bhargavasarma {nirikhi krishna bhagavan}

Prahlada – Vaamana Avatara Vaisishtya

noreply@blogger.com (bhargavasarma) — Thu, 12 Nov 2026 01:16:24 +0000

[Discover the profound and unparalleled grace of Bhagavan Vishnu's Vamana Avatara as revealed across sacred texts like Shrimad Bhagavatam, Brahmanda Purana, and Sri Vamana Purana.]

Prahlada’s grandson is Bali Chakravarthi (the son of Virochana), who will become the future Indra in the next Manvantara (cosmic age). Lord Vishnu took the Sri Vamana Avatar because of Bali Chakravarthi, ultimately delivering and elevating him (uddhara).

The Episode of Bali Chakravarthi in Srimad Bhagavatam (A Summary)

रक्षिष्यॆ सर्वतोहं त्वा० सानुगं सपरिच्छदम् ।
सदा सन्निहितं वीर तत्र मां दक्ष्यते भवान् ॥

Rakṣiṣye sarvatōhaṁ tvāṁ sānugaṁ saparicchadam |
Sadā sannihitaṁ vīra tatra māṁ dakṣyatē bhavān ||

Sri Prahlada Uvacha (Sri Prahlada Said):

नेम० विरिंचो लभते प्रसादं न श्रीर्न शर्व: किमुतपारे ते ।
यन्नोसुराणामसि दुर्गपालो विश्वाभिवंद्यैरपि वंदितांघ्रि: ॥

Nēmaṁ viriñcō labhatē prasādaṁ na śrīrna śarva: kimutapārē tē |
Yannōsurāṇāmasi durgapālō viśvābhivandyairapi vanditāṅghri: ||

Meaning :

Neither the four-faced Lord Brahma, nor the Mother of the Universe Goddess Mahalakshmi, nor Lord Maharudra received such a grace and blessing (krupa prasada). When that is the case for them, what need is there to speak of others?

O' Supreme Lord (Sri Hari)! You, whose lotus feet are worshipped by Lord Brahma—the one revered by the entire universe—have chosen to become the gatekeeper for Asuras (demons) like us. 

Sri Prahlada Raja praises Sri Hari, exclaiming, "O Lord, what an ocean of mercy You are! By Your supreme grace, You have actually become the guardian of our doorway!"

From the Brahmanda Purana...

बलिरप्य सुरावेशात् स्तुवन्नपि जनार्दनं ।
प्राक्षिपत्यंतराक्वापि प्रह्लादो नित्यभक्तिमान् ॥

Balirapya surāvēśāt stuvannapi janārdanaṁ |
Prākṣipatyantarākvāpi prahlādō nityabhaktimān ||

Meaning:

Because Sri Prahlada Raja possesses the eternal presence and inspiration (nitya-avesha) of Sri Vayu Deva—who is always filled with supreme devotion to Sri Hari—he never possesses any demonic traits (asura-avesha)! Even when King Bali faltered temporarily due to demonic influence while praising Janardhana, Prahlada remained anchored in continuous, eternal devotion.

Sri Vamana Avatar Hari Speaks…

Dear child Prahlada! May blessings be upon you. Go to the Sutala Loka (the netherworld) along with your grandson. Live there happily, bringing joy to all your kinsmen. You will see Me every day standing at your gates holding My mace (Gada). By witnessing Me, you will experience bliss and dissolve all your past karmas (prarabdha karma).

From the "Sri Vamana Purana...

The Lord bestowed His supreme grace upon Prahlada, blessing him with these words: "Worship Moola Rama—who was originally worshipped by the hands of Lord Brahma—in the final age, which is the Kali Yuga. You shall do this in your final avatar as Sri Raghavendra, in your final stage of life, the Yatyashrama (sannyasa/monastic life), and then return to My divine abode!

"यद्यद्वैधसमात्मनेदमनघयच्छा०तिमे चांतिमे"

"Yadyadvaidhasamātmanēdamanaghayacchāntimē cāntimē"

Shuka Maharishi Explains...

Bowing his head to the command of the Supreme God, Prahlada, along with Bali, performed a circumambulation (pradakshina) and bowed before Sri Vamana Deva. Having received the Lord’s permission, he took charge as the leader of the entire Asura army and entered the great realm of Mahabila (Sutala Loka)!!

Bhagavantha is SARANAAGATHA VATSALA
Bhagavantha is Bhakta-Vatsala

Sri KrishnaArpanamastu
naaham karta harih karta
Hari Sarvottama - Vaayu Jeevottama
Sri GuruRaajo Vijayate

YAMA DWITEEYA - BHAGINI HASTHA BHOJANA

noreply@blogger.com (bhargavasarma) — Wed, 11 Nov 2026 02:08:16 +0000

BhaiDooj

धर्मराज नमस्तुभ्यं नमस्ते यमुनाग्रज।
पाहि मां किङ्करैः सार्धं सूर्यपुत्र नमोऽस्तु ते॥

यमस्वसर्नमस्तेऽस्तु यमुने लोकपूजिते। वरदा भव मे नित्यं सूर्यपुत्रि नमोऽस्तु ते॥ ధర్మరాజ నమస్తుభ్యం నమస్తే యమునాగ్రజ| పాహి మాం కిఙ్కరైః సార్ధం సూర్యపుత్ర నమోఽస్తు తే|| యమస్వసర్నమస్తేఽస్తు యమునే లోకపూజితే| వరదా భవ మే నిత్యం సూర్యపుత్రి నమోఽస్తు తే|| ಧರ್ಮರಾಜ ನಮಸ್ತುಭ್ಯಂ ನಮಸ್ತೇ ಯಮುನಾಗ್ರಜ| ಪಾಹಿ ಮಾಂ ಕಿಙ್ಕರೈಃ ಸಾರ್ಧಂ ಸೂರ್ಯಪುತ್ರ ನಮೋಽಸ್ತು ತೇ|| ಯಮಸ್ವಸರ್ನಮಸ್ತೇಽಸ್ತು ಯಮುನೇ ಲೋಕಪೂಜಿತೇ| ವರದಾ ಭವ ಮೇ ನಿತ್ಯಂ ಸೂರ್ಯಪುತ್ರಿ ನಮೋಽಸ್ತು ತೇ|| dharmarāja namastubhyaṃ namaste yamunāgraja| pāhi māṃ kiṅkaraiḥ sārdhaṃ sūryaputra namo’stu te|| yamasvasarnamaste’stu yamune lokapūjite| varadā bhava me nityaṃ sūryaputri namo’stu te|| Notes... Fifth and final day of the Deepaavali festival called Yama Dwiteeya is celebrated on Karthika Sukla Dwiteeya. On this day it is said that, Lord Yama had taken his meals in the house of his sister Yamuna (Yamuna River) prepared and served by her. This is known as Bhagini Hastha Bhojana. Since then it has become a custom and tradition on this day for brothers to take food in the house of their sisters and sisters in turn worship their brothers and pray for their longevity. If one doesn’t have sisters, father’s sister should be worshiped on this day. It is believed that it will enhance the health, wealth and longevity of the brothers and in turn sisters will live as Sumangali for ever. Generally gifts and compliments are exchanged on this occasion among brothers and sisters. naaham karta harih karta

SPIRITUAL AWAKENING

noreply@blogger.com (bhargavasarma) — Wed, 11 Nov 2026 01:36:49 +0000

Spirituality - Conscious Living - Wisdom Of Life - Life Lessons - Spiritual Awakening

Among all living beings on Earth, trees are considered to be of the highest spiritual order. Because trees exist purely for the benevolence of others, the souls within them are believed to be elevated to the highest class in their next life.

The second category consists of animals. They are Tiryaksrotas [or Arvaksrotas, depending on your source]—meaning they operate purely on instinct, possessing neither moral virtue nor vice. Consequently, it is suggested that they will be reborn as animals in the future.

Humans belong to the third category, characterized as Neechaisrotas (downward-flowing). Although human birth is uniquely valuable, humans are highly susceptible to taking a lower birth in the next cycle. Those who fail to make their human life worthwhile will inevitably be reborn as animals or birds.

Therefore, having been blessed with a human birth, we must live our lives with great awareness and caution.

naaham karta harih karta

MAHAABHISHEKA OF SRI MOOLARAAMA DEVARU (Mantralayam)

noreply@blogger.com (bhargavasarma) — Wed, 11 Nov 2026 01:25:27 +0000

श्री मन्मूलरामो विजयते

 ಶ್ರೀ ರಾಘವೇಂದ್ರಾಯ ನಮಃ 

Traditionally, abhisheka of Moola Rama Devaru is performed only on two days in the calendar. The first is Chaitra Shuddha Navami, the day Bhagawan Vishnu incarnated as Prabhu Sri Ramachandra, and the second is Balipadyami, celebrated on Kartika Shuddha Pratipath.

As mentioned above, abhisheka for Moola Rama is performed only twice a year. Since this happens only once in six months, this event is associated with a lot of grandeur and radiance. This is something that needs to be experienced and cannot be explained by mere words.

By performing abhisheka on these two exact dates, the Matha honors the two most pivotal milestones of the incarnation: His Appearance (Rama Navami) and His Sovereignty (Balipadyami). Experientially, this spaces the two grand ceremonies roughly six months apart, filling the Matha with immense spiritual radiance twice a year.

Sri Vaadeendra Theertharu, an aparoksha jnaani, composed several great works; one such work is "Raghavendra Matha Gatharchagatikrama."

This work provides rich details of the Vigrahas (idols) worshipped in the parampare of Sri GuruRayaru. Obviously, it provides a lot of details about the Sri Moola Rama Devaru vigraha. This short work has 36 slokas.

श्रीमूलरामार्चक श्रीमद्राघवेंद्रयतींद्राय नमः 

naaham karta harih karta
Sri GuruRaajo Vijayate

GOVARDHANA POOJA - SIGNIFICANCE

noreply@blogger.com (bhargavasarma) — Wed, 11 Nov 2026 01:12:13 +0000

(गोवर्धन पूजा)

जय गॊवर्धनधर वत्सारॆ धॆनुकभंजन जय कंसारॆ ।
रुक्मिणिनायक जय गॊविंद सत्यावल्लभ पांडवबंधॊ ॥

ಜಯ ಗೋವರ್ಧನಧರ ವತ್ಸಾರೇ ಧೇನುಕಭಂಜನ ಜಯ ಕಂಸಾರೇ
ರುಕ್ಮಿಣಿನಾಯಕ ಜಯ ಗೋವಿಂದ ಸತ್ಯಾವಲ್ಲಭ ಪಾಂಡವಬಂಧೋ

Bhagawan Sri Krishna lifted Govardhana Parvatha (hill) and protected the cowherds and cattle from the thunder and rain created by Lord Indra. Thus, Lord Sri Krishna suppressed the pride and vanity of Indra.

According to an excerpt from the भागवत पुराण (Bhagavata Purana), Lord Sri Krishna lifted Govardhana Parvatha on the little finger of His left hand when He was 7 years old and held it for 7 days.

Commemorating this glorious event, Govardhana Pooja is performed on the day of Bali Padyami. This was the day when Lord Sri Krishna taught the people the need to respect and worship Nature. Devotees symbolically create an icon of Govardhana Parvatha using cow dung or cooked rice and worship it alongside Sri Krishna with Shodashopachara Pooja. Gau Pooja and Brahmana Bhojana are also performed on this day.

Govinda is one of the popular names of Lord Vishnu, meaning the Lord of Cows, the Protector of Cows, and the Protector of the Earth. Lord Sri Krishna is popularly called Govinda, and He is also known as Gopala (the protector of cows) and Gau-Vatsala (the one who shows Vatsalya, or tender affection, toward cows).

"Govindo Govidam Patih"
(Sri Vishnu Sahasranama Stotram)

Through this divine act, Lord Sri Krishna exemplified Gorakshana (the protection of cows).

ಗೋವರ್ಧನಧರಂ ವಂದೇ ಗೋಪಾಲಂ ಗೋಪರೂಪಿಣಂ |
ಗೋಕುಲೋತ್ಸವಮೀಶಾನಂ ಗೋವಿಂದಂ ಗೋಪಿಕಾಪ್ರಿಯಂ ||

govardhana dharam vande, gopalam gopa rupinam
gokulutsava me isanam, govindam gopika priyam

गोवर्धनधरं वंदे गोपालं गोपरूपिणं ।
गोकुलोत्सवमीशानं गोविंदं गोपिकाप्रियं ||

The Govardhana episode is widely viewed as an ancient lesson in environmental stewardship, emphasizing that mountains, rivers, trees, and animals are sacred and deserve gratitude and protection.

naaham karta harih karta

BALIPADYAMI: SRI VAAMANA AVATHARA CHINTANA

noreply@blogger.com (bhargavasarma) — Wed, 11 Nov 2026 01:06:54 +0000

A commentary on the attributes: VAAMANA & THRIVIKRAMA
(As a reference to Sri Vishnu Sahasranama)

Read the complete posts from my Blog:

Vishnu Sahasranama Tattva©:

👉 वामनाय नमः VAAMANAAYA NAMAHA

Sri Vishnu Sahasranama Bhashya on VAAMANA CHINTANA [SVSN sloka # 17 – Naama # 152]

Link... 👇

https://vishnusahasranamatattva.blogspot.com/2026/09/vaamanaaya-namaha-sri-vamana-avathara.html

👉 त्रिविक्रमाय नमः - trivikramāya namaḥ

THRIVIKRAMA ROOPA CHINTANA (Vaamana-Avathara) - SRI VISHNU SAHASRANAMA BHASHYA
(sloka # 56 – Naama # 530)

https://vishnusahasranamatattva.blogspot.com/2026/09/thrivikrama-roopa-chintana-vaamana.html

👉 VAAMANA AVATHARA CHINTANA (eBook)

For a comprehensive study and details, I have composed and compiled an exclusive script VAAMANA AVATHARA CHINTANA and uploaded the same to my digital library. You may read-download-share the script from the link…

https://archive.org/details/vaamana-avathara-chintana_202509

वामन वामन माणव वेष दैत्य कुलान्तक कारण रूप ॥
Vāmana vāmana māṇava veṣa daitya kulāntaka kāraṇa rūpa
(Dwadasa Stotra)

॥ श्री कृष्णार्पणमस्तु ॥
॥ नाहं कर्ता हरिः कर्ता - हरिः कर्ता हि केवलम् ॥
॥ हरी सर्वोत्तम - वायू जीवोत्तम ॥

In the service of Sanatana Dharma,

bhargavasarma
(nirikhi krishna bhagavan)
https://vishnusahasranamatattva.blogspot.com

KARTHIKA MAASAM (DAMODARA MAASAM) - SIGNIFICANCE

noreply@blogger.com (bhargavasarma) — Mon, 09 Nov 2026 01:30:00 +0000

India, the birth place of Hinduism is rich in spirituality, religious cultures, faiths, austerities, customs and traditions that we don’t find any where else in the world. In the words of Mark Twain “India is the cradle of the human race, the birth place of human speech, the mother of history, the grand mother of legend, and the grand mother of tradition. The most valuable and most instructive material in the history of man is treasured up in India only” We have a unique calendar with each day and each month denoting some or the other religious event or festival associated with a tradition and culture which is being followed since time immemorial. Repetition of these events is only to remind the mankind its significance always with a divine message behind it.

As we move into the Hindu Lunar calendar eighth month is denoted as Kartheeka Masam that generally comes around October-November of every year. It marks the beginning of winter season. When the Moon is at or nearer to the constellation of Kruttika on full Moon day that month is denoted as Kartheeka masam. It is also known as Koumudhi masam the month full of moon light.

Daamodara Masam

Lord Sri Maha Vishnu in the name of Daamodara is the presiding Deity (Masa niyamaka) for Kartheeka masam. Daamodara is one of the prominent names that we generally find being referred to Lord Sri Krishna. We find a reference to the word Daamodara in sloka # 40 of Sri Vishnu Sahasra Nama Sthothram. Daamodara is a combination of two Sanskrit words Daama + Udara. Daama means rope and Udara means belly. Daamodara means the one who was tied with a rope to his belly. Reference to this we find in Sri Mad Bhagavatham 10^th canto in the story of Lord Sri Krishna during his playful childhood days with his foster mother Yashoda. In this episode we find Lord Sri Krishna (Daamodara) liberating Nalakubera and Manigreeva the two sons of the Divine Cashier and Demi God Kubera from the curse of sage Narada.

