Aarsha Vani

(Voice of Sanatana Dharma)

November 2018 Volume: 4 Issue:10

INSIDE THIS ISSUE

Title Page# Title Page#

1 ‘Stipulations for Kāśī Yātra’ 1 10 Observances in the month of Karthika - 7
2 Umā Sahasraṁ 2 Karthika Vidhi
3 Hari Hara Abhēdaṁ - Kārtīkaṁ 2 11 Ambarīṣōpākhyānam 8
4 Ashtaadasa Shakthi Peethas - Vāranāsyām 3 12 The Mahabharata True Story from Sage
Viśālākṣi Veda Vyasa - Siva Leelas in Mahabharata 9
5 Nagula Chavithi 3 13 Hindu Dharma – Form, Nature and Effect 10
6 The Eternal - ‘Vedic Mathematics’ 4 14 Pitr̥ dēvō bhava – Puruṣōttamāya Nama:, 10
How to Regain Our Ancient Hereditary Adhōkṣajāya Nama:
Knowledge? 15 Śiva jñānaṁ - Philosophy of Five-Faced Śiva 11
7 'Dāmōdara’ līla 5 16 News from Sri Vallabha Ganapati Mandir 12
8 Maha Ratri - Kala Ratri 6 Konthamuru, Rajamahendravaram
9 Extraordinary Insight and Blessings 6 17 Again into the lap of Mother… 13
18 ‘Arsha Padma Diwakara:' 13

With your patronage ‘Aarshavani’ is in its fourth year. We take this opportunity to express our gratitude for your
continuous support. To express your views about this e-newsletter, and make it more rewarding and spiritually
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“सरस्वती श्रुततमहती महीयत ां" - "Sarasvatī śrutimahatī mahīyatāṁ"

(The above phrase in Rushipeetham logo is said by King Dushyanta in Sri Kalidasa’s Abhignana Sakuntalam.
“Pravartatāṁ prakr̥tihitāya pārthivaḥ; sarasvatī śrutimahatī mahīyatāṁ; mamāpi ca kṣapayatu nīlalōhitaḥ;
punarbhavaṁ........" - ‘Rulers shall strive to save nature. Education derived from Vedas shall become venerable
paving the path to universal welfare. Vedic education stipulating the directives of Dharma shall thrive. Let there
be no rebirth to me by the grace of Svayambhu Sada Śiva’. King Dushyantha aspired for the above.)

‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ © Samavedam Shanmukha Sarma

 Aarsha Vani
(Voice of Sanatana Dharma)

November 2018 Volume: 4 Issue: 10

‘Stipulations for Kāśī Yātra’ Upcoming Pravachanams

Lord Subrahmanya Himself explained ‘Kāśī khaṇḍaṁ’ to Maharshi Agastya. ‘Kāśī Date: Nov 1, 2018 6:00PM
khaṇḍaṁ’ is complete amalgamation of five Topic: "Gurutattva Vaishishtyam”
aspects - Brahmavidya giving the ‘Supreme Venue: Sri Siva Sai Garden Function Hall,
SV Nagar, Nagaram, Hyderabad.
Knowledge’ or ‘Knowledge about the Supreme’, Contact: Srihari Pavan 9949672982
Upanishads expounding profound Vedanta Date: Nov 2 – 4, 2018 6:30PM
truths, Mantra treatises exploring many secrets, Topic: "Sri Krishna Leela Vaibhavam”
Yoga scriptures detailing practices of Yoga, and Venue: Sri Alamelumanga Padmavati Sameta Sri
Dharma scriptures prescribing what to do and not Venkateswaraswamy Devalayam,
to do. This also contains the stipulations, Kukatpally, Hyderabad.
Contact: Siddha Reddy 7893989989
observations and practices one should observe while visiting or staying in Kāśī. Madhusudhana Reddy 9963426940
Following are some – Date: Nov 8 – 12, 2018 3:00PM
1. One should realize that not only Lord Viśvanātha resides in Kāśī, but the city Nov 9 – 12, 2018 10:00AM
of Kāśī in itself is the form of Lord Viśvanātha. Hence, one should always pay Topic: "Sri Krishna Karunamrutam”
reverence chanting ‘Pan̄ ca krōśātmikāya jyōtirliṅgāya viśvanāthāya Venue: Surabhandeswara Devalayam, Manthani.
namaḥ’. Contact: Smt. C Savitri 7093144564
Smt. D Aruna 9985029315
2. One should do the yatra remaining completely conscious that Kāśī itself is an
Date: Nov 16 – 19, 2018 11:00AM
effulgent halo. Nov 20, 2018 3:00PM
3. In Kāśī, the preeminent is ‘Viśvanātha’ Liṅga and ‘Manikarnika’ tīrtha. Nov 21 – 22, 2018 11:00AM
4. Yatra to Kāśī is not complete without Topic: "Siva Stuti”
1. Darshana of Viśvēśvara Liṅga 2. Dip in Maṇikarṇikā tīrtha Venue: Kumaraswamy Mutt, Kedhar Ghat, Kasi.
3. Devout listening of Siva’s efficacies, līlas, and related narrations through Date: Nov 20 – 24, 2018 11:00AM
Nov 21 – 23, 2018 3:00PM
revered persons who grasped the true heart and spirit of Puranas, not Topic: "Devi Stuti”
just scholars who only look in literary angle. Venue: Dharma Siksha Sangh, Durga Kund, Kasi.
5. One should never think that one came for pilgrimage for a defined period of Contact: Sri Mataji 9981645375
time. They should live as if they were living in Kāśī for their lifetime. (For details visit http://rushipeetham.org/ Event Calendar)

