Aarsha Vani: Inside This Issue

Aarsha Vani
(Voice of Sanatana Dharma)
August 2021 Volume: 7 Issue: 7
GURUVĀṆI
Accepting the vicissitudes occurring in life in
the form of pleasure or pain is a great
Sādhana in itself. Of course, this can be done
successfully only, if one thoroughly
understands that both pleasure and pain are
inevitable experiences of life, just like a boat
in waters has to take both upstream and
downstream tides. One can’t say that boat
has to stay at shore only and should not even
get into waters to avoid suffering, because
that is not the purpose of the boat. A boat is
made to enter the waters only, navigate
through, and reach the destination
successfully. Similarly, the purpose of human
life is to become one with God while living in
the mundane world.
– Samavedam Shanmukha Sarma.
INSIDE THIS ISSUE Dear Readers,

Title Page# Namaste. The month of Śrāvaṇa is auspicious for the
1 Country’s progress is naught without stopping 2 worship of Śiva, Gauri, Kr̥ṣṇa, and Lakṣmi, which
an attitude of hatred coincides with the calendar month of August in which
2 SivaPadam – aṅgāgammulu raudrīkaraṇamulau 3 Bhāratadēśaṁ attained independence. Brahmasri Dr.
gāka Samavedam Shanmukha Sarma garu’s article on how
3 Hayagrīva Hēṣa 3 mutual antagonism hinders the progress of the
country is a must read. The story of Śrī Karapātri
4 Vandē Lakṣmīṁ Paraśivamayīṁ 5
Swāmi which many don’t even know opens a new
5 Śiva Māsa Vratam – Śrāvaṇa Māsa 6 window into the true history of Bhāratadēśaṁ and the
6 Traditions – Fulfilments 7 struggles many great souls underwent fighting many
7 Mahatē Bhāvāya Tasmai Nama: 8 battles even in independent India.
8 Garuḍa Mahāpurāṇa 9
In the article adapted from Śrī Kr̥ṣṇa Saundarya Lahari,
9 Major Festivals in this Month 10 Sri Samavedam garu expounded how the Supreme
10 The play of Nārāyaṇa driving the movement of 12 God emphasizes on the ‘Bhāva’, understanding of
Nara which helps in daily spiritual sadhana. In his own
11 Vandē Kāmyārtha Siddhayē… 14 inimitable style, Sri Shanmukha Sarma garu concisely
12 Dharma Sāmrāṭ - Śrī Karapātri Swāmi 15 summarized the entire quintessence of Kr̥ṣṇa’s
13 Viṣṇu Stuti 18 incarnation that drove the Nara.
14 The Eternal – Tapa: 19 It is customary for women to perform Gauri and
15 Śrī Ādi Śaṅkara Jñāna Yajñaṁ - Dvaita - 20 Lakṣmi Vratams this month on Tuesdays and Fridays
Viśiṣṭādvaita - Advaita Samanvayaṁ respectively. Elucidation of the efficacious seventh
16 Sūryārādhana - Āditya Hr̥dayaṁ 21 hymn in Śrī Sūktaṁ ‘Upaitumām Dēva Sakha:.’ explains
17 Children’s Corner – Bāla Śikṣa It is ‘Possible’ to 22 many unknown facts. The intricate details about
be an ‘Ajātaśatru’ – part 1 Hayagrīva’s neigh, as explained by Sri Samavedam
18 The Mahabharata True Story from Maharshi 23 garu, makes one experience the sound in their heart.
Vēda Vyāsa – Kauravas and Pandavas in the
Please don’t miss event photo gallery of
battlefield
Pravachanams, Guru Pournima celebrations, and
19 Veda Vijnanam- Manava Kalyanam 24
‘Jyotirlingam’ Siva Padam dance program.
20 Sanātana Dharma Around the World 25
To express your views about this e-magazine, please
21 ‘Rushipeetham’ Activities 26 write to aarshavani@rushipeetham.org with the
22 "Jyothirlingam" SivaPadam 28 subject line ‘VIEW’.
23 Photos and Videos 29 Thanks & Namaste,
Aarshavani Team.
Aarshavani FaceBook
Copyright © 2021 | Rushipeetham Charitable Trust. All Rights Reserved.
‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 7 August | 2021
SĀMAVĒDĪYAṀ
(QUINTESSENCE OF SANATANA DHARMA)
One should first know how to even
Diversity and harmony between those different diverse aspects should exist comprehend the true tattva of a Dēvata.
in a noble civilized society. This aspect is seen in all progressive countries. Without proper understanding, if one
Public and Government should own talks in a derogatory manner, one
the responsibility to avoid creeping accrues sin. To grasp the real tattva, one
of differences between religions. should prostrate and surrender to the
‘Freedom to practice one’s chosen Dēvata with complete faith and
religion’ and ‘Freedom to propagate devotion.
one’s religion’…Those religions -Samavedam Shanmukha Sarma.
involved in conversions abusing
this generosity provided by the Upcoming Pravachanams
Date: Aug 10, 2021 7:00 PM
constitution might endanger harmony and progress.
Topic: "Sri Sankara Vijayam”
Venue: Kshipra Prasad Mahaganapaty
Always, for the propagation of a religion with true philosophy and culture, Temple, Saket, Secunderabad
Organized by
there are some good characteristic features - ‘Rushipeetham Satsangam Bengaluru’
1. Elucidating the relevance and purpose in the religious texts and Live on
Sri Samavedam Shanmukha Sarma
practicing methods. YouTube Channel
2. Conducting without any derogation towards other’s religious texts,
Śrāvaṇa Māsa Vrataṁ
methods, faiths, and gods.
As fruitful as Cāturmāsya Vrataṁ
3. Not even going near to other religions, not adapting or imitating their
books and methods.
4. Behaving without creating sound and vision pollution in the rumbling of
propaganda.
Only those who do not have the strength to propagate religion by mentioning
just the related scriptures, traditions, and beliefs will violate the above four
beautiful principles. Everyone knows that the religions doing conversions arecaturṣu yāni māsēṣu
violating the above principles beyond limit. varjyāni śruṇu sattama |
śrāvaṇē ca tyajēcchākaṁ dadhi
Leaving out the task of studying and understanding about the new religion bhādrapadē tathā ||
into which they moved, those who converted recently are spewing venom on dugdhamāśvayujē māsi
their parent religion in different ways with antagonism than even those born kārtikē dvidalaṁ tyajēt |
in that religion and demeaning the scriptures and gods. (Contd on Page 4..) ityādīni samastāni
Sadhu Vachanam tāni kartumaśaknuvan ||
Our actual enemy is not any force exterior to ourselves, but our own ēkasmin śrāvaṇē māsi
crying weaknesses, our cowardice, our selfishness, our hypocrisy, our kurvan tatphalabhāgbhavēt |
blind sentimentalism. - Sri Aurobindo - Skānda Purāṇaṁ
Those who perform Cāturmāsya
Bharateeyam Vrataṁ have to avoid eating leafy
Scholars like Aryabhata, Brahmagupta, Panini, Bhaskara II, Varaha Mihira and vegetables, curd, milk, and pulses in
many others contributed many mathematical concepts that we think are Śrāvaṇa, Bhādrapada, Āśwayujam,
modern today. Few of them are the Decimal Number system, concept of Zero, and Kārtīka respectively. If one can
Geometry, Cubic equations, Pythagoras Theorem, Trigonometry, Quadratic forego all the above-mentioned items
Equations etc. This wisdom is reflected in many other sciences, where India in the month of Śrāvaṇa and perform
achieved perfection ages ago. the Vrata, one shall accrue the same
- Michael Marcelo, 6th Century Mathematician, Germany merits.
Spiritual Quest
(Answers by Sri Samavedam Shanmukha Sarma)
I’ve more devotion on Śrī Krṣṇa. Worshipping Him, meditating upon Him, and singing His glory is my
routine. Off late, some of my friends have been learning Upaniṣads. They are saying, ‘Leave off this
Saguṇa Bhakti i.e., devotion with form and come into the path of Nirguṇa Bhakti i.e., formless devotion.
I’ve veneration on Upaniṣads. But I’m not able to leave the devotion of Śrī Krṣṇa as ‘Saguṇa Bhakti’.
What should I do now?
It is sufficient if you keep your devotion on Śrī Krṣṇa. Upaniṣads are not against Saguṇa Bhakti i.e., devotion with
form. It should be said that those who talk about Śrī Ādi Śaṅkara who himself expounded Upaniṣads that he despised
Saguṇa Bhakti, indeed did not quite understand the heart of Vedanta. Having devotion on God itself is sufficient.
One’s life has become purposeful. All our necessities shall be taken care by Him. Śrī Krṣṇa Himself said in Śrīmad
Bhagavadgīta, the quintessence of all Upaniṣads, that among all the practices to attain liberation, Bhakti i.e.,
devotion is the most exalted one. He is Jagadguru. He knows about our welfare and prosperity. Don’t leave your
routine i.e., devotion towards Krṣṇa.
‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ Aarshavani Vol. 7 – August | 2021 2
SivaPadam Hayagrīva Hēṣa
aṅgāgammulu raudrīkaraṇamulau gāka The embodiment of Hayagrīva is knowledge and
bliss. He is called ‘Jñānānandamayaṁ’. His ‘Haya
gaṅgādharu kr̥pa ghanasid'dhidamaugāka
Vadana’ i.e., the horse face is the summum bonum
of all Bījākṣara i.e., the root syllables, and the rest
manōbuddhyahaṅkāra cittamulu mahādēvamayamu of the body is the personification of all other
daśēndriyammulu śivarakṣitamulu diśalanniṭa śivuḍē Akṣarās. Therefore, Hayagrīva Swāmi is the
pratyavasthalanu sarvavyāptuḍu pālin̄cunu satamu epitome of ‘Śabda Brahman’. When it is said that
durbhāvammunu daurmanasyamunu with His very neigh all the demonic forces are
dhūrjaṭi tolagin̄cu scattered and running away with fear, it means
that the energy generated by the power of
Bījākṣara is vanquishing the demons present
vaśyakara vacas'sula samakūrcunu within. The sound emanating from His ‘Haya
vāṅmaya śubhatanuḍu Vadana’ is called ‘Udgītham’, which is above the
dr̥śyādr̥śya jagam'mula niṇḍucu tr̥ptiniḍunu haruḍu pitch of ‘Ōmkāra’, as described in Chandōgya
ṣaṇmukha vāgarcituḍīśvaruḍē sarvakālarakṣa Upaniṣad’. All the four Vēdās are present in that
namas'sulē māpāli kavacamulu, naṭēśuḍē vēlpu.. sound of ‘Hēṣa Halahala’.
Śrī Vēdānta Dēśika
performed intense tapas
Before performing the Abhiṣēkaṁ and Archana of Śiva, an for Hayagrīva Swāmi in
efficacious ritual called ‘Mahānyāsaṁ’ is conducted. Tiruvendi, Tamilnadu,
where Hayagrīva Swāmi
This ‘Mahānyāsaṁ’ ritual purifies the entire body, sanctifies self-manifested and
each limb with the power of Rudra, and provides protection. gave darśan to Dēśika.
‘Raudrīkaraṇaṁ’ means filling everything with Rudra. The compassionate
Hayagrīva let Dēśika
experience the sound of His Hēṣa. Describing the
With mantras such as ‘tanmē manaśśiva saṅkalpamastu’ (Let same, Śrī Vēdānta Dēśika said -
the mind think about Śiva) and ‘śirasē svāhā,’, ‘nētrābhyāṁ
samāhāraḥ sāmnāṁ pratipadamr̥cāṁ
nama:’ (Head, eyes), the power of Rudra is kept (Nyāsam)
dhāma yajuṣāṁ |
internally in mind and externally in body respectively. layaḥ pratyūhānāṁ
laharivitatirbōdhajaladhēḥ ||
Because of this, only Śiva is kathādarpakṣubhyatkatha-
expressed both inside and kakulakōlāhalabhavaṁ |
outside thus destroying all haratvantardhvāntaṁ
evil emotions. hayavadanahēṣāhalahalaḥ ||
samāhāraḥ sāmnāṁ - The collection of all the
After Mahānyāsaṁ, Abhiṣēkaṁ of Śiva is performed chanting mantras of Sāmavēdam
Rudra Namakam principally containing the word ‘Nama’ and pratipada mr̥cāṁ - Each word is R̥g Vēda
dhāma yajuṣāṁ - It is the abode of Yajurvēda
Chamakam.
layaḥ pratyūhānāṁ - Removes all kinds of
obstacles; Not only worldly obstacles, in the
‘sampatkarāṇi sakalēndriya nandanāni | saubhāgyadāna terminology of Vēdānta, ‘jñānapratibhandhakā:
niratāni sarōruhākṣi tvadvandanāni duritōddharaṇōdyatāni’, vighnā:’ Only those are obstacles that hinder the
said Śrī Ādi Śaṅkara in Kanakadhāra Stuti. This means, ‘O accumulation of Jñāna.
Mother! Salutations offered to You bestow affluence, provides laharivitatirbōdhajaladhēḥ - The sound of the
bliss, and grant prosperity. They left from evils.’ waves that rise in the ocean of Jñāna
kathādarpakṣubhyatkathakakulakōlāhalabh
avaṁ - Suppresses venomous noise of fallacious
That is the strength of salutations. arguments
For SivaPadam albums, please visit http://sivapadam.org/ or contact haratvantardhvāntaṁ - Let that divine Hēṣa of
Rushipeetham local office. Follow.. Hayagrīva Swāmi destroy the Ajñāna present in
‘SIVAPADAM’ compositions by Brahmasri Dr. my heart.
Samavedam Shanmukha Sarma garu elucidating Let the divine Hēṣa of Hayagrīva Swāmi, which is the
Siva’s philosophy are sung by famous singers and collection of all mantras of Sāmavēdam, R̥g Vēda, and
presented as musical-dance programs all around the Yajurvēda, is like the sound of waves that rise in the
world. So far, ‘SivaPadam’ is released in 24 music ocean of Jñāna suppressing the venomous sounds of
albums and are also available in books as two fallacious arguments to remove all the obstacles that
volumes. hinder the accruing of Jñāna remove the ajñāna
‘SIVAPADAM’ now In PEn Drive – present in my heart.
All 23 albums are now also available in a single - Samavedam Shanmukha Sarma.
pen drive. (Adapted from ‘Hayagrīva Vaibhavam’ Pravachanam)