Dhaam also means an abode and Udara means abdomen. Dhaamodara spiritually means the one whose abdomen is the abode for the entire universe or the one in whose belly rests the entire universe. He is the one who can liberate the souls from the cycle (rope) of births and deaths. Kartheeka masam also known as Damodara masam is very dear to Lord Sri Krishna (Kartheeka Daamodara) and worshipping Him during this month is sacred and highly meritorious.

Bali Paadyami

Sacred day King Bali gave Daana to Lord Vaamana is celebrated as Bali Paadyami (Bali Prathipada) which occurs on the very first day of Kartheeka masam viz. Kartheeka Sukla Prathipada. Worshiping Lord Sri Vaamana on this day is very sacred and celestial. This day is considered to be very sacred and auspicious for giving charity and one will get multiple merits even if little charity is given in memory of King Bali.

Worshiping Goddess Lakshmi, Kubera (Divine Cashier), and Cow (Gomatha) on this day are also given lot of significance. Govardhana pooja is also performed on the day of Bali Paadyami by symbolically making an icon of Govardhana Parvatha with cow dung or with cooked rice and it is worshiped along with Lord Sri Krishna who had lifted it and provided shelter to Cowherds and cattle under the mountain.

Uttana Dwadasi

Kartheeka Sukla Ekadasi known as Prabhodini Ekadasi marks the end of Chaturmasam the day Lord Sri Maha Vishnu wakes up from His Yoganidra that he entered on the day of Aashada sukla Ekadasi (Sayani Ekadasi). Kartheeka Sukla Dwadasi also known as Uttana Dwadasi is celebrated as a festival of Goddess Thulasi when Thulasi plant is symbolically married to a Salagrama Shila (Lord Vishnu) called Thulasi Damodara Vivaha with all grandeur.

On this day while worshipping we find people keeping a branch of Amla tree (Amalakki) besides the Thulasi plant. If that day is missed out, it is generally celebrated on the Full Moon day-Kartheeka Pournami. Uttana Dwadasi is also known as Ksheerabdhi Dwadasi the day on which Ksheera Samudra was churned. It is also referred to as Brunda (Vana) Dwadasi in the name of Divine Thulasi.

Traditions of Kartheeka Masam

Kartheeka masam is considered as highly auspicious and sacred month for worshipping both Lord Vishnu as well as Lord Shiva. We also find people worshipping Lord Subramanya who is also known as Karthikeya during this month. Kartheeka masam is the holiest among the four months of Chaturmasam. We find an exclusive script known as Kartheeka Purana dedicated in the name of Kartheeka masam.

It is believed and said that during Kartheeka masam, Goddess Ganga (River Ganges) enters all the rivers, lakes and ponds and flows as Antarvahini. People observe strict austerities during this month. Lot of significance and prominence is given during Kartheeka masam for taking bath in sacred rivers before sunrise, lighting of lamps (Deepaaraadhana), fasting, visiting of Shiva and Vishnu temples, giving charity especially Deepa Dana, Salagrama Pooja, and Vana Bhojana.

Actually Kartheeka Snana Vratha begins from Aaswayuja Sukla Pournami (as per Solar Calendar) and is held for a period of one month up to Kartheeka Pournami. Whereas as per Lunar calendar, it begins from Karthika Sukla Paadyami and is held up to Karthika Bahula Amaavaasya.

On the full moon day, Kartheeka Pournami we find people especially women floating lighted lamps in rivers and lakes after sunset. In some parts of South India, we find people performing the festival of Naga Chaturthi on the 4^th day of bright fortnight in Kartheeka Masam.

Worship of Lord Shiva during Kartheeka masam

Kartheeka masam is very dear to Lord Shiva who is extensively worshipped throughout Kartheeka masam, especially on Mondays known as Kartheeka Soma Vara. People take up a special austerity known as Kartheeka Soma Vara Vratham during this month which is considered as highly meritorious. On this day Lord Shiva is exclusively worshipped along with His consort Goddess Parvathi Devi, by taking bath early in the morning, by visiting a Shiva temple, lighting lamps, performing abhisheka, giving charity, observing mouna vratha, and also observing fast.

Rare coincidence of Kartheeka masam + Somavaara (Monday) + Sapthami thithi + Sravana Nakshathra is considered as highly sacred and meritorious for worshipping Lord Shiva and is referred to as Koti Somavaara Vratham.

Dhaathri Vana Bhojana

Another significant feature that we find in Kartheeka masam is Vana Bhojana, taking food under the shade of an Amla (Amlaki) tree. Dhaathri is a Sanskrit word meaning Amla. This is generally performed on any day during the month, other than Tuesdays, Fridays, Sundays and Sapthami thithi days. Generally it is performed on any of the lunar days starting from Trayodasi in sukla paksha to Panchami in Krishna Paksha. On this day a ritual known as Dhaathri Pooja and Dhaathri Havana is performed worshipping Lord Damodara (Sri Krishna) under an Amla Tree.

Thereafter people are served with food in open space within the vicinity of Amla tree. It is generally a mass event. By doing Vana Bhojana like this it is said that one would get rid of the dosha from Paraanna Bhojana, partaking food in others houses. Nowadays this Vana Bhojana has become a corporate culture where, we find Corporates taking their employees for a picnic during Kartheeka masam known as Kartheeka Samaraadhana. In performing this ritual there is a message of health significance and worshipping of the nature.

At Tiruchanoor Sri Padmavathi Devi temple, annual Brahmotsavam known as Kartheeka Brahmotsavam of Goddess Padmavathi Devi will be held every year during Kartheeka Masam. As per Padma Purana it is said that Goddess Sri Maha Lakshmi emerged out of Lotus (Padma) flower on the day of Kartheeka Sukla Panchami from the midst of Padma Sarovara.

Kartheeka Sukla Dwadasi is considered as Swayambhuva Manvaadi the day on which Swayambhuva Manvanthara had commenced; Kartheeka Sukla Pournami is referred to as Indra Saavarni Manvaadi, the day on which Indra Saavarni Manvanthara had commenced, and Kartheeka Sukla Navami is considered as Krutha Yugaadi the day on which Krutha Yuga had commenced. Kartheeka masam also marks the beginning of the New Year as per Vikrama Sakha calendar.

Any austerity, ritual, worship, charity performed during Kartheeka masam is more meritorious than the one performed on ordinary days. Kartheeka masam in Hindu sampradaya is a highly rewarding month that has been prescribed by Sages for acquiring spiritual as well as materialistic benefits inculcating a spiritual as well as physical discipline.

ನ ಕಾರ್ತೀಕ ಸಮೋ ಮಾಸ, ನ ದೇವ ಕೇಶವಾತ್ಪರಮ್

ನಚ ವೇದಸಮಂ ಶಾಸ್ತ್ರಂ, ನ ತೀರ್ಥಂ ಗಂಗಾಯಾಸಮಂ

न कार्तीक समो मास, न देव केशवात्परम्

नच वेदसमं शास्त्रं, न तीर्थं गंगायासमं

న కార్తీక సమో మాస, న దేవ కేశవాత్పరమ్

నచ వేదసమం శాస్త్రం, న తీర్థం గంగాయాసమం

na kārtīka samo māsa, na deva keśavātparam

naca vedasamaṃ śāstraṃ, na tīrthaṃ gaṃgāyāsamaṃ

There is no month equal to Kartheeka masam, there is no God equivalent to Lord Kesava (Sri Hari), there is no script equal to Veda, and there is no theertha (pilgrimage) equal to sacred river Ganges.

Important events/festivals during Karthika Maasa are…

Bali Paadyami
Yama Dwiteeya
VijayaDasara Aaraadhana
Uttaana Dwaadasi – Thulasi Damodara Vivaha
Vaikunta Chaturdasi – Dhathri Havana - Vana Bhojana
Sri Dhanwanthari Jayanthi (Bhaula Dwadasi)
Sri Padmanabha Theerthara Aaradhana
Vruschika Sankramana

kAma krOdha biDisi ninna nAma jihveyoLage nuDiso

shrii mahAnubhAvanAda dAmOdarA ||

ಕಾಮಕ್ರೋಧ ಬಿಡಿಸಿ ನಿನ್ನ | ನಾಮ ಜಿಹ್ವೆಯೊಳಗೆ ನುಡಿಸು ||

ಶ್ರೀಮಹಾನುಭಾವನಾದ ದಾಮೋದರ ||

(KanakaDasaru)

O' great dAmodara, free me from desire and anger. Make me to always recite your name.

Sri Krishnaarpanamasthu

Hari Sarvottama-Vaayu Jeevottama

Sri GuruRaajo Vijayate

Link for KARTHIKA DAMODARA STOTHRAM...

https://bhargavasarma.blogspot.com/2010/11/sri-daamodara-stothram.html

The Essence of Deepaavali

noreply@blogger.com (bhargavasarma) — Sun, 08 Nov 2026 05:28:54 +0000

The Essence of Deepaavali Deepaavali is basically a festival of lights. Deepa means light and Aavali means row. Deepa + Aavali = Deepaavali, means arranging of lights (Deepa) in rows in an orderly way. ಸಾಜ್ಯಂ ತ್ರಿವರ್ತಿಸಂಯುಕ್ತಂ ವಹ್ನಿನಾ ಯೊಜಿತಮ್ ಮಯಾ! ದೀಪಂ ಗೃಹಾಣ ದೇವೇಶ ತ್ರೈಲೊಕ್ಯತಿಮಿರಾಪಹ!! ಭಕ್ತ್ಯಾ ದೀಪಂ ಪ್ರಯಚ್ಛಾಮಿ ದೇವಾಯ ಪರಮಾತ್ಮನೇ! ತ್ರಾಹಿಮಾಂ ನರಕಾದ್ಘೊರಾತ್ ದಿವ್ಯಜ್ಯೋತಿ: ನಮೋಸ್ತು ತೇ!! साज्यं त्रिवर्तिसंयुक्तं वह्निना यॊजितम् मया! दीपं गृहाण देवेश त्रैलॊक्यतिमिरापह!! भक्त्या दीपं प्रयच्छामि देवाय परमात्मने! त्राहिमां नरकाद्घॊरात् दिव्यज्योति: नमोस्तु ते!! సాజ్యం త్రివర్తిసంయుక్తం వహ్నినా యొజితమ్ మయా! దీపం గృహాణ దేవేశ త్రైలొక్యతిమిరాపహ!! భక్త్యా దీపం ప్రయచ్ఛామి దేవాయ పరమాత్మనే! త్రాహిమాం నరకాద్ఘొరాత్ దివ్యజ్యోతి: నమోస్తు తే!! sājyaṃ trivartisaṃyuktaṃ vahninā yojitam mayā! dīpaṃ gṛhāṇa deveśa trailokyatimirāpaha!! bhaktyā dīpaṃ prayacchāmi devāya paramātmane! trāhimāṃ narakādghorāt divyajyoti: namostu te!! Above sloka depicts the significance of Deepa. the one which is lit with Ghee/oil having three wicks, the radiance of which can enlighten the three worlds; dispelling darkness; may this light offered to the supreme God; help/protect us from the horrible darkness which is like hell (Naraka) and I offer my salutations to such divine light. Light (Deepa) is called as Lakshmi Swaroopa. SreeSooktha describes Goddess Sri MahaLakshmi as the divine light for the Universe .... "Lokaika Deepaankuraam....." Lighting of Deepa is incredibly auspicious. Whenever there is dark we generally switch on the light. Light dispels the darkness. Deepavali is a festival that eliminates darkness and brings in light to our lives. Lighting Deepa indicates eradication of our inner darkness that is ignorance and lighting of knowledge lamp (inner light) within us. The Sun (Surya) is most often quoted as the source of light. But, from a supreme spiritual angle, what is the source of Sun's radiance, what does our scripts says. Sri Vishnu Sahasranama Stothram (sloka # 94) describes Lord Vishnu as... "Ravirvirochanah Suryah Savitaa RaviLochana" the One who is the Sun Himself, the One who glitters always and makes the Sun shine, He is the light that illumines Sun, the one who creates the worlds, and the one who has Sun for his eyes; VIROCHANA is one of the attributes of Lord Vishnu; Rochana means the Light; if Sun is the light, Savithru naamaka Vishnu is VIROCHANA the lustre in the light who makes the Sun shine. In Bhagawadgita (Vibhooti Yoga sloka # 10.21) Sri Krishna says, ādityānāmahaṃ viṣṇurjyotiṣāṁ ravirraṃśumān He is Vishnu among the DwaadasaAadityas and the radiant Sun (RAVI) among the luminaries. Sri Krishna further says in Bhagawadgita, प्रभास्मि शशिसूर्ययो (prabhāsmi śaśi-sūryayoḥ) - BG-7.8 I am the radiance in the Sun and the Moon. In Vibhooti Yoga sloka # 10.21, Sri Krishna says, ādityānāmahaṃ viṣṇurjyotiṣāṁ ravirraṃśumān He is Vishnu among the DwadasaAadityas and the radiant Sun (RAVI) among the luminaries. यदादित्यगतं तेजो जगद्भासयतेऽखिलम् | यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम् || (BG-15.12) "yad āditya-gataṁ tejo jagad bhāsayate ’khilam yach chandramasi yach chāgnau tat tejo viddhi māmakam" Know that the energy that powers the Sun, the Moon and the fire which illuminate this universe, is indeed Mine. The Sun provides light and energy to the entire world. However, the Sun is only one among millions of stars and all of them are powered by the Lord. The Moon does not emanate light on its own but reflects the light of the Sun. Sri GuruRayaru in Gita Vivrutti quotes the Brahma Sutra (1.3.22) and Katha Upanishad (2.5.15) which state that the light and energy in the Sun, Moon and the Fire are due to the Supreme Brahma Bhagawan Vishnu the ultimate reality as the sole source of all light and illumination. न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥ १५॥ ನ ತತ್ರ ಸೂರ್ಯೋ ಭಾತಿ ನ ಚನ್ದ್ರತಾರಕಂ ನೇಮಾ ವಿದ್ಯುತೋ ಭಾನ್ತಿ ಕುತೋಽಯಮಗ್ನಿಃ | ತಮೇವ ಭಾನ್ತಮನುಭಾತಿ ಸರ್ವಂ ತಸ್ಯ ಭಾಸಾ ಸರ್ವಮಿದಂ ವಿಭಾತಿ || ೧೫|| (Katha Upanishad) Purusha Sooktha describes Sun as born from the eyes of Lord SriManNaaraayana "Chaksho! Suryo Ajaayathah" Narayana Sukta declares Bhagawantha SriManNarayana as the supreme light, नारायण परो ज्योतिरात्मा नारायणः परः [nārāyaṇaḥ paro jyotirātmā nārāyaṇaḥ paraḥ] Therefore, by lighting a Deepa, we are worshiping the Supreme God Vishnu, the ultimate source of light and the dispeller of ignorance." naham karta harih karta Hari Sarvottama-Vaayu Jeevottama Sri GuruRaajo Vijayate