6. One should visit the temples of Parivāra Dēvatas i.e. entire entourage of Lord Traditions-Fulfilments
Viśvanātha. As Sanatkumara embedded many
7. One should not wander freely as per their will, but should strictly observe mantras in the nāma below from ‘śrī
stipulations prescribed according to Varṇāśrama dharma. lakṣmī sahasranāma stōtraṁ’, continuous
8. One should do as much charity as one can to the best of their limits. chanting confers great merits and grants
9. One should understand that just one dip in Ganga washes off all the everything here and hereafter.
accumulated sins. Hence, it is very important to lead disciplined and pious śrī hr̥llēkhā paramā śaktiḥ mātr̥kā bīja rūpiṇī
life in Kāśī. (Contd.. Page2)
In the month of Karthika, one should
Sadhu Vachanam recite the below sloka while taking bath.
Oh Damodara! You have incarnated as the supreme soul with the resplendence of dhyātvāhaṁ tvāṁ ca dēvēśa
a million Suns. You are the supreme consciousness. The learned have immense faith
jalēఽsmin snātumudyataḥ |
that you obliterate all sins. You are above delusion and flourish in infinite splendor.
tava prasādātpāpaṁ mē
– Sri Narayana Theerta (From Sri Krishna Leela Tarangini).
dāmōdara! Vinaśyatu ||
Bharateeyam
“The Vimaanika-Shaastra goes into metals that are used in these crafts. It talks kārtikēఽhaṁ kariṣyāmi
about electricity and power sources. It talks about the pilots and the clothing they prātassnānaṁ janārdana|
have to wear. It talks about the food that they eat. It talks about the weapons that prītyarthaṁ dēva dēvēśa
are kept on these airships”. - Dr. David Childress (Author, Technology of the Gods) dāmōdara mayā saha ||
Spiritual Quest
(Answers by Sri Samavedam Shanmukha Sarma)
Rudra Namaka mantras are mentioned in ‘Chityagni Homokti’ portion of Yajurveda, which implies that these are
mantras prescribed in Agnichayana Deeksha. Then, why these mantras are used while performing Abhishekam to Rudra?
Where was it stipulated that only Homa mantras can be used in multiple ways for Japa, Abhishekam and others?
It is true that Rudra Namakam is mentioned in ‘Chityagni Homokti’ portion of Yajurveda. But, Yajurveda is in the position of
heart of entire Veda Vidya. Namaka is exactly at the center of Yajurveda. Hence, it is clear that Rudram is the quintessence
of the entire Veda Vidya. Veda is broadly classified as 1. Karma Kanda 2. Jnana Kanda 3. Upasana Kanda. Thus, three
characteristics of Karma, Jnana, and Upasana are akin to Rudram, which is in the middle portion of Vedas. Among the
Shadangas (Shiksha, Vyakaranam, Chandas, Nirukta, Jyotisha, and Kalpa), Kalpa educates about the application of Vedic
mantras. Maharshi Bodhayana and others compiled Kalpa, in which they mentioned the application of Rudra mantras to
Japa, Homa, Archana, Abhishekam and others. Apart from this, ‘Rudra Namakam’ finds mention as an Upanishad in other
Upanishads. Tantra treatises such as ‘Meru Tantra’ elucidated how each mantra in ‘Rudra Namakam’ has to be used in Japa,
chanting repetitively and other required details. Per all the above, ‘Rudra Namaka Mantras’ are being effectively applied as
philosophy in Jnana, mantras in Karmas such as Yajnas, and tantras in Upasana.
‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ © Samavedam Shanmukha Sarma 1
 ‘Stipulations for Kāśī Yātra’– Contd.. from page 1 Umā Sahasraṁ
10. One should remember that one should control emotions under all (Śrī Kāvyakaṇṭha Gaṇapati Muni began
circumstances. his magnum opus ‘Umā Sahasraṁ’ on
11. One should never lie, especially when living in Kāśī. Kārtīka Bahula Ṣaṣṭi)
12. One should not do harm to any creature in mind, speech, and action.
13. One should not engage in gossiping about others, even for fun.
14. One should protect the lives of others who are in dire circumstances even at the
expense of uttering a lie. Even saving the life of an ant in danger bestows the
merits of protecting the three worlds.
15. One should venerate those living in Kāśī refusing mundane comforts. This is the
prime most dharma and makes the Lord happy.
16. One should thoroughly control senses and mind.
17. One should live in Kāśī without any aspirations or expectations, not thinking of
even Moksha.
nigamaisturagī bhuvā rathī
18. One should discard fear about death. vidhinā sārathimān bibheda yaḥ |
19. One should take as much care necessary to guard body for performing Vrata, kanakādrivareṇa kārmukī
Dharma, and Dāna. kamalākṣeṇa śarī puratrayam ॥ 22.3॥
20. One should exercise control over food. Tripurāsura sanhāraṁ is very unqiue
21. One should sincerely attempt to decrease showoff and hypocrisy as much leela of Lord Siva. Not only His valor
possible. in vanquishing the demons is
22. One should leave out attachment, greed, hatred, and pride in Kāśī. adulated here, but also making all the
23. One should control senses, develop forbearance, practice not to be cruel, speak Gods instruments in this mission is
truth, and stay peaceful. astounding. Earth itself is the chariot.
Vedas themselves are the horses for
If one stays in Kāśī following the above stipulations for one day, one gets the merit Siva’s chariot. Chandas or Meters are
of staying one hundred years in another kshetra. Doing one prāṇāyāma in Kāśī the paths of Vedas. Sun and Moon are
bestows the merit of observing thorough spiritual practice with Ashtanga Yoga. Kāśī the wheels of this chariot. The
is the pivotal point of this entire universe. In Kāśī, Ganga is preeminent. Among all movement of this chariot is nothing
the tīrthas of Ganga, ‘Maṇikarṇika’ is the most distinguished tīrtha. There is nothing but the movement of Time.
higher than having darshan of Lord Viśvanātha, which is the best of all observances Everything in time – day, night,
in Kāśī. Performing Abhishek with pan̄ cāmr̥ta (milk, curd, ghee, honey, and sugar), fortnight, month, seasons, year, yugas
offering flowers, bilva, and naivēdya bestows infinite merits. Let’s do Kāśī Yatra etc. – are determined with the
following these rules and get the grace of Lord Viśvanātha! movement of Sun and Moon.
–Samavedam Shanmukha Sarma.
Mountain Meru is the bow. King of
(Adapted from ‘Kasi Khandam’ Pravachanam) Serpents Vasuki is the bow string.
Brahma, the creator, is the charioteer.
Lord Narayana Himself is the arrow.
Hari Hara Abhēdaṁ - Kārtīkaṁ The three instruments filled with evil
Scriptures mention that it is important to worship all Gods in – mind, speech and action – are
the month of Karthika. It is well known that this month is mentioned as Tripurāsuras. If one
‘Hari-Hara Atmakam’ i.e. daytime belongs to Siva and night experiences ‘Sarvaṁ śivamayaṁ
time belongs to Vishnu. Together, it makes one day i.e. it is only jagat’ i.e. it is no other than Siva
the union of Siva and Vishnu that sustains this universe. everywhere, the evil filled in these
three instruments vanishes and
1. Worship of Ganapathi on Fridays with Dūrvāra (blades of
one attains liberation. This is the
grass) removes all obstacles and grants success in all
true meaning of vanquishing the
undertakings. Tripurāsuras. Siva will destroy
2. Worship of Sun reciting ‘Āditya Hr̥dayaṁ’, especially on Sundays, gets rid of any delusion and absolve all the sins if one
ailments and grants good health. who comprehends this true
3. Worship of Siva on Mondays removes poverty and grants wealth. philosophy inherent in the killing of
4. Worship of Subrahmaṇya on Tuesdays by lighting lamps and reciting Tripurāsuras. Puranas mention that
‘Subrahmaṇya Bhujaṅgaṁ’ makes one victorious in all endeavors. Siva killed the Tripurāsuras on the full
5. On Wednesdays, worship of Vishnu with Tulasi grants progeny. moon day in the month of Kārtīka. All
6. One experiences ‘Brahma Jñāna’ (The Supreme Truth) with the worship of Guru the gods celebrated this day as
on Thursdays in the form of Dakṣiṇāmūrti, Dattātrēya, Hayagrīva & Saraswati. Dīpāvaḷi. Hence, this day is called
7. Reciting the names of the lords of quartets (Dikpalas) along with Serpent deities ‘Dēva Divālī’. Let’s all pray the
omnipotent, omniscient and
(Naga devata), Ashwini Gods, and Dhanvantari on Saturday yields sound health
omnipresent Tripurāsura Samhāraka
and gives long life.
to bestow His infinite grace!
Kr̥ṣṇa lifted the Gōvardhana Mountain on Kārtīka Padyami day. Hence, worshipping - Samavedam Shanmukha Sarma.
the model of the same made with cow dung grants protection to those who seek (Adapted from ‘Uma Sahasram’ Pravachanam)
refuge in Him. Purāṇas mention that Kr̥ṣṇa led Arjuna by example to eat at one’s sister’s
home on Vidiya day. Kr̥ṣṇa is worshipped in cowsheds along with cows on Śukla aṣṭami
day. On Dwadaśi day, Kr̥ṣṇa is worshipped along with all other Gods and Sages, as Purāṇas
mention that they all go to Br̥ndāvana. Performing puja for Kārtīka Dāmōdara near ‘Tulasi’
Br̥ndāvana shall yield great merits. Many observe Bhīṣma Pan̄ caka Vrata as told by Kr̥ṣṇa
Hiimself from Ēkādaśi to Paurṇima. Kr̥ṣṇa performed ‘Rāsa līla’ on Kārtīka Paurṇima day.
According to Dēvī Bhāgavata, one obtains the grace of Rādha dēvī if they worship Rādha
Kr̥ṣṇa on Paurṇima day. Varaha Purāṇa mentions that one attains Gōlōka if one meditates
on Kr̥ṣṇa either at Madhura or Br̥ndāvana in Kārtīka.
‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ © Samavedam Shanmukha Sarma 2
Vāranāsyām Viśālākṣi.. – This śakti pītha is preeminent among all other śakti pīthās, as all forms of Divine Mother –
Aṣta Mātruka, Nava Durga, Chatuṣaṣti kōti yōgini devatas, aṣtādaśa śakti pīthās- are present in vāranāsi. In Kāśi, viśālākṣi
temple is situated between Meer ghat and Lalita ghat where river Ganga is called ‘viśāla’.
Lord śiva Himself calls Mother Annapūrṇa as ‘aṣtādaśa yogapīthīkādhiṣtātri’ i.e. the presiding deity of all the eighteen śakti
pīthās. Annapūrṇa literally means one who provides anna for everyone in the entire universe. ‘Anna’ has a wider
connotation. It does not mean just food. It also implies wealth, comforts etc. Mother also provides for gods in the form of
‘Swāha’ and pitrus in the form of ‘Swadha’. To provide exactly what is required to whom, where, when, and how, She has
an extended and enlarged vision. Hence, She is called ‘viśālākṣi’. Also, because of Her unlimited power to envision all the
times, all the places, all the creatures without the limitations of past, present, future, here, there, somewhere etc., She is
called ‘viśālākṣi’. One who has widened vision is called ‘viśālākṣi’.

Hence, whosoever prays Her shall get rid of narrowed and constricted mental vision, shall expand their vision beyond
horizons to obtain the knowledge of Supreme. Hence, ‘viśālākṣi’ is one who bestows ‘Brahmavidya’, because She Herself
is the embodiment of Brahmavidya. Devi Bhagavatam narrates the manifestion of Mother in great detail. When Mother
manifested to kill the demons torturing the universe, noticing that all worlds are famished, She rained Her infinite rays of
compassion. Hence, She is named ‘Anantākṣi’. Later, She produced all kinds of vegetables and other eatables from Her
body. Accordingly, She is named ‘śākambari’. When She was killing the demon Durgama, many other forms emerged from
Her including Tulaja Devi, presiding deities of Dasa Mahavidyas etc. It has to be clearly understood that any one form of
Divine Mother is always an amalgamation of all other forms. The very names ‘viśālākṣi’ and ‘Annapūrṇa’ are considered
great mantras. Annapūrṇōpaniṣad mentions that ‘viśālākṣi’ and ‘Annapūrṇa’ are one and the same, which is also told by
Lord Subrahmanya to Maharṣi Agastya. She is the one who provided food to hungry Maharṣi Vyāsa and His entire retinue
of disciples. Another devotee interpreted that as Lord Viśwanātha pervades the entire universe, Mother expanded Her
eyes to look at Her husband. Hence, She is called ‘viśālākṣi’.
“dhyāyēt dēvīṁ viśālākṣīm tapta jāmbu nada prabhām | dvibhujāṁ ambikām caṇḍīm khaḍga karpara dhāriṇīm ||
nānālaṅkāra śubhāgāṁ raktāmbaradharām śubhām sadā ṣōḍaśa varṣīyāṁ |
prasannāsyāṁ trilōcanāṁ muṇḍa mālādharīm ramyāṁ pīnōttuṅga payōdharām ||
śivōpari mahādēvīṁ Jaṭāmakuṭa maṇḍitāṁ Śatr̥kṣayakarīṁ dēvīṁ |
sādhakābhīṣṭadāyakām sarvasaubhāgya jananīm mahāsampatpradāṁ smarēt ||”
‘One should meditate upon viśālākṣi who is radiant and shining like molten gold, containing sword and shield in two hands,
adorned with many ornaments, wearing red colored garments, always sixteen year old, serene faced, three-eyed, wearing
garland of skulls on raised chest, mouting Lord śiva, destroys enemies, grants the wishes of seekers, auspicious one, and
bestows affluence’.
Above dhyāna slōka describes the different forms of viśālākṣi such as kāli, tripurasundari, annapūrṇa, saraswati,
mahālakṣmi, and durga along with their nature and purpose. Lord śiva Himself said that whoever seeks refuge in viśālākṣi
and Him shall be bestowed with rest and peace i.e. they will be liberated from the endless cycle of births and deaths.
– Samavedam Shanmukha Sarma.
(Adapted from ‘Shakthi Peetha Rahasyalu’ Pravachanam) (To be continued …)

Do snakes really drink milk offered to them in anthills? Likewise, if commotion is created near anthills with eatables made
of rice, sugar, sesame seeds and offering of incense, lamp etc., is it not really troubling the entire snake clan? How will
this be worship in any sense?
Snakegods are subtle energies related to cosmos. Among all creatures on earth, every species exhibits a specific kind of
divine consciousness through their body. For example, worship is performed to women and Vedic scholars considering
them as embodiments of Divine Mother and Vishnu respectively.
Here, neither the forms, names nor personalities of those individuals are of any
importance. There only the consciousness as Women and Vedic knowledge are
venerable. Similarly, worshipping these snakes is done to worship the divine serpent
consciousness present in them. Anthills are nearer to that divine energy. Worship of
those snakes pleases the serpent gods, not the snakes present in those anthills.
Gods are pleased just by looking at what is offered to them. They observe the innate feeling and devotion. They are happy
just looking at the offerings and bestow favors upon those who offered them. Apart from this, there are many hidden secrets
in this worship. (Adapted from ‘Samadhanam’ Book Part -1) https://rushipeetham.com/product/samadhanam/

‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ © Samavedam Shanmukha Sarma 3

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

‘Vedic Mathematics’ HOW TO REGAIN OUR ANCIENT HEREDITARY KNOWLEDGE?