Contd.. From page 2
Unable to get rid of habits of old religion and in a severe effort to exponentiate the business of conversions, copying
all the practices of the religion they left and propagating them is the height of this depravity. Every religion has its
own uniqueness. Because of that specialty, there is a beauty in difference and distinction in diversity.
Just like a forest with different flowers, the existence of different religions provides a grandeur. But the vulgar
methods of smearing the color of one flower upon another reveal the demonic activities of conversion religions
and creating filth.
Unable to tolerate this ridicule and imitation, when Hindus are questioning ‘What is this?’, or obstructing saying,
‘We’ve our own religion. Don’t instigate us.’, these propagandists are crying that Hindus are becoming ‘More’
intolerant. Distorting the truth even more with the induction of words such as ‘Hindu intolerance’, ‘Hindu
terrorism’ etc., these are being fed to foreign media where more people belong to their religion painting an
untruthful picture. When one spreads malice towards others, one should also prepare oneself to take malice also.
In this kind of atmosphere, how is it possible to remain good-hearted and harmonious? ‘Though you are demeaned,
and your methods vulgarly copied, you shouldn’t react at all. You should stay like crushed lice. If you raise your
voice, we’ll do malicious propaganda that there is an increase in attacks on us. We’ll paint you as intolerant and
spread the same across the world.’ This is the wicked strategy of this boundary crossing desperate conversionist
traders. The media that is sustaining on the crumbs thrown by these people is providing the necessary support.
What is the danger if this continues? This is the question of laidback people. Please observe a little -
Increasing the number count of a religion by doing conversions is nothing but mixing others into them and
attacking the old religion. This should be considered as ‘Religious Violence’.
Recently, while the sacred ashes of previous Prime Minister Sri Atal Behari Vajpayee were about to be immersed in
Duyang river in Nagaland, locals protested that it is against the religious beliefs of 99% people present in the area
and hence Hindu traditions are not valid there. With that obstruction, the immersion was stopped. It was
conducted in another place in another state. This attitude is observed in all the states where there is an increase in
numbers of other religions due to conversions.
But in many places, they are mixing up Hindu traditions while hating Hindus. Of course, this is completely to
propagate their religion more. If this continues further, even the smaller number of Hindus that remain there will
have to face unrest, suppression, and violence. In the North-eastern states, Kashmir, and other places, this
miserable state already exists. Even in the past, the sacred ashes of Mahatma Gandhi were not allowed to be
immersed in Pakistan rivers. They could not even respect a leader who sympathized and fought for them till death.
Recently, the religion of a person appointed as the Governor of one of the North-eastern states is Hinduism. He is
not a spokesperson of Hinduism. But the locals there agitated that someone not belonging to their religion should
not be appointed as the Governor and burnt the idol of Krishna, the Hindu God, in the middle of the road pouring
petrol over it.
This news was not published in any media. While talking morals like ‘Love your neighbor’, acting in exact contrast
to that statement and unable to live together with another religion, these conversionist religions’ operandi is to
destroy the other religion.
Recently, in our area, another religious conversion trader said, ‘Our religion has numerical majority all over the
world. What is the mistake if it becomes majority even in this country? Of course, the religious traditionalists are
obstructing to see that it does not happen.’
Whoever thinks that their religion should rule over the country is in fact real fundamentalist. They don’t even have
minimum common sense that whoever said such statement is indeed worthy of the title as core ‘Religious
Fundamentalist’. Anyone who knows truth shall consent immediately that tolerance and harmony are natural
characteristics of Hindus. In fact, taking this nature as weakness, conversions are being done.
Can they go to other religions and convert them? If this continues further, the strength of Hindus reduces. This is
not the only danger. Repetition of the destruction of honor, life, and wealth of Hindus that occurred during foreign
rule is imminent.
In still more under-developed communities existing in Bharatadesa, programs in the direction that facilitate
development and progress should be undertaken. It is essential to educate and encourage people in that direction.
Development is not possible unless religious propaganda, conversions, and antagonism stop.
It is not possible to envision progress without restraining the venomous snake of conversions spreading hatred.
Political attitude that is encouraging these conversions for their own benefits is also dangerous.
If this propaganda movement filled with animosity continues, generous and soft hearted may remain tolerant, but
it is natural for chivalrous and fierce people to lose patience, which leads to increase in mutual hostility and friction.
The progress of the country becomes lame. Therefore, intellectuals should detain the excessive religious chaos.
(Adapted from ‘Rushipeetham Visishta Sanchika – 2019’)

(‘Rushipeetham’
Copyright © 2021 | Rushipeetham Charitable Trust. AllMagazine August 2021 Editorial)
Rights Reserved.
Vandē Lakṣmīṁ Paraśivamayīṁ
ajñānapātakatamastati tīvraraśmi | daurbhāgyabhūdharavidāraṇa vajramīḍē ||

rōgārtighōraphaṇimardana pakṣirājaṁ | lakṣmīpadadvayamanarthaharaṁ smarāmi ||
‘dvādaśasvapi māsēṣu śrāvaṇō mēఽtivallabhaḥ’ - ‘Among all the twelve months, Śrāvaṇa month is very dear to
Me’, said Śiva Himself in Skānda Purāṇa. Further, the same Purāṇa also said, ‘dvādaśasvapi māsēṣu śrāvaṇaḥ
śivarūpakaḥ’ i.e., the month of Śrāvaṇa is the form of Śiva Himself.
Based on Skānda and other Purāṇās, the tradition to observe ‘Nakta Vrata’ this
entire month or at least observe Mondays to propitiate Śiva has been in practice
not only in Northern part of the country but in different parts of Bhāratadēśaṁ
for many generations now. In Telugu speaking and some other areas, Vara
Lakṣmī Vratam is done on the Friday before the full moon day. ‘Śivārādhana -
Lakṣmī ārādhana’…Both bestow affluence. Upon observation, one can find
that there is no difference in both the stories, worship methods, and names.
‘Śrāvaṇē vihitaṁ tu yat, tasya caikasya kartāpi mama priyatarō bhavēt’ -

Describing the efficacy of Śrāvaṇa month to Sanatkumāra, Paramēśvara said
that whoever performs at least one Vrata stipulated to be done in this month Rushipeetham Charitable Trust
shall become very dear to Him. Principal among the Vratas that occur in this
month is ‘Vara Lakṣmī Vratam’. Because Śiva mentioned that performing any Vrata is acceptable, performing ‘Vara
Lakṣmī Vratam’ also pleases Śiva and grants prosperity. Moreover, it is mentioned that this Vrata has been
prescribed by Śiva Himself, when Pārvatī Dēvī asked solution for the entire mankind to obtain relief from penury.
Of course, this fact is known to everyone who reads the story after performing the Vrata.
• The popular Śrī Lakṣmī Aṣṭōttaraśatanāmā (108 names of Śrī Lakṣmī) beginning with ‘prakr̥tiṁ vikr̥tiṁ
vidyāṁ..’ are also prescribed by Śiva Himself.
• Kubēra, who performed Tapas for Śiva, not only became the friend of Śiva, but also became the Lord of the
Wealth, with the grace of Śiva. A Vrata called ‘Kubēra Lakṣmī Vratam’ is also popular denoting the non-
difference between Śiva and Lakṣmī.
• Lakṣmī, who is Nārāyaṇa samāśrita, is also venerated as ‘bilvanilayāṁ’ and ‘vanaspatistava vr̥kṣō thabilvaḥ’.
‘Śrī’ is mentioned as another name for Bilva. The story in Purāṇa mentions that Lakṣmī Dēvī created the Bilva
tree to please Śiva while worshipping Śiva. Bilva forest and Bilva triplets are very dear to both Lakṣmī Dēvī
and Śiva.
• During the churning of milky ocean, Śiva, the embodiment of immortality, made the poison, which is
hindering the availability of ambrosia, His food, and thus became the cause of Lakṣmī Dēvī’s reincarnation.
• Śrī Sūktaṁ says, ‘Ārdrāṁ puṣkariṇīṁ puṣṭiṁ...’, i.e., Having been bathed (Abhiṣēkaṁ) with ambrosia filled
in their trunks by the elephants, Lakṣmī Dēvī is wet. In the Mr̥tyun̄jaya form sitting in a lotus, Paramēśvara
who is also called as ‘sugandhim puṣṭivardhanam’, performs Abhiṣēkaṁ to Himself with His hands and thus
termed as ‘Pīyūṣārdratanu’ i.e., one who has wetness over His body.
• Among the four purposes of life, Dharma, Artha, Kāma, and Mōkṣa, Śiva is the presiding deity for ‘Artha’.
Pleased with the worship of Śiva, Lakṣmī Dēvī bestows affluence.
• Everyone knows that the eighteen Śakti Pīthās are the body parts of Sati Dēvī, which exist as the Śaktis of
Śiva. Among those eighteen, one is Kolhapur Mahā Lakṣmī Śakti Pītha. Suffering from the pangs of separation
from Kāśi, Maharṣi Agastya was comforted in the presence of this Mother only.
• Many names such as Lakṣmi, Śāṅkarī, Umā, Śivā, Aghōrā, Rudrarūpiṇī, Mr̥ḍā, Sadāśivā, Śivadūtī, Śivātmikā,
Mahāṣṭādaśapīṭhagā etc., in Śrī Lakṣmī Sahasranāma venerate Lakṣmī Dēvī as the form of Śiva. Not only that,
with the name ‘Rudraikādaśinī’, all the mantras in Rudra Namakam are expressed as the forms of Lakṣmī.
‘Rudraikādaśinī’ mentions the different expressions of Lakṣmī present across the universe such as
‘Dhanamagnirdhananvāyuḥ....’ in the form of Śiva.
• Rukmiṇī Dēvī, the incarnation of Lakṣmī Dēvī, worshipped Śiva and Śivā, as the primordial couple and
married Śrī Kr̥ṣṇa. May be, because of that reason, while Fridays in the month of Śrāvaṇa are important for
Lakṣmī, it has been observed as a tradition to perform Maṅgaḷagauri Vrataṁ on Tuesdays seeking long life
for husband.
In Bhāratīya Samskr̥uti, worship of any Vedic deity should be done with the notion that the deity in worship is the
most exalted and is the combined form of all other gods. Such exalted viewpoint is called ‘Varam’ in Sanskrit. Such
devout observance is ‘Vratam’.

One should consider that Śrī Lakṣmī Dēvī is the origin and basis of all the other three forms which are Durga,
Lakṣmī, and Saraswati. The same was praised by Śrī Ādi Śaṅkara in Kanakadhārā Stōtram as ‘gīrdēvatēti garuḍadhva
sundarīti śākambharīti śaśiśēkharavallabhēti’.
Purāṇās declared the same tattva as -

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svargē ca svargalakṣmīstvaṁ ||martyalakṣmīśca bhūtalē ||
vaikuṇṭhē ca mahālakṣmīrdēvadēvī sarasvatī ||
gaṅgā ca tulasī tvaṁ ca sāvitrī brahmālōkataḥ..’
Not only just wealth, but because She also bestows attainment and liberation, She is
declared as ‘siddhalakṣmī mōkṣalakṣmī jayalakṣmī sarasvatī śrīrlakṣmī..’ ending
with ‘Vara Lakṣmī’. The form of Śiva shown in the picture beside is the form of affluence
bestowing Śiva. This is not in relation to Lakṣmī Dēvi, the consort of Nārāyaṇa.
Let’s pray Vara Lakṣmī to grant the state of ‘Śiva Jñāna’ and thereby the supreme abode.
vandē lakṣmīṁ paraśivamayīṁ śuddhajāmbūnadābhāṁ |
tējōrūpāṁ kanakavasanāṁ sarvabhūṣōjjvalāṅgīṁ ||
bījāpūraṁ kanakakalaśaṁ hēmapadmaṁ dadhānāṁ |
ādyāṁ śaktiṁ sakalajananīṁ viṣṇuvāmāṅkasansthāṁ ||
Part -7
Śrāvaṇa Māsa
Name of Śiva – Śarva
Liṅga to worship – Nīla (Blue Sapphire)
Merits of worship with Bilva – Removes bodily weaknesses and tiresomeness
Merits of performing Māsa Vratam – Become one of the leaders of Gaṇās of Śiva
Process -
Bath in sacred rivers.
R̥utvikvaraṇaṁ, Sankalpa, Pītha Pūja etc. like any other regular worship.
Perform Rudrābhiṣēkam either once, thrice, or eleven times followed by chanting Śānti Mantrās. One
should preferably mix sandalwood power, incense, kastūri, and other fragrant materials in the water used
for Rudrābhiṣēkam.
Offer all the Upacārās – Vastra, Yajñōpavīta, Archana etc., with sandalwood paste, incense sticks, flowers,
Bilva leaves etc.
Offer Tarpaṇa with the eight names of Śiva (Aṣṭamūrti Nāmās of Bhava etc.).
Light lamp filled with ghee.
Offer rice mixed with sesame seeds, cakes deep-fried in cow ghee and mixed with jaggery as Naivēdya.
Offer tāmbūla (betel leaves with betel nut, cardamom, spices etc.).
Do Circumambulation along with Namaskāra.
Hōmam should be performed on Pūrṇima and Amāvāsya days if possible, or at least on one day
Worship in Prātah Kāla, Mādhyāhna Kāla, Sangama Kāla, and Pradōṣa Kāla.
Worship of Śiva made with clay i.e. Pārthiva Liṅgās on Mondays is very efficacious.
‘Pavitrōtsavam’ is done in this month.
Chant the mantra of Śiva (Pancākṣari) as many times as possible.
In case of non-availability of above Liṅga made with aforementioned material, ‘Māsa Vratam’ can still be performed
by worshipping ‘Survarṇa Liṅga’ or ‘Rajata Liṅga’, ‘Tāmra Liṅga’, ‘Śaila Liṅga’, ‘Pārthiva Liṅga’ i.e. Liṅga made either
with gold, silver, copper, stone or clay for all the twelve months. After completing the Vrata for the time one sets
for oneself to observe, one has to do ‘Vaiśēṣiki’ Pūja and also Hōmam.
(Adapted from ‘Siva Rahasyam’ Pravachanam)