A NOTE ON YAMA THARPANA

noreply@blogger.com (bhargavasarma) — Sat, 07 Nov 2026 09:15:04 +0000

It is prescribed that, on the day of Naraka Chaturdasi all those who are eligible to offer Pithru tharpana should give Thila Tharpana in the name of Yama Dharma Raja (God of Death) called Yama Tharpana by reciting the following sloka containing 14 names of Yama Dharma Raja. यमाय धर्मराजाय मृत्यवे चांतकाय च । वैवस्वताय कालाय सर्व भूतक्षयाय च ॥ औदुंबराय दध्नाय नीलाय परमेष्ठिने । वृकोदराय चित्राय चित्रगुप्ताय वै नमः ॥ yamāya dharmarājāya mṛtyave cāṃtakāya ca | vaivasvatāya kālāya sarva bhūtakṣayāya ca || auduṃbarāya dadhnāya nīlāya parameṣṭhine | vṛkodarāya citrāya citraguptāya vai namaḥ || ಯಮಾಯ ಧರ್ಮರಾಜಾಯ ಮೃತ್ಯವೇ ಚಾಂತಕಾಯ ಚ । ವೈವಸ್ವತಾಯ ಕಾಲಾಯ ಸರ್ವ ಭೂತಕ್ಷಯಾಯ ಚ ।। ಔದುಂಬರಾಯ ದಧ್ನಾಯ ನೀಲಾಯ ಪರಮೇಷ್ಠಿನೇ । ವೃಕೋದರಾಯ ಚಿತ್ರಾಯ ಚಿತ್ರಗುಪ್ತಾಯ ವೈ ನಮಃ ।। యమాయ ధర్మరాజాయ మృత్యవే చాంతకాయ చ | వైవస్వతాయ కాలాయ సర్వ భూతక్షయాయ చ || ఔదుంబరాయ దధ్నాయ నీలాయ పరమేష్ఠినే | వృకోదరాయ చిత్రాయ చిత్రగుప్తాయ వై నమః || 1. Yamaya Namah 2. Dharmaraajaya Namah 3. Mruthyave Namah 4. Antakaya Namah 5. Vaivaswathaya Namah 6. Kaalaaya Namah 7. Sarva BhoothaKshayaaya Namah 8. Aaudhumbaraaya Namah 9. Dhadnaaya Namah 10. Neelaaya Namah 11. Parameshtine Namah 12. Vrukodaraaya Namah 13. Chitraaya Namah 14. Chitraguptaaya Namah Facing South, Tharpana should be given with water and black sesame seeds (thila) with Yagnopaveetham in Savya position from Deva Theetha like Deva Tharpana (Yama Dharma Raaja being a Devatha) by reciting each name in the above sloka by adding Namah. For example... Yamaaya Namah >Yamam Tharpayami; Dharmarajaya Namah > Dharmarajam Tharpayami; Sacred scripts (Dharma Shastra) says that this Tharpana should be given by one and all irrespective of the fact whether father is alive or not. In case father is alive (JeEvatpithru) it should be given with water and rice with Yagnopaveetham in Savya position. Thila should not be used in such case. Why with Thila, facing South and in Savya Position? · Thila because Lord Yama has Pithrutva, · South because He is the Governing Lord of South direction (Dikkpalaka), and · Savya because He is a Devata. Yamadharma Raja is having both Devatva as well as Pithrutva. YamaDharmaRaja is a Devatha, one of the Ashta DikkPalakas' governing South (Dakshina) direction; born to Lord Surya & Sa~jna Devi. Lord Yama has two roles... As Mrutyu DEvatha He is YAMA whose Bimba Moorthy is Sankarshana roopi Paramatma. As DHARMA Devata He is DHARMARAJA whose Bimba Moorthy is Bhagawan Sri RamaChandra. put together He is YAMADHARMARAJA. YAMA THARPANA on the day of Naraka Chaturdasi and Krishna Angaraka Chaturdasi (Tuesday associated with Chaturdasi during Krishna Paksha) is compulsory. Apart from the above days, Yama Tharpana is also prescribed during Mahalaya Pithru Paksha and on every Krishna Chaturdasi day during Bahula Paksha. Vruddha Manuhu Sloka for Yama Tharpana on Naraka Chaturdasi & Krishna Angaraka Chaturdasi. दीपोत्सव चतुर्दश्यां कार्यां तु यम तर्पणम् । कृष्णा०गार चतुर्दश्यामपि कार्यं तदैव वा ॥ ದೀಪೋತ್ಸವ ಚತುರ್ದಶ್ಯಾಂ ಕಾರ್ಯಾಂ ತು ಯಮ ತರ್ಪಣಮ್ । ಕೃಷ್ಣಾ೦ಗಾರ ಚತುರ್ದಶ್ಯಾಮಪಿ ಕಾರ್ಯಂ ತದೈವ ವಾ ।। దీపోత్సవ చతుర్దశ్యాం కార్యాం తు యమ తర్పణమ్ | కృష్ణా౦గార చతుర్దశ్యామపి కార్యం తదైవ వా || dīpotsava caturdaśyāṃ kāryāṃ tu yama tarpaṇam | kṛṣṇā0gāra caturdaśyāmapi kāryaṃ tadaiva vā || YAMA THARPANA IS NARAKA BHAYA NIVRUTTI naham karta harih karta Sri KrishnaArpnamastu

The Cosmic Crossroads: Understanding Karma, Choice, and True Bhakti

noreply@blogger.com (bhargavasarma) — Sat, 07 Nov 2026 01:27:39 +0000

The Anatomy of Karma, Human Choice, and the Nature of True Bhakti

Karma is not a singular, monolithic force; it is a profound, multi-layered system of cosmic cause and effect. Classical Vedic philosophy divides karma into three distinct categories that dictate the human experience:

• Sanchita Karma: The vast, accumulated storehouse of all deeds, thoughts, and impressions gathered across countless previous lifetimes.

• Prarabdha Karma: A specific portion drawn from the sanchita repository, allocated specifically to be experienced in the current lifetime. The kundali (astrological birth chart) serves as a celestial map of this allocated destiny.

• Kriyamana Karma: The actions, choices, and deeds performed in the present moment, which continuously flow back into the sanchita storehouse to shape future destinies.

Within the realm of prarabdha (allotted destiny), the Shastras outline distinct grades of intensity that govern how much control a human being has over their fate:

1. Dridha Karma: Fixed and unyielding karma. These events manifest inevitably, remaining unaffected by material remedies or human effort. When one observes that "everything happens in its own time," they are accurately describing the mechanics of dridha prarabdha. However, this represents only a fraction of the karmic whole.

2. Adridha Karma: Soft or malleable karma. These conditions easily yield to conscious human effort (purushartha) and spiritual remedies (upayas).

3. Dridha-Adridha Karma: Intermediary karma. These fixed tendencies can only be altered or mitigated through intense, sustained, and unwavering effort.

The kundali (natal birth chart) you live today is the manifestation of yesterday’s work; the kundali you inherit tomorrow is being forged by your actions today. Because this grand cycle operates across vast cosmic timelines, its true pattern is rarely visible within a year or two; it reveals itself only over the long course of a lifetime—and across multiple incarnations. Therefore, righteous action (punya) remains vital, even when it yields no immediate or visible material reward.

Human incarnation is a chauraha—a cosmic crossroads. Every other form of life, from the insect to the elephant, exists in a bhoga yoni (a state of existence dedicated purely to exhausting past karma). Animals lack the cognitive and spiritual agency to generate new karma or make deliberate moral choices. The human vessel alone is a karma yoni (an arena of active agency and accountability). From this unique junction, four distinct pathways open:

• Naraka: Descent into lower worlds or hellish states of consciousness.

• Svarga: Ascent to heavenly realms of experience.

• Rebirth: Re-entry into the mortal cycle of the earthly plane.

• Mukti: Ultimate liberation from the cycle of birth and death.

Because no other physical form possesses this profound power of choice, the scriptures declare human birth to be durlabha—exceedingly rare and precious. It is celebrated not because it is inherently pleasant or free from suffering, but because it is the sole junction where liberation can be achieved.

The Condition of Modern Spiritual Practice

The modern world is structured such that individuals are systematically conditioned to chase material wealth, and those who refuse to run are relentlessly pressured by societal expectations. Consequently, human conditioning has subtly infected spiritual life, leading people to measure bhakti (devotion) through a transaction-based lens. Success in devotion is erroneously quantified by material returns: whether a puja yielded a job, a house, or a marriage.

This transactional lens is deeply addressed across major scriptures, which categorize human motives into a shared taxonomy of spiritual pursuits. In the Bhagavad Gita, Bhagavan Krishna explicitly addresses the motivations behind human devotion, identifying four types of virtuous people who turn toward the Divine:

चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन ।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥ १६ ॥

chatur-vidhā bhajante māṁ janāḥ sukṛitino ’rjuna
ārto jijñāsur arthārthī jñānī cha bharatarṣhabha

"O best among the Bharatas (Arjuna), four kinds of virtuous people worship Me: the distressed (ārta), the seeker of knowledge (jijnāsu), the seeker of material wealth (arthārthī), and the wise (jñānī)."
— Bhagavad Gita 7.16

This exact four-fold classification maps perfectly to the concluding verses of the Vishnu Sahasranama Stotram (Uttara Bhaga / Phalashruti). The Phalashruti explicitly echoes how different segments of society approach the Divine for specific material and spiritual outcomes:

वेदान्तगो ब्राह्मणः स्यात् क्षत्रियो विजयी भवेत् ।
वैश्यो धनसमृद्धः स्याच्छूद्रः सुखमवाप्नुयात् ॥ ३ ॥

vedāntago brāhmaṇaḥ syāt kṣatriyo vijayī bhavet
vaiśyo dhana-samṛddhaḥ syāc-chūdraḥ sukham-avāpnuyāt

The text further expands on this transactional layer of sakāmya bhakti (desire-driven devotion), explicitly listing the goals of the distressed (ārta) and material seekers (arthārthī):

धर्मार्थी प्राप्नुयाद्धर्ममर्थार्थी चार्थमाप्नुयात् ।
कामानवाप्नुयात्कामी प्रजार्थी प्राप्नुयात्प्रजाम् ॥ ४ ॥

dharmārthī prāpnuyād-dharmaṃ arthārthī cārtham āpnuyāt
kāmān-avāpnuyāt-kāmī prajārthī prāpnuyāt-prajām

Bhagavan Krishna directly acknowledges the validity of all these seekers, explicitly stating in Gita 7.18 that all four types are noble (udārāḥ sarva evaite). The scriptures do not dismiss material well-being (abhyudaya); rather, they re-contextualize worldly gifts as provisions that temporarily stabilize a devotee's environment.

However, both texts immediately distinguish the ultimate evolution of a seeker—moving away from transactions and into the absolute surrender of niṣkāma bhakti (unconditional devotion):

तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते ।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रियः ॥ १७ ॥

teṣhāṁ jñānī nitya-yukta eka-bhaktir viśhiṣhyate
priyo hi jñānino ’tyartham ahaṁ sa cha mama priyaḥ

"Of these, the wise (jñānī), who is constantly united with Me in one-pointed devotion, is the foremost. For I am exceedingly dear to the wise, and the wise is equally dear to Me."
— Bhagavad Gita 7.17

This state of the Jnani is identical to the pinnacle devotee highlighted in Verse 5 of the Vishnu Sahasranama Phalashruti. This verse marks the shift from what we want from the Divine to being completely absorbed in the Divine:

भक्तिमान् यः सदोत्थाय शुचिस्तद्गतमानसः ।
सहस्रं वासुदेवस्य नाम्नामेतत् प्रकीर्तयेत् ॥ ५ ॥

bhaktimān yaḥ sadotthāya śucis-tadgatamānasaḥ
sahasraṁ vāsudevasya nāmnāmetat prakīrtayet

"The true devotee (bhaktimān), who rises early, pure in body and mind, with their consciousness entirely absorbed in Him (tad-gata-mānasaḥ), sings this hymn of the thousand names of Vasudeva."
— Vishnu Sahasranama Phalashruti, Verse 5

The ultimate spiritual evolution is to transition from the desire-driven requests outlined in Phalashruti Verses 3–4 to the single-minded consciousness (tad-gata-mānasaḥ) of Verse 5.

The crisis of our era lies not in bhakti itself, but in the corrupted metric used to judge it. This is the ultimate test of time. Devotion that endures when nothing in the external, material world changes is the only devotion that was ever real. Anything less is merely a transaction.

नाहं कर्ता हरिः कर्ता (Nāhaṁ Kartā Hariḥ Kartā)
श्री कृष्णार्पणमस्तु (Śrī Kṛṣṇārpaṇamastu)

PS:

When you look closely, it becomes clear that BhagawadGita and Vishnu Sahasranama do not just synchronize; they are two sides of the exact same divine conversation.

Because both texts were spoken by the same Supreme Consciousness—Bhagavan Krishna—their structures line up perfectly like locks and keys. The Bhagavad Gita provides the profound psychological and philosophical framework (the why), while the Vishnu Sahasranama acts as the grand aesthetic and meditative practice (the how).

The Same Source: The Gita is Krishna speaking directly to Arjuna on the battlefield. The Sahasranama is Bhishma Pitamaha chanting the thousand names of that very same Krishna sitting right in front of him.

In the Gita, Krishna slowly upgrades Arjuna from a warrior paralyzed by material worry to a completely surrendered soul ("Man-mana bhava mad-bhakto..."). The Phalashruti mirrors this exact evolution—it starts by promising wealth and relief from distress to the worldly seeker (Verses 3-4), but its ultimate reward is absolute mental absorption (tad-gata-mānasaḥ) in Verse 5.

CUSTOMS & TRADITIONS OF DEEPAVALI

noreply@blogger.com (bhargavasarma) — Wed, 04 Nov 2026 13:00:00 +0000

Observance of the Deepavali (Diwali) festival varies from region to region. Deepavali also popularly called Diwali is celebrated for three to five days based on regional customs with each day of the festival referred to by unique name. Deepavali generally occurs during October-November every year starting from Aaswayuja Bahula Trayodasi and ending with Kartheeka Sukla Dwiteeya. Celebrations take place in the following order...

Jala Poorna Trayodasi - Dhantera

Naraka Chaturdasi

Deepaavali (Amaavaasya)

Bali Paadyami (Prathipada)

Yama Dwiteeya (Bhagini Hastha Bhojana or Bhai Dhooj)

Some of the customs and traditions followed during the Deepavali festival are…

Jala Poorna Trayodasi (Neeru Thumbuva Habba) – Dhantera – Yama Deepa… (First day)

First day of the festival called Jala Poorna Trayodasi is celebrated on Aaswayuja Bahula Trayodasi (13th day of the dark fortnight). This day is also known as Dhantheras or Dhana Trayodasi as it is auspicious to buy Gold and Silver on this day.

In South India especially in Karnataka and Andhra Pradesh we find people performing on this day Ganga Pooja after Sunset in the night by symbolically filling water (Neeru Thumbuva Habba) in a copper or brass vessel decorated with flowers and adding medicinal plant leaves to the water. The water with medicinal plant leaves soaked overnight is used on the next day while taking bath as it is said to have medicinal significance.

It is also believed that forefathers (Pitru Devathas) visit their houses on this day and as a mark of respect and invitation to them we find people lighting an oil lamp in front of their houses in the South direction that would please Yama Dharma Raja the Lord of Death. This is called Yama Deepa.

Naraka Chaturdasi (second day)…

Second day of the festival a day prior to Deepavali, called Naraka Chaturdasi is celebrated on Aaswayuja Bahula Chaturdasi (14thday of the dark fortnight). This day is celebrated commemorating the death of Demon King Narakasura at the hands of Lord Sri Krishna and his consort Sathyabhama Devi.

People undertake performing Aarathi (Naarikrutha Neerajana) to the members of the family on Naraka Chaturdasi day early in the morning at Moonrise time before taking bath.

It is a custom and mandatory to take oil bath on this day during Arunodaya Kaala. Lot of spiritual significance is given for oil bath on this day and it is said that even the sick and bedridden also should take this bath without fail. It is said that Lord Sri Krishna had taken oil bath on this day after killing Narakasura. Thil Oil (Sesame oil) should be used for the bath as it is said that Goddess Lakshmi resides in Thil oil on this day.

It is customary to take this bath early in the morning before sunrise when the stars are still visible. It is said that taking bath on this day as above is equivalent to taking bath in river Ganges. Worshipping Lord Sri Krishna and giving charity (Deepa Daana) on this day is highly auspicious and meritorious.

Wear new clothes on this day and take blessings from elders, distribute sweets and compliments to the friends and relatives. People from all walks of life fire crackers irrespective of the age. Parents invite their newly married daughter and son-in-law for the festival and facilitate them with gifts and compliments.

Yama Tharpanam (Naraka Chaturdasi)

Sacred scripts prescribe that after taking bath on Naraka Chaturdasi day all those who are eligible to offer Pithru tharpana should give Thila Tharpanam in the name of Yama Dharma Raja (God of Death) called Yama Tharpanam by reciting the following sloka containing 14 names of Lord Yama Dharma Raja.

Yamaaya; Dharmarajaya; Mruthyave; Chaantakayacha;
Vaivaswathaya; Kaalaaya; Sarva Bhootha Kshayayacha;
Audhumbaraya; Dhadnaya; Neelaya; Paramestine;
Vrukodaraya; Chitraya; Chitraguptayathe Namah

Facing South, Tharpana should be given with water and black sesame seeds (thila) with Yagnopaveetham in Savya position like Deva Tharpanam (Yama Dharma Raaja being a Devatha) by reciting each name in the above sloka by adding Namah.

For eg.. Yamaaya Namah–Yamam Tharpayami; Dharmarajaya Namah – Dharmarajam Tharpayami; etc……

It is said and believed that giving Yama tharpana on this day is highly meritorious and one will get relief from suffering in Naraka Loka - Naraka bhaya nivrutti.

Scripts like Dharma Sindhu says that this Tharpana should be given by one and all irrespective of the fact whether father is alive or not. In case father is not alive it can be given in Savya/Apasavya position as said above. In case father is alive it should be given with water and rice with Yagnopaveetham in Savya position.

