is the foundation of

Bhāratīya culture. ‘Śiva’ means the embodiment of propitiousness.
‘Āditya’ is ‘sumaṅgala:’ – the embodiment of auspiciousness. Hence, this mantra begins with ‘Asau’. Every mantra
of Sūrya in Vēdās begins with ‘Asau’ such as ‘asāvādityō brahma..’.
If anyone asks where Śiva is, the answer should be ‘He is present right here’.
Since devout worship of Āditya leads one up to Brahmavidya i.e. the supreme knowledge, after fulfilling all their
mundane desires, Chāndōgyōpaniṣad and others mentioned about ‘Antarāditya Upāsana’.
saura maṇḍala madhyasthaṁ sāmbāṁ sansāra bhēṣajaṁ |

nīlagrīvaṁ virūpākṣaṁ namāmi śivam avyayaṁ ||
A peek into astrology indicates that each planet has one presiding deity and supporting deity. To obtain the grace
of the principal planet Sūrya, one should worship Rudra (Prathamō Daivyō Bhiṣak).
It is said ‘udēti savitā tāmra stāmra ēvāstamētīca’. This means that He is in tāmra (thick red) color at the time
of rising, slowly changes to aruṇa color (light red), and later shines in Babhru color (red mixed with gold) color.
Red signifies the first manifestation of consciousness, which hides everything inside. Gradually, all other energies
expand from red. Hence, this state can be termed as the state of a seed. The color of vibration is red.
‘varṇānāṁ ādyaṁ lōhitaṁ’ says Vallabhēṣōpaniṣad. Hence, this color ‘aruṇa’ is

worshipped as Divine Mother. Names such as ‘pāṭalī kusuma prabhā’, ‘sarvāruṇā’
in Śrī Lalitā Sahasranāma stōtra are indicative of the same. Hence, one should
understand that the same Sūrya is worshipped in multiple forms.
These three colors of Paramaśiva Rudra in the form of Sūrya describe the three
different colors or forms of Sun’s halo at the time of sunrise. The same Sun appears
differently in different seasons, sometime terrible in intensity, and sometimes
pleasant. But, His nature is to give welfare to everyone. He is always ‘sumaṅgala:’ i.e.
ever auspicious. He is the friend of the universe.
Hence, every Bhāratīya completes bath and gets ready to welcome Sūrya offering arghya and other worship services.
- Samavedam Shanmukha Sarma.
(Adapted from ‘Rudra Namaka Vaibhavam’ book)
About the book ‘Śrī Rudra Namaka Vaibhavaṁ’

There are many traditional elucidations available for the very famous ‘Sri Rudra
Namaka’ mantras. This book is distinct in itself and different from those available in
market.
❖ This intersperses the diction of discourse and methods of book writing.
❖ This book is the presentation of simplified discourse done following the paths
of scholars, virtuous traditions, and authentic elucidations to cater to an
ardent spiritual seeker.
❖ The style of expressions used during the discourse can be adapted by well-
wishers following traditions.
❖ This book is the result of a sincere yearning to present the - 1. Exposition(s)
on ‘Rudra Namaka’ 2. Philosophical reflections of Bhāratīya school of
thought, and 3. Śiva Jñāna.
Please visit www.rushipeetham.com for all Rushipeetham Publications.
Yudhiṣṭhira crowned emperor. – Samavedam Shanmukha Sarma.
The Mahābhārata war was over. Yudhiṣṭhira won the battle and was crowned emperor. Under the direct guidance
of Kr̥ṣṇa, he appointed everyone in appropriate positions suiting their capability and interest. He arranged for able
and just rule of the kingdom reigning peace and comfort all around to all the subjects. He accorded due respect to
Dhr̥tarāṣṭra and Gāndhāri personally taking care of all their needs.
Yudhiṣṭhira visits Kr̥ṣṇa
One day, after completing his daily rituals, Yudhiṣṭhira visited Kr̥ṣṇa in His palace in Hastināpura. Kr̥ṣṇa was serene
and blissful immersed deep in meditation. Upon enquiry from Yudhiṣṭhira on whom Kr̥ṣṇa Himself is meditating
and enjoying bliss while everyone meditates upon Kr̥ṣṇa, Kr̥ṣṇa revealed that He is thinking of the great soul
Bhīṣma. Kr̥ṣṇa further revealed that Bhīṣma is meditating on Him and hence He is also thinking of Bhīṣma.
Kr̥ṣṇa narrates the greatness of Grandsire Bhīṣma
Kr̥ṣṇa further said, 'The tiger among men, Bhīṣma, who is now lying on a bed of arrows, and who is now like unto
a fire that is about to go out, is thinking of Me. Hence My mind was concentrated upon him, the twang of whose
bowstring and the sound of whose palms Indra himself was unable to bear. I was
thinking of him, who having vanquished in a trice all the assembled kings, at the
self-choice of the daughters of the king of Kāśi, abducted the three princesses for
the marriage of his brother Vichitravīrya. I was thinking of him who fought
continually for twenty-three days with Paraśurāma of Bhrigu's race, and whom
Paraśurāma was unable to overcome.
Collecting all his senses and concentrating his mind by the aid of his
understanding, he sought My refuge by thinking of Me. It was for this that I had
centered My mind upon him. I was thinking of him whom Ganga conceived and
brought forth according to ordinary human laws and whom Vaśiṣṭha took as a
pupil. I was thinking of that hero of mighty energy and great intelligence who
possesses the knowledge of all the celestial weapons as also of the four Vēdās with
all their branches. I was thinking of him, O son of Pāndu, who is the favorite
disciple of Paraśurāma, the son of Jamadagni.
He is the receptacle of all the sciences. All the kinds of knowledge shone with their full luster in him. I was thinking
of that foremost of all persons conversant with morality and duty, of him. He knows the Past, the Future, and the
Present. After that tiger among kings shall have, in consequences of his own achievements, ascends to heaven, the
earth will look like a moonless night. Therefore, O Yudhiṣṭhira, submissively approaching Ganga's son, viz., Bhīṣma
of terrible prowess, question him about what thou may desire to learn. Enquire of him about the four branches of
knowledge in respect of morality, profit, pleasure and salvation, about the sacrifices and the rites laid down for the
four orders, about the four modes of life, and about the kingly duties in full. When Bhīṣma, that foremost one of
Kuru's race, disappears from the world, every kind of knowledge will disappear with him. It is for this that I urge
you to go to him now.'
Accompanied by Kr̥ṣṇa and family, Yudhiṣṭhira sets out to Bhīṣma along with entire retinue
Upon the command of the Supreme Lord, Yudhiṣṭhira said, ‘O Mādhava, then we shall go unto Bhīṣma with Thyself
at our head. When the divine Sūrya shall have turned towards the North, Bhīṣma will leave this world for those
regions of bliss that he has won with his impeccable character and resolute practice of Dharma. That descendant
of Kuru's race, therefore, O mighty-armed one, deserves to have a sight of You, the very embodiment of Brahman’.
Yudhiṣṭhira then immediately sent out for his brothers and other important members of the royal household. All
of them set out to meet the grandsire Bhīṣma.
Bhīṣma in the midst of venerable Maharṣis
When Yudhiṣṭhira reached Bhīṣma along with his brothers, family and other members of royal household
accompanied by none other than Lord Kr̥ṣṇa Himself, he was astonished to find that the grandsire was surrounded
by many venerable maharṣis and scholars. Apart from Maharṣi Vēda Vyāsa Himself, Maharṣis such as Nārada,
Vaśiṣṭha, Dēvasthāna, Sumantha, Jaimini, Paila, Śāṇḍilya, Dēvarātha, Maitrēya, Asita, Kauśika, Harita, Lōmasa,
Brihaspati, Śukra, Harita, Chyavana, Sanatkumāra, , Maudgalya, Gautama, Marichi, Āngirasa, Dhaumya, Vibhānḍa,
Kāsyapa, Samvarta, Pulaha, Pulastya, Māndavya, Gālava, and many others possessed of faith, self-restraint, and
tranquility of mind were present there. Many gods, gandharvās, siddhās etc. were present in invisible forms.
Bhīṣma prays Lord Kr̥ṣṇa
Surrounded by many foremost scholars, the very embodiments of supreme knowledge, and
highly venerable souls, Bhīṣma whose body was pierced with innumerable arrows blazed
forth in great beauty like Sūrya Himself with his innumerable rays. The Kuru hero looked
serene and peaceful like the Moon in the midst of the planets and the stars. Bhīṣma, with
pure heart and joined palms, thought of Krishna in mind, word, and act. With a cheerful
and strong voice, he hymned the praise of Kr̥ṣṇa, the slayer of demon Madhu, the master of
Yōga, resplendent with the lotus in His navel, the Lord of the universe, also called Viṣṇu and
Jiṣṇu.
(Adapted from ‘Dharmamu - Bhakti – Jñānamu’ pravachanam)
Traditions – Fulfilments
1) sūryamaṇḍalasthāyai nityacaitanyōditāyai...
śrī lalitādēvatāyai namaḥ - arghyaṁ - jñānārṇava tantraṁ
=> Offering arghya, while feeling and meditating one’s chosen deity in the Sun’s halo, bestows the grace
of that chosen deity quickly.
2) yāvanna dīyatē cārghyaṁ bhāskarāya mahātmanē,
tāvanna pūjayēd viṣṇuṁ śaṅkaraṁ vā mahēśvarīṁ - nandikēśvara sanhitā
=> Worship of Viṣṇu, Śiva, Durga, and any other deity will bear fruition only after one offers arghya to
Bhāskarā.
3) ādityaṁ ca yadā madhyē ēśānyāṁ śaṅkaraṁ yajēt, agnēyyāṁ gaṇanāthaṁ ca
nair̥tyāṁ kēśavaṁ yajēt, vāyavyāmambikāṁ dēvīṁ svargasādhanabhūmikāṁ - tantrasāraṁ
=> While performing the worship of five deities for Sūrya Pancāyatana, one should keep Āditya in the
center, Śiva on North-east, Gaṇapati on South-east, Nārāyaṇa on South-west, and Durga on North-west.
4) yēcārghyaṁ samprayacchanti sūryāya niyatēndriyāḥ, brāhmaṇāḥ kṣatriyā vaiśyāḥ striyaḥ
śūdraśca sanyatāḥbhaktibhāvēna satataṁ viśuddhēnāntarātmanā, tē bhuktvābhimatān
kāmān prāpnuvanti parāṁ gatiṁ - brahma purāṇaṁ
=> If one offers arghya to Sūrya pure-heartedly with devotion, one shall have all desires fulfilled here
in this world and later attain noble states. Everyone – people of all castes and creeds and even women
can offer arghya to Sūrya.
5) vikartanō vivasvānśca mārtaṇḍō bhāskarō raviḥ, lōkaprakāśakaḥ śrīmān lōkacakṣuḥ
mahēśvaraḥ lōkasākṣī trilōkēśaḥ kartā hartā tamisrahā tapanastapanaścaiva śuciḥ
saptāśvavāhanaḥ gabhastihastō brahmā ca sarvadēvanamaskr̥taḥ yēkavinśatirityēṣa stava
iṣṭaḥ sadā ravēḥ - brahma purāṇaṁ
=> Sūrya is pleased when one offers prostrations chanting above 21 names and fulfills all their desires.
6) trisandhyamarcayēt sūryaṁ smarēd bhaktyā tu yō naraḥ,
na sa paśyati dāridryaṁ janmajanmani cārjuna
=> Lord Kr̥ṣṇa told Arjuna that whoever just reminisces Sūrya in the Sandhya times of morning,
afternoon, and evening shall never suffer from poverty in any of their births.
7) bhāskarāddr̥ṣṭa śayyāni nityāgni salilāni ca,
sūryāvalōka dīpāni lakṣmyā gēhāni bhājanaṁ - mārkaṇḍēya purāṇaṁ
=> Goddess Lakṣmi makes that home as Her permanent abode where Sūrya never sees people sleeping
i.e. everyone awakes before sunrise, has Fire and Water, and Sūrya is shown the lighted lamp.
8) mānasaṁ vācikaṁ vāpi kāyajaṁ yacca duṣkr̥taṁ,
sarvaṁ sūryaprasādēna tadaśēṣaṁ vyapōhati - brahmapurāṇaṁ
=>Sins committed with mind, speech, and body will be annihilated with the grace of Sūrya obtained
with His worship.
9) yēkāhēnāpi tadbhānōḥ pūjāyāḥ prāpyatē phalaṁ,
yathōktadakṣiṇaiḥ vipraiḥ na tat kratuśatairapi - brahma purāṇaṁ
=> Just one day worship of Sūrya following all the prescribed stipulations grants more merits than
performing hundreds of Yajñās.
10) Kiṁ kiṁ na savitā sūtēc kālē samyagupāsitaḥ āyurārōgyamaiśvaryaṁ vasūni sa paśūnstathā
mitraputrakaḷatrāṇi kṣētrāṇi vividhāni cabhōgān aṣṭavidhānśchāpi svargaṁ cāpyapavargakaṁ
- Skanda Purāṇaṁ
=> One obtains eight kinds of pleasures – long life, good health, prosperity, wealth, cattle, good friends,
devoted wife, and children – with the worship of Sūrya in the morning time.
11) cakṣustējōmayaṁ puṣpaṁ kandukaṁ bibhratīṁ karaiḥ,
raupyasinhāsanārūḍhāṁ dēvīṁ cakṣuṣmatīṁ bhajē
=>Meditation of Cakṣusmatī Dēvī being effulgent, holding blossomed flower, and seated on a silver color
throne not only bestows good vision to eyes, but also divine knowledge.
12) puṇḍarīkākṣāya namaḥ, puṣkarēkṣaṇāya namaḥ, amalēkṣaṇāya namaḥ,
kamalēkṣaṇāya namaḥ, viśvarūpāya namaḥ, śrī mahāviṣṇavē namaḥ
=>Offering prostrations to Sūrya chanting above six names grants good health.
13) śarīrārōgyakr̥ccaiva dhanavr̥ddhiyaśaskaraḥ, jāyatē nātra sandēhō yasya tuṣyēddivākaraḥ
- padma purāṇaṁ
=> There is not even an iota of doubt that one shall attain robust body, good health, abundant wealth,
fame etc. with the devout worship of Sūrya.
GARUḌA MAHĀ PURĀṆA
(Pravachanam Translation)
Part 15
2. Śivarātri vrataṁ -
To destroy all evils, there is no vratam equal to Sivaratri vratam. There is not even an
iota of doubt that one who performs jagarana i.e. staying awake without sleeping
along with fasting as stipulated in scriptures on this day shall certainly obtain
liberation. On Sivaratri day, one should control senses and worship Lord Siva to the
best of their ability. Thus, one can obtain the merits of performing worship of Siva for
one full year just by performing the Sivaratri vratam on this day.
Those performing Sivaratri vrata should do this sankalpa -
dēva dēva mahādēva nīlakaṇṭha namōఽstutē | kartumicchāmyahaṁ dēva! śivarātrivrataṁ tava ||

