Spiritual Quest (Answers by Sri Samavedam Shanmukha Sarma)
AArsha Vani ( V o i c e o f S a n a t a n a D h a r m a )
“Śrī Guravē Nama:” ‘‘Since times immemorial, Guru Puja is a widely prevalent tradition in Bhārata. Everyone performs special worship to their Guru on Guru Pournima day. This day
is also known as Vyasa Pournima. Why do we do Guru Puja? The very word ‘Guru’ means one who is venerable, adorable, and one who has to be respected. In our worldly life, it is commonly observed that everyone respects those who helps, guides or benefits them in material ways. A step higher than this is to respect those who provide education, knowledge, information about some unknown things etc. Among all types of knowledge, the highest form of knowledge is about Brahman (Godhead). Whoever gives us the
ultimate knowledge about Brahman is ‘Sadguru’. When we worship Guru, we’re worshipping this fountain of knowledge within Him. Just like we offer turmeric, kumkum, flowers, incense etc. to the copper pot containing ‘Ganga Jal’, and derive satisfaction that we performed ‘Ganga Puja’, we worship the ‘Jnana Ganga’ in Guru. His Upādhi (body) is like copper pot i.e. only an instrument for us to worship the ‘Jnana’ in Him. Jnana flows from Guru to disciple just like electricity flows through copper wire. Washing His Feet, offering flowers and incense etc. are all outwardly expressions of this reverence towards the Guru. A ‘True Guru’ awakens our intellect (Buddhi) and directs it towards the Supreme. Our Sanātana Dharma is indebted forever to Sage Vēda Vyāsa and Sri Ādi Śaṅkara Bhagavatpāda, who gave us this vast treasure of knowledge. Though the Supreme Lord is the real Guru, and every Guru is His form only, it is also very important to worship our Guru on this day. Everyone can recite the mantra ‘śrī
śivāya guravē nama:’ known as the Parama Mantra Samrat, anywhere and anytime. Recitation of this mantra bestows the grace of the Ādi Guru, Siva, who shows us the right Guru. Let’s all pray Lord Siva to lead us from unreal to real, darkness to light and from mortality to immortality.”
– Samavedam Shanmukha Sarma. (Adapted from multiple discourses)
By offering ārati at the end of puja, all sins committed during the worship either knowingly or unknowingly are cleansed. This grants complete results.
Reciting the twelve names of Vārāhi given below during the first nine days of Āṣāda (observed as Vārāhi Navartri) grants protection.
Sadhu Vachanam “Have faith and confidence in your Guru. Believe fully, that Guru is the sole Actor or Doer. Blessed is he who knows the greatness of his Guru and thinks him to be Hari, Hara and Brahma (Trimurti) Incarnate." — Sri Shirdi Sai Baba.
Bharateeyam “Whenever I have read any part of the Vedas, I have felt that some unearthly and
unknown light illuminated me. In the great teaching of the Vedas, there is no touch of
sectarianism. It is of all ages, clans, and nationalities and is the royal road for the
attainment of the Great Knowledge. When I read it, I feel that I am under the spangled
heavens of a summer night.” - Henry David Thoreau, American Thinker & Author.
Vēdas are called ‘Trayi’. Does it mean that there are only three Vēdas? Please clarify if Atharvaṇa Vēda is authored
after Aaryan times.
“All the Vēdas contain three types of mantras. 1. R̥kku 2. Yajassu 3. Sāmamu in the form of prose, poem and lyric
respectively. Hence, they are called ‘Trayi’, but not because there are only three Vēdas. Vēdas are ‘Apourusheya’ i.e. not
written. Multiple researches proved beyond any doubt that the Ārya and Dravida classification is completely false.
Unfortunately, due to foreign infatuation, the same wrong history is still taught and taken as the basis. Vedic proclamation
‘Rig Yajussāma Rūpēṇa Mantrō Vēda Catuṣṭayaṁ’ confirms that there are four Vēdas since ages. Atharvaṇa Vēda contains
‘Siddha’ (Attainment) mantras. This is an illustrious Vēda, also otherwise known as ‘Āṅgīrasa’ and ‘Bhaisajya’.