Deepaavali Amaavaasya (Third day)

Third day of the festival called Deepavali is celebrated on Aaswayuja Bahula Amavasya day (New Moon day). On this day we find people worshipping Goddess Lakshmi by offering special prayers and pooja. Performing Lakshmi pooja on this day is considered to be very auspicious and highly meritorious. Deepavali Amavasya is celebrated as the birth day of Goddess Sri Maha Lakshmi and she is worshipped on this day by lighting lamps.

Reciting Sree Sooktham on this day at the time of Lakshmi Pooja is very sacred and meritorious. Worshipping Goddess Lakshmi on Deepavali day has attained lot of significance in Hindu religion especially in the states of Gujarat, Maharastra, Madhya Pradesh, Uttar Pradesh, Tamil Nadu, Rajasthan and Andhra Pradesh. Businessmen among Marwari and Gujarati communities even open their new annual accounts on this day.

It is believed that Deepavali was the day when Lord Sri Rama returned to Ayodhya from his 14 years of exile along with his consort Goddess Seetha Devi and his brother Lakshmana and Rama’s coronation took place.

It is also further said that it was on this day Lord Sri Krishna had lifted the Govardhana Parvatha (hill) and protected the cowherds and cattle from the thunder and rain created by Lord Indra. Thus Lord Sri Krishna suppressed the pride and vanity of Lord Indra. This was the day when Lord Sri Krishna taught the people the need to respect and worship the Nature.

Bali Paadyami (Fourth day)

It is a festival celebrated in memory of King Bali (Bali Chakravarthi) of Vamana Avathara. It occurs on the first day of Kartheeka Masam (Sukla Paksham), the day on which King Bali is said to have given charity to Lord Sri Vamana, was pushed to Nether worlds by Lord Trivikrama (Vamana) and was also amply rewarded by the Lord for his virtues. For more details about King Bali and Vamana Avathara please refer to the earlier posts. Worshiping Lord Sri Vamana on this day is very sacred and celestial. King Bali should be worshiped on this day with the following sloka and charity should be made on this day.

Baliraja Namasthubhyam Virochana Sutha Prabho

Bhavishyendra Suraarathe Poojeyam Prathigruhyathaam

Such charity would please Lord Vishnu very much. This day is considered to be very sacred and auspicious for giving charity and one will get multiple merits even if little charity is given in memory of King Bali.

Worshiping Goddess Lakshmi, Kubera (Divine Cashier), and Cow (Gomatha) on this day are also given lot of significance. A ritual called Govardhana Pooja is celebrated on this day by worshiping the sacred Cow (Go-Pooja)

Yama Dwiteeya (Fifth day)

Fifth and final day of the festival called Yama Dwiteeya is celebrated on Kartheeka Sukla Dwiteeya. It is so called because on this day it is said that, Lord Yama had taken his meals in the house of his sister Yamuna (Yamuna River) prepared and served by her. This is known as Bhagini Hastha Bhojana.

Since then it has become a custom and tradition on this day, for brothers to take food in the house of their sisters and sisters in turn worship their brothers and pray for their longevity. If one doesn’t have sisters, it is said that father’s sister should be worshipped on this day. It is believed and said that it will enhance the health, wealth and longevity of the brothers and in turn sisters will live as Sumangali forever. Generally gifts and compliments are exchanged on this occasion among brothers and sisters.

OTHER CUSTOMS & TRADITIONS OF DEEPAVALI

It is customary to keep a lighted lamp called Aaakasa Deepa during Deepavali festival at an elevated spot like roof top of every house as a symbol of beacon of Heaven. This is generally continued for a period of one month.

During Diwali festival we find houses, shops & establishments, streets, heritage buildings and monuments decorated with lights and lamps. People light lamps called Diyas or Deepa or Deepam in earthen or clay pots filled with oil. Thil oil (Sesame seed oil) is generally used for lighting such lamps.

Some of the business communities especially Marwari, Gujarati and North Indian business communities start a new financial year and commence their new annual accounts on the Deepavali day.

It is believed and said that Vikrama Era had commenced from the day of Deepavali. New currency notes and coins are used for worshipping Goddess Lakshmi on the Diwali day. People play dice on this day.

It is also a custom that we find, employers giving gifts in the form bonuses to their employees and Corporates giving gifts and compliments to their customers on the eve of Diwali.

We find on the day of Deepavali, Stock Exchanges performing a token bidding called Muhurat trading and do not make any payments on this day.

In West Bengal people worship Goddess Durga (Kali) during Deepavali festival. Jains celebrate Diwali marked as the Nirvana day of Mahaveer the founder of Jainism. Sikhs celebrate Diwali as the day of release of their 6th Guru Hargobind Sahib from the clutches of Mughal.

We find celebration of Diwali even abroad in countries like Nepal, Trinidad, Malaysia, Singapore and Sri Lanka etc… In Nepal and Sri Lanka it is considered as a National festival.

Rarity of this festival is that it is celebrated in the night unlike other festivals which are generally celebrated in the day time. We find this festival being celebrated even among Sikhs, Jains, and Buddhists apart from Hindus. Diwali is a time of the year when families, friends and communities come together in a spirit of celebration and joy.

ADDITIONAL NOTES

YAMADEEPA-DAANA:

Lighting an exclusive oil (Thila) lamp (in an Iron diya) kept in front of the house in south direction on the evening when Trayodasi thithi is prevailing at Sunset time that would please Lord YamaDharmaRaja is called YamaDeepa daana. This is done for ApaMrutyu parihaara.

If Iron diya is not available, you may use an earthen diya, but the Deepa should not be indoors. If it is not possible to keep it in front of the house, you may keep it in balcony with the Deepa pointing towards South. South is the direction of YamaDharmaraja. Lighting this Deepa will please Yama the God of death. It is also as a mark of respect and invitation to Pithrus who are believed to visit on this day. South is the direction of Pitrus.

Pramana for YamaDeepa Daana (Skanda Purana)

कार्तिकस्‍यासिते पक्षे त्रयोदश्‍यां निशामुखे ।

यमदीपं बहिर्दद्यादपमृत्‍युर्विनिश्‍यति ।। – स्‍कंदपुराण

ಕಾರ್ತಿಕಸ್ಯಾಸಿತೇ ಪಕ್ಷೇ ತ್ರಯೋದಶ್ಯಾಂ ನಿಶಾಮುಖೇ |

ಯಮದೀಪಂ ಬಹಿರ್ದದ್ಯಾ ದಪಮೃತ್ಯುರ್ವಿನಶ್ಯತಿ ||

(ಸ್ಕಂದ ಪುರಾಣ)

కార్తికస్యాసితే పక్షే త్రయోదశ్యాం నిశాముఖే |

యమదీపం బహిర్దద్యా దపమృత్యుర్వినశ్యతి ||

(స్కంద పురాణ)

kārtikasyāsite pakṣe trayodaśyāṃ niśāmukhe |

yamadīpaṃ bahirdadyā dapamṛtyurvinaśyati ||

(skaṃda purāṇa)

Meaning:

Lighting a lamp outside the house for Lord Yama averts accidental or untimely death. According to the Skanda Purana, this specific ritual must be performed under the following conditions:

The Day: The 13th lunar day of the dark fortnight (Krishna/Bahula Paksha Trayodashi).

The Month: Known as Kartika in the North Indian calendar and Aaswayuja in the South Indian calendar.

The Time: At dusk/twilight (Nishamukha), right as night begins. The timing matches precisely during Pradosha Kaala.

The Action: The lamp must be placed outside the home facing south to honor the God of Death and protect the household from tragic longevity losses.

While lighting YamaDeepa (Trayodasi) and also while giving YamaTharpana (NarakaChaturdasi) following sloka having 14 divine names of YamaDharmaRaja should be recited.

यमाय धर्मराजाय मृत्यवे चांतकाय च ।

वैवस्वताय कालाय सर्व भूतक्षयाय च ॥

औदुंबराय दध्नाय नीलाय परमेष्ठिने ।

वृकोदराय चित्राय चित्रगुप्ताय वै नमः ॥

Yamaaya; Dharmarajaya; Mruthyave; Chaantakayacha;

Vaivaswathaya; Kaalaaya; Sarva-BhoothaKshayayacha;

Audhumbaraya; Dhadnaya; Neelaya; Paramestine;

Vrukodaraya; Chitraya; Chitraguptayathe Namah!

ಯಮಾಯ ಧರ್ಮರಾಜಾಯ ಮೃತ್ಯವೇ ಚಾಂತಕಾಯ ಚ ।

ವೈವಸ್ವತಾಯ ಕಾಲಾಯ ಸರ್ವ ಭೂತಕ್ಷಯಾಯ ಚ ।।

ಔದುಂಬರಾಯ ದಧ್ನಾಯ ನೀಲಾಯ ಪರಮೇಷ್ಠಿನೇ ।

ವೃಕೋದರಾಯ ಚಿತ್ರಾಯ ಚಿತ್ರಗುಪ್ತಾಯ ವೈ ನಮಃ ।।

యమాయ ధర్మరాజాయ మృత్యవే చాంతకాయ చ |

వైవస్వతాయ కాలాయ సర్వ భూతక్షయాయ చ ||

ఔదుంబరాయ దధ్నాయ నీలాయ పరమేష్ఠినే |

వృకోదరాయ చిత్రాయ చిత్రగుప్తాయ వై నమః ||

ThailaAbhyanjana on the day of NarakaChaturdasi is mandatory for all age groups and all aashramas. Even the sick, widows, and Sanyasis also should take it without fail.

Those who are observing Karthika snaana, should first do Thailabhyanjana snaana, apply Thilaka dharana and then perform Karthika Snaana.

Tailabhyanjana is not merely an external cleansing. It is the application of sacred oil (taila) over the head, scalp, and whole body, accompanied by prayerful remembrance of God, followed by a purifying bath in warm water.

Our acharyas explain that this ritual:

Removes tamas and impurities from the body.

Bestows sound health, strength, and longevity by the grace of God.

Purifies the mind, preparing it for bhagavad–bhakti during Deepavali.

Thus, it is not a worldly luxury but a divine injunction (shastra-vidhi) for every devotee.

Our parampara specifies two sacred occasions when Tailabhyanjana is performed:

NarakaChaturdashi – the day when Narakasura was destroyed by Bhagavan Sri Krishna, symbolizing the removal of sins and darkness.

Yugadi – the start of the New Year, signifying fresh beginnings and divine protection.

On these days, devotees are urged to observe this snana with full faith, recognizing it as Hari–seva that ensures good health and prosperity in His service.

It is customary to keep a lighted lamp called AaakasaDeepa during Deepavali festival at an elevated spot like roof top of every house as a symbol of beacon of Heaven. This is generally continued for a period of one month during Karthika according to sampradaya.

NAAHAM KARTA HARIH KARTA

Happy Deepavali

nirikhi krishna bhagavan

(bhargavasarma)

GAU CHINTANA - A Spiritual Guide on GauMaatha

noreply@blogger.com (bhargavasarma) — Sat, 31 Oct 2026 02:00:00 +0000

A Guide on the Sanctity, Festivals, and Mahatmyam of GauMaatha (Featuring Gau-Savithri Stotram)

This document serves as a comprehensive scriptural guide to understanding the cosmic significance, the spiritual depth, and the absolute preeminence of Gau-Maatha in our Sanatana Dharma, anchored in the authentic framework of Hari Sarvottama – Vaayu Jeevottama.

📋 Inside this Guide:

Tracing Cosmic Origins: The manifestation of the five foundational Kamadhenus (Nanda, Subhadra, Surabhi, Sushila, Bahula) from the churning of the Milk Ocean as recorded in the Bhavishya Purana.

The Genesis of the Kapila Cow: The sacred Bheeshma-Yudhishthira Samvaada from the Anushasana Parva of the Mahabharata, detailing how the revered black/tawny Kapila cow attained its supreme status.

The Essence of Gau-Rakshana: Inspiring examples of cow protection from the Sri Venkatachala Mahatmya, showcasing how the Supreme Lord Vishnu willingly bleeds to shield Gau-Mata.

Pathways to Liberation: Deep insights from the Garuda Purana regarding Vaitarani Gau-Daana, the ethics of donation to a Yogya (deserving recipient), and the multi-script text (Devanagari, Kannada, Telugu, and English Transliteration) of the ancient Gau-Savithri Stotram.

Let us join hands in meditating upon, protecting, and honoring Gau-Maatha to invite the collective blessings of the entire cosmos into our homes.

I invite you all to read, download, and share this sacred compilation with your family, friends, and spiritual circles.

📥 https://archive.org/details/gau-chintana

सर्वकामदुधे देवि सर्वतीर्थीभिषेचिनि l

पावने सुरभि श्रेष्ठे देवि तुभ्यं नमोस्तुते ll

Sarvakaamdudhe devi sarvatithirbhishechini l
Pavane surbhi shreshte devi tubhyam namostute ll

Sri Krishnarpanamastu.

Naaham karta harih karta.

Bheemanakatte Mahatmya

noreply@blogger.com (bhargavasarma) — Wed, 28 Oct 2026 13:30:51 +0000

Sri Bhimanakatte Mahatmya

During their period of exile, the Pandavas journeyed to the region of Thirthahalli. Bhimasena, observing the needs of the thousands of monks and householders accompanying them, resolved to construct a bridge over the Tunga River. He made a vow: the work would begin that evening and would not stop until the first rooster crowed at dawn. Nearby, at his ashram, the sage Durvasa was drawn to the riverbank during Brahma Muhurta. Noticing that the water flow was less than usual, he used his divine sight to understand the cause—Bhimasena's construction work. Fearing that the completed dam would disrupt the river's flow and harm the dependent ecosystem, Durvasa prayed to Lord Krishna for a solution. Hearing the sage's selfless prayer, Krishna, also known as Hrishikesh, knew he had to intervene. Seeing that Bhimasena's vow could be leveraged, Krishna took the form of a rooster and crowed prematurely. The sound came from a large hill, now known as Kojikalugudda, located on the way to Bhimanakkatte. Hearing the crow, Bhima immediately ceased his work, believing that dawn had arrived. Just then, Sri Krishna appeared before him and explained the unintended consequences of completing the dam. Convinced by Krishna's wisdom, Bhimasena modified his structure to allow the water to flow freely in three directions. This unique event gives Bhimanakatte its special significance. It is believed that bathing in this spot is as spiritually beneficial as bathing at Triveni Sangam. To help cleanse the sins of those who witness his incomplete bridge, Bhimasena also consecrated a statue of Lord Shiva on the opposite side of the river. This deity is revered as Sri Bhimeshwara. Bhimana Katte (or Bheemanakatte) is a serene, culturally rich pilgrimage and nature site located on the banks of the Tunga River near Thirthahalli in the Shimoga district of Karnataka. It is celebrated for its deep roots in the Mahabharata legend, its ancient Sri Bheemeshwara Temple, and the historic Bhimanakatte Matha. This historic monastery holds massive significance for followers of the Dvaita philosophy (Madhwas). It functions as a Moola Matha (origin monastery) because it is where Sri Achyuta Prekshacharya—the guru who initiated the great philosopher Sri Madhvacharya into sanyasa deeksha—resided. It is also historically known as the Bhimasethu Munivrunda Mutt. naaham karta harih karta Sri MadhveshaArpanamastu #Bheemanakatti #MadhvaSampradaya

Celebrating the Divine Mother & Kojagara Vratha

noreply@blogger.com (bhargavasarma) — Mon, 26 Oct 2026 01:15:17 +0000

The Spiritual Significance of Aaswayuja Maasam:

The autumn breeze brings with it a wave of profound spiritual energy as we enter Aaswayuja Maasam (also pronounced as Aasweeja or Aasweena maasam). In the Vedic calendar, this month holds a sacred distinction: it is the ultimate Divine Mother-centric month, entirely dedicated to adoring the universal feminine energy.

If you have ever wondered about the deeper etymology of this month, or why the night of Sharad Poornima holds such immense mystical power, let’s explore the rich traditions, rituals, and cosmic significance of this auspicious time.

The Meaning Behind Aaswayuja Maasam

The very name of the month reveals its sacred purpose. In Sanskrit, Aasaa or Aise means 'Sthree' (woman or the divine feminine), while Yuj or Yuja means 'added to' or 'included.' Therefore, the worship of the Universal Divine Mother—primordial Goddess Lakshmi Devi, the divine energy of the Supreme Lord Vishnu—is natively woven into the calendar of this month.

In our tradition, Nature (Prakruti) is not just resources around us; She is the physical embodiment of the Divine Mother.

The Ambhrani Sooktham extolls Her as the Queen of the Universe (Ambhrani being a beautiful name for Goddess Lakshmi).

The Sri Lakshmi Ashtottara Sathanaama Stothram salutes Her as Prakruthyai namaha—affirming that She is Nature itself.