Sanatana Dharma is an infinite
treasure house of knowledge.
This knowledge is very wide and
spread across simple day to day
essentials to super sciences such
as medicine, aerospace,
astronomy, mathematics etc.
Vedic Mathematics is one such
area where this knowledge
ranges from simple concepts that
are useful to commoners such as
householders and traders to
thorough actuarial calculations
and distinct metrics applicable to
administrators and rulers to very
profound and astounding
scientific revelations satisfying
the quest of rationale seeking
economists. Even modern-day
historians concluded that the
introduction of the concept of ‘Pi’
and ‘Zero’ is the contribution of
Bhaarata. Based on Sthāpatya
Vēda, a limb of Atharvana Vēda,
Sri Bharati Krishna Tīrtha of Sri
Adi Sankara lineage authored
‘Vedic Mathematics’ in 1884 in
Sanskrit. This work contains many
theorems and aphorisms about
different branches of
Mathematics. Works like King
Bhoja’s ‘Samarangana
Sutradhara’, ‘Yantrarnavam’,
‘Amshubodhini’ etc. narrate in
great detail the concepts of
mathematics, machines
manufacturing, Sun’s rays and
their applicability respectively. All
these works are directly based on
the Vedas and extensively quote
from Vedas. Similarly, Mihira’s
‘Jalargala Sastra’ and ‘Shilpa
Sastra’, the science of sculpture
are completely based on Vedic
mathematics.
Imā mē agra iṣṭakāḥ ghēnavaḥ santvēkā cadaśaṁ ca śataṁ ca sahasranścāyutaśca
nīyutaśca prayūtaścārbudaścanyarbudaśca samudraśca madhyan̄ cāntaśca
parārdhaścaitā mē aganaiṣṭakāghēnavaḥ sanatvamutrāmuṣmīllōkē ||
Oh! Agni (fire) let these bricks be milk-giving cows to me. There are (eka) 1, (desa) 10, (satam) 102
(sahasram) 103, (ayutam) 109, (niyutam) 1011, (prayutam) 1012, (arbudam), (nyarbu¬dam), (antyam),
(madhyam), (parardham) 1017, bricks. Let these be milk kines in this world and the other world too.
Excerpts from a hymn of Shukla Yajurveda, these verses indicate that the ancient Indians knew
calculations of numbers upto 10 to the power of 17 and had even specific names for the decimal places.
If one really observes and correlates the various dimensions such as measurements,
materials etc. it would be mind boggling and amazing. For example, measurement
of micro items called ‘Trasa Renuvu’ to macro items such as mass and motion of
planets are available in Vedas with ample substantiation. Also, the doctrine of
‘Paramanu’ i.e. atom from Kanada is well known. With respect to
performance of Yagas and Yagnas, many concepts of Mathematics
such as measurements of Yagashala, Yupastambha etc. are used
extensively.
Even an attempt to just surfacially comprehend the multitude of
concepts and their applicability to various branches of knowledge
requires tremendous power of will, concentration, grit, and above all
an indomitable spirit of confidence and pride. It’s in fact disturbing and
even to some extent very worrying that there is not even any major
effort on neither the part of individuals nor organizations who are
claiming to be holding aloft the flag of nationalism to teach, propagate, and practice
Vedic Mathematics. It is very saddening that this great heritage is slowly vanishing
out of sight and hitherto remaining unknown to latest generations.
Following actions shall certainly rejuvenate the enthusiasm of youth and encourage
to take up these tasks to bring back the lost glory of Bhaarata –
1.Children and youth should take interest and pride in these concepts of Vedic
mathematics, as they not only aid them in their pursuit of achieving professional
success in their careers, but also transform them into individuals of impeccable
character.
2.Parents should decolonize their minds first. Within children, they should inculcate
the habit of thinking, approaching, and identifying things that are indigenous to
Bhaarata right from childhood i.e. the entire thought process should be oriented
towards Sanatana Dharma. For example, rather than referring to Western
techniques in solving mathematical problems, looking and researching for
solutions using Vedic mathematics could be the first step in this direction.
3. Schools should incorporate these concepts into their curriculum. It would be
really astounding to note that St. Jones Independent School and School of
Economic Works in London, St, Jesus School of Philosophy in Australia etc. have
already incorporated Vedic Mathematics in their curriculums.
4.Government should provide sufficient funds for more authoritative and
comprehensive research into Vedic Mathematics. In fact, countries like Germany
are already advanced in research and compilation of techniques in Vedic
Mathematics.
(Adapted from multiple sources)

Everyone should first realize that this knowledge belongs to this country called Bhaarata,
but not to any religion called Hinduism.

A rope stretched along the length of the diagonal of a rectangle produces an area which the vertical and horizontal
sides make together.
(This particular idea came to be known later as Pythagorean Theorem.)

WORDS OF BENEVOLENCE Ṣōḍaśa lakṣmī dēvi nāma:

1. Lakṣmi, 2. Padmālaya, 3. Padma,
buddhyā bhayaṁ praṇudati tapasā vindatē mahān |
4. Kamala, 5. Śrī, 6.Haripriya,
guru śuśrūṣayā jñānaṁ śāntiṁ yōgēna vindati ||
7.Indira, 8. Lōkamāta, 9. Mā,
A man gets rid of fear with intelligence, attains elevated state 10.Rama, 11. Maṅgaḷa, 12.Dēvata,
by tapas, acquires knowledge by service to Guru, and obtains 13.Bhārgavi, 14.Lōkajanani,
peace with Yoga Sadhana. 15.Kṣīrasāgara, 16. Kanaka

‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ © Samavedam Shanmukha Sarma 4