tava prabhāvāt dēvēśa! Nirvighnēna bhavēditi | kāmadyāḥ śatravō māṁ vai pīḍāṁ kurvantu naiva hi ||
After the worship, hold flowers in hand, recite the following sloka and offer to Lord Siva -
“anēnaivōpavāsēna yajjātaṁ phalamēva ca tēnaiva prīyatāṁ dēvaḥ śaṅkaraḥ sukhadāyakaḥ. |
niyamō yō mahādēva kr̥taścaiva tvadājñayā visr̥jyatē mayā svāmin vrataṁ jātamanuttamaṁ ||
vratēnānēna dēvēśa yathāśakti kr̥tēna ca santuṣṭō bhava śarvādya kr̥pāṁ kuru mamōpari |
puṣpān̄jaliṁ śivē datvā dadyāddāna yathāvidhi namaskr̥tya śivāyaiva niyamaṁ taṁ visarjayēt ||”
This bestows Lord Siva’s grace completely.
3. Ēkādaśi vratam -
It is prescribed one should begin with ēkādaśi in the month of margaśīrṣa and then should first complete all the
ēkādaśis in the bright fortnight of the month i.e. śukla pakṣa ēkādaśis and then complete the Krṣṇa pakṣa ēkādaśis.
Method of doing ēkādaśi Vrata - One should not eat anything on the previous night. One should completely fast
on ēkādaśi day, remain alert with Viṣṇu consciousness, and partake food offered to Lord Viṣṇu on the Dwādaśi day.
On Dwādaśi day, one should definitely worship Viṣṇu. Worship of Viṣṇu with one nāma each month ends with
‘Dāmōdara’ in the month of Kārtīka. This can continue for next year or the nāmas can continue from Dāmōdara.
Out of all the ēkādaśis, Kārtīka and Bhīma (Māgha śuddha ēkādaśi) are termed distinct. Bhīma Ēkādaśi is distinct
and also earned the name ‘Bhīma’ Ēkādaśi, as Bhīma (second of the Pāndavas) to whom food is very dear, also
performed fasting on this day with great determination. If the star happens to be ‘Hasta’ on this day, it is termed to
be highly efficacious, and observance of ēkādaśi vrata on that day yields even greater merits.
4. Worship of Yajña Varāha -
Worship of Varāha Swāmi along with His consort Bhūdēvī is auspicious. One should put an image of Bhū Varāha
Swāmi made of gold in a copper pot and worship the same with all the sixteen upacārās.
Some of the nāmās mentioned are –
❖ Varāhāya nama: ❖ Śrī vatsadhāriṇē nama: ❖ Sarvātmanē nama:
❖ Krōḍhākr̥tayē nama: ❖ Sahasraśirasē nama: ❖ Prabhavāya nama:
❖ Gambhīraghōṣāya nama: ❖ Sarvēśvarāya nama: ❖ Śatamayūkhāya nama:
Makha – Māgha – Every act of worship done in the month of Māgha is considered as Makha i.e. Yajña. Hence,
worship of Yajña Varāha Swāmi in the month of Māgha is even more auspicious. Especially, on the day of Māgha
śuddha ēkādaśi, devout reading of the Varāha incarnation chapter from Garuḍa Purāṇa or Sri Bhāgavata Purāṇa
yields immense merits.
Since in this dark age of Kali, knowledge about many forms of Yajñās is lost. Moreover, it is very difficult to perform
those about which minimal knowledge is available. Hence, the worship of Yajña Varāha Swāmi removes any accrued
sins, bestows the merits of performing many Yajñās, and grants affluence fulfilling all the desires.
Efficacy of Yajña Varāha Swāmi is seen in Śrī Viṣṇu Sahasranāma stōtra also. The stōtra ends with –
‘Yajñō Yajñapatir Yajvā Yajñāṅgō Yajñavāhana: | Yajñabhr̥t Yajñakr̥t Yajñī Yajñabhuk Yajñasādhana:
Yajñāntakr̥t Yajñaguhyam Annamannāda ēva ca’
All the above nāmās are propounded with reference to Śrī Yajña Varāha Swāmi only.
(To be continued…)