Whether we worship Her as Durga, Lakshmi, or Saraswathi, She is the ultimate manifestation of Maaya (illusion), Shakthi (power), and Prakruthi (nature).

A Calendar of Feminine Divine Celebrations:

Aaswayuja Maasam is unique because from its very first day, the Divine Mother is celebrated in various forms across different regional customs. Beyond the grand celebrations of the Devi Navarathri festival, the month features a beautiful sequence of holy days:

Vijaya Dasami: The Mother is worshipped as Aparajitha, the invincible conqueror of evil.

Full Moon Day (Pournami): Celebrated as Lakshmi during Kojagara Vratha.

Bahula Dwaadasi: Worshipped as Gou-Maata (the sacred Cow) during Gouvatsa Dwaadasi.

Bahula Trayodasi: Worshipped as Goddess Ganga during Jalapoorna Trayodasi.

Amavasya: Worshipped as Goddess Lakshmi during the spectacular festival of Deepaavali.

Kojagara Vratha: The Night of Divine Vigil

At the heart of the month’s bright fortnight lies Kojagara Vratha, observed on Aaswayuja Pournami (popularly known as Sharad Poornima or Kojagari Poorninma). On this specific night, Goddess MahaLakshmi is exclusively worshipped.

1. The Holy Vigil (Jaagarana)

The word Kojagara comes from the phrase "Ko-Jagarti", which translates to "Who is awake?" The core ritual of this Vratha requires devotees to stay awake and keep a spiritual vigil throughout the night.

2. The Descent of Goddess Lakshmi

It is traditionally believed that on this specific night, Goddess Lakshmi descends to the Earth. She walks the skies, looking for those who are awake, and blesses vigilant devotees with abundant wealth, health, and prosperity. On this night, Lord IndraDeva is also worshipped alongside Goddess Lakshmi.

3. The Divine RaasaLeela (Raasa Poornima)

Beyond the blessings of material prosperity, this night is drenched in supreme devotion (Bhakti). It is on this very night of Aaswayuja Pournami that Lord Sri Krishna played the legendary RaasaLeela with the Gopis in the sacred groves of Vrindavan.

This pastime is the ultimate demonstration of the Achintya-Adbhuta Shakti—the inconceivable and wondrous divine potency—of Sri Krishna, who is none other than Bhagawan Vishnu, the Supreme God Himself. 
Under the luminous autumn moon, the Supreme Lord multiplied Himself into countless forms, allowing every individual Gopi to dance with Him simultaneously. This miraculous pastime stands as a testament to the nectar of absolute, pure spiritual love and unmatched devotion.

4. The Tradition of Aksha Kreeda

To help stay awake during the long night of Jaagarana, tradition beautifully blends recreation with spirituality. Devotees symbolically play AkshaKreeda (Dyutakreeda—a game of dice), making the vigil a joyful, community-centric event.

Concluding with Devotion

As we navigate this powerful month, let us connect with the protective, nourishing, and prosperous energies of the universe by chanting the timeless salutation to the Mother of Mothers:

सर्वमङ्गलमाङ्गल्ये शिवे सर्वार्थसाधिके ।
शरण्ये त्र्यम्बके गौरि नारायणि नमोऽस्तु ते ॥

Sarva-maṅgala-māṅgalye Śive Sarvārtha-sādhike |
Śaraṇye Tryambake Gauri Nārāyaṇi Namo’stu Te ||

(Salutations to the Universal Divine Mother, the one who bestows auspiciousness, who is herself the auspiciousness of all things, the protector, and the fulfiller of all righteous desires.)

Sri KrishnaArpanamastu
naaham karta harih karta
Hari Sarvottama - Vaayu Jeevottama
Sri GuruRaajo Vijayate

SriMadAananda Theertharu (Madhvacharya)

noreply@blogger.com (bhargavasarma) — Wed, 21 Oct 2026 02:00:00 +0000

MADHVA JAYANTHI

https://archive.org/details/sri-mad-aananda-theertharu-madhvacharya

Preamble for Sri Madhvacharya’s incarnation…

In one of His best treatises "Pratahsankalpa Gadhya" Sri Raghavendra Swamy has made a beautiful and crispy description of Sri VaAyu Devaru the MUkhyaPrana, His attributes (Lakshanas); reasons behind (preamble) His incarnation in Kaliyuga as Sri Madhvacharya, His capabilities, His activities apart from description of the glory/attributes of the Supreme God, Hari sArvottama, Vishnu. Through this work, Sri GuruRaayaru has laid out the basic tenets of Madhva Philosophy and significance of MukhyaPraAna the Vaayu Jeevottama. The sloka goes like this…

आज्ञ ज्ञानार्थि ज्ञानयोग्य

भगवत्कृपापात्रभूत सल्लोलोककृपालु ब्रह्मरुद्राद्यर्थित

भगवदाज्ञां शिरसि परमादरेण अनर्घ्यशिरोरत्नवन्निधाय

तथाशेष देवताप्रार्थनानां हारवद्द्ह्रुधि निधाय

सर्वस्वकीयसज्जनानुग्रहेच्छया कर्मभुव्यवतीर्णानां

तथावतीर्य सकलसच्चास्त्रकर्तृणां सकलदुर्मतभंजकानां

अनादितः सत्संप्रदायपरंपराप्राप्त

श्रीमद्वैष्णवसिद्धांतप्रतिष्ठापकानां...

This phrase sets up the foundation for the reasons behind the incarnation of Vaayu Deva as Sri Madhvacharya on the earth. Many years ago, due to passage of time, true knowledge of the scriptures was lost. Pious people desirous of learning the scriptures were not able to receive proper guidance.

This prompted the Deities such as Brahma, Rudra etc. to pray Lord Vishnu on behalf of the people thirsty for true knowledge. Bhagawan Vishnu directed Mukhyapraana Sri Vayu Devaru to adorn the role of a human being on earth with the principal purpose of spreading the true meaning of the scriptures.

Sri Vayu Devaru with utmost humility wore the Lord’s wishes as one would wear an ornament on the head and incarnated as Sri Madhvacharya and established the dualist school of philsophy Dvaita-Tattvavaada on a firm foundation. This fact is also described in Sri SuMadhva Vijaya, chapter 2, verse 1-4.

Please continue reading further from an exclusive script from digital library @

https://archive.org/details/sri-mad-aananda-theertharu-madhvacharya

naham karta harih karta

Related scripts from my desk you may like to read/share

https://archive.org/details/fundamentals-of-madhva-siddhanta-dvaita-tattvavaada-revised

https://archive.org/details/prameya-navaratnas

https://archive.org/details/hanuman-the-asadhya-sadhaka-swamin-a-study-on-the-multidimensionality-of-hanuma

https://archive.org/details/hanuma-bheema-madhva-stotra-sangraha

https://archive.org/details/madhvayathi-varenyaru

Decoding the Sacred Science of Vijayadasami & The Infallible Vijaya Muhurta:

noreply@blogger.com (bhargavasarma) — Tue, 20 Oct 2026 04:21:04 +0000

Have you ever wondered how our traditional Panchangas calculate the exact day and time of Vijayadasami? 

Far from being mere arbitrary dates, these timings are deeply rooted in advanced Vedic astronomy, seasonal mathematics, and authoritative scriptural proofs (Pramanas). Here is a look at the sacred calculation behind this day of ultimate victory!

How is Vijayadasami Reckoned?

Vijayadasami is observed on the Dasami Tithi (tenth lunar day) of the Ashwin Sukla Paksha (bright fortnight). However, the absolute rule for its celebration depends on the sun's daily arc:

 The Aparahna Rule: 

The festival is calculated to fall on the day when the Dasami Tithi prevails during the Aparahna Kaala the afternoon window. (Aparahna Kaala, roughly between 1:00 PM and 3:30 PM depending on local sunset).

If Dasami spans across the Aparahna period of two consecutive days, the day that overlaps with the Sravana Nakshatra (constellation) is preferred.

If it does not touch the afternoon of either day, the day where it begins or prevails during the morning/sunrise (Udayatithi) is taken.

 Regional Variations: 

Because calculations rely on local sunrise and sunset timings, traditions diverge perfectly. The standard rule (followed across most of India) strictly prioritizes this afternoon intersection. Meanwhile, the Eastern tradition (followed during Durga Puja in West Bengal, Odisha, and Assam) prioritizes Udayatithi (the Tithi present at sunrise) to mark the conclusion of the festivities.

 The Scriptural Pramana for Vijay Muhurta:

The Vijay Muhurat is not a modern astrological creation; it is a structurally verified cosmic window backed by millennia of scriptural authority:

- Vedic Foundation: The Taittiriya Brahmana of the Krishna Yajurveda explicitly lists the 15 daytime Muhurtas, structurally naming the 11th division as "Vijayah" (विजया).

- Dharmashastra Authority: Classical manuals like the Nirnaya Sindhu and Dharma Sindhu establish that when the Dasami Tithi intersects with this 11th daytime block, it forms an infallible combination for success, dissolving all planetary afflictions (Doshas).

- Itihasa/Puranic Backing: The Valmiki Ramayana and Mahabharata record that Bhagawan Sri Ramachandra initiated his march to Lanka, and the Pandavas retrieved their weapons from the Shami tree to rout the Kaurava army, precisely during this afternoon window.

 The Timing: "Two Ghatis"

Scripturally, the duration of the Vijay Muhurat is defined as exactly Two Ghatis (where 1 Ghati = 24 minutes, making a nominal Muhurta 48 minutes).

- The Measurement Rule:

The calculation begins exactly at local sunrise (0 Ghatis). The daytime period is divided into 15 equal blocks. The first 10 blocks (20 Ghatis or exactly 8 hours) are allowed to pass. The Vijay Muhurat begins exactly at the 21st Ghati from sunrise.

 The Mantralayam Alignment:

Reflecting this precise math, the authoritative Panchanga of the Sri Raghavendra Swamy Matha (Mantralayam)—aligned with the Smritimuktavali—standardizes this peak auspicious window for devotees between 2:00 PM and 3:00 PM.

Counting roughly 8 hours from a standard 6:15 AM regional sunrise brings you to ~2:15 PM, placing the two sacred Ghatis squarely within this user-friendly golden hour!

This Vijayadasami, time your new beginnings, Aparajita/Shami Puja, to align with the cosmic rhythm of the Vijay Muhurta!

Bhagawad Pooja, Brahmana Bhojana, Daana (charity) made on the day of Vijaya Dasami is CRORE times more meritorious that gives Shatru Jaya, Paapa parihaara, and Bhagawad Preeti.

शमी शमयतॆ पापं शमी शत्रु विनाशिनी ।
अर्जुनस्य धनुर्धारी रामस्य प्रियदर्शिनी ॥

ಶಮೀ ಶಮಯತೇ ಪಾಪಂ ಶಮೀ ಶತ್ರು ವಿನಾಶಿನೀ |
ಅರ್ಜುನಸ್ಯ ಧನುರ್ಧಾರೀ ರಾಮಸ್ಯ ಪ್ರಿಯದರ್ಶಿನೀ ||

శమీ శమయతే పాపం శమీ శత్రు వినాశినీ
అర్జునస్య ధనుర్ధారి రామస్య ప్రియదర్శినీ

Sri KrishnaArpanamastu
"Naaham Karta Harih Karta Harih Karta Hi Kevalam"
Hari Sarvottama - Vaayu Jeevottama
Sri GuruRaajoVijayate

Sri Padmavathi-Srinivasa Kalyana (Commentary with illustrations)

noreply@blogger.com (bhargavasarma) — Mon, 19 Oct 2026 12:00:00 +0000

Sri Padmavathi-Srinivasa Kalyana
(Commentary with illustrations)
e-Book (pdf)
https://archive.org/details/sri-padmavathi-srinivasa-kalyana

Vaisakha maasam is the sacred month the divine marriage of Lord Venkateshwara (Srinivasa) and Goddess Padmavathi Devi took place.

In fact, this event of divine marriage forms the basis for the Supreme God Vishnu to manifest at Tirumala hills in this Kaliyuga.

For making this event happen Lord Vishnu came down to the earth from his abode Vaikunta after having a wrangle (Leela of the Lord) with his consort Goddess Maha Lakshmi.

He took the form of Srinivasa and settled down at Aananda Nilaya on the top of Tirumala Hills called Venkataadri also known as Venkataachala after getting married with Goddess Padmavathi Devi.

There is a tradition, especially in the Madhwa Sampradaya, to perform the parayana of Srinivasa Kalyana on two main occasions: 

 Starting from Akshaya Trutheeya (Vaisakha Maasa) and ending with Vaisakha Sukla Dasami.

 During Navarathri (Aaswayuja Maasa), coinciding with the Tirumala Srivari Brahmotsavam. 

Would you like to explore the Aadhyaatmika chintana and anusandhana, complete with commentary and illustrations?  I am happy to share a 57-page eBook from my digital library. 

 Read the Sri Padmavathi-Srinivasa Kalyana: 

https://archive.org/details/sri-padmavathi-srinivasa-kalyana

While reader-friendly, this commentary is designed to help anyone—especially beginners—understand the supreme glory of Lord Srinivasa (Sri Venkateswara) and the core principle of Hari Sarvottamatva.

The following points summarize the essence and highlights of the text:

1) Divine Purpose of the Marriage: The marriage of Lord Srinivasa (Venkateswara) and Goddess Padmavathi Devi was divinely orchestrated for multiple reasons: 

- To fulfill the promises made in previous incarnations (to Vedavathi and Yashoda Devi), 

- To protect Dharma, and for the welfare of the world in Kaliyuga. This event is seen as a means to protect devotees from the evils of Kali and 

- To re-establish the supremacy of Bhagawan Vishnu (Hari Sarvottama).

2) Inseparability of Lakshmi and Vishnu:

The document emphasizes that Goddess Lakshmi and Lord Vishnu are eternally united, manifesting together in every incarnation. Vishnu Purana is cited to show that Lakshmi always takes a form suitable to Vishnu's incarnation and cannot be separated from him even for a moment.

3) Significance of Tirumala & Lord Venkateswara:

Tirumala (Venkataadri) is described as the holiest place in the universe, with Lord Venkateswara being the supreme deity. The Lord is not just an incarnation but a direct descent of Maha Vishnu, and his abode is considered the Bhooloka Vaikunta.

4) Spiritual Benefits of Devotion and Rituals:

Participating in or sponsoring the Kalyanotsavam (divine marriage festival) of Lord Srinivasa, and reciting or listening to the story of Srinivasa Kalyana, is said to bring longevity, health, prosperity, and ultimately, salvation. The power of the Lord's name and stotras is highlighted as a remedy for worldly suffering.

5) Role of Key Characters and Symbolism:

The narrative includes significant roles for Sage Brugu (who declares Vishnu as the supreme deity), Vakula Devi (Yashoda in a previous birth, who fulfills her wish to witness the Lord's marriage), and King Aakaasaraja (Padmavathi's foster father).

Key Sections & Themes
The Preamble & Origin: The narrative begins at the end of the Dwapara Yuga with Sage Brugu’s quest to find the "fittest God" to receive Yajna offerings. This leads to the famous incident where he kicks Lord Vishnu, causing Goddess Lakshmi to leave Vaikunta and triggering the Lord's descent to Earth as Srinivasa. 

The Divine Marriage Narrative: The document details the meeting of Lord Srinivasa and Princess Padmavathi (the foster daughter of King AakaasaRaaja), their mutual love, and the subsequent marriage negotiations mediated by Vakula Devi (Yashoda in her previous birth).

Theological Significance:

Hari Sarvottamatva: A central theme re-establishing Lord Vishnu as the Supreme God.

Inseparability of Lakshmi-Narayana: Explains that the couple is never truly apart, even during their earthly "delusions" or different avatars (e.g., Rama-Sita, Krishna-Rukmini).

Fulfillment of Boons: Highlights how the marriage fulfilled promises made during the Rama and Krishna avatars to Vedavathi and Yashoda.

Rituals & Traditions: It provides the specific "Almanac" (astrological details) of the marriage day and explains traditions like why the couple stayed at Srinivasa Mangapuram for six months before climbing the Tirumala hills.

Sacred Geography: The text identifies and explains the significance of key locations like Tirumala (VenkataAdri), Tiruchanoor (Goddess Lakshmi’s temple), and Narayanavanam (the marriage venue

Summary of Merits

The document concludes by emphasizing that reading or listening to the Srinivasa Kalyana episode bestows longevity, health, prosperity, and spiritual salvation.

The story also explains the origins of Padmavathi (as Vedavathi, an incarnation of Lakshmi) and the symbolic acts, such as Lord Srinivasa borrowing from Kubera for the marriage, signifying humility and adherence to Dharma.