 - Brahmasri Dr. Samavedam Shanmukha Sarma
One morning, Yasoda was making butter milk singing songs on Krishna. Krishna came there hearing the songs. Yasoda took her son into
lap and started breast feeding Him. Meanwhile, she smelled overflowing milk, left Krishna and went inside to attend the same.
Expressing dissatisfaction at mother’s disregard, Krishna acted crying, ate all the stored butter, and ran outside.
Angered, Yasoda holding a stick ran after Krishna to catch Him. She ran with such attention and concentration
similar to great yogis following God desperate to reach him. It seems she were about to catch Him, but He is
never within the reach. Yasoda was trying to catch the ONE who neither has beginning nor end, who existed
before this universe and shall continue to exist after the world ceases to be, and who is neither inside nor outside
while at the same time present everywhere. Finally, Krishna noticed that Yasoda is tired. He allowed Himelf to
be caught while acting to be fearful wiping tears off his eyes. Looking at Krishna, Yasoda put the stick down and
just wanted to tie Him. Both forms of Krishna – macro i.e. the entire universe and micro i.e. the subtlest of the subtle – are impossible
to be contained, because He is none other than the Supreme Parabrahman in human form. And, Yasoda was attempting to make the
impossible possible. With utmost concentration, Yasoda was attempting to tie Krishna to the mortar, but the rope was short by two
inches. She brought all the ropes in the home, tied them into one and again tried in vain. But, they still fell short by two inches. All the
Gopikas around including Yasoda were laughing while tying. Is it really possible to tie Krishna who has all worlds hidden in is stomach?
God always grace those who put their utmost effort with sincerity. As says the famous sloka -
Tvamēva mātā ca pitā tvamēva | tvamēva bandhuśca sakhā tvamēva ||
tvamēva vidyā ca draviṇaṁ tvamēva | tvamēva sarvaṁ mama dēva dēva ||
Mother, Father, Relations, Friends, Education, Wealth – Everything should only be ‘tvam’ – Him. Finally, looking at Yasoda and wanting
to bestow His grace on Her, the mortar and even rope, Krishna allowed Himself to be tied to mortar with that rope (Kr̥payā āsīt
svabandhavē). It can also be said that either Krishna’s grace or Yasoda’s devotion enabled Krishna to be tied to mortar, because erudite,
intelligent, those observing austere practices, stipulations etc. can never obtain Him. Krishna started pleading His mother for release
from that bondage. One who releases the shackles of everyone and grants liberation is now asking Yasoda for His own release. Is not
Yasoda the ‘Supreme Goddess’? For a moment, Krishna, who has the entire universe in His control, appeared to be in Yasoda’s control.
This kind of fortune was not bestowed upon even Mahalakshmi, Brahma or Siva. One should contemplate the form of Krishna imitating
fear and crying showing three lines on his throat, slowly crawling towards the Yamala-Arjuna trees. All the gods including Brahma, Indra
and others are prostrating to this wonderful form of Lord which was neither seen before nor will be seen after. Those trees are
Nalakubara and Manigreeva, sons of Kubera. They were puffed with pride because of their youth, wealth, education, and power, and
looked at Maharshi Narada without proper attire. This kind of behavior is noticed even today where children are brought up very fondly
without letting them face the harsh realities of life. It has to be understood that the body, with which all these emotions of beauty,
pride, ego etc. are shown, does not belong to either oneself, parents, grandparents, those who sustain by feeding, the funeral pyre, or
the dogs feasting upon the half burnt body. Maharshi Narada took pity on them and cursed them that they would remain as trees for
one hundred years, but shall retain the memory of this birth, and Lord shall come as Vasudeva Krishna to release them from their curse.
Since then, they have no other thought except Krishna. Hence, Krishna came tied to release them from their shackles. As their tapas
fructified, Krishna came there to make His faithful servant Narada’s words true. He knows how to give to what, whom, when, and
where. He Himself went inside the trees and pulled the mortar. The mortar could not push itself inside. Microcosm (Krishna) went side
while Macrocosm (Mortar) remained outside, while the connecting string stayed in between. With that pull, those two trees fell down
with great sound. Purified with tapas they performed for one hundred years and thus released from their curse, Nalakubara and
Manigreeva appeared there with full luster. Looking at Krishna radiating the hue of Indraneela gem, they venerated Him –
Kr̥ṣṇa kr̥ṣṇa mahā yōgin tvaṁ ādya puruṣa: Para: |
Vyaktāvyakta viśvamidaṁ rūpaṁ tē brāhmaṇānāṁ vidu: ||
“Those erudite in Vedas know that Your unmanifested form and this universe, Your manifested form are one
and the same. You are ‘Adya’, because You are in existence even before the creation. You are called ‘Purusha’,
because you are the complete one. Because You are beyond nature and self, You are called ‘Para’. You are the
lives, instruments, and forms of all creatures. ‘Tvamēva kālō bhagavān’ - You are Time. ‘Tasmai tubhyaṁ
bhagavatē vāsudēvāya’ - You are the Lord of all the creatures. The entire creation dazzled by Your creation is
unable to see You, the Creator”. Playful meaning of ‘Damodara’ is one who has His ‘Dama’ i.e. stomach tied
with ropes. Vedantic meaning of ‘Damodara’ is one who has all the worlds in His stomach. Later, they expressed
their gratitude to Narada, because of whose curse they obtained Lord’s darshan and said thenceforth they are
servants of Narada. Nalakubara and Manigreeva attained the impossible, because of their implicit trust in the
words of their Guru Narada. One who thus trusts Guru shall achieve everything here and hereafter. Krishna
blessed them, instructed them to be more cautious in future and ordered to return to their homes. They
circumambulated to the Lord and left for their abode in the form of light.
Hearing the sound, Yasoda was shocked and remained actionless. Nanda and others came there. Nanda released Krishna from the
ropes and hugged Him. The great poet Narayana Bhattar says, “Yasoda captivated the one who can never be caught, whereas Nanda
released the one who releases everyone from bondage.”
Let’s observe this ‘Damodara’ leela in Vedanta parlance –
Yasoda put down Krishna from her own lap smelling milk. Similarly, beings also leave God attracted by
worldly affairs. Once you leave God, it is not so easy to catch Him again. It requires effort with great
concentration. Concentration is ‘Dharana’ and finally catching Him is ‘Dhyana’ i.e mediation. But,
meditation has so many obstacles. Firstly, they all have to be combined and made into one leaving aside
‘aham’ i.e. ego and ‘mama’ i.e. the pride of mine. Also, one has to be very resolute that they have to catch
Him. That resolute wish is ‘Sankalpa’. Running of Yasoda behind Krishna is nothing the Ashtanga Yoga
from Dharana, Dhyana up to Samadhi. All the gods were full of tears seeing Krishna dancing to the tune
of Gopikas clappings, songs. One who make the entire universe dance is dancing to the tune of Gopikas.
One who can get things done with the wink of His eye is following the instructions of simple milkmaid
women and doing all their works. Hence, it is very important to comprehend that Krishna can be attained
only by pure devotion.
(Adapted from ‘Srimad Bhagavata Vak Satra Yagam’ Pravachanam)
The Month of Kārtīka is replete with Kr̥ṣṇa. Performing rituals to please ‘Kārtīka Dāmōdara’ is auspicious. Even remembering the
‘Dāmōdara’ līla, in which Kr̥ṣṇa was tied with rope around His waist to release the sons of Kubēra from curse, grants relief from sins.
‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ © Samavedam Shanmukha Sarma 5
 Maha Ratri - Kala Ratri
Mahā Lakṣmi is called ‘Mahā Rātri’ and ‘Kāḷa Rātri’ in Lakṣmi Sahasranama stotram. While doing puja with
Sahasranamas, these are chanted ‘Śri ‘Mahā Rātryai Nama:’ and ‘Śri Kāḷa Rātryai Nama:. These two literally mean one
who is in the form of great night and dark night respectively.
What is so significant about venerating Divine Mother as the form of Night?
1. Upaniṣad mentions ‘Rudrō Divō Umā Rātri Tasmai Tasyai Namō Nama:’ i.e. Day is the form of Śiva and Night is the form
of Śakti. Just like the watchful supervision of a Father which guides and inspires one to finish all endeavors successfully
during the day and the Mother who soothes and comforts when one retires to rest in the night, Rudra-Uma or
Narayana-Lakshmi are described as ‘Day’ and ‘Night’.
2. Uttarayana and Dakshinayana are described as day and night in a year. Hence, Dakshinayana
is also called ‘Mahā Rātri’. It is noteworthy that many festivals of Divine Mother such as
Lakshmi Puja in the month of Shravana, Devi Navaratri, and Dipāvali in Aswiyuja month etc.
occur in the Dakshinayana part of the year. In fact, Devi Bhagavatam stipulates that one
should certainly worship Goddess Lakshmi on Tuesdays and Fridays in the months of
Shravana and Bhadrapada.
3. Yet another meaning of the word ‘Rātri’ is ‘Rāti Sukham Dadāti Iti Rātri:’ i.e. that which provides pleasure and comfort
is called ‘Rātri’. Thereby ‘Mahā Rātri’ means one which provides great pleasure and comfort. The supreme or ultimate
in happiness is only the bliss of Brahman. Hence, ‘Mahā Rātri:’ means the Divine Mother who provides the Supreme
Knowledge and bliss of Brahman.
4. ‘Rātri’ or night time is when there is no relation with respect to anything mundane. Generally, no significant action is
performed at night time and it is considered as the time of rest. It is when all the senses turn inward without any
external vasanas or tendencies. This quiet state of inwardness is the state of Jnana. Hence, ‘Mahā Rātri’ is the state of
Supreme Knowledge or Brahma Jnana. Srimad Bhagavadgita says, ‘Yā Nisā Sarva Bhootānām Yasyām Jāgarti Samyami
Yasyām Jagruti Bhootāni Sā Nisā Pasyato Mune:’ i.e. Whatever is day for all creatures, it is night for Yogi and whatever
is day for Yogi, it is night for all others. This means that a Yogi always remains awakened during night because of his
consciousness of Para Brahman and remains disinterested towards the worldly affairs. Hence, it is the same Divine
Mother who is in the form of Brahman for Yogis and comfort for commoners in night.
5. In Brahmana portion of Vedas, it is mentioned ‘Navaratrova Yesha Nava Prānā:’ i.e. The Nine Nights are the Nine Prānās
i.e. Vital Lifes. The vital energies present in the nine main nerves of the body are ‘Navarātri’. Worship of Divine Mother
during the nine nights in the month of Aswiyuja energizes the nine vital lifes. Hence, ‘Mahā Rātri’ means the form of
‘Vital Life’ energy.
6. In Tattiriya Brahmana, it is mentioned ‘Dwādasa Rātrayo Vai Māsā: Samvatsarasya’. Hence, ‘Māhā Rātri’ also means
the embodiment of Time in the form of months and years.
Māhā Rātri is the night of Dipāvali. Kālā Rātri is the night before Dipāvali i.e. the night of Naraka
Chaturdasi. Worship of Divine Mother on these two nights removes the darkness of ignorance and
grants the knowledge of Brahman. Worshipping Kali on Naraka Chaturdasi day is still in vogue in
some parts of Bhārata such as Assam, West Bengal etc. In Sundara Kānda, Hanuman tells Ravana
that Sita, the incarnation of Mahā Lakshmi, is ‘Kāla Rātri’ for him, since he is treading the path of
adharma. In Vedas, following mantra is mentioned – ‘Kāla Rātreem Brahma Samstutām
Vaishnaveem Skanda Mātaram Saraswateem Aditim Daksha Duhitaram Namāmi Pāvanām Sivām’.
Let’s worship Divine Mother and obtain Her grace! - Brahmasri Samavedam Shanmukha Sarma.
(Adapted from ‘Sri Lakshmi Sahasranama’ Pravachanam)