Major Festivals In This Month
MĀGHŌ GARJATI GARJATAḤ
Māgha - Phālguṇa (Māgha śuddha saptami – Phālguṇa śuddha ṣaṣṭi)

MĀGHA MONTH
Any activity of God should be offered to Madhava in this month mentioning ‘Mādhava: Priyatām’. Bathing as
stipulated in scriptures is important in Magha.
‘Asmin hi bhāratē varṣē karmabhūmau viśēṣataḥ, amāghasnāyināṁ nr̥̄ṇāṁ niṣphalaṁ janmakīrtitaṁ’ –

Life of those who are born as ‘Bhāratīya’ in Bhārata, the land of tapas, and does not take bath as prescribed is in
fact waste.
‘Na samaṁ bhavitā kin̄cittējaḥ saurēṇa tējasā, tadvat snānēna māghasya na samāḥ kratujāḥ kriyāḥ’ –
Just like the light of Sun has no substitute, devout and holy bath in this Magha month has no substitute. A dip
in Prayāga in this month is highly efficacious. Even the reminiscence of Prayāga at home yields greater merits.
Following Sankalpa can be recited while taking bath –

“duḥkha dāridrya nāśāya śrī viṣṇōstōṣaṇāya ca, prātaḥsnānaṁ karōmyadya māghē pāpavināśanaṁ".
Those who can’t do this everyday, should at least do this on three days or on the Pournima day in this month.
Offering sesame and Indian gooseberry in charity is good. Lighitng lamps with sesame oil in Lord Siva’s temple
throughout this month grants auspiciousness, says ‘Siva Rahasya’.
01.02.2020 - Saturday – Ratha Saptami, Surya Jayanti, Abhojyarka Vratam, Vaivasvata Manvaadi
Auspicious time when God direct, Suryanarayana, changes His track. One of the greatest celebrations of
Uttarayana. On this day at the time of brahmi muhurta, all the stars will be in the shape of chariot. Worship of
Aditya, the embodiment of all gods, on this day grants brilliance, abundance, health etc.
Dharma Sastras mention that one should contemplate Sun putting leaves of crown flower plant and red berry
plant on head while taking bath and chant the following slokas –
yadyajjanma kr̥taṁ pāpaṁ mayā janmasu saptasu |

tanmē rōgaṁ ca śōkaṁ ca mākarī hantu saptamī ||
ētajjanmakr̥taṁ pāpaṁ yajjanmāntarārjitaṁ |
manōvākkāyajaṁ yacca jñātājñātē ca yē punaḥ ||
iti saptavidhaṁ pāpaṁ snānānmē sapta saptikē |
saptavyādhi samāyuktaṁ hara mākari saptamī ||
After the bath, one should recite the following sloka and offer arghya to Surya -
saptasapti vahaprīta saptalōka pradīpana |
saptamī sahitō dēva gr̥hāṇārghyaṁ namōstutē ||
Complete worship of Surya should be done and milk pudding cooked using cow dung cakes as fuel should be
offered in leaves of green bean tree.
"Sūryagrahaṇa tulyā tu śuklā māghasya saptamī".
As this time is equivalent to the time when the eclipse of sun is happening, it is very auspicious for bathing,
charity and Japa. Offering of pumpkin is very meritorious on this day.
02.02.2020 – Sunday – Bhishma Ashtami

On this day, great devotee Bhishma merged his soul with Lord Krishna. One should perform Tarpana for
Bhishma on this day chanting the following slokas –
bhīṣmaḥ śāntanavō vīraḥ satyavādī jitēndriyaḥ |
ābhiradbhiravāpnōti putra pautrōcitāṁ kriyāṁ ||
vaiyāghra pada gōtrāya sāṅkr̥tya pravarāya ca |
aputrāya dadāmyētajjalaṁ bhīṣmāya varmaṇē ||
Later, arghya should be given chanting the following sloka -
vasūnāma avatārāya śantanōrātmajāya ca |
arghyaṁ dadāmi bhīṣmāya ābāla brahmacāriṇē ||
This day also being the Kumbha Sankramana day, any offerings of charity, performance of japa etc. yield great
results.

05.02.2020 – Wednesday – Bhishma/Bhima Ekadashi, Bhishma Panchaka Vratam, Tila Padma Vratam
This Ekadashi is distinct and also earned the name ‘Bhima’ Ekadashi, as Bhima
to whom food is dear, also performed fasting on this day. Scriptures prescribed
that one should do tarpana to Bhishma for five days starting from this day. This
is called ‘Bhishma Panchaka Vratam’.
06.02.2020 – Thursday – Varaha Dwadasi, Tila Dwadasi

As Puranas mention that sesame seeds were created on this day, Worship of
Vishnu, bathing, lighting lamps on this day with sesame seeds and offering
foods cooked with the same is good.
tilasnāyī tilōdvartī tilahōmī tilōdakē |tilabhuk tiladātā ca ṣaṭtilāḥ pāpanāśanāḥ || – Dharmasindhu
09.02.2020 – Sunday – Magha Pournima, Maha Maghi

One should certainly perform ablution, japa, parayana and charity on this day.
Performance of Sri Satyanarayana Vrata yields great merits. Taking a dip in ocean grants
sanctity. Sastras mention to give vessels filled with sesame seeds and blankets in charity.
12.02.2020 – Wednesday – Sankastahara Chaturthi

This day is equal to Vinayaka Chaturthi in Bhadrapada month. Fasting and worship of
Ganapati in evening along with offering arghya to Ganapati, Chandra, and presiding
deity of Chaturthi Tithi is auspicious.
19.02.2020 – Wednesday - Vijaya Ekadashi – Performing Ekadashi Vratam on this day grants victory in
obtaining all the four purposes of life – chaturvidha purushartha. Hence, this Ekadashi became popular as
Vijaya Ekadashi.
21.02.2020 – Friday - Maha Sivaratri - Very efficacious day on

which Paramasiva manifested as ‘Linga’ without beginning and end
at midnight. Sivaratri Vrata comprises of Upavasam (fasting),
Jagarana (remaining awake thinking of Siva without sleep), and Puja
(worship). Performing Siva kalyana during this auspicious time
bestows lofty benefits. For those beginning or completing vratas,
this day yields infinite merits.
23.03.2020 – Sunday – Amavasya Pitrutithi - Tarpanas offered to ancestors shall

provide immense satisfaction to them.
PHĀLGUṆA MONTH
24.02.2020 – Monday – Beginning of Payo Vrata, Avighna Vrata - Beginning from Padyami till Dwadasi,
mention of this Payo Vratam is made in Dharma scriptures and 8th chapter of Srimad
Bhagavata. Taking bath in holy rivers, offering arghya to Sun, worship of Sri Lakshmi
Narayana, and offering cow milk as naivedya is prescribed for these twelve days.
Aditi, wife of Maharshi Kasyapa, performed this vratam and obtained Vamana as her
son. During the vrata, on the Ekadashi day, worship of Amala tree should be done
chanting the following sloka –
dhātrīdēvi namastubhyaṁ sarvapāpa kṣayaṅkarī

putrān dēhi mahāprājñē yaśō dēhi balan̄ca mē
prajñāṁ mēdhāṁ ca saubhāgyaṁ viṣṇubhaktiṁ ca śāśvatīṁ
nīrōgaṁ kuru māṁ nityaṁ niṣpāpaṁ kuru sarvadā"
On this day, worship of Ganapati praying for the removal of obstacles is mentioned
as ‘Avighna Vrata’ in scriptures.
27.02.2020 – Thursday – Putra Ganapati Vratam – Shanta Chaturthi Vratam - On this day, one should
worship Vinayaka, offer sesame seeds in homam, fast during day, and eat in the night. Again, worship Vinayaka
on Panchami day, offer rice mixed with sesame seeds and eat as prasadam.

Kṣudīrām’s devotion towards Śiva
Kṣudīrām and Chandramaṇi, the noble parents of Śrī Rāmakr̥ṣṇa, were equally devoted to Śiva and Viṣṇu, though
they were Vaiṣṇavās. Kṣudīram went on pilgrimages to Kaśi and Ramēśwaram by foot. From Ramēśwaram, he
brought back a Śiva Linga and worshipped it daily with Bilva leaves.
In the months of February and March, Bilva trees shed their leaves, making the worship
of Śiva difficult. During that season, Kṣudīrām once went to Medinipur on foot to meet
his nephew Ramachandra. He got up early in the morning and walked for five hours
towards Medinipur when he saw that Bilva trees on the way were already in leaf. He was
so delighted that he gathered Bilva leaves in a basket and walked back all the way to
Kamarpukur. He reached home at about three in the afternoon, bathed, worshipped the
Śiva Linga with the Bilva leaves and then only took his meal.
He went to Medinipur the next day only. Chandramani was
amazed to learn that Kṣudīrām had come back all that
distance solely on account of his eagerness to worship Śiva
with the Bilva leaves.
Chandramani experience in Śiva temple