“Guru Parampara exists since the creation began. In fact, ‘Nārāyaṇa Samārambhām’ or ‘Sadāśiva Samārambhāṁ’ indicates the same. Ādi Guru – The primordial Guru is Nārāyaṇa or Sadāśiva. Both are one and the same. They connote the ‘Supreme Parabrahman’. Narayana imparted all the knowledge required to do this creation to Brahma. In other words, His Shakti took the form of Brahma for doing creation. Later, Manus, Prajāpatis and Rishis emanated from Brahma, among which Rishis obtained this knowledge. Hence, second Guru is Brahma. Śvetāśvatara Upaniṣad mentions, “Yō brāhmaṇaṁ vidadhāti pūrvaṁ yō vai vēdaṁ ke prāhiṇōti sagaṁ hai dēvaṁ ātma-buddhi-
prakāśaṁ mumukṣur vai śaraṇaṁ ahaṁ prapadyē”- Because I desire liberation, let me surrender unto the Supreme Personality of Godhead, who first enlightened Lord Brahma in Vedic knowledge. The Lord is the original source of all enlightenment and spiritual advancement.” This divine knowledge mentions about two paths to reach the Supreme – Pravr̥tti and Nivr̥tti. Sanaka, Sanandana etc. took to the path of Nivr̥tti, wherein they realized that this world is transient. Hence they sacrificed mundane comforts, and always reminisced upon the knowledge of Self and attained liberation. Though endowed with true knowledge, sages such as Vaśiṣṭa, Prajapatis and others embraced the path of Pravr̥tti, wherein they followed Dharma at each stage of their life i.e. in Brahmacharya, Gr̥hasta, Vānaprastha etc. Sage Vaśiṣṭa is the principal sage representing all the sages. He passed on this knowledge to his son Śakti, Śakti to his son Parāśara, Parāśara to his son Vyāsa and Vyāsa to his son Suka. Sage Parāśara is an intellectual beyond comprehension. His contribution to humanity includes Vishnu Purāṇa, Parāśara Smr̥ti, Parāśara Samhita, Parāśara Hora etc. His son Veda Vyāsa needs no special mention. A popular saying is ‘vyāsa ucciṣṭam jagat sarvaṁ’ i.e. every form of knowledge available today is nothing but the left-over of sage Vyāsa. He gave knowledge about both the paths in Vedas, Brahmasutras, Mahābhārata, Srimad Bhāgavata, and Eighteen Purāṇas. These are vast as well as profound. Vyāsa has many disciples. Jaimini, Sumanta, Paila and Vaiśampāyana spread Vedas. Sage Sūta spread Purāṇas. His son Śuka spread Sri Bhāgavata. Śuka’s disciple is Gaudapāda. Gaudapāda’s disciple is Govinda Bhagavatpāda. Govinda Bhagavatpāda’s disciple is Ādi Śaṅkara Bhagavatpāda. Ādi Śaṅkara established four monasteries, made His four disciples the Pontiffs and entrusted them the responsibility of propagating Sanātana Dharma. Thus, the ancient Guru lineage is Nārāyaṇa or Sadāśiva, Brahma, Vaśiṣṭa, Śakti, Parāśara, Vyāsa, Śuka, Gaudapāda, Govinda Bhagavatpāda and Śaṅkara Bhagavatpāda. This lineage or order of Gururs is called ‘Guru Parampara’. Anyone who promulgates Vedas and Sanātana Dharma following the dictums or cardinal principles of Vedas elucidating Dharma, Yoga and Jnana, are Gurus or Acharyas. It is not an exaggeration to mention that just listing the names of the lineage all these great Gurus takes days together. Some of the prominent incarnations of the Supreme Godhead as Gurus are Kapila (Saṅkhya), R̥ṣabha (Avadūta), Nara-Nārāyaṇa (Penance & Protection of Knowledge), Dattātrēya (Siddha & Vedanta) etc. Knowledge, traditions, culture, practices, customs etc. are passed onto next generations as ‘Sampradāya’. ‘Sam – Pra – Dāyam’ - ‘Dāyam’ means given. ‘Pra’ is Prakr̥ṣṭa i.e. highest or supreme. ‘Sam’ is Sampūrṇam and Samagram i.e. holistic and quintessence. It is very important to reminisce the entire ‘Guru Parampara’ every day.”