Jagadguru Sri Sri Sri Abhinava Vidyateertha Swami, the 35th Sankaracharya of Sringeri Sharada Peetham, was camping at Kotekar,
near Mangalore. The time was about 2.30 pm and He was seated in His private room. He was telling me about an event when He
abruptly got up, walked to the door leading to the open veranda in the front of the building and opened it. In moments, a man
came rushing there. He was sweating, his shirt and trousers were dirty and His forehead was bandaged. Acharya gently asked
him who he was and what he wanted. The man blurted out, in Kannada, “Please save” but could not proceed further as he began
to sob. Even without his having said anything more, Acharya told him, “Your son will be alright soon. Do not
worry.” Then, gesturing him to wait, Acharya went inside and brought two big packets of cashews and one
large pack of almonds. He gave them to him, saying, “Give some of these to your son daily, after some days.”
Having respectfully taken the dry fruits, he told Acharya, “My son is in hospital. The doctor told me today that
my child is suffering from cancer.” “No, he does not have cancer. He will come home soon from hospital and
be well”, Acharya stated emphatically. The man joined his palms, thanked Acharya and left. Acharya shut the
door, resumed His seat and continued to talk to me from where He had left off. The next evening, when
Acharya was completing His evening walk, He saw the man standing at a distance, with palms joined. Acharya
smiled at Him and entered the building. The man remained where he stood. After Acharya had gone for His evening bath, when
I came out, the man walked up to me and said, “Yesterday evening, after I had returned to the hospital from here, the doctor
came and said, ‘There was a mistake; reports had got mixed up. Your son does not have cancer. We can discharge him in two
days. After taking him home, give him good nourishment.’ Please convey this to Swami. I am very thankful to Him. As I did not
wish to disturb Him today, I stayed afar.” I replied that I would submit his information to Acharya. As I was starting to leave, he
added, “I am a Christian. When I was shell-shocked on hearing that my child has cancer, a Hindu friend told me to approach
Swami for blessings. That is why I rushed here yesterday. I am glad that I did so.” Later, when I reported the matter to Acharya,
He just heard me in silence. Source: http://www.sringeri.net/wp-content/uploads/2016/10/Edifying-Parables.pdf
(Sri Sri Sri Abhinava Vidyatirtha Mahaswamiji born on November 13, 1917, the day of Deepavali)
‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ © Samavedam Shanmukha Sarma 6
 OBSERVANCES IN THE MONTH OF KARTHIKA - KARTHIKA VIDHI
The following are some of the Karthika Vidhi’s as described in sastras -
(1) Dāmōdara! Namastēstu sarvapāpa vināśana! Kārtikasya vrataṁ kartuṁ anujñāṁ dātumarhasi.
Nirvighnaṁ kuru dēvēśa āmāsaṁ puruṣōttama!
=> Sankalpa prayer for Kartika Vrata
(2) Dāmōdarāya viśvāya viśvarūpadharāya ca, namaskr̥tvā pradāsyāmi vyōmadīpaṁ haripriyaṁ
nirvighnaṁ kuru dēvēśa! Tvayi bhaktiḥ pravardhatāṁ
=>Akasha Deepa Prarthana
(3) Kartika Shuddha Vidiya – Pay respects to sister(s) chanting the following –
"Bhagini! Subhagē! Bhadrē tvadaṅghri sarasīruhaṁ,
śrēyasēఽtha namaskartu māgatōఽsmi tavāఽఽlayaṁ";
Sister(s) should say to brother(s) as
"Adya bhrātarahaṁ jātā tvattō dhanyāఽsmi maṅgaḷā,
bhōktavyaṁ tēఽdya madgēhē svāyuṣē kuladīpaka!.
Kārtikē śuklapakṣasya dvitīyāyāṁ sahōdara!
Yamō yamunayā pūrvaṁ bhōjitaḥ svagr̥hēఽrcitaḥ"
– At noon, one should prostrate Sun and chant the following names of Yama
Yamō nihantā pitr̥dharmarājō vaivasvatō daṇḍadharaśca kālaḥ,
bhūtādhipō dattakr̥tānusārī kr̥tāntamētat daśabhirjapanti".
Yātu bhōjayatē nārī bhrātaraṁ bhrātr̥kē tithau,
arcayēccāpi tāmbūlaiḥ na sā vaidhavyamāpnuyāt.
Bhrātr̥rāyuḥ kṣayō nūnaṁ na bhavēttatra karhicit
– If one venerates one’s brothers and sisters, feeds them, and offers them tambula, the longevity of brothers
increases, and sisters shall never attain widowhood.
(4) Yatkin̄ citkurutē puṇyaṁ viṣṇumuddiśya kārtikē, tasyakṣayaṁ na paśyāmi mayōktaṁ tava nārada!
=> Even a small offering dedicated towards Vishnu in this month grants infinite merits.
(5) Asmin māsē trayastrinśaddēvāḥ sannihitā munē, atra snānāni dānāni bhōjanāni vratāni ca, tila dhēnuṁ hiraṇyaśca
rajataṁ bhūmi vāsasī, gōpradānāni kurvanti sarvabhāvēna nārada, tāni dānāni dattāni gr̥hṇanti vidhivatsurāḥ,
yatkin̄ ciddattaṁ viprēndra! Tapaścaiva tathākr̥taṁ, tadakṣayyaphalaṁ prōktaṁ viṣṇunā prabhaviṣṇunā, pāpānāṁ
mōkṣaṇaścaiva kārtikēmāsi śasyatē.
=> Since the entire pantheon of thirty three crore gods are favorable towards humans in this
month, any small thing with respect to sacred ablutions, observances, charitable offerings of gold,
silver, land, clothes, sesame, cows etc. obliterates all the sins and grants infinite merits.
(6) Aśaktastu yadā martyastadaivaṁ vratamācarēt, anyasmai draviṇaṁ datvā kārayēt
kārtikavrataṁ. Tasmātpuṇyaṁ pragr̥hṇīta dānasaṅkalpa pūrvakaṁ.
=> One who is disabled due to any reason to observe the Kartika Vrata can delegate the doership to others along with
money and other required resources can later obtain the merits with sankalpa.
(7) Dravyadānēఽpyaśaktaścēt yadā dēvarṣi sattama! Tadā tēna prakartavyaṁ pādaṁ tīrthajalasya ca, tatrāఽpyaśaktō
yō martyastēna nityaṁ harērmudā, smaraṇaṁ ca prakartavyaṁ nāmnā niyama pūrvakaṁ
=> One who is incapable of offering anything in charity should serve the sacred waters of tīrthas. Even that is beyond
one’s capacity, one should worship Hari with discipline and can obtain same merits.
(8) Viṣṇunāma prabandhānāṁ gāyanaṁ viṣṇusannidhau, gōsahasra pradānasya phalamāpnōti mānavaḥ.
=> One who recites Vishnu’s namas and stotras in the immediate presence of Vishnu obtains the merits of giving
thousands of cows in charity.
(9) Udyāpana vidhiṁ kartumaśaktō yō vratasthitaḥ, brāhmaṇān bhōjayētpaścādvrata sampūrti hētavē .
=> At the completion of Kartika Vrata, if one can’t complete the udyapana as stipulated, they can obtain
the same merit by feeding Brahmins.
(10) Aśaktō dīpadānāya paradīpaṁ prabōdhayēt, tasya vā rakṣaṇaṁ kuryādvātādibhyaḥ prayatnataḥ.
=> One who can’t give the deepa in charity can obtain the same merit by making sure that the life of
burning lamps increase by pouring some oil or ghee or protecting the lamp from wind etc.
(11) Samprāptaṁ kārtikaṁ dr̥ṣṭvā parānnaṁ yastu varjayēt, sa tu mōkṣamavāpnōti nāఽtrakāryā vicāraṇā.
=> There is no doubt that one who does not eat any food offered by others shall attain moksha.
(12) Kārtikē māsi samprāptē kr̥tvā karmāṇi bhūriśaḥ, akr̥tvā guruśuśrūṣāṁ narakānēva vindati.
Yatkin̄ cidvā samādiṣṭō guruṇā tatsamācarēt.
=> Though one observes all the vratas and stipulations, one will reach hell if one does not serve
the Guru. Hence, it is very essential to follow at least some stipulations mentioned by Guru.
(13) Kṣīrādisnapanaṁ viṣṇōḥ kriyatē pitr̥ tāraṇāt, kalpakōṭiṁ divaṁ prāpya vasanti tridivaiḥ saha.
=> If one performs or gets abhishekam done with milk to Vishnu for liberating Pitrus, those Pitrus
enjoy the company of gods for infinite Kalpas in divine abodes.
(14) Kārtikē māsi viprēndra! Datvā dānānyanēkaśaḥ, harismr̥ti vihīnaścēt na punanti kadācana
=> Any number of charities done in the month of Kartika are futile without chanting the name of Lord Srihari.
(15) Kārtikē māsi viprēndra! Yastu gītāṁ paṭhēnnaraḥ, mucyantē narakāt ghōrāt jaḍōvai brāhmaṇō yathā.
=> Even though one is not a jnani, one shall be relieved from the terrible pains of Naraka by reading Sri Bhagavad
Gita in an austere and disciplined manner in the month of Karthika.

‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ © Samavedam Shanmukha Sarma 7

 AMBARĪṢŌPĀKHYĀNAM
Ambarīṣa is the son of Nābhāga. He is described with the adjective ‘Mahābhāga’ i.e. one who is a great person. Why
Ambarīṣa is termed so great? Why his behavior is a role model for other devotees? Maharṣi Vyāsa describes his daily
routine, humility, devotion, and other noble qualities as below -
Saptadvīpa viśālabhūbharamu dōstambhambunaṁ būni
saṁprāptaśrīyutum̐ ḍai mahāvibhavasampacchāturiṁ galgi
durvyāptiṁ jendaka vaiṣṇavārcanala mēraṁ gālamuṁ buccucun
suptiṁ bondaka yoppe sadguṇagariṣṭuṁ ḍambarīṣuṁ ḍilan.
Though He is the emperor of this entire earth with all possible comforts within his immediate reach, he never was neither
puffed with pride nor was forgetful of his own dharma. He was always attentive treating his subjects’ justfully and
performing the worship of Viṣṇu. His time was efficiently and effectively spent in worship of Viṣṇu, following prescribed
stipulations for Viṣṇu devotees, honoring the devotees of Viṣṇu etc. In other words, to put it simply, he is living a life filled
with Viṣṇu. Those who live forgetting God, they are away from truth and in fact are carried away by delusion. Those who
forget world and live with God are indeed in Yoga. Lifestyle of Ambarīṣa is described below -
Cittambu madhuripu śrīpādamula yanda palukulu hariguṇapaṭhanamanda
karamulu viṣṇumandira mārjanamulanda śravaṇamulu harikathāśravaṇamanda
cūpulu gōvinda rūpavīkṣaṇamanda śiramu kēśava namaskr̥tula yanda
padamu līśvaragēhaparisarpaṇamulanda kāmambu cakrikaiṅkaryamanda
His mind is involved in contemplating the lotus feet of Madhuripu, speech enthused to narrate the divine qualities of Hari,
hands in offering worship to Viṣṇu, ears in listening stories of Viṣṇu, eye sight looking at the divine form of gōvinda, head
prostrating to kēśava, feet walking towards īśvara mandir, and entire aspirations are only to serve cakri. Ambarīṣa always
wished to serve God and associate with His devotees. He relished tulasi leaves. He reached the stage of beyond the duals
of pain and pleasure, comfort and agony, I and you leading the life of a rajarṣi discharing his duties without any fear or
favor, but only with the feeling that everything is being done as an offering to God. Ambarīṣa demonstrated how a
householder can fulfill all responsibilities yet remain devout, detached, and stay dedicated towards God.
Potana describes –
hari yani sambhāvin̄ cunu | hari yani darśin̄ cu naṇṭu nāghrāṇin̄cun ||
hari yani rucigonaṁ dalaṁcunu | harihari ghanu nambarīṣu nalaviye pogaḍan||
Ambarīṣa performed every action as an offering to Viṣṇu. This is the simplest way to initiate spiritual
sadhana. Lord Krishna said the same in Srimad Bhagavadgita –
atka rōṣi yadaśnāsi yajjuhōṣi dadāsi yat | Yattapasyasi kauntēya tat kuruṣva - madarpaṇaṁ!! 9:27
Though daily worship is performed for only one hour and remaining all day is spent in mundane affairs, if one is conscious
of the fact that one is with and within God all time that is sufficient. Composer Annamayya said that it is vaikuntha all
around for a true jñāni. Hence, the spiritual practices that begin with one-hour puja should gradually increase to puja two
times a day, and finally end in an offering to God that every inhalation and exhalation is also puja only, as said by Sri Adi
Sankara ‘Yadyatkarma karōmi tattadakhilaṁ śambhō tavārādhanam’. Those who surrender themselves completely to
God, their every action is in fact a deed of worship only.
With such Bhakti Yoga, discarding all mundane pleasures, Ambarīṣa performed his swadharma i.e. ruling the kingdom with
complete detachment and always engrossed in Viṣṇu in mind. In Aparōkṣānubhūti, Sri Adi Sankara says, ‘Svavarṇāśrama
dharmēṇa tavāsā hari tōṣaṇāt’ i.e. Lord Hari shall be highly pleased if one perfectly executes the dharma stipulated to
them. As stipulated to a householder, Ambarīṣa has been observing all the ēkādaśi vratas with great devotion and austerity.