One day when Chandramani was standing in front of Śiva Mandir, a flood of divine light
emerged out of Śiva Linga at Kamarpukur and entered the body of Chandramaṇi, who
thereafter fell unconscious. A black-smith woman Dhani helped Chandramani to recover
and was surprised to hear about her wonderful experience. Chandramani had the feeling
that the light of Śiva was in her womb and that she was pregnant.
Little Gadādhar gets immersed in Śiva
Gadādhar was once called upon to act as Siva on Śivaratri night in a drama
performance at the house of Sītānāth Pyre. The boy who was to act as Śiva had fallen
ill. Gadādhar’s friends dressed him up as Śiva, smearing his body with ashes, hanging
Rudrāksha beads around his neck, adorning his head with matted locks and a
crescent moon, giving a trident for him to hold in his hand and so on.
Having dressed up as Śiva, the young boy's mind soared into divine consciousness.
He entered the stage with slow and measured steps. Gadādhar then stood motionless
on the stage. The audience felt that Śiva Himself was standing before them. The
young boy was totally lost in the great sublimity of Śiva. The audience went into
raptures. Some cried out the names of Hari, the women uttered the auspicious
sounds of 'Om'. Some even blew conches. It was as if everyone had been transported
to Kailāsa, the celestial abode of Śiva!
Gadādhar stood in the same posture for a long time with tears flowing down his cheeks. He neither spoke nor
moved. Two or three elderly people went to the boy and saw that his hands and feet were insensitive and that he
had no external consciousness. After some commotion, the play was stopped and Gadādhar was taken home by his
friends. His divine ecstasy didn't come to an end that Śivaratri night, in spite of all efforts by others such as uttering
the name of Śiva into his ears. It is said that Gadādhar regained normal consciousness the next day after sunrise.
Some say that he was in that ecstatic state continuously for three days.
Śrī Rāmakr̥ṣṇa – ‘Śiva Mahimna’ hymn
One day Śrī Rāmakr̥ṣṇa was reciting ‘Śiva Mahimna’ hymn composed by Puṣpadantā in Dakṣiṇēśvar. He came
across the verse – asitagirisamantāt kajjalaṁ sindhupātrē surataruvaraśākhā lēkhinī patramurvi |
likhati yadi gr̥hītvā śāradā sarvakālē tadapi tava guṇāṇamīśa pāraṁ na yāti ||
"Oh Lord, if the blue mountain be the ink, the ocean ink-pot, the biggest branch of the celestial tree be the pen, the
earth the writing leaf and taking these if Goddess Saraswati, the goddess of learning, writes for eternity, even then the
limit of Your virtues shall not be reached."
Śrī Rāmakr̥ṣṇa entered into an ecstatic mood and cried out again and again, "O great God,
how can I express your great glory?" All came running towards that spot hearing the cries of
Thakur. Mathur Babu was in the temple at that time. Hearing the uproar, he also came and
prevented others from removing Śrī Rāmakr̥ṣṇa forcibly from the Śiva temple. Mathur had
already formed a high opinion about Sri Ramakrishna by that time. When Thakur came down
to normal consciousness and saw the crowd, he asked Mathur whether he had done anything
wrong. Mathur saluted him and said, "No, Baba (father). You were reciting a hymn: I stood
here lest someone should disturb you unthinkingly." Thus, Mathur Babu protected and served
Thakur in all possible ways for fourteen years like Nandi who eternally serves Lord Śiva.
(Adapted from ‘Sri Ramakrishna the Great Master’ by Swami Saradananda)
(February 18 is the birthday of Śrī Rāmakr̥ṣṇa Paramahamsa)

Part 6
The Eternal
Sanatana Dharma in practice
– Brahmasri Dr. Samavedam Shanmukha Sarma
SADĀCĀRA
Gr̥hastha dharmas
1. Support the people living in all the other three āśramās by providing for
their sustenance and maintenance.
2. Clear off the debts of gods, pitr̥s, r̥ṣīs, parents, and all other creatures by
performing the Pan̄ca yajñās
3. Always earn wealth in right means. Never acquire wealth through illegal
methods. This will not only provide comfort and peace here in this world,
but also ensure exalted state hereafter.
4. Never covet others possessions, even in dream.
5. As mentioned above, control over senses and thereby control over desires
and money are the bedrock foundation for a Gr̥hastha.
6. Support the society around by living in harmony with others in different
occupations and professions.
7. It is absolutely mandatory that an individual should remain attached and
have conjugal relation only with his or her spouse. This is defined as one of
the highest dharmas for a Gr̥hastha. When translated, his becomes
‘Ēkapatnīvrata’ for men and ‘Pātivratya’ for women.
8. Perform dharmic service oriented activities for the welfare of the society in
particular and universe in general by direct participation or indirect
participation through monetary support earned through right means. A
Gr̥hastha should take joy in the contentment thus received by spending
one’s hard arned wealth for noble and dharmic causes.
Sadācāra - Women
Mahar̥ṣīs imbibed unfathomable knowledge about both the microcosm and macrocosm in their
communion with the Supreme in a serene state of deep and concentrated meditation that can’t even be
comprehended by the bare human senses. This divine
knowledge was amalgamated with the conditions present
around them and are systematized suiting everyone’s style of
living with provisions for choice as well as flexibility. Hence, it is
very essential to thoroughly understand that all the ācārās i.e.
traditions and customs which have come to be a part of Sanātana
Dharma are based on highest level of knowledge.
Sādācāra does not mean imposing restrictions or curtailing
freedom. In fact, this impression has been created by those
pseudo-intellectuals who wanted to destroy the entire fabric of
Bhārātiya society that was flourishing with great affluence and
abundance and degrade the high standard of living.
One should also note that there are in fact more restrictions imposed on men than on women at every
stage of life. Men always have been held responsible towards the society and family. However, women do
have a very precise and dominant rule in the upbringing and disciplining of children, inculcation of good
habits leading by example, preparation of food with highest purity and cleanliness, relationships among
relations and neighbors, and many more.

ŚIVA PŪJA - PRADŌṢAṀ
Worship of Śiva is the great and certain pathway to obtain every pleasure in this world and attain the Supreme later.
The very reminiscence of His glorious and divine name grants affluence, victory, peace, auspiciousness, comfort,
ultimate knowledge of Brahman, and even mōkṣa i.e. merger with Him.
There are many ways to discipline the worship of Śiva. Scriptures mentioned about some specific observances i.e.
vratas such as Māsa Śivarātri, Mahā Śivarātri, Sōmavāra Vrataṁ, and Pradōṣa Vrataṁ. Among these, Pradōṣa Vrataṁ
is efficacious and bestows instantaneous merits.
‘Pradōṣam’ is related to time. Around an hour after sunset is called Pradōṣaṁ. ‘Pradōṣō rajanī mukhaṁ’ i.e.
Pradōṣa is the beginning time of the night. Those who perform the worship of Śiva during this time shall obtain
śrēyas (spiritual comfort).
There are four kinds of Pradōṣam –
Nitya Pradōṣam
Pradōṣa that occurs every day is called Nitya Pradōṣa. One should fast all day to the best of one’s capacity, take bath
in the evening, worship Śiva, and partake the food offered to Śiva as prasādam. Observing this vrata daily is not
quite possible at all times. Those who are very austere take uncooked food such as milk, fruits, pulses etc. during
the day, worship Śiva in the evening with devotion, and take only the food offered to Śiva. Those who can’t observe
this vrata every day, observe this vrata in the sacred months of Kārtīka, Māgha, and Śrāvaṇa for the complete month.
Some observe – Saumya Pradōṣam, Śani Pradōṣam, Guru Pradōṣam etc. respectively
on Monday, Saturday, and Thursday. Those who perform Saumya Pradōṣam vratam
for sixteen Mondays shall have all their desires fulfilled. Observing the same on
Saturdays removes all the malefic effects of planet Saturn. Similarly, observing
Pradōṣam on respective week days removes the malefic influences of those planets.
Since all the powers of time, planets, deities etc. are under the control of Supreme Controller of Time, Mahēśwara,
everything will be favorable for those who perform the worship of Śiva. In fact, the glory of Śiva as ‘Dēvadēva’ and
‘Mahādēva’ is decreed in Vedās itself.
Pakṣa Pradōṣam
The trayōdaśi before Pournima (Śukla Pakṣa Trayōdaśi) i.e. the thirteenth day in the bright fortnight of the lunar
calendar (in every month is called ‘Pakṣa Pradōṣam’. Observing Pradōṣa Vratam on this day is quite popular. During
the time of Pradōṣa, one should perform either worship, singing, or mediation of Śiva.
Māsa Pradōṣam
The trayōdaśi before Amāvāsya (Kr̥ṣṇa Pakṣa Trayōdaśi) i.e. the thirteenth
day in the dark fortnight of the lunar calendar in every month is called ‘Māsa
Pradōṣam’. This day is also very efficacious.
It shall augur propitiousness both for the devotees as well as the

communities, where everyone gathers and performs the worship,
abhiṣēkam, and bhajan of Śiva at time of this Māsa Pradōṣam. In some
regions of Tamilnadu, Karnataka, Kerala etc., this tradition is continuing
even to this day. Devotees throng the temples of Śiva during this time.
Though one can’t fast on this day, one should go to a nearby Śiva temple, or worship Śiva in their home, or at least
meditate on Śiva chanting ‘Śivā, Śivā’. This bestows great merits. Scriptures describe that Parama Śiva dances
blissfully along with Divine Mother Pārvati in Kailāsa at the Pradōṣa time. All the deities surround them at that time.
Therefore, the worship of Śiva makes all the deities happy.
All the deities have their own roles in the dance of Naṭarāja, since this is nothing but the continuous flow of
consciousness in the universe. This cosmic dance of Naṭarāja and the philosophy embedded within astonished
intellectuals across the world.
Kailāsaśailabhavanē trijagajjanitrīṁ | gaurīṁ nivēśya kanakān̄cita ratnapīṭhē ||

nr̥tyaṁ vidhātu mabhivan̄cati śūlapāṇau | dēvā: pradōṣa samayēnu bhajanti sarvē ||