Traditions – Fulfilments
(Adapted from Brahma Purāṇaṁ)
After attaining birth as a human being, one should take remedial measures to the sins committed either
in previous births or this birth, perform virtuous acts to avoid descent to hell, and meritorious acts to
avoid birth in lower species. Brahma Purāṇaṁ describes about this aspect as the style of life discussed
between Śiva and Pārvati. Practicing those decrees not only assures the prosperity of the individual, but
also ensures the support of the society around. Hence, it is the duty of everyone to attempt to follow at
least of them scrupulously.
karmaṇā manasā vācā yē na hinsati kin̄cana |yē na majjanti kasminścittē na badhnanti karmabhiḥ ||
prāṇātipātādviratāḥ śīlavantō dayānvitāḥ |tulyadvēṣya priyā dāntā mucyantē karmabandanaiḥ ||
parasva nirmamānityaṁ paradāra vivarjitāḥ |dharma labdhārtha bhōktārastē narāḥ svargagāminaḥ ||
mātr̥vatsvasr̥vaccaiva nityaṁ duhitr̥vacca yē |paradārēṣu vartantē tē narāḥ svargagāminaḥ ||
sainyānnivr̥ttāḥ satataṁ santuṣṭāḥ svadhanēna ca |svabhāgyānyupajīvanti tē narāḥ svargagāminaḥ ||
āvr̥thāpakr̥taścaiva mārgaḥ sēvyaḥ sadā budhaiḥ | dānakarmatapōyuktaḥ śīlaśaucadayātmakaḥ ||
svargamārgamabhīṣsadbhirnasēvyastvata uttaraḥ ||
Those who are not subject to any kind of lust, act without hurting any creature with mind, speech, and
hand, will not be bound by karma. Those who have good character, kind, and are equipoised towards
pleasure and pain shall be freed from the shackles of karma. Those who are not interested in the wealth
of others, in the wives of others, who treat them like mother and sister, and who live contentedly with
the money earned by virtue, will attain the exalted worlds. Those who live without harming to any living
being, with a mind free from pollution, with virtues such as charity, good deeds, penance, purity,
kindness, etc., will reach the heavenly realms.
To transform speech into Tapas…
ātmahētōḥ parārthē vā adharmāśritamēvaca |yē mr̥ṣā na vadantīha tē narāḥ svargagāminaḥ ||

vr̥tyarthaṁ dharmahētōrvā kāmakārāttathaiva ca |ānr̥taṁ yē na bhāṣantē tē narāḥ svargagaminaḥ ||
ślakṣṇāṁ vāṇīṁ svacchavarṇāṁ madhurāṁ pāpavarjitāṁ |svagatēnābhibhāṣantē tē narāḥ svargagāminaḥ ||
paruṣaṁ yē na bhāṣantē kaṭukaṁ niṣṭhuraṁ tathā |na paiśunyaratāḥ santastē narāḥ svargagāminaḥ ||
yē varjayanti paruṣaṁ paradrōhaṁ ca mānavāḥ |sarvabhūtasamādāntāstē narāḥ svargagāminaḥ ||
śaṭhapralāpā dviratā viruddhaparivarjakāḥ | saumyapralāpinō nityaṁ tē narāḥ svargagāminaḥ ||
nakōpādvyāharantē yē vācaṁ hr̥dayadāriṇīṁ |śāntiṁ vindati yē kr̥ddhāstē narāḥ svargagāminaḥ ||
One should not lie for one’s own sake or for the sake of others, or for the sake of his profession or for the
fulfillment of his desires. One should not speak rudely or harshly, and speak softly without using harsh
words, without betraying or hurting others, and without hypocritically. Those who speak without sinful
gossip, without anger, with sincerity of mind and heart, without hurting the heart of others, so that others
may also find peace, will get rid of all sins and certainly reach heaven.
To avoid any sin with mind…
araṇyē vijanēnyastaṁ parasvaṁ dr̥śyatē yadā |manasāఽpi na gr̥hṇanti tē narāḥ svargagāminaḥ ||

tathaiva paradārānyē kāmavr̥ttārahōgatāḥ |manasāఽpi na hinsanti tē narāḥ svargagāminaḥ
śatruṁ mitraṁ ca yē nityaṁ tulyēna manasā narāḥ |bhajanti maitryaṁ saṅgamya tē narāḥ svargagāminaḥ ||
śrutavantō dayāvantaḥ śucayaḥ satyasaṅgarāḥ |svairarthaiḥ parisantuṣṭāḥ tē narāḥ svargagāminaḥ ||
avairā yē tvanāyāsā maitracittaratāḥ sadā |sarvabhūtadayāvantastē narāḥ svargagāminaḥ ||
jñānavantaḥ kriyāvantaḥ kṣamāvantaḥ suhr̥tpriyāḥ |dharmādharmavidō nityaṁ tē narāḥ svargagāminaḥ ||
śubhānāmaśubhānāṁ ca karmaṇāṁ phalasan̄cayē | nirākāṅkṣāśca yē dēvi tē narāḥ svargagāminaḥ ||
pāpōpētān varjayanti dēvadvijaparāḥ sadā |samutthānamanuprāptāstē narāḥ svargagāminaḥ ||
Those who - see the wealth of others in the wilderness, but do not comprehend it with their minds, do
not think of other women even in solitude, do not torture anyone with their minds, look at enemies or
friends alike with equality, are endowed with the knowledge of Vēdās, are merciful, pure, truthful,
practice good deeds with wisdom, are endowed with good intentions, have the knowledge of Dharma
and Adharma, live without desire for the fruits of both the good and bad deeds they do, perform all the
good deeds with piety and devotion shall get rid of all sins and certainly reach heaven.

MAHATĒ BHĀVĀYA TASMAI NAMA:
tam bādhē surabhīṇāṁ ambā māyāsayānta manuyāntaṁ |
lambālaka mavalantām tam bālaṁ tanuvilagna jambālaṁ |
pāṇibhyā mavalambita cumbitavati tāṁ nandajāyām bhajē ||
Yaśōda decorated Bāla Kr̥ṣṇa in beautiful garments, braided His hair well, and
bedecked Him in many ornaments such as bracelets, anklets, and beautiful pearl
necklaces. Later, she sent him to play with His friends. Now, it is sunset time, yet
Kr̥ṣṇa did not return home. Because Kr̥ṣṇa is not of the age yet to be a cowherd and
take out cows, she enquired everyone in the neighborhood but could not locate
Him. Suddenly, she noticed a luster of blue light between the hordes of cows
returning home. Immediately, she rushed towards the light and found Kr̥ṣṇa there,
who had the dust of cow hoofs all over His body right from the edge of hairs to the
tip of the toes. Happily, Yaśōda lifted the boy with both her hands and hug Him to
her chest. I pray that son of Nanda completely smeared with the dust of cows!
pītvā stanyaṁ viṣa sahāsupavanaissampātitē pūtanā |
dēhē vaibhavatā janārdhana tr̥ṇāvartē ca nītēkṣayaṁ ||
rāhurmuktā sudhā mayūkha suṣamā yādr̥kcakōrālibhiḥ |
yā bhistadvadanadyutiśculikitā tā gōpakanyāstu mahā ||
Salutations to gōpakanyās who drank the nectar of Your physical form right from Your childhood making both their
eyes itself as the palms! Some of those occasions are the killing of demons such as Pūtanā and Tr̥ṇāvarta. Pūtanā
first came as an ordinary woman in the garb of a milkmaid and wanted to give poison in the guise of milk. After
Kr̥ṣṇa drank her life itself along with the milk and poison, she attained her real form at the time of her death. Her
body was around one and a half Yōjana long (~ nine and a half miles). When that body fell like a huge mountain,
everyone in the vicinity came out of their homes hearing that huge sound. Seeing the expansive dead body of the
demon, they all were looking around for Kr̥ṣṇa with tears in their eyes. Suddenly, they all noticed Kr̥ṣṇa playing
merrily on the body of the demon. Their tears of sorrow turned into tears of joy. They all came running to Kr̥ṣṇa,
lifted him up, and hugged close to the heart.
Similarly, when the demon Tr̥ṇāvarta came like a whirlwind and took Kr̥ṣṇa away, they all
shouted with commotion but could not find Kr̥ṣṇa anywhere. Suddenly, after some time, when
Kr̥ṣṇa killed the demon and his body fell like a mountain on which Kr̥ṣṇa was seen playing
gleefully, they all rushed towards Him and lifted up. Śrī Nārāyaṇa Bhaṭṭādri described this
scenario that the gōpakanyās lifted Kr̥ṣṇa like a blue gem (Indranīla) from a black mountain.
My salutations to those gōpakanyās who saw Your beautiful form many times in different
situations!
Many mention that Kr̥ṣṇa is the son of Dēvakī and Vasudēva, while Nanda and Yaśōda only brought him up for some
time. This is not completely correct. Many instances elucidate the devotion of Nanda and Yaśōda. Brahmavaivarta
Purāṇa explains the intricacy here. It is well known that Nārāyaṇa is present in Vaikuṇṭha in His four-armed form
holding disc, conch, mace, and lotus, whereas in Gōlōka, He is present with two arms as an embodiment of complete
bliss. He entered the womb of Yaśōda along with His sister Yōgamāya and remained there as resplendent blue light.
Because of Yōgamāya, none in the entire vicinity could stay awake to even notice whether a boy or girl was born to
Yaśōda. When Vasudēva came and left the little Kr̥ṣṇa there, this effulgent blue light mixed with Him. Thus, it is
important to understand that there is no difference between Dēvakī and Vasudēva, and Nanda and Yaśōda. This
blue resplendent light is eternal and ever present in Br̥ndāvana, which sports with Rādhā Dēvī even today. For those
who have attained such exalted state of devotion, Rādhā Dēvī grants entry into ‘Nityarāsa’. This is called ‘Rasa Yōga’.
yadbandhasya vivitsyāyapi vivaśa: kīnāśa pāśai: dr̥ḍhaṁ baddha: |
sānuga putra bāndhava jana: duryōdhanōmta gata: tvaṁ ||
tvām nibaddha yēna nibadhya nanda daitā br̥ndārakairvanditā |
jātānandamayī mukunda mahatē bhāvāya tasmai nama: ||
Bhagavān is ‘bhāvagrāhī’. Many may be doing the same work, but the emotion or the
attitude with which they are doing is important for God. This is also called ‘Bhāvana
Yōgaṁ’. Both Yaśōda and Duryōdhana attempted to imprison Kr̥ṣṇa. Similarly, both
Yaśōda and Kālayavana ran after Kr̥ṣṇa. In both cases, only Yaśōda was successful, whereas both Duryōdhana and
Kālayavana failed in the pursuit, though it was not so easy even for Yaśōda. Just like an undeterred Yōgi attempts to
hold on to the Supreme Brahman in Samādhi after passing through Dhāraṇa and Dhyāna, Yaśōda attempted to catch
Kr̥ṣṇa whom She put down from her lap after smelling the overflowing milk. Finally, Kr̥ṣṇa Himself yielded to Her
love and devotion and let her catch Him. Because Duryōdhana attempted to imprison Kr̥ṣṇa with arrogance and
pride, he was unsuccessful. Similarly, Kālayavana ran after Kr̥ṣṇa to catch him and was unsuccessful too. Hence, it
is the emotion i.e., ‘Bhāva’ with which one approaches God is important. Therefore, it is said here ‘mahatē bhāvāya
tasmai nama:’
(Adapted from ‘Śrī Kr̥ṣṇa Saundarya Lahari’ Pravachanam)
GARUḌA MAHĀPURĀṆA
- Samavedam Shanmukha Sarma.
(Pravachanam Translation)
Part 33
Mahā Pātakas and Upa Pātakas (Continues..)
4. However, If one devoutly performs the worship of Śiva doing abhiṣēkaṁ and Archana on Amāvāsya i.e., New
Moon Day, one gets cleansed of many sins.
5. If one takes dip in a sacred river the fourteenth day of the dark fortnight of the
month i.e., Kr̥ṣṇa pakṣa caturthi, fasts completely, and performs the worship of
Yama, the God of death chanting the names Yama, Dharmarāja, Mr̥tyuvu,
Anthaka, Vaivasvata, Kāla, and Sarvabhūtabhakṣaka along with sacred ‘Om’ and
offer Tarpaṇas. Also, if one takes a head bath on every Saturday and prostrates
to Yama chanting the above-mentioned names, one shall get rid of many sins.
6. If one fasts on Kārtīka Śukla Ṣaṣṭhi and performs the worship of Sūrya on Kārtīka Śukla Ṣaptami day, one shall
get rid of many sins.
7. If one can perform Ēkādaśi Vratam, one shall get rid of sins. Details about Ēkādaśi Vratam were provided earlier.
One should fast on Ēkādaśi day, perform worship of Viṣṇu on Dwādaśi day, and partake the food offered to
Viṣṇu. This cleanses one of many sins.
8. If one performs mantra japa during the time of any eclipse, either solar or lunar, one shall get rid of many sins.
What is Faith? What is Orthodoxy?

There are many who brush these vital aspects about eclipse and other aspects of Sanatana Dharma as orthodox beliefs.
Implicit trust and complete faith in the dictums of scriptures is called ‘Śraddha’.
Whatever has been mentioned in scriptures can never completely be understood with the aid of science by using a
telescope or microscope or something else. This is something very subtle and beyond the intellect of an ordinary
human. It is the bounden duty of everyone to have implicit faith in scriptures and the statements of great Maharṣis
who unraveled many mysteries of the universe with their strenuous effort and astonishing tapas.
Just like many viruses, microbes etc. existed even before the invention of microscope which only aided in revealing
what is already present, the great Maharṣis with their tapas, that can’t even be imagined by lay people while
comprehension is still far, understood many secrets of the universe and laid the path and prescribed stipulations
necessary to make human life simpler and more blissful by attuning our way of life with the universe hitherto unknown
to common people like us.
How can a person who does not have any spiritual practice, does not lead a disciplined life, does not practice truth,
non-violence, charity etc. can even imagine understanding, forget about visualization, the supreme universal truths? Is
it not true in worldly life that one has to study hard for many years and later practice sincerely to become an expert
doctor or an expert engineer? Likewise, it is not so easy to understand the supreme truths of universe. It is sheer
ignorance and may be even one’s own fate of undergoing more calamities that one still does not develop any faith in
the knowledge kindly given by Maharṣis only for our benefit without expecting anything in return.
It is always important to remember a Maharṣi is a seer i.e., one who sees the truth. Hence, it is said ‘R̥ṣi darśanāt’ i.e.,
Rṣi is Draṣṭa’. For common people, it is Śraddha’. Till the moment one intensifies one’s spiritual practices and attains
such stage to envision the universal truths that are beyond the reach of normal vision, it is essential to believe in these
truths propounded by Maharṣis.
Only a believer can talk about God and God-related aspects

Simple people follow without any questions or contradictions. Trouble erupts only with the so-called intellectuals who
start questioning the basis and rationale without even making an attempt to comprehend the same. They not only
destroy their own life, but also destroy the life of few others around them. Unfortunately, these days another new trend
evolved. There are some people who revolve around these pseudo-intellectuals with cameras, invite them to channels,
and start round table discussion around the topic.
(To be continued...)