Method of doing ēkādaśi vrata - It is prescribed one should begin with ēkādaśi in the month of Mārgaśīrṣa and
then should first complete all the ēkādaśis in the bright fortnight of the month i.e. Shukla paksha ēkādaśis and then
complete the Krishna paksha ēkādaśis. One should eat anything on the previous night. One should completely fast on
ēkādaśi day, remain alert with Viṣṇu consciousness, and partake food offered to Lord Viṣṇu on dwādaśi day. On dwādaśi
day, one should definitely worship Viṣṇu. Worship of Viṣṇu with one nāma each month ends with ‘dāmōdara’ in the
month of Karthīka. This can continue for next year or the nāmas can continue from dāmōdara.
One year, when Ambarīṣa finished observing all the ēkādaśis, took a dip in river Yamuna, performed worship of Viṣṇu in
Madhuvana and getting ready to partake prasadam on dwādaśi day, Maharṣi Dūrvāsa came along with entire retinue of
disciples. Here, it is very important to understand about Dūrvāsa maharṣi. He is the direct manifestation of Rudra’s
aspect. ‘vāsam’ means garments i.e one which covers, means body. One who does not have any attachment to body is
Dūrvāsa. He came out of His mother’s womb retaliating the evil deed upon His mother Sati Anasuya. Hence, all actions
of Dūrvāsa are similar i.e. retaliating evil. He is a great scholar. He authored many works of Divine Mother such as Arya
Dwisati, Parasiva Mahimna Stuti, Tripura Mahimna Stuti etc. All these stotras are embedded with many secrets of yoga,
mantra, and tattva. Other puranas attributed Ambarīṣa’s glorification to Dūrvāsa. Dūrvāsa appears in the story of Rama
and Krishna just before the completion of their incarnation. Lord Krishna explains the efficacy of Dūrvāsa in great detail
to Yudhisthira about how He and Rukmini unyoked the horses and pulled the chariot of Dūrvāsa themselves.
Ambarīṣa invited the distinguished guest with all the formalities and invited Him to partake prasadam. Dūrvāsa said He
would come back after completing his afternoon prayers, but went into deep meditation forgetting to come back to
Ambarīṣa. Since the auspicious time of dwādaśi is getting over, Ambarīṣa consulted adepts in dharma sastras as to what
he should do. Because, under any circumstances, it is only the decree of scripture that is the beacon light. One should not
act according to their own fancy or whim. He can’t eat since he called a guest, that too a maharṣi. But, if he does not take
partake prasadam during the auspicious time of dwādaśi, he would lose the entire merit of observing all the ēkādaśis.
Scholars suggested that he can partake some water so that it will give the merit while not insulting the guest. He did the
same and was waiting for maharṣi Dūrvāsa. Meanwhile, Dūrvāsa came there, became furious that He was insulted by
Ambarīṣa, and immediately threw a matted hairlock from which came a gene to attack Ambarīṣa.
‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ © Samavedam Shanmukha Sarma 8
Some people here might feel that how far the anger of maharṣis like Dūrvāsa is justified. Parasurama asks Lord Dattatreya
exactly the same question and lord answers that some qualities remain due to previous tendencies, but because they
already attained brahmatva, even these tendencies favor the world. Ambarīṣa stood there without any fear or pain.
Immediately, the disc of Lord Viṣṇu appeared them and killed that gene. This is what Lord said in Srimad Bhagavad Gita,
‘ananyāścinta yaṁ tōmām yē janāḥ paryupāsatē |
tēṣām nityābhiyuktānāṁ yōgakṣēmaṁ vahāmyahaṁ ||’
‘Whosoever is engrossed in My worship without any other thought, I shall completely take care of their welfare and
prosperity.’ Later, the sudarśana disc started following Dūrvāsa into the caves of Meru Mountain, portions of seas, and
parts of different worlds. It stopped when He stopped, and it followed when He moved. Here, one should understand that
sudarśana is the light of knowledge which leads one to Viṣṇu. In fact, in today’s world, it is the power of protection that
can destroy all the evils against Sanatana Dharma.
Upon the advice of Lord Siva, Dūrvāsa approaches Viṣṇu and Lakshmi in Vaikuntha. Lord told Dūrvāsa,
‘Ahaṁ bhaktaparādhīnatā – I’m in the control of My devotees. Even tapas of those who does not have
control over senses is futile. If one attempts to torture virtuous people, they themselves will be
tormented’, and advised Dūrvāsa to approach Ambarīṣa himself. Dūrvāsa finally approaches Ambarīṣa.
Ambarīṣa then adulates Lord sudarśana. This stotra is very effiacacious. All the weapons of Lord Viṣṇu – Sudarśana
representing Fire, Panchajanya representing Water, Kaumodaki (mace) representing Earth contain Ojas and Sahas which
are the powers to hold and orchestrate this entire universe, Nandana sword representing Ether, and blowing of the conch
representing Air, Saranga bow representing time – indicate that Lord Narayana holds and controls all five major elements.
His color is deep blue indicating the profundity and incomprehensibility. His garland of flowers represent illusion, the Māya.
‘Vanamālī gaḍī śārṅgī śaṅkhī cakrī ca nandakī |
śrīmānnārāyaṇō viṣṇu: Vāsudēvōbhi rakṣatu||’
Sri Narayana Kavi describes that these weapons are to protect devotees and punish the vice. Sudarśana is resplendent with
sixteen hands, sixteen weapons and six encirclements. Lord Narasimha also represents Fire tattva. Both Sudarśana and
Narasimha have three eyes resembling the three eyed Rudra. He resides in hexagon. Sudarśana represents the Sahasrāra.
Sudarśana mantras – Sudarśana namastubhyaṁ sahasrārācyuta priyā: |
Śrī sudarśana mahā jvālā sūryakōṭi samaprabha|
ajñānāndhakārasya mē dēvā viṣṇō: Mārgaṁ pradarśaya||
Sudarśana was pleased with the stotra of Ambarīṣa, who also says that if he never swerved from his swadharma and all his
ancestors were also of great merits, Sudarśana should leave Dūrvāsa. Immediately, Sudarśana disappeared. When Dūrvāsa
praised Ambarīṣa for saving him from Sudarśana, Ambarīṣa requested Dūrvāsa to partake prasadam.
Thus, without any ego or attachment, Ambarīṣa led a pious and devoted life. Later, he attained liberation and became one
with the Lord. Whoever reads or listens to this story of Ambarīṣa with great devotion shall attain all pleasures and comforts
here and liberation later. – Samavedam Shanmukha Sarma.

(Adapted from ‘Srimad Bhagavata Vak Satra Yagam’ Pravachanam)

Reading ‘Ambarīṣōpākhyānam’ on the day of Kārtīka Śukla Ēkādaśi bestows great merits.