In the palace of Kailāsagiri, Śiva seats Gaurī on the golden throne studded with gems and gets ready to dance. All
the deities surround and serve Him at that time of pradōṣa.
vāgdēvī dhr̥ta vallakī śātamakhō vēṇum dadhatpadmaja |

stālōnnidrakarō ramā bhagavatī gēya prayōgānvitā ||
viṣṇussāndra mr̥daṅga vādana paṭurdēvāssamantāt sthitā: |
sēvantē tamanu pradōṣasamayē dēvaṁ mr̥ḍānīpatim ||
Saraswati is playing Vīṇa. Indra is playing flute. Brahma is keeping time. Lakṣmi is singing. Srī Mahā Viṣṇu is beating
drum in ecstatic moods. All gods, rṣis, gandharvās, siddhās etc.are serving the Lord of Pārvati who is dancing at the
time of pradōṣa with the aid of all the above mentioned.
One should comprehend the secret here that as mentioned above all the deities are part of the divine orchestration
within the universe. ‘Śivam’ is nothing but that ‘Supreme Philosophy’ which is the foundation of all their
movements. Observance of this Māsa Pradōṣam grants everything, especially removes all kinds of poverty and
grants abundance and prosperity.
Mahā Pradōṣam
This is observed yearly once on the day of Mahā Śivarātri. Devout observance of this day is auspicious.
Whoever wants to observe Pradōṣa vratam should wake up early before sunrise in brāhmi muhūrta and contemplate
on Gaṇapati, Subrahmaṇya, Sāmbaśiva, Lakṣmi & Nārāyaṇa, Vāṇi & Brahma praying for successful completion.
Later, they should spend the day meditating on Śiva all day after completing the daily rituals, fast as permitted by
their body, and devoutly perform the worship of Śiva to the best of their ability in the evening.
Following are some of the stipulations –
1. One should arrange for Śiva Linga in the size of one’s thumb made of gold, silver or brass. If not possible, one
should at least have the ‘Parivāra’ picture of Śiva i.e. Umā and Mahēśwara seated on Nandi with Gaṇapati and
Skanda on both sides.
2. Arrange for flowers, fruits, coconuts, mixture of milk, curd, ghee, honey, and sugar, fruit juices, river Ganga
waters, sandalwood paste, lamp, incense sticks, and offerings to Śiva.
3. One should smear Vibhūti on forehead, throat, chest, shoulders, hands, and stomach
chanting the name of Śiva and wear Rudrākṣa.
4. Those worshipping Śiva should never show or feel any discrepancy between Śiva and
Viṣṇu. They are not eligible to worship Śiva.
5. Preferably, arrange for leaves of Bel and Tulasi, as they are very dear to Śiva.
6. Apart from fruit juices mentioned above, use water mixed with vibhūti, sandalwood paste, This book is
bel leaves, and flowers. available for
download.
Let’s all concentrate, devoutly worship Śiva, and obtain everything here and hereafter!
(Adapted from ‘Śivārcana’ book)
Āditya Hrudayam says Āditya is the Master of interstellar constellation comprising of stars, planets, and meteors.
He is the Lord of entire planetary system. His rays are pervading all over the cosmos. These rays contain the energies
of the nine planets, and they work correspondingly to the nine planetary positions in human body.
Planet Position in human body Radiating Color

Sūrya Below the heart Ruby
Chandra Forehead Pearl
Kuja Eyes Red Coral
Budha Above the heart Emerald
Guru Throat Yellow Sapphire
Śukra Center of heart Diamond
Śani Navel Blue
Rāhu Face Hessonite
Kētu Brow Cat’s Eye
Performing ‘Sūrya Namaskāram’ activates those energy centers within the body with Click for book
the corresponding sun rays, and provides relief from that planet related ailments.
(Adapted from ‘Sūryārādhana’ Book)

śiva jñānaṁ
– Samavedam Shanmukha Sarma.
Worship of Śiva
Part 47
Kailāsa Vāsi–
It is well known that the supreme abode of Śiva is ‘Kailāsaṁ’. But, this exists beyond all the galaxies. This is also
known as ‘Mahā Kailāsaṁ’. This eternal world of effulgence is an abode of pure bliss.
‘kēḷīnāṁ samūha kailam kailasya āvāsaṁ kailāsaṁ –

Creation, Sustenance, Dissolution, Retrogression and Grace –
These five actions are the sport or play (līla or Kēḷī Vilāsaṁ)
of Śiva. Kailāsa is the epicenter of the universe where these līlas
are performed.
‘kē śirasi śivayō: lāsyaṁ vartatē – ‘Ka’ means head i.e.

position of Brahmaranthra. This Itself is Sahasrāra. ‘Lāsya’ of
Śiva and Śakti shines here spectacularly. Abode that Lāsya, the
Sahasrāra (Ka) is Kailāsa.
One of the many resemblant forms of this eternal abode is the Kailāsa Mountain near the Mānasa Sarovara in
Himalayas. Even for gods, Mahā Kailāsa is unreachable. Even they also come to this Kailāsa Mountain on the earth
and can obtain the grace of Lord Śiva with spiritual practices.
Those liberated devotees of Śiva reach the Mahā Kailāsa. Just like Mani Dweepa and Vaikuntha for the devotees of
Divine Mother and Viṣṇu respectively, Mahā Kailāsa is the ultimate goal for the devotees of Śiva.
In the terminology of Jñāna – Kailāsa is the uninterrupted experience of ‘Saccidānanda Brahman’ i.e. ‘Truth –
Consciousness – Bliss’.
Rudra -
One of the marvelous names of Śiva is ‘Rudra’. This is epithet of the Supreme.
yō dēvānāṁ prabhavaścōdbhavaścha viśvādhipā rudrō' maharṣi: |
hiraṇyagarbhaṁ janayāmāsa pūrvaṁ sanō buddyā śubhayā sanyunaktu ||
That Rudra – who is the cause even for the formation of demi-gods (God of the gods),
who is the Lord of universe, who is the witness for envisioning the truths beyond
senses, who created Hiranyagarbha (Brahmadēva) – May that Rudra give us
auspicious contemplations. Thus revered the Swetaswatara Upanishad of Yajurvēda.
yō agnau rudrōyō apsvantarya ōṣadhīrvīrudhaḥ avivēśa |

yā imā viśvā bhuvanāni cākṣyupē tasmai rudrāya namōstagnayē || – atharva vēda
Our prostrations to that radiant Rudra who created all these worlds and permeated everywhere in Fire, Water, Herbs,
and Vanaspati.
bhuvanasya pitaraṁ gōrbhirābī rudraṁ divāvardiyā rudramaktau |
br̥hanta mr̥ṣṭyā majaraṁ suṣumna mr̥dagdhu vēma kavinēṣitā sa: || – R̥gvēda
Rudra – who is the Father (origin and protector) of the worlds, the eldest, Jnani (the knowledgeable), the source
(Prēraka), who does not have oldness – We praise that Rudra day and night.
antaricchanti taṁ janē rudraṁ parō manīṣayā – R̥gvēda

Mumukshus (Those seeking liberation) are wanting to know the Supreme, Rudra, in their inner minds with intellect
(pure knowledge). This mantra describes that Rudra is the experience of Brahman which yōgis obtain in their hearts.
Thus in many places, Vēda extolled the Parabrahman Śiva with the epithet ‘Rudra’. Vēdas clarified that ‘Rudra:
Paramēśvara:’ i.e. Rudra is Paramēśvara (The Supreme Lord).
Principal meanings of Rudra are one who removes ailments and destroys sorrow.

Hindu Dharma – Form, Nature and Effect
(Adapted from ‘Hindu Dharma Swaroopamu, Swabhavamu, Prabhavamu’ Pravachanam)