Major Festivals in This Month
The Śrāvaṇa that rains the compassion of Supreme God
Āṣāḍha Bahuḷa Aṣṭami, Sunday August 1, 2020 -

Śrāvaṇa Bahuḷa Navami, Tuesday July 31, 2020
"Asmin māsē kr̥taṁ yadyattadanantāya kalpatē" i.e. ‘Puja and other meritorious deeds performed in the month
of Sravana yield infinite results’, said Lord Iswara Himself mentioning about the efficacy of this month. Skanda
and many other Purāṇas mention that every day of the week and tithi are conjoined with explicit divine powers
and hence grace the worshippers. Worship of Sun along with Sanjna on every Sunday and Śiva observing Nakta
Vrata are prescribed. Also, worship of Goddess Lakshmi on Fridays along with ‘Jeevantika Vratam’ are
mentioned in Skanda Purāṇa. Worship of Saturn, Narasimha, Anjaneya along with traditional household deities
on Saturdays is mentioned in scriptures.
ĀṢĀḌA MONTH
August 1, 2021 Sunday – Aindri Dēvi Puja - Scriptures mention that worship of Indra’s śakti Indrāṇi yields
bounty of harvest. Combination of Friday, a dear to Indra, is rare and even more propitious.
August 4, 2021 Wednesday – Kāmika ēkādaśi, Karkātaka Sankramana, Beginning of

dakṣināyana - Brahma Vaivarta Purāṇa mentions that Sri Krishna narrated the distinction
of this ēkādaśi to Dharmaraja. On this day, fasting and worship of Viṣṇu with tulsi leaves
not only grants the merits of bathing in all sacred rivers during auspicious times, but also
bestows the merits of devoutly reading all the scriptures related to Nārāyaṇa. This also
grants the grace of Yama Dharmaraja.
August 8, 2021 Sunday –Chukkala Amāvāsya, Vyatīpāta Alabhya Puṇyakālaṁ, Puṣyārkayōgaṁ - Since
this Amāvāsya occurs before the month of Sravana which is filled with Goddess Lakshmi worship, Dharma
treatises decree it augurs auspiciousness to worship Goddess Lakshmi Devi on this day putting more number
of lamps. Occurrence of combination of Sunday and Puṣyami star is rare. Hence, on this day when there is
combination of two rare Yōgās, performing charity, Pitru tarpaṇa, Pūja, and Japa yields infinite merits.
ŚRĀVAṆA MONTH
August 9, 2021 Monday – Śrāvaṇa sōmavāra vratārambhaṁ - Scriptures stipulate observing Nakta Vratam
for the entire month of Śrāvaṇa. If that is not possible, one can observe only Mondays, which begins on this
day.
August 10, 2021 Tuesday - Maṅgaḷa Gowri Vratam, Audumbara Vr̥kṣa Puja - Women should worship
Mangala Gowri performing Mangala Gowri Vratam on all Tuesdays for begetting Saubagya chanting "Maṅgaḷaṁ
maṅgaḷādhārē māṅgaḷyē maṅgaḷapradē, maṅgaḷārthaṁ maṅgaḷēśi māṅgaḷyaṁ dēhi mē sadā".
One should worship Śiva and Śukra in Audumbara tree on this day. If Audumbara tree is not in the vicinity, one
should draw the picture of that tree on a wall and pray chanting the below sloka –
"Udumbara namastubhyaṁ namastē hēmapuṣpaka, sajantuphalayuktāya namō raktāṇḍaśālinē."
August 11, 2021, Wednesday – Madhusrava Vratam, Swarna Gowri Vratam - Newlywed women should
perform this Madhusrava Vratam worshipping the ‘Naga Devata’ in their maternal home. All the eatables and
offerings prepared thereby should be shared with husband and in-laws. This is more prevalent in northern parts
of Bharatadesa. Because scriptures mentioned keeping in view the entire mankind, people of all parts of
Bharatadesa can perform this Vratam.
For harmonious married life, worship of Sri Parvati and Sankara called ‘Swarna Gowri Vratam’ should be done
with all sixteen upacharas. One should tie the sacred thread with sixteen knots to right and left hands for male
and female respectively chanting the following mantra "Guṇaiḥ ṣōḍaśibhiryuktaṁ dōrakaṁ dakṣiṇēkarē,
badhnāmi dēvadēvēśi prasādaṁ kuru mē varaṁ". Prostrate to Gowri Devi chanting the mantra,
"jayadēvi namastubhyaṁ jaya bhaktavarapradē, jaya śaṅkara vāmāṅgē jaya maṅgalamaṅgaḷē"
August 12, 2021, Thursday – Durva Gaṇapati Vratam, Nāgacaturthi - Invoke Lord Gaṇapati in idol or kalasa
and worship with blades of grass, red flowers, and tender leaves of Raavi, Marri, Juvvi, Neredu, and Medi (Pancha
Pallavas). If possible, offer grass blade made with gold. Because of this, one’s lineage shall prosper just like grass
blades connect with one another and expand, and they will thrive with all kinds of prosperity. Worship of Nāga
Devata on this day bestows the grace of Nāgēśvara..

August 13, 2021, Friday – Garuḍapan̄cami, Nāgapan̄cami
Drawing five-hooded serpent with turmeric and sandalwood on the wall and performing
worship with blades of grass, flowers, akṣata, and offering pudding cooked with wheat flour
Nāma
removes any sins related to serpents and bestows God’s grace. One should not make anything
frying in iron skillet today.
August 14, 2021, Saturday –Surya Ṣaṣṭi Puja
Worship of Sun on this day bestows the grace of Surya and grants longevity and health.
August 18, 2021, Wednesday – Putraikādaśi - Shuddha Ēkādaśi in the month of Sravana is termed as
‘Putraikādaśi’. Worship Viṣṇu with ‘Sridhara’ nama and observe Ēkādaśi Vratam. Offering umbrella in charity
on this day bestows great merits.
August 19, 2021, Thursday - Vara Lakshmi Vratam, Damōdara Dwādaśi
Worship Viṣṇu with ‘Damōdara’ nama and offer the idol of Viṣṇu in charity. This bestows
the grace of Viṣṇu.
August 20, 2021, Friday - Vara Lakshmi Vratam,

Following the household tradition, invoke Goddess Lakshmi Devi in Kalasa and perform
due worship with all sixteen upacharas. Since Charumati obtained Mother’s grace
chanting the sloka below, everyone should chant the same sloka - "Padmāsanē padmakarē
sarvalōkaina pūjitē, nārāyaṇapriyē dēvi suprītā bhava sarvadā". Whoever conducts
themselves as Charumati are certain to obtain the grace of Goddess Vara Lakshmi Devi.
August 22, 2021 Sunday – Jandhyala Purnima, Rakshabandhan, Hayagriva Jayanti, Vighanasa Jayanti
This tithi is conjoined with many divine energies. As a symbol of
harmonious relationship between brother and sister,
rakshabandhana is also done on this day. Wearing ‘Raksha’ is a
distinct feature of Bharatiya tradition. Especially, the Raksha tied by
sister removes all malefic influences. One should tie Raksha chanting
"yēna baddhō balīrājā dānavēndrō mahābalaḥ,

tēnatvāmabhi badhnāmi rakṣamācala mācala"
Those invested with sacred thread wear new sacred threads and begin the study of Vedas.
Since it is on this day Narayana manifested as Hayagriva to resuscitate the Vedas from
demonic forces, worship of Hayagriva, the bestower of all kinds of knowledge, grants
progress in education.
August 25, 2021 Wednesday – Hēramba Sankashta Hara Chaturthi - Those who are unable to perform
Sankashta Chaturthi Vratam in every month can at least perform on this day, obtain the grace of Ganapati, and
get relief from all kinds of hardships.
August 30, 2021 Monday – Sri Krishnashtami
Auspicious day on which Sri Maha Vishnu manifested on earth with all His
sixteen aspects (Kalas). Worship of Krishna on this day destroys all kinds of
sins, bestows Dharma, Artha, Kama, and Moksha, and grants great victory in
all endeavors, says Skanda Purana. Fast all day, worship Sri Krishna in the
evening, and offer cow milk, butter, milk cream, fruits dear to Krishna. After
the completion of worship, kneel down and pray to Krishna as below –
"namastubhyaṁ jagannātha dēvakītanaya prabhō,

vasudēvātmaja ananta trāhi māṁ bhavasāgarāt”.
Offer arghya with coconut waters mixed with sandalwood paste, akshata, and flowers
chanting
"jātaḥ kansavadhārthāya bhūbhārōttāraṇāya ca,
kauravāṇāṁ vināśāya daityānāṁ nidhanāya ca,
gr̥hāṇārghyaṁ mayā dattaṁ dēvakyā sahitō harē"
Bhavishyottara Purana mentions that one should offer arghya to Moon made with silver with waters from a
clear and clean vessel.

The play
GLORY OFofŚRĪ
Nārāyaṇa driving the movement of Nara
JAGANNĀTHA
The birth of Śrī Kr̥ṣṇa is sport(līla). His niryāṇa is sport. The entire drama in between is also His play. In all these
plays, Paramātma tattva is hidden and liberated the devotees. Tapasvins offered all emotions such as affection, fear,
anger, lust, devotion, friendship etc. that are natural to humans to Śrī Kr̥ṣṇa and attained salvation. While absorbing
all these emotions, Śrī Kr̥ṣṇa continued His play without any attachment to any of them.
The word ‘Līla’ connotes fun and gaiety. Nārāyaṇa, who is nobody, sported His life events as a story in childhood,
youth, and other stages of life, as if He were everything.
Viṣṇu incarnated in the form of a human as Rāma to kill Rāvaṇa. He forgot His ‘Nārāyaṇatva’ i.e., Him being
Nārāyaṇa, completely. He exhibited a sport that fits the Dharma of a human declaring ‘ātmānaṁ mānuṣaṁ manyē’.
In the incarnation of Śrī Kr̥ṣṇa, there are no such limitations or rules. Hence, He exhibited divine efficacies while
demonstrating resoluteness in Dharma like a human being. While remaining engaged merrily in fun and frolic, Śrī
Kr̥ṣṇa continued His punishment of the vice and protection of the virtuous. Though the only one for everyone and
the only one that is everything in this world yet remaining aloof without any transformation showing the ‘Yōgīśvara
Tattva’ i.e., the quintessence of the lord of Yōgīs, is the sport (Līla) of Śrī Kr̥ṣṇa. The divine story that embraces our
heart and sucks into it is ‘Līla’. ‘Kr̥ṣṇastu bhagavān svayaṁ Kr̥ṣṇastu līlāmaya:’ - This means that Kr̥ṣṇa is God Himself
and is an embodiment of Līla.
Wholesome incarnation of Nārāyaṇa is Śrī Kr̥ṣṇa. The God who removes the entanglements of everyone and grants
salvation was born in a prison. After showing His four-armed divine Nārāyaṇa form holding conch, disc, mace, and
lotus in four hands to Dēvaki and Vasudēva, He transformed Himself into a human child. This is the first Līla of
Nārāyaṇa.
Mādhurya Līla
As a child to Gōpīs and Gōpakās, friend to cowherd children, and man to
milkmaid women in Nandavraja, Kr̥ṣṇa disseminated the gorgeousness of
His compassion upon everyone. While cajoling the Supreme God, Yaśōda
experienced supreme bliss (Brahmānanda). This Līla of Śrī Kr̥ṣṇa continued
in Vraja and Brindāvana till he attained the age of fourteen. This is called
‘Mādhurya Līla’. Kr̥ṣṇa behaved as the Supreme God in Nandavraja. His
display of this Līla made everyone feel that He belongs to everyone. Eating
clay, He showed the entire universe in His mouth to mother Yaśōda. His
best among all the episodes of His divine play is the release of Nalakūbara
and Maṇigrīva from the bondage of curse, while making Himself captive.
The little Kr̥ṣṇa expounded His Gōvinda Tattva to Indra by lifting the
Gōvardhana Mountain.
Rāsalīla - Rādhā and Kr̥ṣṇa

The Supreme God Śrī Kr̥ṣṇa can’t be comprehended by intelligent logic, Vēdānta and other spiritual practices, and
minds filled with arrogance and ego. He becomes confined only to simple devotion filled with love. Munis and R̥ṣis
ruled the kingdom of Kr̥ṣṇa’s devotion with ‘Ātmanivēdana’ i.e., the surrender of the self. Śrī Kr̥ṣṇa is always
enshrined in Gōlōka along with Rādha, which is like other eternal abodes such as Vaikuntha and others.
The Śakti of Parabrahma is Ādi Śakti. That Ādi Śakti is Prakr̥ti. The erudite mention that it
is told in Dēvī Bhāgavataṁ that the primordial Prakr̥ti manifested in its holistic nature in
five forms namely Durga, Lakṣmī, Saraswati, Gāyatri, and Rādha. Like Pārvatī and
Paramēśvara, Rādhā and Kr̥ṣṇa also are embodiments of worship. Rādhā Dēvī is the principal
deity for Rāsalīla. That which flows from us towards God is the stream of
devotion(bhaktidhāra), while that which flows from God towards us is the stream of
compassion(kr̥pādhārā). That stream of compassion expresses as Rādha. Śrīmadbhāgavata
Purāṇaṁ described one of the autumn nights which is beyond the limits of time, space, and
quarters is called ‘Brahmarātri’. At that time, the divine sound of Śrī Kr̥ṣṇa which is beyond
the world was heard as ‘Vēṇugānaṁ’ (The music from the flute). This is the connection of
the note with the souls of Gōpikās immersed in the thoughts of Kr̥ṣṇa.
aṅganāmaṅganāmantarē mādhavō | mādhavaṁ mādhavaṁ cāntarēṇāṅganā ||
itthamākalpitē maṇḍalē madhyaga: | san̄cagau vēṇunā dēvakīnandana: ||
With one Kr̥ṣṇa for each Gōpika, Kr̥ṣṇa alone stood there playing flute at the epicenter of the entire sphere that
formed. This presence of Kr̥ṣṇa on all sides without getting attached to anything is the sign of His ‘Yōgīśvaratva’.
Five chapters from 29-33 in Śrīmadbhāgavatam are called ‘Rāsapancādhyāyi’. The stories in these chapters are
gōpikās coming to Brindāvana instantaneously upon hearing Kr̥ṣṇa’s Vēṇugāna, conversation with Kr̥ṣṇa,
disappearance of Kr̥ṣṇa later, gōpikās crying unable to bear separation from Kr̥ṣṇa, gōpikās acting as Kr̥ṣṇa
displaying all His Līlas as the mind is fully occupied only with Him, singing for Kr̥ṣṇa with passion, manifestation of
Kr̥ṣṇa, and the grandeur of Rāsakrīḍa. Śrīmadbhāgavata Purāṇaṁ mentions that whoever reads or listens to Rāsalīla
attains ‘Kāma Vijaya’ i.e., victory over lust.

Mantra scriptures described the form of Madana Gōpāla as ‘Manmatha Manmatha:’ Śrī
Kr̥ṣṇa is the embodiment of crores of Manmathās. His beauty is ever existent and ever
auspicious (Satya and Śiva). The state of divine spiritedness where there is the dissolution
of many into one is ‘Rāsalīla’. It is the divine play of Parabrahman engulfed in music and
dance. ‘klīṁ kr̥ṣṇāya gōvindāya gōpījana vallabhāya svāhā’ is one of the mantras of Kr̥ṣṇa.
‘Gōpījana’ are those who have ‘Gōpana Śakti’ i.e., the power of illusion to hide Śrī Kr̥ṣṇa
within them. Gōpikās are those souls who always drink the nectar of devotion through all
the senses.
Aiśvarya Līla
After moving out from Vraja and Brindāvana, the līlas
expressed by Śrī Kr̥ṣṇa in Madhura are called ‘Aiśvarya
līla’. These līlas declare the ‘Īśvaratva’ i.e., Lordship of Śrī
Kr̥ṣṇa. He killed the arrogant elephant Kuvalayapīḍa and
Kamsa. He demonstrated His devotion towards His
parents Dēvakī and Vasudēva. He showed His obedience
by making Ugrasēna the king and remaining subservient
to his orders. Kr̥ṣṇa learnt all the sixty-four types of
education from Maharṣi Sāndīpani and brought the dead
son of His Guru back to life as ‘Guru Dakṣiṇa’.
The beloved of all eight wives
Śrī Kr̥ṣṇa has eight queens - Rukmiṇi, Jāmbavati, Satyabhāma, Kāḷindi, Mitravinda,
Nāgnajiti, Bhadramanuvu, and Lakṣaṇa. All of them yearned for Him and obtained as
their husband. He attacked the demon Narakāsura along with Satyabhāma and Himself
killed Narakāsura. Authentic works such as Vyāsa Bhāgavata, Bhārata, Purāṇas etc. did
not describe Satyabhāma as the form of squabbles. Of course, Satyabhāma accompanied
Śrī Kr̥ṣṇa to the battlefield but there is no evidence that She also fought. All those are the
creations of Telugu Prabandha poets. Śrī Kr̥ṣṇa freed sixteen thousand princesses from
the bondage of Narakāsura. Later, when they all sought refuge in Him, Śrī Kr̥ṣṇa married
them. Maharṣi Nārada was overcome with joy upon witnessing the ‘Gruhastha Līla’
wherein Kr̥ṣṇa belonged to each one of them and conducted as an ideal householder.
Dharma Pratiṣṭhāpana Līla
This is also a part of Aiśvarya līla. Yudhisthira is a noble soul who said, ‘Performing
Dharma is my nature. Performing Dharma expecting something in return becomes
‘Dharma Vāṇijya’ i.e., trade with Dharma. I’m not such trader. Affection towards Dharma
and practice of Dharma is my natural tendency.’ Knowing his heart, all his four brothers
also followed Dharma. Everyone knows that Arjuna chose Śrī Kr̥ṣṇa as Guru, friend, and
everything. Therefore, Śrī Kr̥ṣṇa became the charioteer of Arjuna and vanquished
Kauravas. Śrī Kr̥ṣṇa said, ‘Untruth that establishes Dharma is the truth. Truth that can’t
demolish Adharma is untruth.’ At every stage of killing Kauravas, Śrī Kr̥ṣṇa elucidated the
details of Dharma.
‘svakarmaṇā tamabhyarcya sidhdhiṁ vindati mānava:’ - ‘Performing action as an offering
to Īśvara becomes the source to attain perfection’ - This is the quintessence of Śrīmad
Bhagavadgīta. Peace is possible if one treads the path based on this principle. Showing
His cosmic form as the embodiment of timeless time, Śrī Kr̥ṣṇa removed the depression
and delusion of Arjuna.
Paramdhāma
Śrī Kr̥ṣṇa is an embodiment of Dharma who does not have any difference to His people
or others. He is ‘Yōgīśvara’. Being aware of the complete destruction of Yadu dynasty,
the Supreme God set the necessary stage much before. Holding conch, disc, mace, and
lotus in all four hands, Śrī Kr̥ṣṇa manifested in His ‘Nārāyaṇa’ form.
Bhāgavata is clearly mentioning that Śrī Kr̥ṣṇa entered His eternal abode receiving the
words of welcome from gods. His auspicious and resplendent form is appropriate for
reminiscence and contemplation. Without getting burnt in fire, such form merged in
its own abode with Yōga. All this is the līla of Śrī Kr̥ṣṇa.
- Samavedam Shanmukha Sarma.
(Adapted from ‘Bhakti Patrika’ August 2019)