Siva Leelas in Mahabharata

Mahabharata is an amalgamation of all six methods of upasana mentioned in Sanatana Dharma – Ganapatya, Skanda,
Sakteya, Vaishnava, Saura, and Saiva. While Maharshi Veda Vyasa elaborated upon each path in great detail, at every
stage, He also accentuated the oneness of all paths in reaching the ONE SUPREME. Especially, Mahabharata is replete with
instances of Lord Krishna Himself worshipping Lord Siva beginning right from Adi Parva till the end. In the episode of
Subhadra Kalyana in Sabha Parva, Lord Krishna is introduced worshipping Siva in an island.
Inspired by Lord Krishna, Maharshi Veda Vyasa came to Pandavas and intiated Dharmaraja into
‘Pratismriti’ mantras and told him to give this to Arjuna later. Arjuna, who got initiated into
these mantras by Yudhisthira, equipped with Gandiva his bow and arrows, left the hermitage
to do more focused sadhana and reached Indrakeela Mountain in Himalayas. Kairaata Parva
portion in Aranya Parva describes this in great detail. On his way, an old Brahmin encountered
him and mentioned that Indrakeela is a place for those who perform tapas and not for those
who take to violence employing weapons. Humbly Arjuna replied that he wants to perform
tapas to prosper more in his swadharma, which is Kshatriya dharma, as for a Kshatriya it is not
any violation to carry weapons to protect dharma.
Listening to this reply, that old Brahmin became overjoyed and said that He is there to examine
Arjuna. He unveiled His true form to Arjuna. He is none other than the king of Gods, Indra. He then
blessed Arjuna for success in his endeavor. Arjuna then proceeded to a secluded and suitable place
for his tapas. Tapas contains various kinds of worship such as araadhana, japam, dhyanam, strict
adherence to prescribed stipulations, fasting etc. Hence, he made ‘Siva Linga’ with clay and
performed worship services to Divine Mother Parvati and Lord Parameswara with great austerity
and devotion. Great radiance emerged from Arjuna due to his intense tapas. All the gods reached
Lord Siva in Kailasa and requested Him to descend onto earth and grace Arjuna. Lord Siva assured
them of immediate action and told them to reach their own abodes.”
- Samavedam Shanmukha Sarma.
(Adapted from ‘Mahabharata lo Siva Leelalu’ Pravachanam)
(To be continued...)
‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ © Samavedam Shanmukha Sarma 9
 Hindu Dharma – Form, Nature and Effect
(Adapted from ‘Hindu Dharma Swaroopamu, Swabhavamu, Prabhavamu’ Pravachanam)
- Samavedam Shanmukha Sarma.
The Strength of Knowledge - Hindu Dharma is a practice that is rooted in knowledge. Vijñāna śāstraṁ is embedded in Hindu
dharma. The European scholars that came to India during the colonial rule, with the specific purpose to demean Hinduism,
themselves accepted the scientific superiority of Hinduism. Swamy Vivekananda said that,
as the new scientific advancement raises expanding and penetrating questions, all the
religions based only on faith will be shattered like so many porcelain plates; only the
Hindu Dharma has the strength to remain undisturbed. Even today, as the leading
astronomers probe the unending nature of the universe and keep making new scientific
discoveries, they are coming to the realization that these phenomena were observed and
stated in the Vedas. The concept of time, and the precision with which the measurement
of time was described – from the smallest unit smaller than a second, all the way up to
Mahakalpa – is also unique to Hindu Dharma. A Western scholar named Glenn R. Smith
published a detailed essay on the Hindu cosmology and measurement of time, under the
title “Six Thousand Year Barrier.” This essay is available on the internet. All these examples That means, in a day and night, there are
sufficiently illustrate that there is a lot of science encoded and embedded in our Hindu 17,49,60,000,00 Trutis. Thus, according to
Western science, there are 86,400 seconds
Dharma. The inter-connected nature of Hindu knowledge is an amazing phenomenon. in a day and night, whereas in Indian
How the cosmology is utilized to calculate and divide time units on earth, such as tithi, science, a day and night consists of
nakṣatra, māsa, rāśi, etc. is the basis of Jyotish Sastra. 17,49,60,000,00 Trutis.
Yoga Sastra is another great knowledge developed from the Hindu Dharma. Nowadays, Yoga as a form of exercise has spread
all over the world, especially in the West. While this in itself is not a bad thing – people are able
to derive some benefit of good health – what is despicable is the concerted effort by certain
social forces to disconnect Yoga from its Hindu roots. They want to teach – or the people demand
it that way – the Surya Namaskar without using the names of Surya Bhagawan as a prayer. The
modern-day yoga centers cash in on the name of Patanjali. Patanjali himself, who codified the
yoga sutras, gave the prescription of how to use it properly, such as chanting Aum.
How is it possible to disconnect that Aum, because it will offend a non-Hindu, and practice only the physical exercise? When
the doctor prescribes a medicine to the patient, is it possible for the patient to take only part of the medicine and reject the
rest? What good is it going to do the patient? Aum, the Praṇava, is integral to Hindu religious practice.
Ayurveda, the Hindu medical science, was ridiculed until recently as an unrefined practice. The modern
medicine certainly has its place, but one has to accept that every new discovery is negating several
previous remedies. A medicine that was proclaimed a life save fifty years ago is now being proven to
be poison in the Western medicine. Isn’t the Ayurvedic system that is uniquely adapted to the nature
and condition of each patient much superior? One man who thought of himself as very wise raised the
question – Ayurveda is a system of medicine. How can it be labeled Hindu? Let us examine this
question. Charaka and Susruta are the Maharshis that codified medical practice in Sanskrit slokas,
wherein they not only give material prescriptions but also mantra recitation prescriptions as specific
remedies. Ayurveda remedies utilize three main tools for disease cure – maṇi, mantra, auṣadhi.
Translation: Narayanaswamy Sankagiri (To be continued...)

Major Festivals
Nov 2, 2018 - Govatsa Dvādaśi
Brahmasri Samavedam Ramamurty Sarmagaru • Worship cow along with calf. Offer
(1931 – 2013) water, flowers and Akshata at the feet
of Cow reciting
Puruṣōttamāya Nama: "Kṣīrōdārṇava sambhūtē surāsura
Yasmāt kṣārāmatītōha mākṣarādapi cōttama: namaskr̥tē; sarvadēvamayē mātaḥ
Being preeminent than all the beings, I’m called Puruṣōttama. gr̥hāṇārghyaṁ namōstutē"
Puruṣēbhya: Uttama: = Puruṣōttama: • Offer Vada (fried Urad dal cakes)
O Arjuna! I am the Puruṣōttama. Since I’m beyond the imperishable and preeminent among Nov 5, 2018 - dhanatrayōdaśi
the perishable, I’m called Puruṣōttama in Vedas and mundane respectively. Nov 6, 2018 - naraka caturdaśi, yama
To that You O Puruṣōttama! My prostrations. tarpaṇaṁ, dīpadānaṁ
Adhōkṣajāya Nama:
Nov 7, 2018 - Dīpāvaḷi, dhanalakṣmī
1. Ladhō na kṣīyatē jātu yattasmādadhōkṣaja: (Udyōga parvamu)
One who does not decrease even a degree from His true form is called adhōkṣaja:
vrataṁ, kubēralakṣmī vrataṁ,
2. Dyau rakṣaṁ pr̥dhivī cādha: Tayōrmadhyē ajāyata yasmāttasmāt vairāja rūpēṇa iti kēdāragaurī vrataṁ.
adhōkṣaja: adha: = Earth; akṣa = Space Nov 11, 2018 - Nāgula Chaviti
One who manifested between the Earth and Space in the form of ‘Vairāja’ with Nov 19, 2018 Utthānaikādaśi, ananta
extraordinary effulgence is called adhōkṣaja. ēkādaśi (alabhya yōgaṁ), bhīṣma
3. Adhō bhūtē pratyak ivāhitē akṣagaṇē jāya pratyadhōkṣaja: akṣagaṇa means the group of pan̄ caka vrataṁ
sense organs. One who manifested when the sense organs are turned inward is called Nov 20, 2018 - Kṣīrābdhi dvādaśi
adhōkṣaja. Nov 22, 2018 - Vr̥ṣōtsargaṁ, jvālā
4. Adhō bhūtē hyakṣagaṇē pratyagrūpa pravāhitē | tōraṇaṁ, tripurōtsavaṁ,
jāyatē tasya vaijñānaṁ tēnādhōkṣaja ucyatē iti || kumārasvāmi darśanaṁ.
When senses leave external mundane things and turn inward seeking, jñānaṁ
Nov 23, 2018 - Mahākārtiki,
(knowledge) dawns on. adhōkṣaja is the embodiment of that knowledge.
To that You O adhōkṣaja! My prostrations. (To be continued…)
dhātrīpūja, kr̥ttikā dīpōtsavaṁ
‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ © Samavedam Shanmukha Sarma 10
 śiva jñānaṁ
– Samavedam Shanmukha Sarma.

Philosophy of Five-Faced Śiva

Part 32
1

vāmayā visr̥jētsarvaṁ - jyēṣṭhayā pālayētpuna: |

raudyrā lōkōpasanhāraṁ kurutē svēchcayā prabhu: ||
kālyākalati bhūtāni vikāraṇyā kirēt prabhu: |
balamapyanyayā sarvaṁ balaṁ madhnāti cānyayā ||
damanyā damayitvā tu mana: saṅkalpa rūpakaṁ |
nayitē paramaṁ sthānamunmanyā tu mahēśvara:
1. Vāmadēva - Maheswara, the father of the universe, who exposes this universe with His power of ‘Vāmā’.
2. jyēṣṭha – One who rules with His power of ‘jyēṣṭha’.
3. Rudra: - One who annuls the worlds with His power of ‘Raudri’.
4. Kāla – One who orchestrates everything, including all the creatures, with His power of ‘kāḷī’.
5. Kalavikaraṇa: - Disseminate all the creatures across the universe with His power of ‘Kalavikarani’.
6. Bala: - One who is omnipotent
7. Balavikaraṇa: - Empowers all the creatures with energy appropriate with His power of ‘Balavikaraṇi’.
8. Balapramathana: - One who transforms the levels of power in all creatures for required transformation with His
power of ‘Balapramathani’.
9. Sarvabhūtadamana: - One who controls creatures with His power of ‘Damana’.
10. Manōnmana: - One who lifts the minds of creatures towards liberation with His power of ‘Manōnmani’.
Aghōra Mukha on South side
kālābhra bhramarān̄ jana dyutinibhaṁ vyāvr̥tta piṅgēkṣaṇaṁ |
karṇōdbhāsita bhōgi mastakamaṇi prōdbhinna dansṭrāṅkuraṁ ||
sarpaprōta kapāla śukti śakala vyākīrṇa san̄ cāragaṁ |
vanḍē dakṣiṇamīśvarasya kuṭila bhrūbhaṅga raudraṁ mukhaṁ ||
Glowing with the radiance of black clouds, bees, kātuka, roving fiery red eyes, ears bedecked with crest jewels of snakes,
outcoming sharp teeth, neckalces of snakes, skull, decorated with pearls from their shells, curved with knotted eyebrows –
I prostrate to that fiery face of Īśvara facing South.
aghōrēbhyadha ghōrēbhyō ghōraghōratarebhya:|
sarvēbhya: sarva śarvēibhyō namaste astu rudrēbhya:||
O Śarvā! My prostrations to all those peaceful and ferocious, fearful, dreadful than the most dreadful forms of Rudra in all
times and at all places. Emphasizing on the ‘Tamōguṇa’ performing dissolution is the philosophical significance of this face.
(To be continued…)