Kshetram, Alayam, Vigraham
When we want to worship at home, all this process is not necessary because, the aagama says, at home we can keep
only palm sized (vitasti pramaana) or smaller vigraha, for which elaborate installation processes are not needed. One
needs to be careful not to install large sized vigrahas at home. The aagamas are very clear that, based on the processes
followed, proportionately elaborate worship must be maintained without fail. Since that is not possible in the modern
day daily life, it is advisible to keep the home deities to palm size or smaller.
Other religions criticize that Hindu aalayas put too many restrictions, such
as all people can’t enter the main sanctum sanctorum (garbha gRha), or all
people aren’t allowed to touch the deity. Again, we need to realize that
the restrictions are created to preserve a certain sanctity. Only a learned
person that daily maintains certain level of sadhana and rigorous observances
is endowed with the right to handle and touch the deity. For example, if there
is an electric problem, an untrained person tries to repair it, he will probably
receive electric shock, causing damage to himself and to the system. Such
problem needs to be attended only by a trained electrician who has the right tools to do the job. Being a temple
priest is also a job like that which requires a very rigorous maintenance of daily observances. That is the reason there
is a concentration of energy and power in the Hindu Devalaya.
While the aagama science sets down the rules and teaches the procedures to priests to maintain this sanctity, the
temple administrations must take care to facilitate the appropriate observances in the temples. This is very essential.
Take any major effort like the conducting a yajna. There would be one group of people focused on proper chanting
and proper procedures to be observed around the yajnasala. There is a second group of people who are occupied
with the overall administration and the facilities and make sure everything runs smoothly. A third group of people
is entrusted responsibility to ensure all the necessary supplies are brought in at the right time. A fourth group of
people attend to any tasks that need to be done, whether it be construction, service, etc. As we can see, any
community effort requires the cooperation of these 4 groups and the end result, the fruits of the yajna are shared by
all in the end. This is nothing but the four varna system – this is a division of duties, division of labor. Each one needs
to perform their assigned duty with utmost devotion. Only then is the full yajna successful.
The trouble starts when one group claims to be higher. Study our puranas – nowhere does
it say only people of one varna attain mukti or God’s grace. All that is required is for each
one to do their duty with complete devotion, with a sense of doing God’s service. Sri
Krishna says, whoever performs his duty with surrender to me will attain mukti. He doesn’t
say only brahmin or only vaisya will attain mukti. In the story of Amukta Malyada, the
great emperor poet, Sri Krishna Devarayalu narrates the beautiful story of a singer devotee belonging to the chandala
caste. Sri Mahavishnu, pleased by the selfless devotional singing, picks him up takes him unto Himself. Such is the
power of surrender and such is the God we worship.
Coming back to home worship, let me narrate an incident that came to light in Mumbai. One well to do family was
experiencing undiagnosed illness, one after another. They tried all sorts of medicines but didn’t improve the
situation. At one point, they consulted an astrologer. He told them that the symptoms look like results of not
performing ritual worship. They searched the house and located a salagram stored in a shelf, unnoticed and
unworshipped. Apparently, the holy object was gifted to them by a relative, without explaining the need for regular
worship when you keep such objects in the home.
So, it is quite evident that certain materials and objects are imbued with such divine energy. In fact, if we peel away
all the outer decorations of worship, what is it that we are worshipping? A small turmeric ball as Ganesha, small egg
shaped Narmada river stone as Siva linga, a salagram as Vishnu, a kalash full of water with a fruit or coconut on top
as Devi or as Satyanarayana. As you can clearly see, the even the human form is really not necessary for worship. It
is in the worship process. We start with aavahana, the invocation. We invite the divine into this little material object,
to receive our worship. It is that thought, that powerful intent that switches on the energy. (To be continued...)

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 14
This is called ‘Yōgarūpa Brahmacarya’. Dedicated to one wife in mind, speech, and action, Lord Rāma followed
‘Prājāpatya Brahmacarya’.
nārī stanabhara nābhī dēśaṁ dr̥ṣṭvā māgā mōhāvēśaṁ

yētat mānsavasādi vikāraṁ manasa vicintaya vāraṁ vāraṁ
If one attempts to understand what is truly behind the one that is seemingly attractive now, it unveils the true form
and the truth behind it. The human body is nothing but a bundle of all those disgust components such as blood,
bone, marrow, flesh etc. If one realizes this and is able to fix one’s mind firmly in this truth, one’s lust for those
pleasures subsides slowly and ends over a period of time. Another biggest hallucination is the thought that one can
do many things later in life. This is just a delusion. As one ponders over and tries to rationalize, life shall be
over within no time. Just like today’s old were yesterday’s youth, today’s youth shall become old tomorrow. No
state is permanent, everyone thinks that their present state is permanent forever. One never realizes that the
moments are highly transient.
But, one should realize that Vēdānta does not propagate fear psychosis. It only brings an awareness, a highly true
understanding of the reality to be faced thereby preparing one for the inevitable.
naḷinī daḷagata jalamati taraḷaṁ tadvajjīvita matiśaya capalaṁ

viddhi vyādhyabhimāna grastaṁ lōkaṁ śōkahataṁ ca samastaṁ
Life is so uncertain like the drop on a lotus leaf. It is subject to disease and possessiveness (ego). Entire world is
killed by this grief.
This does not need elaborate explanation. It is but for everyone’s experience that whatever is there yesterday is not
there today, and there is no guarantee that whatever is there today will be there tomorrow.
Never forget a moment that this includes oneself. In this small
❖ One should realize that Vēdānta
interval, one more thing that brings down everything is the ego or
possessiveness that comes with attachment to body, possessions etc. does not propagate fear psychosis.
Please note that this does not advocate one to denigrate the body. It only brings an awareness, a
There is no instrument that is greater than the body, as long as it is highly true understanding of the
used for Dharma, Yōga, and Sādhana. Of course, the same becomes reality to be faced thereby
useless, if it is only employed to enjoy pleasures. preparing one for the inevitable.
In Vēdānta terminology, this is called ‘Dēhābhimāna Bhrānti’. The ❖ There is no instrument that is
possessiveness of ‘I’ with the body, and the delusive attachment of greater than the body, as long as it
‘Mine’ with the possessions is called ‘Dēhābhimāna Bhrānti’. Over this
is used for Dharma, Yōga, and
illusion, disease attacks the body and troubles even more. Even if one
Sādhana.
admits all these and decides to live on forever, does it really happen?
Is it permanent? In this small interval itself, everyone aspires that some great pleasure augurs tomorrow and
continues to drag life today just with that hope. And, time passes on with that hope only. How many can really say
with absolute confidence that they are happy today or shall be happy tomorrow?
Everyone knows inside their inner heart and definitely agrees to the above-mentioned facts as ‘Truth’, though
attempts to evade calling them as ‘Vēdānta’. Pleasure is only a relief between two lashes of a whip, said a realized
person. Everyone around and the entire world is bogged with distress. Lord Kr̥ṣṇa said, ‘duḥkkhālayaṁ
aśāśvataṁ’ i.e. this transient world is the abode of sorrow. Then, why was this given to us at all? He only said, ‘Iha
prāpya bhajasva mām’ i.e. Live in the world but think of Me. Devote your body, mind, energy, and soul to
continuously chant the name of the Lord.
yāvat pavanō nivasati dēhē tāvatpr̥cchati kuśalaṁ gēhē
gatavati vāyō dēhā pāyē bhāryā bibhyati tasmin kāyē
As long as there is air circulating within the body, everyone enquires about it’s welfare. Once that air
leaves the body, even one’s wife is very afraid to touch the same body.
(Adapted from ‘ŚRĪ ĀDI ŚAṄKARA JÑĀNA YAJÑAṀ’ – ‘BHAJA GŌVINDAṀ’ - Pravachanam)
(To be continued...)
Śrī Appayya Dīkṣītulu composed ‘Śiva Karṇāmr̥taṁ’ describing the līlas, tattva, forms etc. of Śiva. In this hymn, he
also expressed his sincere yearning for the darśan of Śiva satisfying his eyes, hearing the words of Śiva satisfying his
ears, and getting the touch of Śiva on his head as blessing. In Śrī Bhāgavata Purāṇa, Gōpikās plead the same saying
‘Śirasi dhēhi mē śrī karagrahaṁ’ i.e. ‘Put on me the hand that holds the hand of Śrī Mahā Lakṣmi’. Appayya
Dīkṣītulu is not making mention of any one hand of Śiva here, as all His hands are boon bestowing and protective.
Though they contain weapons, they are ‘Abhaya’ i.e. fearless for devotees, as they are meant to protect the devotees.
kuraṅga raṅgattara madhya bhāgaṁ | bhujaṅgama śrīkara kaṅkaṇāḍhyaṁ | |
hastaṁ praśastaṁ tava mastakē mē | nidhāya nityābhaya mīśa dēhi | |
‘O Śiva! Grant me the fearlessness and protection always by putting Your glorious hand
on my head. It could either be the hand holding the deer, or any of the other hands
bedecking bracelets of beautiful serpents.’
Deer represents our mind. Just like a deer left free can walk into a set net unknowingly
and become the prey of a hunter, or can become the victim in the jaws of a cruel tiger
hiding somewhere to get it’s target, a free mind wandering everywhere will become
troubled itself and can get others into trouble also. But, it is not easy to control the
mind. When it becomes difficult to control mind, one should take refuge in Śiva,
and He holds the mind and controls it. Scriptures mention about the ‘Mr̥gī’ mudra
inmeditation. This connotes the surrender of one’s mind at the Feet of one’s Guru in meditation. Each of His hands
have the bracelets of beautiful serpents.
This ślōka also describes the ‘Hasta Mastka Yōga’ or ‘Śaktipātam’. One meaning for the word ‘Nityābhaya’ is ever
fearlessness. Another intricate meaning of this word is ‘Mōkṣa’. Hence, Śrī Appayya Dīkṣītulu is pleading the Lord
for liberation, the supreme state of bliss. - Samavedam Shanmukha Sarma.
(Adapted from ‘Śiva Karṇāmr̥taṁ’ Pravachanam)
Delaware temple welcomes massive statue of Hanumān