vandē kāmyārtha siddhayē…
upayitumāṁ dēvasakha: kīrtiśca maṇinā saha |prādurbhūtōsmi rāṣṭrēఽsmin kīrtiṁ buddhiṁ dadātu mē ||
“Let dēvasakha Kubēra reach me with His treasurer Maṇibhadra (or with the Cintāmaṇi jewel that fulfills all wishes)!
Whichever province I’m born in, let I be bestowed with fame and affluence there!”
This is the seventh mantra in Śrī Sūktaṁ. Here, the entourage of the Goddess is venerated with
prayers - ‘O Mahā Lakṣmī! By Your grace, Your retinue should grace us.’ Their reminiscence
grants affluence. First among them is Dēvasakha i.e., Kubēra.
upaitu - Let He come near us and grant what we need.
dēvasakha: dēva: mahādēvaḥ bhavāya dēvāya nama: iti dēva śabdābhyāsēna samānādhika karaṇya balāt
dēvaśabdō mahādēvē rūḍha:
When the word ‘dēva’ is particularly used, it is certainly implied for Śiva.
‘dēva: mahādēva: tasya sakha: kubēra:’ said Śrī Vidyāraṇya.
The Lord of wealth, Kubēra, should come with fame and gem. ‘maṇinā….maṇibhadrēṇa kōśādhyakṣēṇa’. In
Alakāpuri, the abode of Kubēra, Maṇibhadra is the treasurer. ‘Fame’ is the form of a deity.
Vēda Vijñāna tells us that there shall be presiding deities for every aspect in the universe. Hence, in Vedic culture,
it is customary to worship the presiding deity of that particular aspect to obtain the same.
A narration in Dēvī Bhāgavataṁ mentions that Kīrti, Puṣṭi, Tuṣṭi (Fame, opulence, contentment) etc. manifested as
daughters of Dakṣa with the grace of Divine Mother. In another meaning, ‘cintāmaṇinā’, ‘Kīrti’ - cintāmaṇi grants
whatever is thought by which one acquires fame.
Dēvasakha - The emotion that is dear to gods is ‘dēvasakhatvam’ i.e., staying friendly to gods. One who carves us
to behave in such way that gods like us is ‘dēvasakha’. One has to think about this in the context of spiritual practice.
Here, ‘Buddhi’ or intellect can be termed as ‘dēvasakha’.
prādurbhūtōsmi rāṣṭrēఽsmin: Whichever province I’m born in, let I be bestowed with fame and affluence there.
‘asmin rāṣṭrē asmin martyalōkē’ - We, who are existing in this world, should be bestowed with health, wealth, and
other necessities in the province of our body to continue the worldly saga. This should happen with the grace of
‘Lōkayātrā Vidhāyini’. ‘tasmādahaṁ mānavajanma sādhāraṇānutpatti asahamānastvām prārthayē’ (I, who took birth
as a human being, is asking all these).
The greatness of Kubēra - “kubērastapasā pūrvaṁ tōṣayāmāsa śaṅkaraṁ śivārthantu mahā lakṣmī: Kubērasya vaśē
sthitā” - Pleased with the tapas of Kubēra, Śiva graced that Lakṣmī (Affluence) shall be under his control. ‘tasmāt
lakṣmī pradhānāya kubēra: Adhikr̥tō bhavēt’ - Thus, for the grace of Lakṣmī, first Kubēra should be pleased.
In some parts of Dravidian states, worship of ‘Kubēra Lakṣmī’ is in practice. If one places this picture in the north
direction in one’s home, that home shall never lack money. This fact is mentioned in Āgama and Tantra scriptures.
Greatness of Kubēra is described in ‘rājādhirājāya prasahya sāhinē namō vayaṁ vai śravaṇāya kurmahē’.
“tasmāddhi bhaktavātsalyaṁ śrī dēvyā: prakaṭīkr̥taṁ” - This is the affection Lakṣmī Dēvī showed on Her devotee
Kubēra. “anugr̥hṇāti iyaṁ (śrī: taṁ) śrīstaṁ kubēramanudhāvati” - Once the name of Kubēra is told, Lakṣmī
immediately follows. Main deities present near Kubēra are Kīrti, Cintāmaṇi, and Maṇibhadra. They become the
followers of those who worship Lakṣmī.
The complete list of the deities near Kubēra -

“kīrti: mati: dyuti: puṣṭi: samr̥ddhi: tuṣṭirēva ca | śr̥ti: smr̥ti: balaṁ mēdhā śraddhā ārōgya jayādikā: ||
dēvatāśaktaya: sarvā: tattat dēvanśagā: | mahālakṣmī mupāsastē tasyā: kiṅkarya ēva tā: ||
All the above-mentioned deities follow those who worship Mahā Lakṣmī. This statement is from the scripture Īśāna
Samhita.
According to Bhārgava Samhita, the names of those deities are -
“kīrtirlakṣmī: prēkṣya maṇinā cintāmaṇinā saha kāmadhēnu: |kalpavr̥kṣā: sudhā cintāmaṇistadā airāvata: ucchaiśravāśca ||
apsara: kaustubhēndava: mahālakṣmi anśagā: kṣīrasāgara sambhavā: |śriyamēva upajīvanti tēṣām dēvāśca dēvatā: kīrtiśca ||”
Those who chant this seventh mantra following all the prescribed stipulations with complete faith, not only Kubēra
and other gods manifest in front of them, but also cintāmaṇi and other gems, nine types of wealth will be under
control.
‘kubērādyā: tasya dēvā: pratyakṣā: tasya na sanśaya:’. ‘cintamaṇyādi ratnāni nāpai nidhayastadā vaśē tasya
bhaviṣyanti’. ‘bhūtaprēta piśācādi grahapīḍā nivāraṇam’.
Apart from granting prosperity, Śrī Sūktaṁ also has the power to remove the evil influence of malefic planets and
other evil creatures.
Another Dhyāna ślōka related to this mantra -
‘rājarājēśvarī lakṣmīm varadāṁ maṇimālinīṁ | dēvīṁ dēvātmikām kīrtiṁ vandē kāmyārtha siddhayē ||’
Let’s pray for the grace of the presiding deity of Śrī Sūktaṁ!
The life of Śrī Karapātri Swāmi is an amalgamation of practice, propagation, and principle of Dharma, Bhakti, and
Advaita Jñāna with the power of tapas, Dēśa Bhakti, scholarship, and sacrifice It is the duty of every Bhāratīya to
reminisce this great soul every morning.
Dispassion towards mundane and concern for Motherland
Born into the Ojha family replete with illustrious scholars on Sunday Śrāvaṇa Śuddha Vidiya in Batani on the
banks of River Sarayu. Haranārāyaṇa (Given name before becoming a renunciate) demonstrated high intellectual
capacity right from childhood. Though he was given admission into higher classes, he expressed interest to study
Sanskrit, which the overjoyed father arranged. He had dispassion that arose out of pure discrimination towards the
worldly aspects right from beginning. Another aspect is his distress looking at fellow countrymen who were neither
aware nor respectful towards the glorious culture and heritage of Bhāratadēśaṁ. Right from childhood, he always
wanted to transform the communities and inculcate veneration towards Dharma and love for Motherland.
Resolution to adapt Sanyāsaṁ
A common thing during his childhood is his running away from home with detachment and his father bringing him
back after great search. After multiple such instances, his father married him to a noble woman named Mahā Dēvi
thinking he would remain stable. However, when he did not change even after marriage, his father told him to stay
at home till the birth of at least one child. Thus, after the birth of one daughter, he took the permission of his father,
mother, and wife and resolved to take Sanyāsaṁ at the age of just nineteen years.
Brahmacharya - Scholarship in scriptures
Having left home and roaming around many sacred places, he finally saw Śrī Brahmānanda Sarasvatī Swāmī in
Vīrasimhapuraṁ in Madhya Pradesh and sought initiation into Sanyāsaṁ. In order to attain even more pure intellect
and obtain increase in thought process by comprehending the paths of many intellectuals along the path, Śrī
Brahmānanda Sarasvatī sent him to the Gurukula of Jīvandat ji in a place called Naravar where Rāmājñāyi Caturvēdi
was the principal. There, he took the name of Harahara Chaitanya and first learnt Vyākaraṇa in just eleven months,
which otherwise would take four years, and all the six Darśanās from Viśvēśvara Āśram ji and later followed his Guru
to Achyuta Muni to learn Vedanta.
Life as a Brahmacāri
During his stay in Gurukula, Harahara Chaitanya used to get alms using his hand as the vessel. He used to take only
five handfuls from five homes! He used to devoutly study Rāmāyaṇa, even write letters to Hanumān in Hanumān
Gaḍi in Ayōdhya, and leave the letters in the river.
Adapting Sanyāsaṁ at the age of 23 years

After performing austere spiritual practice in the Himālaya Mountains for three years, he came back to Vāraṇāsi
pushed by the divine inspiration which he heard quite distinctly. On his way, at a place called Sikar, he discarded
his tuft and sacred thread and took Sanyāsaṁ. Later, he went to his Guru Śrī Brahmānanda Sarasvatī, who formally
initiated him and gave the Sanyāsa name ‘Hariharānanda Saraswati’.
Dharma Yōddha - Dharma Sāmrāṭ

Śrī Karapātri Swāmi began his travel across Bhāratadēśaṁ on foot. He observed the multiple differences existing in
the society such as Hindu-Non-Hindu, Brahmin-Non-Brahmin, untouchability, religion, society, lower status of
women vs. men etc. He thought all these dual feelings would vanish if people were made aware of Dharma, the true
Sanātana Dharma. Further, he also thought Dharma should be the basis for polity and political administration.
He noticed that Dharma in those days is hard hit in five ways (this is true even now!) -
1. Non-confirmation or rejection of Dharma
2. A laid-back attitude without any concern for the happenings
3. Indolence
4. Opposing Dharma and acting against Dharma
5. Changing the form of Dharma under the guise of ‘Reformation’.
He aspired for complete and true independence of ‘Bhāratīyata’, not just
Bhāratadēśaṁ, which then can really be termed as ‘Holistic Independence’. He
wanted to bring awareness in everyone about the grandeur, universal outlook,
broadness and depth in thought existing in Bhāratīya Dharma. In 1938, he went to
Mahā Kumbhamēla and aroused passion in many there with his scintillating
speeches. He met Śrī Kr̥ṣṇabōdha Āśram ji there, who later became his close
associate.
Dharma Sanga - Chatussūtri
Many commoners as well as intellectuals were inspired by the stimulating speeches of Śrī Karapātri Swāmi and thus
began ‘Dharma Sanga’ in 1940. The symbol of Dharma Sanga is ‘Swastik’. Its title song is in Sanskrit and very distinct.

Four cardinal principles are the basis of Dharma Sanga -
1. Dharmasya Jayōstu
2. Adharmasya Nāśōstu
3. Prāṇiṣu Sadbhāvanōstu
4. Viśvasya Kaḷyāṇamastu (A fifth one was added later)
Along with the propagation of Dharma, he also organized Japās, Pārāyaṇās,
worship services etc. to invoke the power of God.
Yajñās organized by Dharma Sanga

Being well versed in many scriptures and completely knowledgeable about what
Yajñās should be organized for the holistic welfare of the country, Śrī Karapātri
Swāmi organized many Yajñās in various places -
• Rudra Yāga - Sonipat, Uttar Pradesh
• Sahasra Chaṇḍī Yāga - Gaḍa Muktēśvar, Meerut
• Śatamakha Kōṭi Hōmātmaka Mahā Yajñaṁ - Delhi & Kanpur
• Ēkavinśatyuttara Śatamukha Rudra Mahā Yajñaṁ - Vāraṇāsi
• Āyuta Chaṇḍī Yāga (Ten thousand Chaṇḍī Yāga) - Bikaner
Never did he begin all the Yajñās with sufficient funds. They were just begun. Funds came in without any effort.
Establishment of Educational Institutions
In Delhi, where ten lakh people participated, a large amount was left unused after the Yajña. With that remaining
funds, Śrī Karapātri Swāmi established an educational institution in a place called Nigamabodhaghat, which is
running even today. Later, he also established many educational institutions in Vāraṇāsi, Brindavan, Hissar, Vittur,
Muzaffarpur etc.
Books of Śrī Karapātri Swāmi

• Saṅkīrtana Mīmāmsa - This contains how one should do Saṅkīrtana and other related details.
• Varṇāśrama Maryāda - This explains the code of conduct for each Varṇa and Āśrama and how to co-exist
without any differences leading to the progress of the nation.
• Vicāraṇa Pīyuṣaṁ - This expounds the true traditions enshrined in Vedas.
• ‘Marxism - Rāma Rājyaṁ’ - Rebutting Marxism and explaining the greatness of Rāma Rājyaṁ.
‘Rahul ji ki Bhranti’ (The hallucination of Rahul ji) - Rebutting the criticism of his above book
• Bhakti Rasārṇavaṁ
• Vēdasvarūpa Vimarśanaṁ
• Cāturvarṇa Sanskr̥tī Vimarśanaṁ
• Vēda Svarūpa - Prāmāṇya
• Śrī Bhagavattatvaṁ
• Śaṅkara Siddhānta Samādhānaṁ
• Rādha Sudha
• Bhakti Sudha
• Rāmāyaṇa Mīmāmsa
• Vēdārtha Pārijātaṁ - His magnum opus
• Vēdārtha Bhūmika - Voluminous explanation of about 2300
pages expounding all the four Vedas
• Śulka Yajurvēda Sanhitā Bhāṣyaṁ
• Śrīvidyā Ratnākaraṁ
• Sambhōgaṁ Samādhiyā - Rebutting the vulgar depiction of Sanatana Dharma by a Westerner
Magazines and Articles of Śrī Karapātri Swāmi

• Rebuttal on the scandalous article on ‘Śrī Ādi Śaṅkara’, which was not published by the original magazine.
Śrī Karapātri Swāmi himself got it printed and circulated widely, after which he was called ‘Abhinava Śaṅkara’.
• A monthly Hindi magazine ‘Sanmārg’ - To provide information about Sanātana Dharma.
• A weekly magazine ‘Siddhānth’ - Inquiry about Sanātana Dharma with articles on nature, form, and subtleties
of Hindu Dharma.
• ‘Dharma Jyoti’ - Emphasizing that polity and Dharma should not be separated.
Protection of Cows
While the country was about to obtain independence, a Hindu Law Committee was formed under the chairmanship
of a Christian and inclusion of other members who were not fully versed with the Hindu scriptures, Dharma
subtleties, and other profound concepts of Sanātana Dharma. Śrī Karapātri Swāmi opposed this move by collecting
lakhs of signatures and sending lakhs of telegrams. Still, there were no efforts in the direction of protection of cows.