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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ © Samavedam Shanmukha Sarma 11
 News from Sri Vallabha Ganapati Mandir, Konthamuru, Rajamahendravaram
Sri Vallabha Ganapathi temple, Konthamuru Rajahmundry
Devotees interested in sending contributions to the temple -
BANK ACCOUNT NAME: MANDIR MAINTENANCE TRUST
ACCOUNT Number: 62507680499;
BANK NAME: STATE BANK OF INDIA;
Name of the BRANCH: KONTHAMURU;
IFS CODE NUMBER: SBIN0021806; MICR CODE: 533004108;
Nature of Account: CURRENT ACCOUNT For details, please visit www.vallabhaganapathimandir.org

Interested donors contact: Email: vallabhaganapathitrust@gmail.com
or Ph# 9949705166 / 9542122189
For details, contact Sistu Rama Sastry @ 9652815577
Darshan timings: Morning 6 am – 11 am; Evening 5 pm – 7 pm
Contact details: Address: Sri Vallabha Ganapathi Trust,
Near Kalyana Nagar Arch, Jangala Colony Road, Śiva
Kumar Layout, Konthamuru, Rajahmundry, Andhra
Pradesh – 533103

‘Chaturthika’ Ganapati Navaratri Festivities for Chaturthipriya

Aspiring for the welfare of entire universe, Ganapati Chaturthi Navaratri
festivities were celebrated grandly in Sri Vallabha Ganapati temple established
by Brahmasri Dr. Samavedam Shanmukha Sarma garu in Kontamuru
Rajahmundry from September 13-22, 2018.
Thursday September 13, 2018 – Punyahavachanam, Go Puja, Parishattu,
Krucchratrayam (Gold, Ghee, Grains), Deekshadharana to Brahmasri Samavedam
couple, Panchagavya Prasana, Sarvatobhadra Mandala aradhana, Pradhana Kalasa
Sthapana, and Maha Ganapati Pranapratishta.
Everyday morning chanting of Maha Ganapati Moolamantra and Homam with Ashtadravya, chanting of Ganapati
Atharvana Seersham 121 times, Ganapati Panchavarana Archana, Chaturavrutti tarpanam,
Panchamruta Abhishek to main deity followed by Kramaswasti, Veda Parayana, Pallaki Seva, Special Neerajana services,
Darbar Seva in the evening.
Sunday September 16, 2018 @ 8 am – Ganapati Sahasranama accompanied by worship with thousands
of flowers to Siddhalakshmi Vallabha Devi and Maha Ganapati. Devotees were overjoyed as it was a feast
to eyes to watch Ganapati along with His consort Vallabha decorated with flower garlands beautifully.
Monday September 17, 2018 – The day being very efficacious Durvashtami, worship was performed to
Ganapati with one lakh Durvas (blades of grass) followed by Durva Homam. Since the day is Radhashtami
also, Radhakrishna present in the Mandir are accorded special worship and decorations.
Wednesday September 19, 2018 – Sahasra Modaka Homam was performed.
Friday September 21, 2018 – Archana with Ganapati Trisati was performed in the morning. Evening at 6 pm, Sri Maha
Ganapati along with Vallabha Devi was taken around in Palki amidst victory chants. Later, Kalyana was performed per
scriptural stipulations wishing for everyone’s welfare. During that time, Sri Samavedam garu
explained the Pravara of Ganapati as described in Agamas and explained performing Kalyana to
Vallabha Ganapati is equivalent of collectively performing Kalyana to Pancha Mithuna Devatas
i.e. Sri Lakshmi-Narayana, Uma-Maheswara, Rati-Manmatha, and Bhoodevi-Varahaswami
leading to peace and prosperity all around. Many participating
devotees were moved with ecstasy and joy. ‘Chintamani Dweepam’
replicated nearby granted divine experience to visitors.
Saturday September 22, 2018 – Purnahuti was performed at 10 am followed by snapana
with sacred waters to main deity and all fifteen Ganapatis around the temple. Later,
avabhrudha snanam was performed to Sri Samavedam couple followed by vedic
benedictions. In the evening, Ganapati was taken in procession and immersed in Godavari. PLEASE CLICK HERE FOR FULL VIEW
****
Pravachana Virinchi, Vagdevi Varaputra, Samanvaya Saraswati Brahmasri Dr. Samavedam Shanmukha Sarma garu gave
discourses on ‘Upanishad Ganapati’ from September 14-20, 2018 elucidating intricate concepts from Ganapati Atharvana
Seersham, Vallbhesopanishad, Ganapati Poorva Taapini & Uttara Taapini Upanishads, Heramba Upanishad, Sooktas from
Rig Veda etc. Sri Samavedam garu firmly established that Ganapati is none other than the Supreme Parabrahman
postulated in Vedas in the hearts of devotees.
*****
On September 16, 2018 at 4 pm, everyone was enthralled with melodious music by Dr. Yanamandra
Srinivas garu accompanied by V.Ramachandra Murthy on Violin and K.Yogesh on Mridangam.
On September 19, 2018 Sri Ayyamgari Satyaprasad along with his disciples rendered melodious
concert along with Veena and other instruments. Later, Sri Samavedam garu felicitated them with mementos.
Devotees who arrived not only from different parts of country, but also from other countries were
served various local delicacies with great love and affection.
“Śrī vallabha gaṇapatē jaya vallabha gaṇapatē śrī mahā gaṇapatē pāhi pāhi mām
śrī vallabha gaṇapatē jaya vallabha gaṇapatē śrī mahā gaṇapatē rakṣā rakṣā mām”

‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ © Samavedam Shanmukha Sarma 12

 Again into the lap of Mother…
Under the aegis of Sri Darshanapu Srinivas, Chairman, Sri Arundhati Vasishta Temple Trust, more than one hundred Hindus
residing within Srisailam Devasthanam area who converted to Christianity earlier, rejoined Hinduism led by women wing
leader Smt. Savamma along with Ankayya, Kasayya etc. on October 2, 2018 in the very presence of Brahmasri Dr.
Samavedam Shanmukha Sarma garu. Sri Samavedam garu honored them wrapping shawls printed with ‘Panchakshari
Mantra’ and gave them shorter version of Bhagavad Gita along with Srisailam Sri Mallikarjuna Swamy prasadam. They were
choked with tears of joy and emotionally responded that it is like coming back into the protective care of parents at home
from prison. Additional commissioner of Srisailam Devasthanam Sri Maheswara Reddy was the chief guest of honor.
Devasthanam PRO Sri Srinivasa Rao and others also attended the program. Aspiring that children of these colonies should
scale higher heights in education, notebooks were distributed freely.

‘Arsha Padma Diwakara:'

Title presented to Brahmasri Dr. Samavedam Shanmukha Sarma garu

Presided by Brahmasri Dr. Kuppa Srinivasa Sastry garu M.A.

Ph.D. P.O.I., B.Ed, Sri Veda Vidya Peetham, Hyderabad
celebrated their tenth annual ‘Veda Shastra Sabha’ at Sri
Venkateswara Kalyana Mandapam in Ahobila Mutt,
Hyderabad. In this program, Samanvaya Saraswati, Vagdevi
Varaputra Brahmasri Dr. Samavedam Shanmukha Sarma
garu was awarded the title ‘Arsha Padma Diwakara:’ along
with highly distinct felicitation. Veda Swasti was conducted
by Vedabhasya Ratnam, Swadhyaya Ratnam, Shruti
Vibhushana Brahmasri V.Srirama Lakshmana Ghanapati
garu, in which more than one hundred vedic pundits chanted
all the four Vedas.
ṣanmukhō bahumukha prajñaḥ sāmavēdābhi janaḥ
sudīḥ vēdaṁ pīṭha sasatkr̥tōdya ārṣa padma divākaraḥ ||

‘Siva Padam’ Organized by Rushipeetham Charitable Trust

A distinct and unique Dance Performance by Overseas Indian Dance Artists In
Bharatanatyam, Kuchipudi, and Odissi Dance Styles
‘Siva Padam’ compositions composed by Brahmasri Dr. Samavedam Shanmukha Sarma garu were set to tune and sung by renowned
musicians such as Sri Garimella Balakrishna Prasad garu, Sri S P Bala Subrahmanyam garu, Sri Malladi Suribabu garu, Sri Malladi
brothers, Sri V L Sudarshan garu and many others. Extremely popular, these compositions were presented as concerts by musicians
and ballets by dance artists across the world and received many accolades. Vijayawada
With keen interest, Smt. Gundlapalli Vani garu of Bay Area, California successfully Time & Date: 5:30 PM,
organized these ‘Siva Padam’ music and dance programs across many cities in USA. 28th December 2018
Under her guidance, artists and teachers from USA and Singapore are about to Venue: Siddhartha Kala Peetham,
present this unique performance as yajna offering towards worship of Lord Siva. Siddhartha Nagar, Vijayawada.
This is an Open Invitation to all to come and participate in this grand ceremonial
artistic celebration and get immersed in the blissful stream of Siva. Hyderabad
Time & Date: 5:30 PM,
Rushipeetham Charitable Trust, successfully organizing many dharmic programs
30th December 2018
and running Bhāratīya cultural heritage magazine ‘Rushipeetham’ for the last two
decades, is presenting this as an offering to Lord Siva. Venue: Bharatheeya Vidya Bhavan Auditorium,
All are Welcome Basheerbagh, Hyderabad.
DISCLAIMER: This is not a SPAM. You have received this e-mail, because you have shown interest in the renaissance of Sanatana Dharma by
Brahmasri Dr.Samavedam Shanmukha Sarma garu through spiritual discourses, temples renovation and construction, Sri Vallabha Ganapati temple
Rajahmundry, ‘Go Seva’, charitable activities, yagas and Yajñas, promotion of fine arts such as ‘Siva Padam’ concerts and dance dramas etc., Please
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‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’ © Samavedam Shanmukha Sarma 13