These points encapsulate the theological, philosophical, and devotional core of the document, providing a foundation for understanding the glory and significance of Lord Srinivasa and the divine marriage.

कल्याणाद्भुतगात्राय कामितार्थप्रदायिने ।
श्रीमद्वेङ्कटनाथाय श्रीनिवासाय ते नमः ॥

वेंकटाद्रिसमं स्थानं ब्रह्मांडे नास्ति किंचन ।
वेंकटेशसमो देवो न भूतो न भविष्यति ॥

The journey through these slokas highlights the transition from understanding the Lord's authority over time, to His infinite benevolence, and finally to the boundless love that ties Him to His devotees.

While we can only see the "tip of the iceberg," the very act of looking at PADMAVATHI-SRINIVASA KALYANA brings Loka Kalyana and personal bliss.

"Naaham Karta Harih Karta Harih Karta Hi Kevalam"

Hari SArvottama - Vaayu Jeevottama
Sri GuruRaajo Vijayate

Basar - A Rare Temple of Goddess Saraswathi

noreply@blogger.com (bhargavasarma) — Sat, 17 Oct 2026 12:00:00 +0000

Jnaana Saraswathi Temple

In our country we find very few temples of Goddess Saraswathi which are of very ancient origin. Out of two such famous temples dedicated to Goddess Saraswathi one which can be easily accessed is in the Adilabad district of Telangana State in a prominent place called Basar. Situated on the Banks of holy river Godavari, Goddess at Basar is known as Jnaana Saraswathi the one who bestows knowledge. It is the only ancient temple (more than 5000 years old) in the entire South India that is dedicated to the Goddess of Learning Sri Saraswathi.

(Jnaana Saraswathi - Basar)

Legend behind the Temple...

According to the sthala purana (local legend), it is said that Sage Sri Veda Vyasa of Mahabharata fame went on a pilgrimage as part of his spiritual pursuit after the Kurukshetra war. During the course of his journey, he reached Basar, situated on the banks of the holy river Godavari in the Dandakaranya region. Finding this place incredibly peaceful and serene for his penance, he settled down to meditate.

It is believed that the Divine Mother appeared before him and ordained him to install the idols of the Shakthi trio: Maha Saraswathi, Maha Lakshmi, and Maha Kali. Accordingly, Sage Sri Veda Vyasa brought three handfuls of sand from the riverbed and began worshiping the Divine Mother. Miraculously, these sand heaps transformed into the solid idols of Goddess Lakshmi, Saraswathi, and Kali. Due to the presence of Sage Sri Veda Vyasa, who stayed at this place from then on, the area initially came to be known as Vyaasapuri. Over time, the name evolved phonetically into Vasara, and ultimately into Basara or Basar.

Though it is a sacred kshetra of the Shakthi trio, the site became universally renowned as a Saraswathi kshetra dedicated to the Goddess of Learning, known here as Goddess Gnana Saraswathi. The presiding deity, Goddess Saraswathi, is depicted in a seated position holding her sacred musical instrument, the Veena, in two hands. As a unique marvel, the sand idol is beautifully bedecked with turmeric paste. The separate shrines of Maha Lakshmi and Maha Kali are located close by, just a short distance away.

The Jnana Saraswathi Temple at Basar is globally famous for a sacred ritual known as Aksharabhyasam—the formal initiation of a young child into education. Countless devotees bring their children to this temple, especially on the auspicious day of Vasantha Panchami, to perform the Aksharabhyasam ceremony in the firm belief that it will bless them with immense prosperity in their education and life-long learning.

Festivals at Basar

Grand celebrations are hosted at this Saraswathi temple on the occasions of Vasantha Panchami and Maha Shivarathri, which typically fall during the months of January and February. The temple also celebrates the Devi Navarathri festival and Dussehra with great fervor during September and October. On these sacred occasions, thousands of pilgrims take a holy dip in the river Godavari before seeking the divine blessings of Goddess Gnana Saraswathi.

How to Reach Basar?

Though the temple historically fell under the Adilabad District administration, it is geographically much closer to Nizamabad town in northern Telangana (formerly part of Andhra Pradesh). Basar is excellently connected by both rail and road networks.

By Road: Nizamabad is well-connected via National Highway 7 (NH-7). State transport buses (TSRTC/APSRTC) operate numerous services to Basar, connecting it to all major towns and cities. By road, Basar is located 210 km from Hyderabad, 55 km from Nizamabad, and 70 km from Nirmal. Nanded in Maharashtra is situated just 80 km away.

By Rail: Basar is prominently featured on the Indian Railway map, situated along the Hyderabad–Manmad section of the South Central Railway zone at a distance of about 30 km from Nizamabad. All passenger and express trains operating on this route provide a scheduled halt at the Basar railway station.

By Air: The nearest airport is Rajiv Gandhi International Airport in Hyderabad, which is an international gateway located approximately 210 km away from the temple.

Stay and Accommodation

For a single-day itinerary, an overnight stay may not be necessary, as pilgrims can comfortably return to the nearby city of Nizamabad or Hyderabad by nightfall. For travelers wishing to stay overnight, there are several hotels and guest houses available—including accommodations managed by the Tirumala Tirupati Devasthanams (TTD)—offering clean lodging options to devotees at a reasonable cost.

For More Details...

Executive Officer,
Sri Gnana Saraswathi Devasthanam,
Basara Village, Mudhole Mandal,
Nirmal District (formerly Adilabad), Pin - 504101,
Telangana (formerly Andhra Pradesh), India

Sri Krishnaarpanamasthu

Related post you may like to read from the following link...

Sri Panchami (Vasantha Panchami)

Saraswathi Namasthubhyam

noreply@blogger.com (bhargavasarma) — Fri, 16 Oct 2026 13:00:00 +0000

सरस्वति नमस्तुभ्यं वरदे कामरूपिणि ।

विद्यारम्भं करिष्यामि सिद्धिर्भवतु मे सदा ॥

Goddess Saraswathi, the presiding deity of learning, knowledge and wisdom is also referred to as Vaakk Devi, the Goddess of Speech. For any student, poet, writer, analyst, journalist, astrologer, musician, singer, preacher, philosopher, etc. to become proficient and to excel in their field, Divine blessings and Grace of Vaakk Devi is very much essential.

Saraswathi worship is necessary for spiritual enlightenment.

In HarikathaAmruthasaara (Mangalacharana Sandhi - sloka # 5) Sri Jagannatha Dasaru eulogizes Goddess Saraswathi as follows....

ಚತುರವದನನ ರಾಣಿ ಅತಿರೋ |

ಹಿತ ವಿಮಲ ವಿಜ್ಞಾನಿ ನಿಗಮ |

ಪ್ರತತಿಗಳಗಭಿಮಾನಿ ವೀಣಾಪಾಣಿ ಬ್ರಹ್ಮಾಣಿ |

ನುತಿಸಿ ಬೇಡುವೆ ಜನನಿ ಲಕ್ಷ್ಮಿ |

ಪತಿಯ ಗುಣಗಳ ತುತಿಪುದಕೆಸ |

ನ್ಮತಿಯ ಪಾಲಿಸಿ ನೆಲೆಸು ನೀ ಮದ್ವದನ ಸದನದಲಿ ||

चतुरवदनन राणि अतिरो |

हित विमल विज्ञानि निगम |

प्रततिगळगभिमानि वीणापाणि ब्रह्माणि |

नुतिसि बेडुवॆ जननि लक्ष्मि |

पतिय गुणगळ तुतिपुदकॆस |

न्मतिय पालिसि नॆलॆसु नी मद्वदन सदनदलि ||

చతురవదనన రాణి అతిరో |

హిత విమల విజ్ఞాని నిగమ | ప్రతతిగళగభిమాని వీణాపాణి బ్రహ్మాణి | నుతిసి బేడువె జనని లక్ష్మి | పతియ గుణగళ తుతిపుదకెస | న్మతియ పాలిసి నెలెసు నీ మద్వదన సదనదలి ||

chaturavadanana rANi atirO
hita vimala vijnAni nigama
pratatigaLigabhimAni vINApANi brahmANi
natisi bEDuve janani lakumI
patiya guNagaLa tutipudake
sanmatiya pAlisi nelasu nI madvadana sadanadali

Meaning: Oh! Goddess Saraswati, the queen of the four-faced Brahma! You hold the Veena in your hand and possess the ultimate, pure knowledge that survives even the destruction of the universe. You are the ruling deity of all the Vedas. 
Oh! Janani (Veda-Janani), I bow to you and beg of you: please grant me a noble, righteous intellect, and come reside on my tongue so that I may effortlessly sing and glorify the divine qualities of Bhagawan Vishnu, the Lord of Lakshmi (Sri Hari).

A human being cannot even utter the names of God or comprehend scriptural truths without the grace of the presiding deities of speech and intellect. Sri Jagannatha Dasaru beautifully acknowledges that his own capacity to compose this great spiritual work is entirely dependent on Goddess Saraswati clearing his mind and speaking through him. 

Goddess Saraswati the consort of Chaturmukha Brahma is VedaAbhimaani Devata without whose (Brahmani) blessings it is impossible to get the yathartha gnyaana of Vedas.

As VedaAbhimaani Devata, Saraswathi Devi is placed in 4th Kakshya along with Bharati dEvi as per Tattvavaada Taratamya.

Anusandhana:

Saraswathi antargatha > BraHmaAntargata > MaAyaVaAsudeva

In the very first sloka of VaayuStuti; Sri Thrivikrama Panditaachaarya is making a reference and adoration to Goddess Saraswathi (VaakkDevi) who is also known as SharadaDevi along with Lord Vishnu, Goddess LakshmiDevi, and Sri Aananda Theertharu (Lord Vaayu), indicating that, one should always offer salutations to these divine quartet before commencing any literary work or making any stothra, parayana, pravachana etc.

Anything that we acquire in this life may perish but, the knowledge acquired through Akshara Gnana will never perish and will be an eternal asset. Blessings and Grace of Goddess Saraswathi Devi the presiding deity of such Akshara Gnyaana is very much essential for anyone to acquire and excel in the filed of learning/education (Vidya-Buddhi-Gnyaana).

विद्या ददाति विनयं विनयाद् याति पात्रताम्।
(Vidyā dadāti vinayaṃ, vinayād yāti pātratām)

"True education gives humility; from humility comes worthiness."

Vidya will excel, only when there is Vinaya/humility. VIDYA will shine, only where there is Neeti/Samskaara. When there is no Vinaya, where there is no Neeti/Samskaara such a person even though educated is a literately uneducated person. In such places/with such persons Vidya Lakshmi will not reside.

Though Goddess Saraswathi Devi to be prayed/worshipped on a daily basis, special focus is given during Navarathri days. Starting from the day of Moola Nakshathra Goddess Saraswathi Devi is specially worshipped with shodasa-upachara pooja.

In Sanatana Dharma worship of Saraswathi is mainly in three forms viz... As Devatha (Goddess), consort of Chaturmukha Brahma (Brahmani), as VedaAbhimaani Devata, presiding deity of learning, knowledge and wisdom, as Vaakk Devi the Goddess of Speech.

As River Goddess (Saraswathi River) अम्बि॑तमे॒ नदी॑तमे॒ देवि॑तमे॒ सर॑स्वति । When Jupiter (Guru) enters into Gemeni (Mithuna Raasi) sign in the zodiac, it is reckoned as Saraswathi Nadi Pushkara. As Pushkarini (Swami Pushkarini at Tirumala Kshetra)

Did you know?

According to Brahma Purana-anthargatha Sri Venkatachala Mahatmya, Swami Pushkarini at Tirumala Kshethra is a manifestation of the Saraswathi who did severe penance and got a boon from Bjhagawan Vishnu and has positioned there at Tirumala as per directions of the supreme God Sri Hari. As per the boon, Bhagawan Vishnu accorded Swami Pushkarini the status of Sreshtattva (superiorirty) among all the Theerthas (Pushkarinis’) Two specific days in Hindu calendar are exclusively earmarked for worshiping Goddess Saraswathi Devi viz. On the day of Vasantha Panchami during Maagha Maasam. On the day of Moola Nakshatra during Devi Navarathri in Aaswayuja Maasam.

Symbolism:

Seated on a fully blossomed white lotus, Goddess Saraswathi is generally depicted as Chaturbhuja (four-armed). She holds the Veena with two of her hands, while her other two hands hold the Vedas (sacred scriptures) and a mala (sacred rosary). A white Hamsa (swan) is depicted as her vehicle, symbolizing a sattvik nature, purity, high intellectual capability, and discrimination.

सरस्वति नमस्तुभ्यं वरदे कामरूपिणि।
विद्यारम्भं करिष्यामि सिद्धिर्भवतु मे सदा॥
पद्मपत्र विशालाक्षि, पद्मकेसरवर्णिनि।
नित्यं पद्मालया देवी सा मां पातु सरस्वती॥
भगवति निःशेषजाड्यापहा॥

ಸರಸ್ವತಿ ನಮಸ್ತುಭ್ಯಂ ವರದೇ ಕಾಮರೂಪಿಣಿ|

ವಿದ್ಯಾರಮ್ಭಂ ಕರಿಷ್ಯಾಮಿ ಸಿದ್ಧಿರ್ಭವತು ಮೇ ಸದಾ||

ಪದ್ಮಪತ್ರ ವಿಶಾಲಾಕ್ಷಿ, ಪದ್ಮಕೇಸರವರ್ಣಿನಿ|

ನಿತ್ಯಂ ಪದ್ಮಾಲಯಾ ದೇವೀ ಸಾ ಮಾಂ ಪಾತು ಸರಸ್ವತೀ||

ಭಗವತಿ ನಿಃಶೇಷಜಾಡ್ಯಾಪಹಾ||

సరస్వతి నమస్తుభ్యం వరదే కామరూపిణి|

విద్యారమ్భం కరిష్యామి సిద్ధిర్భవతు మే సదా||

పద్మపత్ర విశాలాక్షి, పద్మకేసరవర్ణిని|

నిత్యం పద్మాలయా దేవీ సా మాం పాతు సరస్వతీ||

భగవతి నిఃశేషజాడ్యాపహా||

sarasvati namastubhyaṃ varade kāmarūpiṇi|

vidyārambhaṃ kariṣyāmi siddhirbhavatu me sadā||

padmapatra viśālākṣi, padmakesaravarṇini|

nityaṃ padmālayā devī sā māṃ pātu sarasvatī||

bhagavati niḥśeṣajāḍyāpahā||

Meaning:

Oh Goddess Saraswati, the giver of boons and fulfiller of pure desires! I bow to you as I begin my education. May you always bless my efforts with success and fulfillment.

Oh! Mother with beautiful eyes like lotus petals, whose brilliant form shines like golden lotus pollen, and who eternally dwells in the pure lotus—protect me always. You are the divine Mother who completely destroys every trace of mental dullness, lethargy, and spiritual blindness.