-Samavedam Shanmukha Sarma. (Adapted from ‘Guru Parampara’ discourse)
Above sloka is taught to all of us in early childhood. This is very popular sloka. This sloka can be recited in front of any Guru. The widely prevalent meaning of this sloka is to worship Guru as the form of Trinity (Brahma Vishnu Sivatmaka) and hence Parabrahma. But, there is more profound and philosophical purport for this sloka. There is not an iota of doubt that a Guru is always the embodiment of Brahma, Vishnu & Maheswara. Brahma, Vishnu and Siva do creation, sustenance and dissolution respectively. In other words, a Guru is Brahma, Vishnu & Maheswara to a disciple by His actions. A Guru gives birth like Brahma, sustains like Vishnu and finally leads to merger with the Supreme like Maheswara. Though parents give birth to the body, Guru gives Dīkṣā Janma i.e. new life after initiation into spiritual life. Cycle of births and deaths is still possible after this worldly birth, but there is no worldly birth after Guru gives dīkṣā (initiation). Thus, He is Brahma. Later, Guru holds the disciple steadfast in this resolution, sustains this knowledge in the disciple, protects in this mundane life and preserves disciple’s spiritual practices. Hence, He is Vishnu. Gradually, with his teachings and by his actions, Guru develops contentment, dispassion, detachment, and gives knowledge about Brahman finally merging the soul in divine. So, He is Maheswara. Thus, Guru is the embodiment of Brahma, Vishnu and Maheswara. Hence, He is also the Parabrahma. Guru is the Supreme Brahman that can be experienced directly by our senses.’ If this sloka is recited with utmost devotion and complete concentration, one shall certainly obtain everything here and hereafter. -Samavedam Shanmukha Sarma.
“He has anger too. But, his anger is upon Adharma. And, his love is upon the country. His vision is on Dharma. His life and breath is Dharma, Country and the path of Sanatana Dharma he is treading! Guruvu garu’s life is testimony of an exemplary dedication to ‘Dharma and Country’, without even an iota of selfishness and personal life.” – Samavedam Shanmukha Sarma.
“Saying no is egotism too. Why say ‘No’ to something that is coming your way without your wish or effort? They are honoring you, because you are propagating and upholding Sanatana Dharma. This is proof and ample demonstration of the honor that the society has on Sanatana Dharma.”
– Sadguru Sri Sivananda Murthy garu. (When Brahmasri Samavedam Shanmukha Sarma garu expressed apprehension to felicitation with Gandapenderam)
(Adapted from ‘Maha Yogi – Dharma Murti’ – A Tribute to Sadguru Sivananda Murty garu)
‘Samanvaya is Sanātana – Sāmarasya is Bhāratīyata’
bhajē śrī cakra madhyasthāṁ dakṣiṇōttara yōssadā| śyāmā vārtāḷi sansēvyāṁ bhavānīṁ lalitāmbikāṁ || Vedas decree that the Supreme Parabrahman, the root cause for creation, sustenance and dissolution, is Jagannātha. He is orchestrating this entire cosmos with His tri-fold energy. He Himself manifested in ‘Pūri’, the Purushottama Kshetra, as Jagannātha. His embodiment is the union of different forms of the Supreme worshipped in Shanmata – Saiva, Vaishnava, Sakteya, Saura, Ganapatya and Skanda. Skanda Purāṇa mentions about the manifestation of Narayana, existent primordially as ‘NīlaMadhava’, in the form of Jagannātha, Balabhadra, Subhadra and Sudarsana to bestow grace on devotees.