Then, Śrī Karapātri Swāmi added another cardinal principle to the above four - ‘Gavām sanrakṣaṇamastu’ i.e., Cows
should be protected. He wrote many articles about the significance of cow mentioned in Vedas and its importance
to the entire society and got them circulated them extensively. When many tried to misinterpret the statements in
Vedas, Śrī Karapātri Swāmi shut their mouths with authentic references in public debates. When devotees and
followers wanted to carry out victory processions and facilitate him, Śrī Karapātri Swāmi always used to say that
scholarship is only to establish the truth but never to insult others. Such was his nobility and generosity!
Many participated in the multiple movements he raised for the protection of cows. He pressurized the Government
with his speeches, essays, and multiple letters in which he mentioned -
• The interest of Dharma should be protected always
• No bill against Dharma should be introduced
• Bhāratadēśaṁ should attain complete independence and
Pakistan formation should not happen.
• Killing of cows should be banned
• Cows should be protected
• The interests of farm workers should be protected.
Current generations should know the true history of Bhāratadēśaṁ
He was arrested in 1946 in Bangladesh when he went there to oppose the massacre of Hindus by the goons of
Pakistan. He traveled all over the place, constructed colonies, fed 2000 people per day, motivated them to do the
chanting of ‘Rāma’ name, and converted many back into Hinduism with Ganga Jal and Rāma Nāma.
Later, in 1947 also, he was arrested again but was released later bowing to public pressure. But many of his intimate
associates such as Goswami Lakshmanacharya, Krishnanda Swami, Mukundasrama ji lost their lives.
Current generations do not even know this history.
Śrī Karapātri Swāmi cried at the time of partition of Bhāratadēśaṁ
Another aspect that deeply hurt Śrī Karapātri Swāmi was partition of the country. He was far-
sighted. In fact, in 1940 itself, Śrī Karapātri Swāmi told that the danger of breaking the country is
looming due to many so-called leaders who are against Dharma. He also brought awareness about
the wrong theories such as Aryan-Dravidian etc. which these pseudo-intellectuals have been
propagating with vicious intentions. At the time when the then Prime Minister Jawaharlal Nehru
was signing the partition, Śrī Karapātri Swāmi was put in jail. He wept bitterly in the jail for his
motherland.
Śrī Karapātri Swāmi arrested in independent Bhāratadēśaṁ
After Bhāratadēśaṁ attained independence, in 1957, when Śrī Karapātri Swāmi performed Satyagraha for the closure
of four cow slaughter sheds in Madhura, the birthplace of Bhagavān Śrī Kr̥ṣṇa, he was arrested and kept in jail for six
months because he refused to stop the protest and leave the place. Later, the district collector had to bow to public
pressure and Satyagraha of his disciples and devotees. With tremendous pressure, Government had to close thirteen
cow slaughter sheds following which many municipalities and Zilla Parishads also banned the killing of cow.
He was again arrested on November 7, 1966, for protesting against the killing of
cows and was taken to jail hitting and dragging all the way to jail. Whenever Śrī
Karapātri Swāmi was in jail, he brought transformation in the inmates also and
infused devotion and patriotism in them.
Later, under the banner of ‘Rāmarājyapariṣad’, his group also contested elections,
but lost in many places except in some places in Rajasthan and Madhya Pradesh.
Merger into the Divine
After lecturing only for five days out of nine days on ‘Rāsa Pañcādhyāyi’ in Kanpur, Śrī Karapātri Swāmi returned to
Vāraṇāsi and remained in that state of Brahman for 21 days. He asked everyone coming to see him to chant Śrī Viṣṇu
Sahasranāma, Caṇḍi Saptaśati, Rāmāyaṇa etc. On February 8, 1982, he had all the gods he worshipped on his chest,
sipped little ganga water mixed with Tulasi, and merged into the Supreme chanting ‘Śiva’ three times. Lakhs of
people came to see his mortal coil which was later dissolved in the waters of River Ganga.
Vandē bhāratadēśa puṇyaparipākā kr̥ṣṇa br̥ndārakam |
Vandē vaidika dharma rakṣaṇa paraṁ vandē sudhī vanditaṁ |
Vandē pāvana rāmarājya pariṣad sansthāpakaṁ śarmadaṁ |
Vandē śrī karapātri sanyami varaṁ vandē tapa: śrīdharaṁ ||
Vandē śaṅkara kiṅkaraṁ hyabhinava śrī śaṅkaraṁ sadgurum |
Vandē gōkularakṣaṇaṁ hariharānanda prabhābhāsuraṁ |
Vandē naigama bhāṣyakāryamanaghaṁ vandē parivrānmaṇiṁ |
Vandē śrī karapātri sanyami varaṁ vandē tapa: śrīdharaṁ ||
<< =====>>
(Adapted from ‘ Dharma Samrat Sri Karapatri Swami’ Pravachanam)

Viṣṇu Stuti
Kāḷidāsa kr̥ta Raghuvamśaṁ
‘Viṣṇu Stuti’ Continues...

bahudhāpyāgamairbhinnāḥ panthānaḥ siddhihētavaḥ |
tvayyēva nipatantyōghā jāhnavīyā ivārṇavē ||
Though all the philosophical treatises mention different paths to attain the human goal of existence, they all culminate in You
as all the different tributaries of River Ganga culminate in the same ocean.
Scriptures such as Āgamās etc. stipulated many means to attain the Supreme God. Many different paths such as
Trayī, Sāṅkhya, Yōga, Vaiṣṇavaṁ, Bhakti, Karma etc. are prescribed to suit the mental abilities and conditions,
convenience, characteristic features, way of life, spiritual temperament, accumulation of results of previous actions
which could be either merits or demerits etc. of many different beings. Here, Kāḷidāsa is showing how mandatory it
is to choose a path that has been mentioned in scriptures, but not based on one’s own whims and fancies. However,
the purpose of all these different paths is to realize and reach the God, just like the different streams that flow from
Ganga again reach the same ocean. Kāḷidāsa is propounding the cardinal principle of Sanātana Dharma and the
quintessence of Nārāyaṇa Tattva in this Ślōka.
tvayyāvēśitacittānām tvatsamarpitakarmaṇām |
gatistvam vītarāgāṇām abhūyaḥsamnivṛttayē ||
Those who are devoid of passions offer their actions to You, and have their hearts
devoted to You, seek refuge in You to obtain liberation i.e., release from the cycle of
births and deaths.
tvayyāvēśitacittānām - One who has mind completely in Viṣṇu only; One into
whose mind Viṣṇu entered.
abhūyaḥsamnivṛttayē - Release from the cycle of births and deaths.
tvatsamarpitakarmaṇām - One who offers all the actions to You
vītarāgāṇām - Devoid of any passions
gatistvam - Reach You
‘Viṣṇu’ Himself is liberation or Mōkṣa. In this world, every being has two things - 1. Mind 2. Action
One has to always keep Viṣṇu in mind and offer all the actions to Him only remaining free from any passion. In
Śrīmad Bhagavadgīta, Bhagavān Kr̥ṣṇa emphasized the same while mentioning about dispassion - ‘abhyāsēnatu
kauntēya vairāgyēṇa ca gr̥hyatē’.
In Śrīmad Bhagavadgīta, Bhagavān Kr̥ṣṇa expressed the same meaning conveyed in the above ślōka in below two
ślōkās -
mayyāvēśya manō yē māṃ nityayuktā upāsatē ।
śraddhayā parayōpētāstē mē yuktatamā matāḥ ॥ (Bhakti Yōga)
manmanā bhava madbhaktō madyājī māṃ namaskuru ।

māmēvaiṣyasi yuktvaivamātmānaṃ matparāyaṇaḥ ॥ (Rājāguhya Yōga)
In this ślōka, Kāḷidāsa mentions the goal (Mōkṣa) of human life and the means to reach it.
pratyakṣōpyaparicchēdyō mahyādirmahimā tava |

āptavāganumānābhyām sādhyam tvām prati kā kathā ||
Your greatness is perceptible, but it is indefinable. No words are sufficient to establish
it except the very examples such as world, the five elements etc. that demonstrate the
greatness.
How can one know God? It is not like one who wanting to see the Himalaya
Mountains goes there and sees it with one’s own eyes. God can’t be seen directly.
Is this statement true? Extending the thought a little more, in fact, what all that
is seen is God Himself. Then, why all the spiritual practices? To obtain the
experience that what all seen is God only. This entire perceptible vast universe
present beyond limits and experienced by the senses such as the five elements is
Your efficacy. Both the forms of God, the one that belongs to the universe and
the other that is beyond the universe, are infinite.
Part 2
The Eternal
Sanatana Dharma in practice
– Brahmasri Samavedam Shanmukha Sarma
Tapa:
So much explanation above was given to clarify the misapprehensions about the power of tapas. As mentioned
above, one can obtain anything with tapas. If a student works hard and spends all the time in acquiring knowledge,
the student is sure to attain distinction. Similarly, a doctor dedicates oneself to the profession and performs duty
with discipline and kindness, the doctor is sure to get good name and fame along with financial success. This is the
power of Tapas.
How to use the power of Tapas?
It is essential for one to understand how to use the power of tapas. If the power of Tapas is abused, one is sure to
be punished in one form or other. Again, stories of many demons, who performed great Tapas, obtained
unreasonable desires, tormented the worlds with the power thus acquired, and finally were vanquished along with
their entire clans are a great testimony to everyone. Even in modern times, there are many instances where one
obtains a position with great hard work, but later abuses the power, and later harshly punished by the destiny.
Another definition for the word ‘Tapas’
From the definition of ‘Swadharma’ applicable to conduct in worldly life, let’s see another definition of ‘Tapas’.
Leading a life with discipline and following austerities is described as ‘Tapas’. This has to be observed at all three
levels - body, mind, and speech, which are called ‘Kāyika’, ‘Mānasika’, and ‘Vācika’ tapas respectively.
Kāyika Tapas - Observing the stipulations prescribed in scriptures with body is called ‘Kāyika’ Tapas. Some of
them include -
• Raising before sunrise
• Following Sadācāra - There are many stipulations mentioned in Sadācāra. It is very essential to understand
them correctly and follow them scrupulously in daily life. Those austerities are being brushed aside these
days as orthodoxy. But, if one spends little time to understand them, one can comprehend how deeply they
are related to health, hygiene, and safety. Let’s take the example of washing hands and feet after coming
from outside. Of course, it is well known one encounters bacteria and many other such microbes and hence
it is better to wash both hands and feet before entering the inner portions of the house and interacting with
others. This shall eliminate any diseases that might arise due to those microbes. These days, everybody is
told to wash hands and feet many times a day. But this has been prescribed by Bhāratīya Maharṣīs ages ago
as a part of daily life.
• Exhibiting good mannerisms and virtuous conduct. By looking at the bearing, attire etc. of an individual,
others should feel pleasant and comfortable. This includes the way one walks, sits, wears dress, puts
appropriate marks on the body etc., In Rāmāyaṇa, looking at Rāma for the first time, Hanumān describes
that they are looking as ‘Dēva Rṣi Rāja pratimau’ i.e., the demeanor of Rāma is exhibiting the characteristics
of Dēva, Rṣi, and Rāja (God, ascetic, and king). Śrī Rāmakr̥ṣṇa Paramahansa said, ‘The body, face, eyes,
forehead, hands, legs, fingers etc. tell in detail about the characteristics and nature of an individual.’ There
is an entire science called ‘Sāmudrika Śāstra’. One’s body reflects one’s living accordingly, whether it is pious
and pure or otherwise. Similarly, wearing appropriate attire for the situation is also important.
• Eating only what is required to maintain body - This does not mean that one has to fast
all the time or eat very little, which might give rise to diseases and other kinds of
weakness. Body has to be strong enough to perform austerities and withstand required
physical exertion for Sādhana.
• Eating without any concern for delicacies - Those were the days when Bhagavān Śrī
Ramaṇa Maharṣi was living in Virūpākṣa cave with very limited intimate disciples.
Bhagavān’s Mother Sri Alagammal was not there yet. Āśrama resources were very limited
and many days they have to live on fasting. One day, with great difficulty, they got very
little rice. Bhagavān mixed hot water with the rice, made it into gruel, and served
everyone a half glass. Someone said, ‘It would have been nice if a pinch of salt could be
added to this.’ Listening to that comment, Bhagavān said, ‘Yes, that’s how body feels.
Today it is salt, tomorrow it is pulses, and later it is pudding. Body wants everything.
Where is the limit? Those who are doing spiritual practice and are in tapas should first
practice how to remain contented and have these bodily desires in control. Only then
there is progress in tapas.’
Another thing that comes to mind is the way of Bhagavān’s eating mixing all the items into one item. One
day, an intimate inmate asked Bhagavān that He is not enjoying the delicacy as is, but in fact destroying the
taste by mixing all the items together. Bhagavān replied, ‘Enough of diversity; Now it is time for Unity’.
ŚRĪ ĀDI ŚAṄKARA JÑĀNA YAJÑAṀ
śr̥ti smr̥ti purāṇānāṁ ālayaṁ karuṇālayam
https ://youtu.be/FCma35xZTIk
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 3
Likewise, devotees of Gaṇapati, Sūrya, Subrahmaṇya etc. reach their respective abodes of Swānanda Lōka, Sūrya
Lōka, Skānda Lōka etc. All these aspects are very joyful to listen, because the related stories of devotees, the play
of the respective form of God in each case at each stage are very enthusing, soothing, and engage both mind and
soul.
Then, what is the trouble?
As long as one worships one’s chosen deity with devotion and remains respectful and tolerant of other deities and
devotees, there is no trouble. Trouble begins only when one starts to transform into a fundamentalist propounding
that one’s deity only exists, or all other remaining deities are either non-existent and/or subservient to one’s chosen
deity etc. taking this impression to such high level where one starts fighting with everyone else. As told above, how
much ever one tries to pacify the passions and cool the tensions, one’s attempts shall not yield any results, as their
scriptures mention only this. Moreover, this fundamentalistic approach takes a dire turn when one starts
demeaning other deities making derogatory statements. If they hear that someone is worshipping Śiva, they will
say that Śiva is one among the Ēkādaśa Rudrās or Aṣṭa Dikpālakās. Of course, an ardent Śiva devotee is hurt by this
curt statement. They counter that the lords of creation and sustenance i.e., Brahma and Viṣṇu exist only till there
are the tasks of creation and sustenance. But what happens when there is no creation and of course, no sustenance
is required? It’s only Śiva who exists at that time and hence He is the greatest. Dēvī Bhāgavataṁ mentions that only
the devotees of Divine Mother attain exalted state.
Everyone has their own scriptures to substantiate.
‘Advaita’ brings harmony among all these different groups