सरस्वती द्वादश नाम स्तोत्रं

सरस्वती त्वियं दृष्टा वीणा पुस्तक धारिणी

हंस वाह समायुक्ता विद्या दानकरी मम

प्रथमं भारती नाम द्वितीयं च सरस्वती

तृतीयं शारदा देवी चतुर्धं हम्सवाहना

पंचमं जगती ख्यातं शष्टमं वागीश्वरी तधा

कौमारी सप्तमं प्रोक्तं अष्टमं ब्रह्मचारिणी

नवमं बुद्धिदात्री च दशमं वर दायिनी

एकादशं क्षुद्रघंटा द्वादशं भुवनेश्वरी

ब्राह्मी द्वादश नामानि त्रिसंध्यं यः पठे न्नरः

सर्व सिद्धि करी तस्य प्रसन्ना परमेश्वरी

सा मे वसतु जिह्वाग्रे ब्रह्म रूपा सरस्वती

इति सरस्वती द्वादश नाम स्तोत्रं समाप्तं

ಸರಸ್ವತೀ ದ್ವಾದಶ ನಾಮ ಸ್ತೋತ್ರಂ ಸರಸ್ವತೀ ತ್ವಿಯಂ ದೃಷ್ಟಾ ವೀಣಾ ಪುಸ್ತಕ ಧಾರಿಣೀ ಹಂಸ ವಾಹ ಸಮಾಯುಕ್ತಾ ವಿದ್ಯಾ ದಾನಕರೀ ಮಮ ಪ್ರಥಮಂ ಭಾರತೀ ನಾಮ ದ್ವಿತೀಯಂ ಚ ಸರಸ್ವತೀ ತೃತೀಯಂ ಶಾರದಾ ದೇವೀ ಚತುರ್ಧಂ ಹಮ್ಸವಾಹನಾ ಪಂಚಮಂ ಜಗತೀ ಖ್ಯಾತಂ ಶಷ್ಟಮಂ ವಾಗೀಶ್ವರೀ ತಧಾ ಕೌಮಾರೀ ಸಪ್ತಮಂ ಪ್ರೋಕ್ತಂ ಅಷ್ಟಮಂ ಬ್ರಹ್ಮಚಾರಿಣೀ ನವಮಂ ಬುದ್ಧಿದಾತ್ರೀ ಚ ದಶಮಂ ವರ ದಾಯಿನೀ ಏಕಾದಶಂ ಕ್ಷುದ್ರಘಂಟಾ ದ್ವಾದಶಂ ಭುವನೇಶ್ವರೀ ಬ್ರಾಹ್ಮೀ ದ್ವಾದಶ ನಾಮಾನಿ ತ್ರಿಸಂಧ್ಯಂ ಯಃ ಪಠೇ ನ್ನರಃ ಸರ್ವ ಸಿದ್ಧಿ ಕರೀ ತಸ್ಯ ಪ್ರಸನ್ನಾ ಪರಮೇಶ್ವರೀ ಸಾ ಮೇ ವಸತು ಜಿಹ್ವಾಗ್ರೇ ಬ್ರಹ್ಮ ರೂಪಾ ಸರಸ್ವತೀ ಇತಿ ಸರಸ್ವತೀ ದ್ವಾದಶ ನಾಮ ಸ್ತೋತ್ರಂ ಸಮಾಪ್ತಂ

సరస్వతీ ద్వాదశ నామ స్తోత్రం

సరస్వతీ త్వియం దృష్టా వీణా పుస్తక ధారిణీ

హంస వాహ సమాయుక్తా విద్యా దానకరీ మమ

ప్రథమం భారతీ నామ ద్వితీయం చ సరస్వతీ

తృతీయం శారదా దేవీ చతుర్థం హంసవాహన

పంచమం జగతీ ఖ్యాతం షష్ఠం వాగీశ్వరీ తథా

కౌమారీ సప్తమం ప్రోక్తం అష్టమం బ్రహ్మచారిణీ

నవమం బుద్ధిదాత్రీ చ దశమం వరదాయినీ

ఏకాదశం క్షుద్రఘంటా ద్వాదశం భువనేశ్వరీ

బ్రాహ్మీ ద్వాదశ నామాని త్రిసంధ్యం యః పఠేన్నరః

సర్వ సిద్ధికరీ తస్య ప్రసన్నా పరమేశ్వరీ

సా మే వసతు జిహ్వాగ్రే బ్రహ్మ రూపా సరస్వతీ

ఇతి సరస్వతీ ద్వాదశ నామ స్తోత్రం సమాప్తం

SrI SarasvatI dvAdaSanAma stOtraM....

sarasvatI tviyaM dRuShTvA vINApustaka dhAriNI |
haMsavAha samAyuktA vidyAdAnakarI mama || 1 ||

prathamaM BAratInAma dvitIyaMca sarasvatI |
tRutIyaM SAradAdEvi caturthaM haMsavAhini || 2 ||

paMcamaM jagatIKyAtaM ShaShThaM vAgISvarI tathA |
kaumArI saptamaM prOktaM aShTamaM brahmacAriNi || 3 ||

navamaM buddhidhAtrIca daSamaM varadAyini |
EkAdaSaM kShudraGaMTA dvAdaSaM BuvanESvari || 4 ||

brAhmE dvAdaSanAmAni trisandhyaM yaH paThEnnaraH |
jihvAgrE vasatE nityaM brahmarUpA sarasvatI || 5 ||

|| iti SrI sarasvatI dvAdaSanAma stOtraM saMpUrNaM ||

सरस्वति नमस्तुभ्यं वरदे कामरूपिणि।

विद्यारम्भं करिष्यामि सिद्धिर्भवतु मे सदा॥

पद्मपत्र विशालाक्षि, पद्मकेसरवर्णिनि।

नित्यं पद्मालया देवी सा मां पातु सरस्वती॥

भगवति निःशेषजाड्यापहा॥

ಸರಸ್ವತಿ ನಮಸ್ತುಭ್ಯಂ ವರದೇ ಕಾಮರೂಪಿಣಿ|
ವಿದ್ಯಾರಮ್ಭಂ ಕರಿಷ್ಯಾಮಿ ಸಿದ್ಧಿರ್ಭವತು ಮೇ ಸದಾ||
ಪದ್ಮಪತ್ರ ವಿಶಾಲಾಕ್ಷಿ, ಪದ್ಮಕೇಸರವರ್ಣಿನಿ|
ನಿತ್ಯಂ ಪದ್ಮಾಲಯಾ ದೇವೀ ಸಾ ಮಾಂ ಪಾತು ಸರಸ್ವತೀ||
ಭಗವತಿ ನಿಃಶೇಷಜಾಡ್ಯಾಪಹಾ||
సరస్వతి నమస్తుభ్యం వరదే కామరూపిణి|

విద్యారమ్భం కరిష్యామి సిద్ధిర్భవతు మే సదా||

పద్మపత్ర విశాలాక్షి, పద్మకేసరవర్ణిని|

నిత్యం పద్మాలయా దేవీ సా మాం పాతు సరస్వతీ||

భగవతి నిఃశేషజాడ్యాపహా||

sarasvati namastubhyaṃ varade kāmarūpiṇi|

vidyārambhaṃ kariṣyāmi siddhirbhavatu me sadā||

padmapatra viśālākṣi, padmakesaravarṇini|

nityaṃ padmālayā devī sā māṃ pātu sarasvatī||

bhagavati niḥśeṣajāḍyāpahā||

Sri Krishnaarpanamasthu

Hari Sarvottama - Vaayu Jeevottama
Sri GuruRaajoVijayate

The Glory of Lord Srinivasa (Venkateswara)

noreply@blogger.com (bhargavasarma) — Thu, 15 Oct 2026 01:45:46 +0000

Sri Venkatesha Vaibhavam

The Deity of the Age:

The testimony that Lord Venkateswara is the manifest protector of our current era. कृते तु नारसिंहोऽभूत् त्रेतायां रघुनन्दनः । द्वापरे वासुदेवश्च कलौ वेङ्कटनायकः ॥ kṛte tu nārasiṃho'bhūt tretāyāṃ raghunandanaḥ | dvāpare vāsudevaśca kalau veṅkaṭanāyakaḥ || In the cycle of time, specific forms of the Divine are "Prathyaksha Dhaivams" (perceivable Deities). Lord Narasimha ruled the Krita Yuga, Lord Sri Rama the Treta Yuga, and Lord Sri Krishna the Dvapara Yuga. In our current Kali Yuga, Lord Sri Venkateswara is the presiding, visible protector. The Supreme Abode: The declaration of the uniqueness of Tirumala in the entire cosmos. वेङ्कटाद्रिसमं स्थानं ब्रह्माण्डे नास्ति किञ्चन । वेङ्कटेशसमो देवो न भूतो न भविष्यति ॥ veṅkaṭādrisamaṃ sthānaṃ brahmāṇḍe nāsti kiñcana | veṅkaṭeśasamo devo na bhūto na bhaviṣyati || There is no place in the entire universe equal to Venkatadri, and no deity equal to Lord Venkateswara neither in the past nor in the future going to be. He is the ultimate, incomparable refuge. The Epitome of Benevolence: The prayer for the fulfillment of desires and universal welfare. कल्याणाद्भुतगात्राय कामितार्थप्रदायिने । श्रीमद्वेङ्कटनाथाय श्रीनिवासाय ते नमः ॥ kalyāṇādbhutagātrāya kāmitarthapradāyine | śrīmadveṅkaṭanāthāya śrīnivāsāya te namaḥ || This stands as a testimony to the benevolence of Lord Srinivasa, who is an epitome of Kalyana (Auspiciousness). He is Anantha Kalyana Guna Paripoorna—the supreme God Sri Hari who bestows wealth and fulfills all desires. When the Supreme God weds (Kalyana), it is for Loka Kalyana—the welfare of the entire universe and all of humanity. The Power of Bhakti: The profound truth that the Supreme God is bound by the love of His devotees. भक्तिपाशेन बद्धसत्पदपङ्कजम् । सनकादिध्यानगम्यं श्रीनिवासं भजेऽनिशम् ॥ bhaktipāśena baddhasatpadapaṅkajam | sanakādidhyānagamyaṃ śrīnivāsaṃ bhaje'niśam || While worldly threads lead to grief, being "bound" to the Lord’s lotus feet with the thread of deep devotion (Bhakti) brings nothing but eternal bliss. Though He is so supreme that He is only reachable through the deep meditation of sages like Sanaka, He allows Himself to be captured by the simple love of a devotee. Conclusion: O' Supreme God Srinivasa, I always pray to you! वेङ्कटेशं वर्णयितुं केन शक्यते? veṅkaṭeśaṃ varṇayituṃ kena śakyate? "By whom is it possible to fully describe Lord Venkateswara?" वेङ्कटेशगुणान् वक्तुं केन शक्यते? (Veṅkaṭeśaguṇān vaktuṃ kena śakyate?) "Who is capable of speaking of (exhausting) the qualities of Lord Venkateswara?" this is just an iceberg of His glory and our words are but a tiny tip. As the scriptures say, even the thousand-headed Adisesha or the Chaturmukha Brahma cannot fully describe the infinite glory of Lord Venkateswara. What we know and recite is indeed just the "tip of the iceberg" of His Anantha Kalyana Gunas (infinite auspicious qualities). "यतो वाचो निवर्तन्ते अप्राप्य मनसा सह" (Yato vāco nivartante aprāpya manasā saha) "Where words return along with the mind, unable to reach or describe His full glory." His greatness is beyond human vocabulary, yet choosing to sing His praises anyway because it brings us that "eternal bliss" The journey through these slokas highlights the transition from understanding the Lord's authority over time, to His infinite benevolence, and finally to the boundless love that ties Him to His devotees. While we can only see the "tip of the iceberg," the very act of looking at PADMAVATHI-SRINIVASA KALYANA brings Loka Kalyana and personal bliss. Sri KrishnaArpanamastu naham karta harih karta Hari Sarvottama - Vaayu Jeevottama Sri Guru Raajo Vijayate ಕಪಿಲ ಹಯಗ್ರಿವ ದತ್ತಾತ್ರೇಯ ಶಿ೦ಶುಮಾರ ಧನ್ವ೦ತರಿ ಮಮಸ್ವಾಮಿ ಸರ್ವಸ್ವಾಮಿ ಜಗದ೦ತಯಾ೯ಮಿ ಜಗದೀಶ ಪ್ರಾಣೇಶ ದ್ವಿಜ ಫಣಿಪ ಮೃಢೆಶ ಶ್ರೀರಮಣ ಭೂರಮಣ ದುಗಾ೯ರಮಣ ಶ್ರೀ ಲಕ್ಷ್ಮಿ ವೆ೦ಕಟರಮಣ कपिल हयग्रिव दत्तात्रेय शि०शुमार धन्व०तरि ममस्वामि सर्वस्वामि जगद०तया९मि जगदीश प्राणेश द्विज फणिप मृढॆश श्रीरमण भूरमण दुगा९रमण श्री लक्ष्मि वॆ०कटरमण కపిల హయగ్రివ దత్తాత్రేయ శి౦శుమార ధన్వ౦తరి మమస్వామి సర్వస్వామి జగద౦తయా౯మి జగదీశ ప్రాణేశ ద్విజ ఫణిప మృఢెశ శ్రీరమణ భూరమణ దుగా౯రమణ శ్రీ లక్ష్మి వె౦కటరమణ

Govinda Harih Govinda - Tirumala Srivaari Brahmotsavam

noreply@blogger.com (bhargavasarma) — Mon, 12 Oct 2026 13:00:00 +0000

A comprehensive script (eBook) on 
TIRUMALA SRIVARI BRAHMOTSAVAM 

On the eve of sacred Tirumala SriVari Navaratri Brahmotsavam currently being held at the holy Tirumala Kshetra, I am pleased to share my eBook "Govinda Hari Govinda (Tirumala Srivari Brahmotsavam)". 

This work serves as a comprehensive spiritual guide and ready reckoner designed to help devotees and cultural enthusiasts understand the profound mechanics behind Tirumala’s grandest festival.

Overview

While the sacred Tirumala Kshethra celebrates rituals on a daily basis (Nithya Kalyaana), the Brahmotsavam holds an unmatched, world-famous significance. Beginning with the Aaswayuja maasam, this nine-day celestial celebration draws millions seeking spiritual elevation.

This eBook bridges the gap between complex Vedic traditions and modern readers, offering an accessible theological breakdown of the festival's core concepts.

Key Themes Covered

Theological Foundation: Explores the absolute supremacy of Lord Sri Venkateswara as Sri Hari Sarvottama.

Deconstructing Vahanas: A detailed analysis of the spiritual, allegorical, and philosophical significance of each sacred vehicle used during the daily processions.

Actionable Devotion (Anusandhana): Practical guidance on maintaining aadhyaatmika chintana (spiritual contemplation) to internalize the divine energy of the festival.

Novice-Friendly Commentary: Written specifically as a ready reckoner to help beginners navigate dense spiritual technicalities easily.

Access the eBook

The digital e-Book is open-access and available for free reading, streaming, or download in multiple formats (including PDF and EPUB) via the Internet Archive.

 Read & Download on Internet Archive 

https://https://archive.org/details/govinda-hari-govinda-tirumala-srivari-brahmotsavam

Your valuable feedback, thoughts, and reflections on this commentary are highly welcome.

It is a universal truth that we don’t find any other deity or temple as sacred; as famous; as powerful and as popular as Tirumala Kshethra and its presiding deity Lord Venkateswara.

वेङ्कटाद्रिसमं स्थानं ब्रह्माण्डे नास्ति किञ्चन।
वेङ्कटेशसमो देवो न भूतो न भविष्यति॥

VenkataAdri Samam SthaAnam Brahmande NaAsthi Kinchana
Venkatesa Samo Devo NaBhootho NaBhavishyathi

naaham karta harih karta
Hari Sarvottama – Vaayu Jeevottama 

Whenever there is an occurrence of Adhika maasam, it is a tradition Brahmotsavam is held twice in that year.

Generally there will be a gap of one month between the two festivals; with the first one held during Bhaadrapada maasam and the second one during Aaswayuja maasam.  

First one as per schedule known as Salakatla (annual) Brahmotsavam that will be held after the transit of Sun into Kanyaa raasi; for nine days with the ninth day coinciding with Sravana Nakshathra.  

Second one known as Navarathri Brahmotsavam will again be held for nine days during Navarathri festival with the ninth day coinciding with Sravana constellation.  Sravana Nakshathra is the parameter for conclusion of both the Brahmotsavams.  

This year owing to the occurrence of Adhika (Jyeshta) maasam, as per lunar calendar Brahmotsavam festival at Tirumala Kshethra is being held twice.  

September 14–23 (Annual Saalakatla Brahmotsavam)  

October 11–20 (Navaratri Brahmotsavam)

here is a related script (eBook) from my desk you may like... 

 SRI VENKATESHA VAIBHAVAM

This eBook covers two topics...

The Glory of Tirumala SriVaari Brahmotsavam
Sri Padmavathi-Srinivasa Kalyana

A commentary on "all U wanted to know about its concept, glory, significance, technicalities, merits, anusandhana, aadhyatmikachintna etc."

You can read-share-download (freely) from my digital library - Link here 

https://archive.org/details/sri-venkatesha-vaibhavam

Sri Venkatesha Sthothram (Brahmanda Purana)

noreply@blogger.com (bhargavasarma) — Mon, 12 Oct 2026 02:00:00 +0000

॥ श्रीवेङ्कटेश स्तोत्रम् ॥

Ø SRI VENKATESHA STOTHRAM

(BrahmaAnda Puraana)

Sri Venkatesha Stotram, an extract from the Brahmanda Purana presented as a dialogue between Lord Brahma and Sage Narada, stands as a profound testimonial that adds to the glory, origin, significance, and merits of Bhagawan Srinivasa (Venkateswara).

Reciting this sacred stothra on Sri Venkateshwara daily three times is highly meritorious that will ward off the evil effects one is facing in this Kaliyuga.