In the month of Āṣāda, festivities are celebrated for nine days beginning with Rathotsav. Scriptures mention that ‘Navaratri’ celebrations are performed for Vārāhi Dēvi from Padyami to Navami (first day till ninth day in the bright half of Āṣāda). This connotes the inter-relation that is corroborated by the worship practices in Pūri. Śrī Subhadra Dēvi is none other than Mother of the Universe (Bhuvaneswari) Lalitā. Another noteworthy fact is the installation of Subhadra Dēvi on Bhuvaneswari Yantra. Deities embedded in that Yantra are Anangamadana, Madanātura etc. which are described in Khadgamāla stotram. Per the decree ‘śrī kr̥ṣṇa: śyāmala dēvi’, Jagannātha shinning with blue hue is śyāmala Dēvi. Balabhadra, holding plough and club as weapons similar to Vārāhi, is direct manifestation of Śrī Varāhi Dēvi. Not only that, Vārāhi is mentioned as the principal deity on Subhadra Dēvi’s chariot in Rathotsav i.e. Another form of Balabhadra’s Shakti has manifested as Vārāhi on Subhadra Dēvi’s chariot. Similar to Lalitā, śyāmala and Vārāhi, Subhadra Dēvi, Balabhadra and Jagannātha are the power of Iccha (Will), Kriya (Action) and Knowledge (Jnana). Vārāhi is also mentioned as Lakshmi Dēvi, because She is the Shakti of Narayana who incarnated in the form of Boar (Varāha).
Among many, there are some misconceptions about Vārāhi Dēvi such as only those initiated in Śrī Vidya should worship Her or might result in retaliatory effects because of ferocious nature of deity etc. Just like one visits and worships Varāha Swami in Tirumala, similar worship in fact with more adoration can be offered to Vārāhi, because She is Mother Incarnate. Mantra and Tantra are not primary in the worship of Mother. Any form of Mother ultimately is to provide joy to children. Especially, essential characteristic of Vārāhi Dēvi is Her Compassionate Motherly Heart, which can’t tolerate tears in Her devotee’s eyes. Archaeological excavations revealed many idols of Vārāhi Dēvi cajoling children in Her lap. She harvests with plough and transforms this into eatables with pestle, thus providing food to children. Everyone should prostrate to this Mother at least once daily, at least to express gratitude. Since She is not different from Lalitā Dēvi, same Astotra and Sahasranama can be recited to propitiate Vārāhi Dēvi.
Elaborate description about Vārāhi Dēvi is available not only in Purānās like Markandeya, Vamana, Dēvi Bhagavata, Varāha, Matsya, Agni, but also in Upa Puranās such as Vishnu Dharmottara and many other Mantra and Tantra treatises. Worship of Vārāhi is prevalent is all traditions such as Vaishnava, Sankara and Shākta. Vārāhi is one of the ‘Seven Mothers’ (Sapta Matruka) along with Vaishnavi and Kaumāri. She is worshipped as ‘Panchami’, the Fifth form of energy. Since She is the presiding deity of all the ‘Five Elements’ (Air, Water, Space, Fire and Earth) in the universe, ‘Panchami’ day is auspicious for Vārāhi worship. Because even in Śrī Chakra, Her Yantra contains Five circles, She is called ‘Panchami’. She is the controller of human body that contains Five sheaths. Her role is prime even in the worship of Lalitā as Commander-in-Chief and Power of Action. Since the power of Will and Knowledge are embedded within the power of Action, grace of Vārāhi Dēvi implies the presence and grace of those powers.
With the face of Boar, Vārāhi Dēvi concentrated all the energy inherently in nose. That is Life Energy (Prāna Śakti) i.e. the energy that orchestrates the entire universe with Her breath. In Yoga Shastra among the six Chakras (discs), Vārāhi is described as the tutelary deity of Maṇipūra (Water), Swādhishtāna (Fire) and Mūlādhāra (Earth). She is compassion incarnate that aids devotees to reach Śrī Lalitā Dēvi. She symbolizes valor, audacity, and victory. It is this power that incarnated as Varāha Swami to relieve Mother Earth from Hiraṇyāskṣa. Essentially, Śrī Vārāhi Dēvi is the power who protects Earth and all the creatures on Earth.
Those subdued with inferiority complex shall be filled with self-confidence, if they bow down to Vārāhi Dēvi daily at least once. As mentioned in Vārāhi Panchakam, Her heart is full of compassion. She took the form of Boar with two horns to lift all those submerging in the cycle of births and deaths. Jagadguru Śrī Ādi Śaṅkara reiterated the same in Soundarya Lahari as, “Janma jaladhau nimajñānāṁ muraripu varāhasya bhavatī’.