Hockessin, DE. — Delaware Hindu Temple is now home to a statue of Hanumān said to be the tallest in the country.
Hundreds of people celebrated the arrival of the 25-foot granite statue of the Hanumān
on Saturday morning at the temple in Hockessin. A welcome ceremony was held after a
truck delivered the 70,000-pound statue. “Across
SANATANA DHARMA India, Lord Hanumān is often enshrined and
worshiped in the form of a towering statue. We are
proud to bring that tradition to Delaware,” mentioned Patibanda Sarma,
President of the Hindu Temple Association. Organizers made efforts for the
last one year to bring this statue to Delaware. Another unique distinction of
AROUND THE WORLD this statue is that it is all carved out of a single piece of stone.
Saṅkrānti, Lōhri, Poṅgal, Magh Bihu celebrated all over the world
The harvest festival is celebrated all over the world with traditional pomp and
gaiety. Festivities were conducted across the Hindu diaspora from Australia to
America and from Kanyakumari to Kashmir. Many temples conducted special
worship services on the occasion of Sun’s transit into the zodiac of ‘Makara’. Also,
special pujas were performed by many in respect of their departed ancestors.
More than 4 million pilgrims from all across the country and abroad took the
holy dip in Gangasagar on the occasion of Makara Sankranti. A district official of
South 24 Parganas said, "This year, we were expecting 4 million pilgrims during
Makara Sankranti. However, the number crossed the 4 million mark. Everything
took place in a very peaceful manner."
Thirteen Major Upanishads Translated into Spanish Directly from Sanskrit for the First Time
Spain: All the thirteen major Upanishads are edited and translated by Dr. Juan Arnau,
Astrophysicist and Doctorate in Sanskrit philosophy with the collaboration of the
Vicente Gallego and the Oscar Figueroa, Wendy Phillips and Roberto Garcia. Dr. Juan
Arnau mentions that the Upanishads are the culmination of highest level of Vedic
thought and expressed as hymns that were preserved from oral tradition for centuries
now. They are revealed to the wise men of antiquity and preserved by scholarly families
of Brahmins, in the popular ‘Gurukula’ i.e. monastery school of culture and tradition.
BAPS Temple in South Africa seeks community support
Bochasanwasi Shri Akshar Purushottam Swaminarayan Sanstha (BAPS) temple will be built in North Reading, a
suburn of Johannesburg in South Africa. Architect Anil Parshotom, who has been involved in building religious
structures and community centers for over 30 years, said that the project will be built in the same successful manner
as those built in other communities. He said, "With the migration of Hindu communities from historically
segregated areas to areas in the north, there is a dire need for facilities like this.’ Temple Management sought active
support from the community to make the temple construction a pleasant and blissful experience for everyone
around.
Disclaimer: - The information provided under ‘Sanatana Dharma Around the World’ section is collected from various sources. Readers may check for accuracy.
Bāla śikṣa CHILDrEn’S CornEr
uA
Sir C V Raman – An astounding Physicist
Birth & Family - Chandrasekhara Venkata Raman was born at Tiruchirappalli in Southern India on November 7th, 1888.
He was the second child among the eight siblings. He grew up in traditional atmosphere, observed Hindu rituals culturally
and traditions such as vegetarianism. His father was a lecturer in mathematics and physics. Hence, he was immersed in an
academic atmosphere right from the childhood.
Academic Accolades right from teens - He joined Presidency College, Chennai in 1902. He passed B.A. examination
in 1904 winning the first place and the gold medal in physics. In 1907 he obtained M.A. degree with highest distinctions. He
published his first paper at the age of just 18 in ‘The Philosophical Magazine’ on ‘Unsymmetrical Diffraction’. An interesting
fact about this publication is that Raman initially gave the paper to his professors at the University for review and
recommendations. They never bothered to get back to him. He directly sent his paper, which was accepted and published.
Later, his teachers encouraged him to pursue higher education in England, but he stayed back.
Earliest Research - Though he was very much interested in Physics and used to demonstrate the wonders of physics to
his friends and family during the holidays, he joined Indian Finance Department in 1907 and continued his experiments in
the laboratory of Presidency College initially, and later at Indian Association for the Cultivation of Science (IACS).
Recognition and fulltime research - His potential was recognized both at home and abroad. The University of
Calcutta offered him the prestigious ‘Palit Chair of Physics’. He accepted the offer and devoted his time completely to pursue
his research. Meanwhile, he also received invitation from Lord Rayleigh, one of the great physicists of those days who received
Nobel Prize for Physics in 1904. Lord Rayleigh addressed him as ‘Professor Raman’ taking for very advanced and senior
researcher. However, his respect grew by leaps and bounds later, when he later learnt that Raman was only in his late teens.
New findings and Publications - Raman discovered that the sea scattered light and published the same in the journal
‘Nature’. He continued his research on the scattering of light in gases, solids, and liquids. In 1922 he published his work on
the “Molecular Diffraction of Light”, the first of a series of investigations which finally led to his ultimate discovery.
Nobel Prize for Physics - Upon further research, on February 28, 1928 he noticed that a color change was accompanied
by polarization, which was never seen before. He published his findings in ‘Nature’. Subsequently, he was awarded the Nobel
Prize for Physics in 1930 for his work on ‘Scattering of the Light’ in a specific manner, which is now called ‘Raman Effect’,
named after him.
Research goes on - Raman continued his research on many other topics later such as spectroscopic dynamics of crystals,
Optical behavior, physiology of human vision etc. He also founded the ‘Indian Journal of Physics’ in 1926 and became the
Editor. In 1948, established the ‘Raman Institute of Research’ at Bengaluru, and became the director.
Honorary Doctorates, Fellowships, and Knighthood - Raman was honored with a large number of honorary
doctorates and memberships of scientific societies. He was elected a Fellow of the Royal Society early in his career in 1924
and was knighted in 1929.
Celebration of National Science Day - ‘National Science Day’ is celebrated in India on
February 28 every year to mark the discovery of the ‘Raman effect’ by Sir C. V. Raman. His
excellent academic brilliance and research orientation still continues to inspire millions across
the world.
VIJÑĀNAṀ -13
SLOKA OF THE MONTH
1. What is the biggest Jyōtirlinga that can be seen every morning with naked eye?
śambhō! mahēśa! 2. Who composed ‘Śiva Mahimna’ hymn?
karuṇāmaya! śūlapāṇē! 3. What are the places where there is both Jyōtirlinga and Śaktipītha together?
gaurīpatē! paśupatē! paśupāśanāśin! 4.Worship of which goddess is done in the first nine nights of Māgha month?
kāśīpatē! karuṇayā jagadētadēka- 5. Who is the Buddhi Śakti of Śrī Lalithā Dēvī?
stvamhansi pāsi vidadhāsi 6.What is the first name given to Śrī Rāmakr̥ṣṇa by His parents?
mahēśvarōఽsi॥ 7. Who is the Mother of Bhīṣma?
8.How many types of Pradōṣa vratam are observed?
9.Name the Sanskrit word that every mantra of Sūrya in Vēdās begins with.
WORDS OF BENEVOLENCE 10. Which God is represented as Īśāna?
trṇāni bhūmirudakaṁ VIJÑĀNAṀ -12 Answers – 1. Swāmi Śaraṇaṁ 2. Bhōgi 3. Tyāgarāja 4.

vāk caturthī ca sūnrtā, Kanuma 5. Bhārata Dēśa 6. Kātyāyani Vratam 7. Sankrānti 8. Śyāmalā Dēvi
satāmētāni gēhēṣu 9. Saraswati 10. Vaikuṇṭha/ Mukkōṭi Ēkādaśi
nōcchidyantē kadācana
- Mahābhārataṁ Pan̄ cāyatana dēvatāḥ
There shall never be scarcity for the 1. ambikā 2. āditya
below four in the house of a virtuous
person – grass for seat, place to sit, 3. gaṇapati 4. mahēśvara
water to drink, and soothing and 5. viṣṇu
pleasant words.
∞+π Vedic mathematics
0 AT≜ ∑
American Foundation Executive Directo r Suhag Shukla launched ‘Shakti Initiative’. As the name s ugges ts , in her own words , about the initiative, “W hen scouring the Internet for hou rs to H indu W omen, Religion and their immens e contributio n, I was frus trated becaus e mos t of the webs ites are politically or religious ly motivated, s tereotyped with ou tright lies , and mis repres ent the s criptu ral quotes with s ocial evils completely juxtapos ing the truth. This initiative aims to bring into brigh t light the life s tories and contrib utions of s ome of the mos t remarkable women human his to ry has ever s een s ince Vedic times . This s hould inspire 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 t raditions advocate for be tween man and woman, and ultimately realiz e their po tential to the highes t.”
SUBTRACTIONS WITH NIKHILAM

Finishing with complements in the middle of the sum :
The complement method may have to be stopped when the digit in the top row at any position is greater than the digit
directly below. The process is to do subtraction of the digit, and then subtract extra 1.
Subtract
Working:
Step 1( one’s Place): 6 – 3 = 3 (difference) 10 – 3 = 7 (complement) 5 7 1 3
Step 2( ten’s Place): 4 – 1 = 3 (difference) 9 – 3 = 6 (complement) - 1 2 4 6
Step 3( hundred’s Place): 7 is greater an 2 7–2=5 4 4 6 7
Subtract extra 1 = 5 – 1 = 4
Step 4 5–1=4
1) 3 4 5 6 2) 3 4 4
- 1 0 6 8 - 2 1 5
EXERCISE
The general case of subtraction

It may be noted that the complements are to be used when necessary in a subtraction.
The following points are to be remembered:

1) Go for complements when the digit of the bottom row is greater than the one above.
2) The first complement from right most position row is from ten, and the rest from nine.
3) Finally, stop the complement, and subtract extra one in that column.
Subtractions from Numbers ending with Zero’s only