Then, how is it possible to bring all these differently thinking people together? And, in fact, as mentioned earlier,
every path is delightful, engaging, and very blissful too. Why should one leave one’s own path and embrace
another?
‘Advaita’ helps in harmonizing all these seemingly different paths. What is the meaning of the term ‘Advaita’?
Simple literary meaning of this term is ‘Not Two’. Why say ‘Not Two’? It could have been mentioned as ‘Yēkam’,
the ‘ONE’. The seers clarified the term ‘Advaita’ further saying that whatever is seen as two in the world is in fact
not two, but ‘ONE’, and hence the term ‘Advaita’.
Before elaborating about ‘Advaita’, let’s reminisce the Guru Parampara once. It begins with Sadāśiva or Nārāyaṇa.
Brahma is His disciple. Vasiṣṭha is the disciple of Brahma. Śakti is the disciple of Vasiṣṭha. Parāśara is the disciple
of Śakti. Vyāsa is the disciple of Parāśara. Śuka is the disciple of Maharṣi Vēda Vyāsa. Gauḍa Bhagavatpāda is the
disciple of Śuka. Gōvinda Bhagavatpāda is the disciple of Gauḍa Bhagavatpāda. Śrī Ādi Śaṅkara Bhagavatpāda is
the disciple of Gōvinda Bhagavatpāda.
‘Advaita’ - ‘Saguṇa’ and ‘Nirguṇa’ Brahman

This term is taken from Upaniṣad. The Māṇḍūkya Upaniṣad. It is said, ‘Māṇḍūkyamēva Alam’, which means
‘Māṇḍūkya Upaniṣad alone is sufficient’. Gauḍa Bhagavatpāda, the Parama Guru of Śrī Ādi Śaṅkara Bhagavatpāda,
wrote ‘Kārikās’ on Māṇḍūkya Upaniṣad. Śrī Ādi Śaṅkara Bhagavatpāda wrote ‘Bhāṣya’ to these ‘Kārikās’.
‘prapan̄cōpaśamaṁ śāntaṁ caturtham advaitaṁ manyaṁ tē’ - This statement is found in Māṇḍūkya Upaniṣad.
The term ‘Advaita’ finds mention here. Many other statements about Dvaita and Viśiṣṭādvaita are also found in
Upaniṣads. It is mentioned about Brahman, ‘tē brahmaṇi dvē mūrtaṁ amūrtaṁ ca’ i.e., Brahman is both with form
(Manifested) and without form (Unmanifested). Brahman with form is called ‘Saguṇa’ Brahman, whereas Brahman
without form is called ‘Nirguṇa’ Brahman. ‘Saguṇa’ Brahman, as the name indicates, refers to the Supreme God
present in the world as Sattva, Rajas, and Tamas, and orchestrating the world. Another name for this is ‘Māya’.
‘daivī hyēṣā guṇamayī mama māyā duratyayā..’, said Śrī Kr̥ṣṇa in Śrīmad Bhagavadgīta. ‘Nirguṇa’ Brahman or
Advaita refers to attribute-less God.
Here, three things came into picture - ‘Jīva’ or ‘The self’, the world around the jīva, and the Īśwara who has both
the jīva and the world in control. Physical or material sciences discuss about the first two only. The explorations of
many scientists ended with the findings and research about the first two aspects only. Theism discusses about all
the three in which Dvaita, Viśiṣṭādvaita, and Advaita are three levels. Here, ‘Īśwara’ or ‘Brahman’ refer to the same.
‘Saguṇa’ Brahman is the one who creates, sustains, and dissolves all these worlds. As mentioned above, Īśwara
orchestrates the entire worlds. (To be continued...)

Sūryārādhana - Āditya Hr̥dayaṁ
Part 5 - Brahmasri Dr. Samavedam Shanmukha Sarma.
‘Guhyam Sanātanam’ - ‘Sanātana’ means eternal or that which remains fresh forever. ‘Purātana’ is that which gets
older. ‘Sanātana’ is ever vigorous.
‘Śr̥ṇu Guhyam Sanātanam’- I’m not mentioning something new! I am instructing something that which is the eternal
truth and dharma. This is secret and eternal too. Why teaching me now suddenly appearing in the battlefield?
‘yēna sarvān arīn vatsa samarē vijayiṣyasi’ - See how affectionately Maharṣi Agastya is calling Rāma. ‘Vatsa’ means
‘Calf’. This form of knowledge has the strength to destroy all the enemies. Hence, I’m imparting this to You now.
āditya hr̥dayaṁ puṇyaṁ sarvaśatruvināśanaṁ | jayāvahaṁ japēnnityamakṣayaṁ paramaṁ śivam || (4)
One need not think that one does not have enemies and hence there is no need of this stōtra. Chanting of this stōtra
fulfills many other purposes too. ‘puṇyaṁ’ is mentioned here. ‘punāti anēna iti puṇyaṁ’ - That which sanctifies
oneself is called ‘puṇyaṁ’.
We should become pure. Whatever purifies Citta is called ‘puṇyaṁ’. ‘Āditya Hr̥dayaṁ’ purifies our Citta and
sanctifies us. Of course, many have more interest on ‘Siddhi’ i.e., fructification. But it is important to note that there
is no use in struggling to obtain the results while zeroing all the efforts in self-purification. We all should first have
purity. Hence, it is said ‘puṇyaṁ’.
Again, it is mentioned here ‘sarvaśatruvināśanaṁ’ i.e., destroying all the enemies. There are enemies whom we know,
while we are not even aware of unknown enemies! Hurdles are enemies. It is just not enough to have enmity on
someone and assume that you and that someone are enemies to one another. On the path of progress, one can’t
achieve anything if one is facing impediments. ‘Progress’ here refers to raise in material life or maturity in spiritual
life. These obstacles could come from outside or from inside within us.
We do not know how many enemies troubling us are within us. Though one is aware about the internal enemies
such as lust, anger, greed, infatuation, arrogance, and envy, popularly known as Ariṣaḍvarga - Kāma, Krōdha, Lōbha,
Mōha, Mada, and Mātsarya, it is not so easy to conquer. Hence, the term ‘sarvaśatruvināśanaṁ’ here refers to internal
enemies, external enemies, and impediments.
‘Āditya Hr̥dayaṁ’ has the power to remove all of them. Thus, ‘Āditya Hr̥dayaṁ puṇyaṁ sarvaśatruvināśanaṁ’.
‘jayāvahaṁ’ - Chanting of this hymn bestows victory. ‘Jayam’ is the destruction of all the enemies. ‘Jayam’ means
‘Staying superseding’ everything. There should be none higher than oneself. Every individual aspires to be in position
higher than peers. There is a blessing in Vēdās, ‘samānānāṁ uttama ślōkōstu’, which means ‘Let you attain an exalted
state among your peers’. Therefore, ‘Jayam’ means to stay higher than everyone else.
But the scriptural meaning of ‘Jayam’ is attaining all the four Puruṣārthās i.e., Dharma, Artha, Kāma, and Mōkṣa.
The same is conveyed in ‘tatō jaya mudīrayēth’. That scripture which enables the fulfilment of these four is called
‘Jayam’. That’s why Sūta Paurāṇika mentions ‘tatō jayamudīrayēth’ before the start of Purāṇa and Mahābhārataṁ.
Hence, ‘jayāvahaṁ’ here means that ‘Āditya Hr̥dayaṁ’ has the power to bestow Dharma, Artha, Kāma, and Mōkṣa.
‘akṣayaṁ paramaṁ śivam’ - akṣayaṁ means infinite. The tattva in this is infinite. As mentioned in the Śruti statement
‘satyaṁ jñānamanantaṁ brahmā’, this hymn ‘Āditya Hr̥dayaṁ’ is also expounding the same infinite Paratattva. The
purpose of the life is to obtain something beyond materialistic purposes. ‘Sādhana’ (Spiritual practice) is not
complete irrespective of obtaining many things in life. Śrī Ādi Śaṅkara said, ‘tataḥ kim? tataḥ kim?’
What is the purpose of obtaining all these material objects? One should attain Kaivalya (Salvation). That is
inexhaustive and gives infinite merits. Remaining all are ‘Terminal’ pleasures. Everything has an end. Only salvation
does not have an end. Its merits are infinite. It is also known as ‘Akṣayaṁ’, ‘Paramaṁ’, and ‘Śivam’. All the three
connote the same.
Whatever has been mentioned before - ‘puṇyaṁ’, ‘sarvaśatruvināśanaṁ’, and ‘jayāvahaṁ’ are material fulfilments.
‘Akṣayaṁ’, ‘Paramaṁ’, and ‘Śivam’ are transcendental fulfilments. ‘Āditya Hr̥dayaṁ’ has the power to bestow both
material and transcendental fulfilments. Therefore, if one holds on to this hymn with concentration, single-
mindedness, and complete surrender, this hymn can grant both ‘Iha’ (Everything here in this mundane) and ‘Para’
(Everything after this life). Hence, this is called ‘Akṣayaṁ’, ‘Paramaṁ’, and ‘Śivam’.
‘Akṣayaṁ’ is inexhaustive, endless, and indestructible. That is ‘Paramaṁ’ i.e., the most exalted. That itself is ‘Śivam’.
The word Śivam’ is distinct. This word is used in Upaniṣads. ‘Śivam’ is the state of liberation (Mōkṣa) and salvation
(Kaivalya) which is beyond the three states. Obtaining ‘Śivam’ is the ultimate purpose of any effort. Describing the
merits of Bhāgavatam, it is said ‘Śivadam Tāpatrayōnmūlanam’ in the second ślōka.
Japēnnityam - Hence, this stōtra has to be chanted always.
‘Āditya Hr̥dayaṁ’ removes all afflictions and grants ‘Śivam’. We need those which grant us ‘Śivam’. (To be continued...)
Bāla śikṣa CHILDREn’S CoRnER
uA
It is ‘Possible’ to be an ‘Ajātaśatru’
- Samavedam Shanmukha Sarma
Accumulating ample material wealth, attaining a good status, remaining in good health, support of family and their
good condition…One who has all these has a successful life. This is the general definition. This might be true to
some extent. But the life of those who obtain such intimate people who remain truly dear have a successful life.
Mention of this fact is the real revelation in life.
One can obtain friends when one’s talk, conduct etc. are purposeful and respectful towards everyone. If one’s heart
becomes emotional when one reminisces of us, then one is a friend to us. When one earns more such people in
whose mind positive emotions arise just with our remembrance, one can be termed as victorious to that extent.
About the characteristics of speech, Rāmāyaṇa mentioned two features - 1. Snēhayuktaṁ (Friendliness) 2.
Arindamam (Eliminating enemies). Of course, people become friends and enemies with speech and action.
‘Hearing to the words and the way He is talking, even an enemy holding sword approaching to kill, shall transform
into a friend putting down the weapon’, said Śrī Rāma eulogizing the words of Hanumān.
That is the characteristic of ‘Melody’ in speech! Benevolence to heart and delight to speech are noble virtues.
“Let I be carved in such way where, I with the world and the world with me, conducts with munificence’ is the
meaning of mantras of Vedic Maharṣīs. ‘Śāntirastu’, ‘Saumanasyamastu’ i.e., ‘Let there be peace’, ‘Let there be
harmony’ - Such auspicious aspiration is the heart of Vēdās.
The mutual affection between the king of a city, Rāma, and the king of a tribal hamlet, Guha should be observed
in the story of Rāma. Understanding the good will of Guha, Śabari, Jaṭāyu, Munis, and Vānarās towards Rāma helps
understand the true treasure of strength Rāma earned with love.
Rāvaṇa accumulated lot of material wealth. He was surrounded by powerful people, who either were attracted
towards him because of his wealth or afraid of him due to his power. But no one considers Rāvaṇa successful and
takes as a role model. None among those surrounding Rāvaṇa came near him either with love for him or adoration
towards his character. All of them were simply opportunistic seeking their own favor. They are never his real
support. (To be continued... )
VIJÑĀNAṀ - 30
SLOKA OF THE MONTH 1. Whose divine Hēṣa destroys the Ajñāna in the heart?
2. Following Sadācāra is part of this tapas.
Vijñāna vr̥ ddhiṁ hr̥ dayē kuru śrīḥ 3. Who promulgated the decree ‘Gavām sanrakṣaṇamastu’ i.e., Cows shall be
saubhāgya vr̥ ddhiṁ protected?
kurumē gr̥ hē śrīḥ 4. Among both Yaśōda and Duryōdhana who attempted to tie Krṣṇa, who was
dayāsu vr̥ ṣṭhiṁ kurutāṁ mayi śrīḥ successful?
suvarṇa vr̥ ṣṭhiṁ kurumē kuru śrīḥ 5. What are the statements in scriptures that decree about the existence of God and
show many illustrations to demonstrate the same called?
6. Who killed the demon Narakāsura?
7. What is the ritual performed before Abhiṣēkam that purifies the entire body,
sanctifies each limb with the power of Rudra, and provides protection?
8. What is the nāma in Śrī Lakṣmī Sahasranāma that indicates that Lakṣmī is the form
of Rudra?
9. Who said, ‘Performing Dharma expecting something in return becomes ‘Dharma
Vāṇijya’ i.e., trade with Dharma.’?
10. Who is the principal deity to obtain grace to enter into Rāsalīla?
WORDS OF VIJÑĀNAṀ -29 Answers – 1. Puri 2. Vaṭavrkṣaṁ 3. Śivāya Guravē nama: 4. Garuḍa 5.
11.
BENEVOLENCE Viṣṇu 6. Vārāhī Dēvī 7. Gaya 8. Maharṣi Vēda Vyāsa 9. Chitrakūṭa 10. Bhāskara.
na cōrahāryaṁ na ca rājahāryaṁ
na bhātrbhājyaṁ na ca bhārakāri | Saptamātāḥ
vyatē krtē vardhata ēva nityaṁ
vidyādhanaṁ sarvadhana pradhānaṁ ||
1. Śrī 2. Lakṣmi
It cannot be stolen by thieves, nor can it be taken
away by kings. It cannot be divided among 3. Dhrti 4. Mēdha
brothers. It does not cause a load on your 5. Śraddha 6. Vidya
shoulders. If spent, it indeed always keeps growing.
The wealth of ‘KNOWLEDGE’ is the most superior 7. Sarasvati
of all!