Everyone can meditate and worship Vārāhi Dēvi reciting this sloka mentioned below. This is composed by Sage Dūrvāsa in ‘Āryā Dwiśati’ describing Vārāhi Dēvi –
To that Vārāhi Dēvi - Lotus-eyed, radiating luster with crescent moon on the crown, boar faced, effulgent with golden hue all across the body, bedecked in garments with the color of twilight Sun, chest shining with kumkum and other scented materials, slender waist, carrying Plough, Club, Conch, Disc, Goad, Cord, Grace and Wish fulfilling Signs in all the eight hands, always fully compassionate on devotees, keeps wicked at a distance as mentioned in Lalitā Sahasranama ‘Duṣṭadūra’, worshipped with names such as Vārtāli – I prostrate to bestow grace and fulfill all wishes.
As mentioned earlier, just the observation of weapons makes one visualize Jagannātha, Balabhadra and Subhadra of Pūri in Vārāhi Dēvi. While conch and disc represent Jagannātha, plough and club represent Balabhadra. Goad and cord are the energies of Subhadra Dēvi, the embodiment of Bhuvaneswari Dēvi. ‘Ja Ga Na Tha’ – represent Jagannātha, Balabhadra, Subhadra and Sudarsana respectively explaining the manifestation of the Supreme Parabrahman. Scriptures mention that Balabhadra is represented by ‘Ga’, as ‘Ga’ is the key syllable in the mantra of Vārāhi. Our prostrations to that harmonious ‘Trimūrti’ Shakti, proclaimed as the ‘Supreme Parabrahman’ since ages in Indian culture. – SVSN Sarma.
(Jagannātha Rathā Yātra begins on Āṣāda Śuddha Vidiya July 6, 2016 and ends on Āṣāda Śuddha Daśami July 14, 2016)
kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-sammūḍha-cetāḥ yacchreyaḥ syān niścitaṁ brūhi tan me śiṣyas te ’haṁ śādhi māṁ tvāṁ prapannam - BG 2.7
(With my nature stricken with weakness of sentimental pity and my mind bewildered about my duty, I entreat you to tell me for certain what is good
for me. I am your disciple. Please teach me. I am seeking refuge in you.)
“This sloka can be considered as the root cause for the deliverance of Srimad Bhagavad Gita from the ādi Guru Narayana as Krishna. Arjuna mentions two qualities about himself – ‘śiṣyas te ’haṁ’ ‘Prapannam’. He chose Sri Krishna as Guru as well
as God. Arjuna worshipped Sri Krishna as God even before. That’s why He chose the Lord against the army and requested Him to be the charioteer – not just to drive the chariot in the war, but to drive the chariot of his ‘Buddhi’. Now, he chose Krishna as his Guru and surrendered unto Him. He also mentioned his deficiencies here. He accepted that he is bogged down with ‘kārpaṇya’. ‘Kṛpaṇasya Bhava: kārpaṇya:’. What does ‘Kṛpaṇa’ mean? ‘Kṛpaṇa’ means miser, one who has no control over senses, or one who expects returns for every action. But, all the above three are not true in case of Arjuna. For sure, he is not a miser. When he is in heaven, Urvasi episode amply demonstrates his control over senses. As for expecting returns, he mentioned that he does not want kingdom, nay even heaven. Br̥hadāraṇyaka Upaniṣad describes ‘Kṛpaṇa’ as one who does not strive to understand the real philosophy of the ‘Self’ and revolve around mundane affairs. Arjuna also said that his intellect has become stagnant and clouded, disabling the discrimination between Dharma and Adharma. He surrendered in totality and sought refuge in Sri Krishna asking for guidance about ‘Sreyas’ i.e. what is absolutely essential for him both here and hereafter. Sri Krishna is ‘Sahaja Guru’ i.e. He need not do any sadhana, as He is the Supreme Lord of the universe.
Śvētāśvatara Upaniṣad mentions that one shall not attain salvation until they surrender to God. Surrender is three stages - 1. I am Yours (tva vai vāhaṁ) 2. You are Mine (mamai vatvaṁ) 3. You and I are one (Tvam Eva Aham Iti). Arjuna, being overwhelmed with sorrow due to attachment, deviated from the path of Karma assuming Adharma as Dharma. But, he exhibited two qualities that are principally essential to seek knowledge 1. Discipleship 2. Complete Surrender. Hence, the Lord became compassionate, taught Arjuna the Brahma Vidya and gave deliverance to him here and hereafter.”