Example 1 7 0 0 0
Step1 : 10 – 8 = 2 - 1 5 6 8
Step2 : 9 – 6 = 3 5 4 3 2
Step3: 9 – 5 = 4
Step4: Here above digit is greater than lower. Subtract as usual and subtract extra 1 from the answer.
7–1=6(6–1=5)
Example 2
5 0 0 0
Step1 : 10 – 8 = 2
- 1 4 6 8
Step2 : 9 – 6 = 3 3 5 3 2
Step3: 9 – 4 = 5
Step4: 5 – 1 = 4 ( 4 – 1 = 3)
Vamanatyayoh Dasake’pI”:
Meaning : Sum of the left two digits is equal to ten and units place digits are same.
Example 1
6 8
Digits on RHS are same.
x 4 8
Sum of LHS digits will be 10. ( 6 + 4 = 1 0 ) 3 2 / 6 4
Step 1 : RHS Ans 8x8=64
Step2 : LHS Ans (6x4+8)=24+8=32
Ans 3264
7 2
Example 2
x 3 2
RHS Ans 2x2=4(04) 2 0
3 / 4
LHS Ans 7x3+2=23
8 6
Example 3
x 2 6
RHS Ans 6x6=36 2 3
2 / 6
LHS Ans 2x8+6=22
(Sutras adapted from ‘Vedic Mathematics – 2’ www.shrivedabharathi.in )
NALŌPĀKHYĀNAM
(Story of Nala & Damayanti)
Search for Nala

After some time had passed Damayanti began her search for Nala. She sent people from Vidarbha to many kingly
courts. She told them all to randomly say that, is it not a husband’s fault to have left his virtuous wife in a
forest all alone, and to report to her if anyone reacted to that. Many of them came back and reported that no one
responded in any sort of manner.
However, one man told her that in Ayōdhya a short man with strange arms ,who was the main charioteer of the
King R̥utuparṇa, pulled him aside after the assembly had ended and simply told him that even if a husband makes
a mistake, if a woman bears it and forgives him then she will get punya.
Damayanti’s Punah-swayamvara announcement

This intrigued Damayanti as the words sounded like that of Nala, but his appearance didn’t
match that of Nala’s. So she called the same man that identified her and told him to go
only to Ayōdhya and announce that as the king of Vidarbha couldn’t find his son-in-law,
he was having a ‘Punah-swayamvara’ i.e. second marriage for Damayanti.
She told him to tell them that the Swayamvara was the next day, no matter when he
reached Ayōdhya. The logic behind this was that it was impossible for anyone to go from
Ayōdhya to Vidarbha in just one day.
When the messenger reached Ayōdhya to inform the king and Nala along
with the king about the punah-swayamvara. Ruthuparna wanted to go as
it was customary to go to a swayamvara when invited in order to bless the
marrying couple. R̥utuparṇa asked Nala if they would be able to make it in time. Nala said they
will be able to go easily, as he is also very eager to understand why Damayanti arranged a punah-
swayamvara.
Nala’s chariot towards Vidarbha

Nala begins to drive the chariot with great expertise, while explaining to Rutuparna different
eloquence of his Aśvahr̥daya Vidya. At one-point R̥utuparṇa’s top garment falls onto the ground
and he asks Nala to stop the chariot. However, Nala tells him that there was no use to that as
even though he asked Nala to stop as soon as it fell within that short gap they had already moved
forward more than a hundred yōjanas. It should be noted that a yōjana is equivalent to
approximately 10.5 miles or 17 kilometers.
R̥utuparṇa giving Akṣahr̥daya vidya to Nala

R̥utuparṇa then gets the wish to show his own Vidya and asks Nala to stop the chariot at a distant tree. He then
looks at the tree and tells Nala the exact number of leaves, and fruits on two branches of the tree. Nala then counts
them and realizes that R̥utuparṇa was right. R̥utuparṇa then explains that his Vidya is called Akṣahr̥daya. Nala asks
R̥utuparṇa to teach him Akṣahr̥daya in return of Aśvahr̥daya Vidya. R̥utuparṇa agrees to teach him the Akṣa Vidya,
but refuses to take the Aśvahr̥daya Vidya from him at the moment, as he did not know who Nala was.
Kali Puruṣa leaving Nala

After Nala receives the Akṣavidya, as he is about to get into the chariot again, he sees a man who was vomiting
blood coming out of his body. Nala asks him who he was and the person introduces himself as Kali Puruṣa, who
had entered into Nala through a small loophole. However, the virtues of Nala and the pātivratya i.e. chastity of
Damayanti had been burning him up since the moment he entered, but since he was extremely stubborn, he
remained inside Nala, even after the poison of Karkōtaka added to his pain. The final straw for his exit from Nala
was the power of the Akṣahr̥daya Vidya. Nala was immensely angered and was about to curse him, when Kali begs
him not to do so, and promised that whoever would remember Nala, Damayanti, Karkōtaka, and R̥utuparṇa
would be free from the entrance of Kali into their lives.
After that, Nala and R̥utuparṇa continued on their journey to Vidarbha. When they reach Vidarbha R̥utuparṇa is
surprised, as although the king comes out to receive him the atmosphere did not seem like an atmosphere of a
swayamvara. He was very confused but could not openly ask if there was a swayamvara as that would seem very
strange. He felt very embarrassed as he thought about whether or not Damayanti would truly marry someone else,
as she was a pativrata. However, he remained silent and went to the guest house arranged by the king.
(Adapted from ‘Mahabharatam lo Manchi Kathalu’ Pravachanam)
(To be continued...)
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Sri Vallabha Ganapathi Devalaya BrahmotsavaMS
As stipulated in scriptures the ‘AnnuAL BrAHMotSAVAMS’ of
Sri Vallabha Ganapati Mandir will be celebrated from
Friday February 05, 2020 - Sunday February 07, 2020 by
Mandir founders Smt. & Brahmasri Dr. Samavedam
Shanmukha Sarma garu under the auspices of Ritviks.
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Please Visit www.vallabhaganapathimandir.org
(14th February to 21st March2020)

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Aarsha Vani: Inside This Issue

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Aarsha Vani

(Voice of Sanatana Dharma)

February 2020 Volume: 6 Issue: 1

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sakala mantrātmikavu sarvavēdātmikavu

‘Pancākṣarī’ is the form of ‘Mantra Dēvata’. Āditya Hr̥dayam says,

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Worship of Śiva present in the halo of Āditya is the foundation of

saura maṇḍala madhyasthaṁ sāmbāṁ sansāra bhēṣajaṁ |

‘varṇānāṁ ādyaṁ lōhitaṁ’ says Vallabhēṣōpaniṣad. Hence, this color ‘aruṇa’ is

About the book ‘Śrī Rudra Namaka Vaibhavaṁ’

Those performing Sivaratri vrata should do this sankalpa -

dēva dēva mahādēva nīlakaṇṭha namōఽstutē | kartumicchāmyahaṁ dēva! śivarātrivrataṁ tava ||

This bestows Lord Siva’s grace completely.

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Māgha - Phālguṇa (Māgha śuddha saptami – Phālguṇa śuddha ṣaṣṭi)

‘Asmin hi bhāratē varṣē karmabhūmau viśēṣataḥ, amāghasnāyināṁ nr̥̄ṇāṁ niṣphalaṁ janmakīrtitaṁ’ –

Following Sankalpa can be recited while taking bath –

yadyajjanma kr̥taṁ pāpaṁ mayā janmasu saptasu |

02.02.2020 – Sunday – Bhishma Ashtami

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06.02.2020 – Thursday – Varaha Dwadasi, Tila Dwadasi

tilasnāyī tilōdvartī tilahōmī tilōdakē |tilabhuk tiladātā ca ṣaṭtilāḥ pāpanāśanāḥ || – Dharmasindhu

09.02.2020 – Sunday – Magha Pournima, Maha Maghi

12.02.2020 – Wednesday – Sankastahara Chaturthi

21.02.2020 – Friday - Maha Sivaratri - Very efficacious day on

23.03.2020 – Sunday – Amavasya Pitrutithi - Tarpanas offered to ancestors shall

dhātrīdēvi namastubhyaṁ sarvapāpa kṣayaṅkarī

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Chandramani experience in Śiva temple

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There are four kinds of Pradōṣam –

It shall augur propitiousness both for the devotees as well as the

Kailāsaśailabhavanē trijagajjanitrīṁ | gaurīṁ nivēśya kanakān̄cita ratnapīṭhē ||

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vāgdēvī dhr̥ta vallakī śātamakhō vēṇum dadhatpadmaja |

Following are some of the stipulations –

Planet Position in human body Radiating Color

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‘kēḷīnāṁ samūha kailam kailasya āvāsaṁ kailāsaṁ –

‘kē śirasi śivayō: lāsyaṁ vartatē – ‘Ka’ means head i.e.

yō agnau rudrōyō apsvantarya ōṣadhīrvīrudhaḥ avivēśa |

antaricchanti taṁ janē rudraṁ parō manīṣayā – R̥gvēda

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- Samavedam Shanmukha Sarma.

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nārī stanabhara nābhī dēśaṁ dr̥ṣṭvā māgā mōhāvēśaṁ

naḷinī daḷagata jalamati taraḷaṁ tadvajjīvita matiśaya capalaṁ

Delaware temple welcomes massive statue of Hanumān

trṇāni bhūmirudakaṁ VIJÑĀNAṀ -12 Answers – 1. Swāmi Śaraṇaṁ 2. Bhōgi 3. Tyāgarāja 4.

SUBTRACTIONS WITH NIKHILAM

The general case of subtraction

The following points are to be remembered:

Subtractions from Numbers ending with Zero’s only

Search for Nala

Damayanti’s Punah-swayamvara announcement

Nala’s chariot towards Vidarbha

R̥utuparṇa giving Akṣahr̥daya vidya to Nala