Kauravas and Pandavas in the Battlefield
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 bala nce and harmony our traditions advocate for between man andwoman, and ultimately realize their potential to the highes t.”
Krishna again races towards Bhishma

Once again on the ninth day, an infuriated Bhishma starts to kill many soldiers. Bhishma fought very ferociously
surpassing the number of soldiers he said he would kill. The warriors of the Pandavas army were trying to get to
Bhishma and the Kauravas were protecting him. Krishna notices that Arjuna is not fighting as well as he could, due
to affection for Bhishma.
Krishna got down from the chariot and started racing towards Bhishma with the reins he was using to drive the
chariot. Arjuna got down from the chariot and begs Krishna to not break his vow, as Krishna had red eyes, and
when he walked the earth was shaking.
There is something to notice here

After Duryodhana riled Bhishma into fighting more than he promised, Krishna rose up to calm Bhishma down. It
should be noted that here Krishna says to Bhishma in a way that Arjuna can hear that it was due to him that the
entire war was taking place. He was one of the elders who remained silent while Draupadi was being humiliated
and so he should be killed. However, what should be considered here is that if Bhishma was truly at fault and
Krishna truly wished to kill him he would not have brought a whip and reins, he needn’t even get down from the
chariot as he simply could have sent his Chakra. By saying these words, Krishna wished to inspire Arjuna into action
by making him see Bhishma not as his grandfather but rather as a person who watched while a woman was getting
humiliated.
During the game of dice, Bhishma did follow Dharma as discussed earlier. Krishna also says after Bhishma’s death
that he was a person who had not sinned in his life. Bhishma did see Krishna as holding His chakra, even though
he was holding a rein. This means that he showed His ‘Narayanathva’ i.e., the original form of Narayana to Bhishma.
Something to note here is that Bhishma promised to fight according to his strength. Bhishma has the strength of
the ‘Ashta Vasus’, but was fighting on the side of Adharma, due to the divine plan of the Lord Hiimself. However,
even though he is fighting on the side of Adharma, he should not use his divine powers for Adharma. Hence, Krishna
showed His anger on Bhishma and used His divine power as Lord Krishna who stopped Bhishma as ‘Devadeva’, i.e.,
the God of the Gods. Then, Arjuna took an oath on his bow Gandiva, all his punya (result of virtuous deeds
committed till then in his life), and his Satya (Truth) that he will kill Bhishma.
The night of the ninth day of the battle

The commanders and great warriors of the Pandavas’ army all gathered along with Yudhishthira. None of them are
excited about the following day of battle, as their army suffered heavy losses due to Bheeshma’s prowess. Similarly,
the Kaurava army also suffered heavy losses due to the Pandavas’ counter-attacks. In that situation, Yudhishtira
says that he feels as though they could beat Indra, Varuna, Kubera but they would not be able to face Bheeshma. It
feels as though he is a forest fire destroying the land.
Yudhishthira says that he feels as though exile was better than the current situation. Krishna
then speaks addressing him as Satya-Pratignya. He says that Yudhishthira should not act
weak and should always fight strongly for Dharma. Krishna says that the Pandavas are like
Indra on earth. He gives the suggestion that He will set aside His oath and kill Bheeshma
Himself. In this situation, one should understand that Krishna is not setting aside His oath
by saying that he would fight all the Kauravas and kill Bheeshma. He says that in Upaplavya
Arjuna vowed to kill Bheeshma. However, since for some reason, he was backing away from
this fairly simple task. Krishna was willing to do it. He says that the time of Bheeshma’s death
is nearing, and he was one of the weaknesses of the Kaurava army. In reality, this was another
reminder to Arjuna that he was hesitating from an achievable task due to his emotion.
Yudhishtira says that if Krishna entered the battlefield, then no one would be equal to Him. However, he didn’t
want Krishna to get the name that He made false promises. So, Yudhishtira would use the words of Bhishma to his
help in this situation. Yudhishtira says that Bheeshma announced that whenever Yudhishtira needed a suggestion
during the war he would give his suggestions. However, he would fight for Duryodhana. So, Pandavas and Krishna
go to Bheeshma’s tent to ask for his suggestion. Bheeshma sees them and welcomes Krishna, Arjuna, Yudhishtira,
and other Pandavas. He asks them to ask what they want other than asking him to fight on their side. Yudhishthira
asks Bheeshma to tell them a way in which they can get their kingdom, win the war, and keep their army safe.

Part 9 PRAVACHANAM TRANSLATION
From Physical Plane to the Divine Plane (Contd…)
saha yajñā prajā sr̥ṣṭvā purōvāca prajāpatiḥ
Bhagawan taught us in the Gita. The yajna is the link between the divine forces that animate the natural world and
the human. As and when the human performs the yajna and through that effort, offers worship to the divine forces,
they in turn, respond to him in a kind fashion. This is the ongoing cyclic nature of coexistence between nature and
individual that the Veda taught us. It has not been our way to attack and subdue nature, or to divide and dissect it,
or be isolated from it. It is not our way to violate it. It is our way to blend into it, be one with it, and flourish with
it. It is because we had ignored this connection and actively moved away from this teaching that now we are forced
to take up slogans like, “Save the Nature!” and “Protect the Trees!” As the connection between nature and the
individual deteriorated, that deterioration is reflected on the mutual relations within the various individuals. From
an ancient society that sought the well-being of all, we have been slowly moving towards a society that is more and
more divided, now all the way down to the level of the individual. We are at stage now that members of even one
family can’t coexist. From a state where one individual’s aspiration covered the entire creation, the entire universe,
we have arrived at a state where one individual can’t tolerate another. And there is no doubt that this degradation
took place because the humans have moved steadily away from the principles of well-being that were taught by the
Veda.
In the recent past there came a generation, all over the world, that claimed authority and ownership over
everything, and pumped up a revolutionary frenzy in all people. Their words were enticing, their songs were
energetic, and they did rock the world for a few decades. They claimed that all that is old is useless and must be
discarded. However, what happened to them? What happened to their revolutionary zeal? It just dissipated.
However, if we look deeper into their lyrics and their message, what are the ideas they are talking about? A song
describes the dignity of labor of a potter, a blacksmith, and a fisherman. Is this entirely a new idea? Let’s examine
a few verses from the Rudra Namaka Prasna of Yajurveda.
namaḥ kulālēbhyaḥ karmārēbhyaḥ, namaḥ pun̄jiṣṭēbhyō niṣādēbhyaḥ
Salute to the potter and the blacksmith. Salute even to the hunter in the forest.
Such was the respectful vision of the Vedic Rishi. Don’t dismiss anything. Respect everything, because it is a
manifestation of the divine. In the skill of the potter that draws out useful utensils out of clay, and in the skill
of the blacksmith that shapes metal into tools, they saw the presence and expression of the divine.
The Veda recognized the human as an integrated part of the overall nature. So, the individual in various forms
– as a Brahmin, as a potter, as a blacksmith and so on – as that person performs his role and adheres to Dharma,
he not only functions as a useful member of the society but lives in harmony with the creation. That is the vision
proposed by the Vedic Rishis.
,
People mistakenly assume that the Hindu teachings deal only with spiritual matters and ignore the
physical world. That is completely false. It taught not to focus only on the physical world, but it didn’t
ignore the physical world.
The Hindu thought observed the physical world also. However, it didn’t stop there. For example, if we take a human
individual, in the physical world, it is directly evident that this person is working in some profession, at home, he
is a son to his parents, husband to his wife, and thus, performs some social duties. However, Hindu thought didn’t
stop there. It penetrated this physical shell and looked into that human. It perceived that inside this human is an
infinite source of energy. It perceived that, when properly nurtured, the hidden energy would blossom and elevate
the human to the divine.
The western system of knowledge looks at the human as a collection of muscle, bones and blood. If you go a little
deeper, it talks about biochemistry, proteins, enzymes, and cellular activity. The western science is only beginning
to explore concepts like feelings, imagination, creativity and related activities in the brain and the heart. In contrast,
the Vedas investigated this in great depth and identified the hidden potential in the individual. Not only that, the
Vedas developed methods by which the individual can realize this potential. It taught the humans to stop running,
to sit down calmly and seek within.
Translation: Narayanaswamy Sankagiri (To be continued...)

SWADHARMA AND SADĀCĀRA
Having been born a human, one must realize the temporal nature of life and engage in good deeds. We have no
guarantee that we will get a human life immediately after this lifetime.
This human life of ours has been acquired by expending a lot of Puṇyaṁ (merit). The
human body is compared to a boat that has been bought using the money called
Puṇyaṁ. The boat of the human body is to be used to cross the ocean of Samsara
before it develops cracks and sinks i.e., before the human body dies. When we engage
in worldly activities, we must do so with focus and complete them. Likewise, when
we engage in Pūja or Japa or Anuṣṭhānaṁ, we must not let the mind waver. Some
have the habit of feeling sorry for not being able to do Anuṣṭhānaṁ when engaged in
worldly actions and keep thinking of worldly actions when sitting to engage in Pūja
or performing Japa. Those with such a habit must give it up, realize the importance
of Swadharma, engage in worldly activities as necessary, and perform Anuṣṭhānaṁ
with faith and sincerity. It is a must to possess Sadācāra or noble conduct as enjoined
in the Vēdās. It has been pointed out that even the Vēdās cannot purify one who does
not have Sadācāra.
(Śrāvaṇa Śuddha Pancami is Jagadguru Śrī Śrī Śrī Vidhu Śekhara Bhārati Swami’s Jayanti)
Majority Indians see respecting other religions is important to truly being Indian
July 3, 2021 - New Delhi A survey conducted by an independent foreign news
agency based in Switzerland across 57 cities in India with a sample of five
lakh citizens diversely spread across different ages, gender, profession, and SANATANA DHARMA
academic and financial background. Below is the summary of the results.
AROUND THE WORLD
Tradition of Chatrapati Shivaji comes to USA

July 9, 2021 Kauai, Hawaii - Honoring the tradition of Chatrapati
Shivaji to build mud forts to enable his soldiers to get familiarized,
trained and strategize to capture the forts later and to inculcate
veneration in children for Shivaji and glory of Bharatadesa, few
families in Kauai started the tradition of building mud forts in their
driveways few years ago. Now, this is well appreciated and being
repeated all over USA in multiple states.
Kanwar Yatra Called off

July 19, 2021 - In India’s largest state of Uttar Pradesh capital Lucknow the Kanwar Yatra, a festival for Hindu Deity
Shiva, is called off, amid a steady spike in daily COVID-19 infections. Nearly 42,000 new cases were reported from
across India this week. Though disappointed from a devotional point of view, many Hindu religious leaders
appreciated the fore-vision and cautious approach of the Government in containing Covid-19.
Guru Pournima celebrations all over the world

July 23, 2021 - The biggest festival in the tradition of Guru-Sishya culture ‘Guru Pournima’ is celebrated all over the
world with the worship of Maharshi Veda Vyasa, Jagadguru Sri Adi Sanakara, and one’s own Guru. Celebrations
marked special worship services for one’s Guru in every major lineage, mutt, and monastery including all the four
Pithams established by Sri Sankara, Kanchi, Americas, Asia, Australia, Japan, and Kawai.
‘Rakshabandhan’ ceremony
July 25, 2021, Washington DC USA Vishwa Hindu Parishad and Hindu Swayamsevak Sangh together in cooperation
with many Hindu Mandirs across North America, South America, Asia, South Africa, and Australia is planning to
organize a massive ‘Rakshabandhan’ ceremony this year on the occasion of Shravan Pournima. The organizers
believe that, in these times of pandemic though there are looming fears about the impending third wave, this
ceremony improves human relations, strengthens bonds between communities, and creates an aura of
auspiciousness and peace. Many Mandirs already expressed solidarity and support to this noble cause and are
inviting the people in the entire community and vicinity to come forward to get the ‘Rakshabandhan’ tied and
celebrate the mutual affection and love with sweets and smiles.
Disclaimer: - The information provided under ‘Sanatana Dharma Around the World’ section is collected from various sources. Readers may check for accuracy.

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Aarsha Vani: Inside This Issue

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Aarsha Vani

(Voice of Sanatana Dharma)

August 2021 Volume: 7 Issue: 7

INSIDE THIS ISSUE Dear Readers,

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(Adapted from ‘Rushipeetham Visishta Sanchika – 2019’)

ajñānapātakatamastati tīvraraśmi | daurbhāgyabhūdharavidāraṇa vajramīḍē ||

‘Śrāvaṇē vihitaṁ tu yat, tasya caikasya kartāpi mama priyatarō bhavēt’ -

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Purāṇās declared the same tattva as -

(Adapted from ‘Siva Rahasyam’ Pravachanam)

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To transform speech into Tapas…

ātmahētōḥ parārthē vā adharmāśritamēvaca |yē mr̥ṣā na vadantīha tē narāḥ svargagāminaḥ ||

To avoid any sin with mind…

araṇyē vijanēnyastaṁ parasvaṁ dr̥śyatē yadā |manasāఽpi na gr̥hṇanti tē narāḥ svargagāminaḥ ||

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What is Faith? What is Orthodoxy?

Only a believer can talk about God and God-related aspects

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Āṣāḍha Bahuḷa Aṣṭami, Sunday August 1, 2020 -

August 4, 2021 Wednesday – Kāmika ēkādaśi, Karkātaka Sankramana, Beginning of

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August 20, 2021, Friday - Vara Lakshmi Vratam,

"yēna baddhō balīrājā dānavēndrō mahābalaḥ,

"namastubhyaṁ jagannātha dēvakītanaya prabhō,

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Rāsalīla - Rādhā and Kr̥ṣṇa

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- Samavedam Shanmukha Sarma.

(Adapted from ‘Bhakti Patrika’ August 2019)

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The complete list of the deities near Kubēra -

Adapting Sanyāsaṁ at the age of 23 years

Dharma Yōddha - Dharma Sāmrāṭ

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Yajñās organized by Dharma Sanga

Books of Śrī Karapātri Swāmi

Magazines and Articles of Śrī Karapātri Swāmi

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‘Viṣṇu Stuti’ Continues...

manmanā bhava madbhaktō madyājī māṃ namaskuru ।

pratyakṣōpyaparicchēdyō mahyādirmahimā tava |

namāmi bhagavatpādaṁ śaṅkaraṁ lōka śaṅkaraṁ.

‘Advaita’ brings harmony among all these different groups

‘Advaita’ - ‘Saguṇa’ and ‘Nirguṇa’ Brahman

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Krishna again races towards Bhishma

There is something to notice here

The night of the ninth day of the battle

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saha yajñā prajā sr̥ṣṭvā purōvāca prajāpatiḥ

namaḥ kulālēbhyaḥ karmārēbhyaḥ, namaḥ pun̄jiṣṭēbhyō niṣādēbhyaḥ

Translation: Narayanaswamy Sankagiri (To be continued...)

AROUND THE WORLD

Tradition of Chatrapati Shivaji comes to USA

Kanwar Yatra Called off

Guru Pournima celebrations all over the world

Copyright © 2021 | Rushipeetham Charitable Trust. All Rights Reserved.

Bhārata Mānasa Patrika

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