– Samavedam Shanmukha Sarma. (Adapted from ‘Srimad Bhagavad Gita’ discourse)
Major Festivals Jagannātha Rathōtsavam – Āṣāda Śuddha Vidiya: July 6, 2016
Worship Lord Jagannātha.
Recite Jagannāthāṣṭakaṁ.
Āṣāda Śuddha Ṣaṣṭi - Kumara Ṣaṣṭi: July 10, 2016
Worship of Kumāra Swāmi on this day bestows grace of the Lord.
Āṣāda Śuddha Ekādaśi - Śayana Ekādaśi: July 15, 2016
Perform ‘Archana’ to Vishnu.
Recite Sri Vishnu Sahasra Nama
Observe fasting (‘Upavāsa’).
Āṣāda Śuddha Dwādaśi – Vāmana Puja: July 16, 2016
Worship of Lord Vishnu as Vāmana on this day bestows the result of performing Yagna.
‘Rushipeetham’ magazine subscription – Special pricing during Sri Guruvu garu’s 2016 USA tour.
Physical copy : 1 Year – $40; 2 Years – $75; 3 Years – $100 E-Magazine : 1 Year – $15; 5 Years – $50; 10 Years – $100 Subscription for your family/friend in India is $5 per year and $100 for life long
śiva śaktyōśca cihnasya mēḷanaṁ liṅgamucyatē. ‘Linga’ symbolizes the philosophy of oneness of Siva and Shakti. ‘Yoni’ is also known as ‘Bhagamu’. He is the one who has ‘Bhagamu’ or ‘Bhagavan’ or represented by the word ‘Bharga’.
mukhyō bhagastu prakr̥ti: bhagavān 'śiva' ucyatē bhagavān bhōgadātāhi nānyō bhōga pradāyaka: ‘Bharga’ is the Linga that encompasses ‘Bhaga’. He is the one who grants prosperity here and hereafter.
‘bhaṁ vr̥ddhiṁ gacchatītyarthād bhaga: prakr̥tirucyatē’ – That which facilitates opulence is called ‘Bhagamu’ (Nature). This is made of two syallables – ‘Bham’ meaning affluence and ‘Gacchati’ meaning ‘facilitation’.
Form of Nature is an endless stream (‘sarassaraṇa śīla tvāt’). Therefore, the ‘Yoni’ pedestal is in the form of triangular stream. With the presence of Siva, Nature becomes pregnant with life conscious and turns into streams to prosper (‘Bham’) as five major elements of Earth, Water, Light, Wind, and Ether. ‘Bharga’ is the Supreme Lord mounted on this Nature.
‘Bhaga’ represents six kinds of energies – omnipotent, ever contentment, pre-eminent knowledge, complete independence, undiminished glory, omniscient. ‘Bharga’ is one who is affluent with these six kinds of attributes.
The tri-angular ‘Yoni’ pedestal symbolizes the thought (‘Iccha’), knowledge (‘Jnana’) and action (‘kriya’) energies. Lord orchestrates the actions in the universe with these three energies only.
‘mūladhārē trikōṇākhyē icchā jñāna kriyātmakē madhyē svayambhu liṅgantu kōṭi sūrya sama prabhaṁ’ The Self-Effulgent Self-emanate Lord is resplendent in the center of Moolādhāra (Moola – Base; Adhara – Support; Moolādhāra – That which sustains the Base itself) triangle made up of the Thought (‘Iccha’), Knowledge (‘Jnana’) and Action (‘kriya’). Elucidating ‘Sri Chakrārchana’ in Lalitopakhyanam, Lord Hayagriva states –
Siva is the center spot in Sri Chakra. This triangular energy is encircling Siva. Relation between these two is beyond comprehension. That center connotes the infinite sphere of Sadasiva’s philosophy and is nothing but the ‘Siva Linga’.
‘Siva Padam’ Dance and Music Performance and devotees attending Pravachanam, Dallas, TX
Children singing ‘Siva Padam’, Pravachanam and Guru Satkaram, Moline, IL
Swagatam with Purna Kumbham and pravachanam, Columbus, OH
Pravachanams and dance performance, Cleveland, OH
Pravachanams and Guru Satkaram, Toronto, Canada
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