॥ श्रीवेङ्कटेश स्तोत्रम् ॥ Shri Venkatesha stotram

ve~NkaTesho vAsudevaH pradyumno.amitavikramaH |

sa~NkarShaNo.aniruddhashcha sheShAdripatireva cha || 1||

janArdanaH padmanAbho ve~NkaTAchalavAsanaH |

sR^iShTikartA jagannAtho mAdhavo bhaktavatsalaH || 2||

govindo gopatiH kR^iShNaH keshavo garuDadhvajaH |

varAho vAmanashchaiva nArAyaNa adhokShajaH || 3||

shrIdharaH puNDarIkAkShaH sarvadevastuto hariH |

shrInR^isiMho mahAsiMhaH sUtrAkAraH purAtanaH || 4||

ramAnAtho mahIbhartA bhUdharaH puruShottamaH |

choLaputrapriyaH shAnto brahmAdInAM varapradaH || 5||

shrInidhiH sarvabhUtAnAM bhayakR^idbhayanAshanaH |

shrIrAmo rAmabhadrashcha bhavabandhaikamochakaH || 6||

bhUtAvAso girAvAsaH shrInivAsaH shriyaHpatiH |

achyutAnantagovindo viShNurve~NkaTanAyakaH || 7||

sarvadevaikasharaNaM sarvadevaikadaivatam |

samastadevakavachaM sarvadevashikhAmaNiH || 8||

itIdaM kIrtitaM yasya viShNoramitatejasaH |

trikAle yaH paThennityaM pApaM tasya na vidyate || 9||

rAjadvAre paThedghore sa~NgrAme ripusa~NkaTe |

bhUtasarpapishAchAdibhayaM nAsti kadAchana || 10||

aputro labhate putrAn nirdhano dhanavAn bhavet |

rogArto muchyate rogAd baddho muchyeta bandhanAt || 11||

yadyadiShTatamaM loke tattatprApnotyasaMshayaH |

aishvaryaM rAjasammAnaM bhaktimuktiphalapradam || 12||

viShNorlokaikasopAnaM sarvaduHkhaikanAshanam |

sarvaishvaryapradaM nR^INAM sarvama~NgalakArakam || 13||

mAyAvI paramAnandaM tyaktvA vai~NkuNThamuttamam |

svAmipuShkariNItIre ramayA saha modate || 14||

kalyANAdbhutagAtrAya kAmitArthapradAyine |

shrImadve~NkaTanAthAya shrInivAsAya te namaH || 15||

ve~NkaTAdrisamaM sthAnaM brahmANDe nAsti ki~nchana |

ve~NkaTeshasamo devo na bhUto na bhaviShyati || 16||

|| iti brahmANDapurANe brahmanAradasaMvAde

shrIve~NkaTeshastotraM sampUrNam ||

Ø ॥ श्रीवेङ्कटेशस्तोत्रम् ॥

वेङ्कटेशो वासुदेवः प्रद्युम्नोऽमितविक्रमः ।

सङ्कर्षणोऽनिरुद्धश्च शेषाद्रिपतिरेव च ॥ १॥

जनार्दनः पद्मनाभो वेङ्कटाचलवासनः ।

सृष्टिकर्ता जगन्नाथो माधवो भक्तवत्सलः ॥ २॥

गोविन्दो गोपतिः कृष्णः केशवो गरुडध्वजः ।

वराहो वामनश्चैव नारायण अधोक्षजः ॥ ३॥

श्रीधरः पुण्डरीकाक्षः सर्वदेवस्तुतो हरिः ।

श्रीनृसिंहो महासिंहः सूत्राकारः पुरातनः ॥ ४॥

रमानाथो महीभर्ता भूधरः पुरुषोत्तमः ।

चोळपुत्रप्रियः शान्तो ब्रह्मादीनां वरप्रदः ॥ ५॥

श्रीनिधिः सर्वभूतानां भयकृद्भयनाशनः ।

श्रीरामो रामभद्रश्च भवबन्धैकमोचकः ॥ ६॥

भूतावासो गिरावासः श्रीनिवासः श्रियःपतिः ।

अच्युतानन्तगोविन्दो विष्णुर्वेङ्कटनायकः ॥ ७॥

सर्वदेवैकशरणं सर्वदेवैकदैवतम् ।

समस्तदेवकवचं सर्वदेवशिखामणिः ॥ ८॥

इतीदं कीर्तितं यस्य विष्णोरमिततेजसः ।

त्रिकाले यः पठेन्नित्यं पापं तस्य न विद्यते ॥ ९॥

राजद्वारे पठेद्घोरे सङ्ग्रामे रिपुसङ्कटे ।

भूतसर्पपिशाचादिभयं नास्ति कदाचन ॥ १०॥

अपुत्रो लभते पुत्रान् निर्धनो धनवान् भवेत् ।

रोगार्तो मुच्यते रोगाद् बद्धो मुच्येत बन्धनात् ॥ ११॥

यद्यदिष्टतमं लोके तत्तत्प्राप्नोत्यसंशयः ।

ऐश्वर्यं राजसम्मानं भक्तिमुक्तिफलप्रदम् ॥ १२॥

विष्णोर्लोकैकसोपानं सर्वदुःखैकनाशनम् ।

सर्वैश्वर्यप्रदं नॄणां सर्वमङ्गलकारकम् ॥ १३॥

मायावी परमानन्दं त्यक्त्वा वैङ्कुण्ठमुत्तमम् ।

स्वामिपुष्करिणीतीरे रमया सह मोदते ॥ १४॥

कल्याणाद्भुतगात्राय कामितार्थप्रदायिने ।

श्रीमद्वेङ्कटनाथाय श्रीनिवासाय ते नमः ॥ १५॥

वेङ्कटाद्रिसमं स्थानं ब्रह्माण्डे नास्ति किञ्चन ।

वेङ्कटेशसमो देवो न भूतो न भविष्यति ॥ १६॥

॥ इति ब्रह्माण्डपुराणे ब्रह्मनारदसंवादे

श्रीवेङ्कटेशस्तोत्रं सम्पूर्णम् ॥

Ø ॥ ಶ್ರೀವೇಂಕಟೇಶಸ್ತೋತ್ರಮ್ ॥

ವೇಂಕಟೇಶೋ ವಾಸುದೇವಃ ಪ್ರದ್ಯುಮ್ನೋಽಮಿತವಿಕ್ರಮಃ ।

ಸಂಕರ್ಷಣೋಽನಿರುದ್ಧಶ್ಚ ಶೇಷಾದ್ರಿಪತಿರೇವ ಚ ॥ 1॥

ಜನಾರ್ದನಃ ಪದ್ಮನಾಭೋ ವೇಂಕಟಾಚಲವಾಸನಃ ।

ಸೃಷ್ಟಿಕರ್ತಾ ಜಗನ್ನಾಥೋ ಮಾಧವೋ ಭಕ್ತವತ್ಸಲಃ ॥ 2॥

ಗೋವಿನ್ದೋ ಗೋಪತಿಃ ಕೃಷ್ಣಃ ಕೇಶವೋ ಗರುಡಧ್ವಜಃ ।

ವರಾಹೋ ವಾಮನಶ್ಚೈವ ನಾರಾಯಣ ಅಧೋಕ್ಷಜಃ ॥ 3॥

ಶ್ರೀಧರಃ ಪುಂಡರೀಕಾಕ್ಷಃ ಸರ್ವದೇವಸ್ತುತೋ ಹರಿಃ ।

ಶ್ರೀನೃಸಿಂಹೋ ಮಹಾಸಿಂಹಃ ಸೂತ್ರಾಕಾರಃ ಪುರಾತನಃ ॥ 4॥

ರಮಾನಾಥೋ ಮಹೀಭರ್ತಾ ಭೂಧರಃ ಪುರುಷೋತ್ತಮಃ ।

ಚೋಳಪುತ್ರಪ್ರಿಯಃ ಶಾನ್ತೋ ಬ್ರಹ್ಮಾದೀನಾಂ ವರಪ್ರದಃ ॥ 5॥

ಶ್ರೀನಿಧಿಃ ಸರ್ವಭೂತಾನಾಂ ಭಯಕೃದ್ಭಯನಾಶನಃ ।

ಶ್ರೀರಾಮೋ ರಾಮಭದ್ರಶ್ಚ ಭವಬನ್ಧೈಕಮೋಚಕಃ ॥ 6॥

ಭೂತಾವಾಸೋ ಗಿರಾವಾಸಃ ಶ್ರೀನಿವಾಸಃ ಶ್ರಿಯಃಪತಿಃ ।

ಅಚ್ಯುತಾನನ್ತಗೋವಿನ್ದೋ ವಿಷ್ಣುರ್ವೇಂಕಟನಾಯಕಃ ॥ 7॥

ಸರ್ವದೇವೈಕಶರಣಂ ಸರ್ವದೇವೈಕದೈವತಮ್ ।

ಸಮಸ್ತದೇವಕವಚಂ ಸರ್ವದೇವಶಿಖಾಮಣಿಃ ॥ 8॥

ಇತೀದಂ ಕೀರ್ತಿತಂ ಯಸ್ಯ ವಿಷ್ಣೋರಮಿತತೇಜಸಃ ।

ತ್ರಿಕಾಲೇ ಯಃ ಪಠೇನ್ನಿತ್ಯಂ ಪಾಪಂ ತಸ್ಯ ನ ವಿದ್ಯತೇ ॥ 9॥

ರಾಜದ್ವಾರೇ ಪಠೇದ್ಘೋರೇ ಸಂಗ್ರಾಮೇ ರಿಪುಸಂಕಟೇ ।

ಭೂತಸರ್ಪಪಿಶಾಚಾದಿಭಯಂ ನಾಸ್ತಿ ಕದಾಚನ ॥ 10॥

ಅಪುತ್ರೋ ಲಭತೇ ಪುತ್ರಾನ್ ನಿರ್ಧನೋ ಧನವಾನ್ ಭವೇತ್ ।

ರೋಗಾರ್ತೋ ಮುಚ್ಯತೇ ರೋಗಾದ್ ಬದ್ಧೋ ಮುಚ್ಯೇತ ಬನ್ಧನಾತ್ ॥11॥

ಯದ್ಯದಿಷ್ಟತಮಂ ಲೋಕೇ ತತ್ತತ್ಪ್ರಾಪ್ನೋತ್ಯಸಂಶಯಃ ।

ಐಶ್ವರ್ಯಂ ರಾಜಸಮ್ಮಾನಂ ಭಕ್ತಿಮುಕ್ತಿಫಲಪ್ರದಮ್ ॥ 12॥

ವಿಷ್ಣೋರ್ಲೋಕೈಕಸೋಪಾನಂ ಸರ್ವದುಃಖೈಕನಾಶನಮ್ ।

ಸರ್ವೈಶ್ವರ್ಯಪ್ರದಂ ನೄಣಾಂ ಸರ್ವಮಂಗಲಕಾರಕಮ್ ॥ 13॥

ಮಾಯಾವೀ ಪರಮಾನನ್ದಂ ತ್ಯಕ್ತ್ವಾ ವೈಂಕುಂಠಮುತ್ತಮಮ್ ।

ಸ್ವಾಮಿಪುಷ್ಕರಿಣೀತೀರೇ ರಮಯಾ ಸಹ ಮೋದತೇ ॥ 14॥

ಕಲ್ಯಾಣಾದ್ಭುತಗಾತ್ರಾಯ ಕಾಮಿತಾರ್ಥಪ್ರದಾಯಿನೇ ।

ಶ್ರೀಮದ್ವೇಂಕಟನಾಥಾಯ ಶ್ರೀನಿವಾಸಾಯ ತೇ ನಮಃ ॥ 15॥

ವೇಂಕಟಾದ್ರಿಸಮಂ ಸ್ಥಾನಂ ಬ್ರಹ್ಮಾಂಡೇ ನಾಸ್ತಿ ಕಿಂಚನ ।

ವೇಂಕಟೇಶಸಮೋ ದೇವೋ ನ ಭೂತೋ ನ ಭವಿಷ್ಯತಿ ॥ 16॥

॥ ಇತಿ ಬ್ರಹ್ಮಾಂಡಪುರಾಣೇ ಬ್ರಹ್ಮನಾರದಸಂವಾದೇ

ಶ್ರೀವೇಂಕಟೇಶಸ್ತೋತ್ರಂ ಸಮ್ಪೂರ್ಣಮ್ ॥

Ø ॥ శ్రీవేఙ్కటేశస్తోత్రమ్ ॥

వేఙ్కటేశో వాసుదేవః ప్రద్యుమ్నోఽమితవిక్రమః ।

సఙ్కర్షణోఽనిరుద్ధశ్చ శేషాద్రిపతిరేవ చ ॥ ౧॥

జనార్దనః పద్మనాభో వేఙ్కటాచలవాసనః ।

సృష్టికర్తా జగన్నాథో మాధవో భక్తవత్సలః ॥ ౨॥

గోవిన్దో గోపతిః కృష్ణః కేశవో గరుడధ్వజః ।

వరాహో వామనశ్చైవ నారాయణ అధోక్షజః ॥ ౩॥

శ్రీధరః పుణ్డరీకాక్షః సర్వదేవస్తుతో హరిః ।

శ్రీనృసింహో మహాసింహః సూత్రాకారః పురాతనః ॥ ౪॥

రమానాథో మహీభర్తా భూధరః పురుషోత్తమః ।

చోళపుత్రప్రియః శాన్తో బ్రహ్మాదీనాం వరప్రదః ॥ ౫॥

శ్రీనిధిః సర్వభూతానాం భయకృద్భయనాశనః ।

శ్రీరామో రామభద్రశ్చ భవబన్ధైకమోచకః ॥ ౬॥

భూతావాసో గిరావాసః శ్రీనివాసః శ్రియఃపతిః ।

అచ్యుతానన్తగోవిన్దో విష్ణుర్వేఙ్కటనాయకః ॥ ౭॥

సర్వదేవైకశరణం సర్వదేవైకదైవతమ్ ।

సమస్తదేవకవచం సర్వదేవశిఖామణిః ॥ ౮॥

ఇతీదం కీర్తితం యస్య విష్ణోరమితతేజసః ।

త్రికాలే యః పఠేన్నిత్యం పాపం తస్య న విద్యతే ॥ ౯॥

రాజద్వారే పఠేద్ఘోరే సఙ్గ్రామే రిపుసఙ్కటే ।

భూతసర్పపిశాచాదిభయం నాస్తి కదాచన ॥ ౧౦॥

అపుత్రో లభతే పుత్రాన్ నిర్ధనో ధనవాన్ భవేత్ ।

రోగార్తో ముచ్యతే రోగాద్ బద్ధో ముచ్యేత బన్ధనాత్ ॥ ౧౧॥

యద్యదిష్టతమం లోకే తత్తత్ప్రాప్నోత్యసంశయః ।

ఐశ్వర్యం రాజసమ్మానం భక్తిముక్తిఫలప్రదమ్ ॥ ౧౨॥

విష్ణోర్లోకైకసోపానం సర్వదుఃఖైకనాశనమ్ ।

సర్వైశ్వర్యప్రదం నౄణాం సర్వమఙ్గలకారకమ్ ॥ ౧౩॥

మాయావీ పరమానన్దం త్యక్త్వా వైఙ్కుణ్ఠముత్తమమ్ ।

స్వామిపుష్కరిణీతీరే రమయా సహ మోదతే ॥ ౧౪॥

కల్యాణాద్భుతగాత్రాయ కామితార్థప్రదాయినే ।

శ్రీమద్వేఙ్కటనాథాయ శ్రీనివాసాయ తే నమః ॥ ౧౫॥

వేఙ్కటాద్రిసమం స్థానం బ్రహ్మాణ్డే నాస్తి కిఞ్చన ।

వేఙ్కటేశసమో దేవో న భూతో న భవిష్యతి ॥ ౧౬॥

॥ ఇతి బ్రహ్మాణ్డపురాణే బ్రహ్మనారదసంవాదే

శ్రీవేఙ్కటేశస్తోత్రం సమ్పూర్ణమ్ ॥
Harey SreenivaasaNamo Venkatesha

AMAVASYA - SPIRITUAL & ASTRONOMICAL INSIGHTS

noreply@blogger.com (bhargavasarma) — Sat, 10 Oct 2026 12:52:32 +0000

AMAVASYA: THE SHADOW & THE SCIENCE

Amavasya is the darkest day of the month. On this day Moon will not be visible and it is called as New-Moon day or No-Moon day. On the day of Amavasya both Sun (Pithrukaaraka) and Moon (Maathru kaaraka) conjoin together. Ama means "together" and Vasya means "to dwell." Astronomically, it is the exact 24-hour window where the Sun and Moon "dwell together" in the same celestial longitude.

A lunar month ending with Poornima is called Poornimanta, while one ending with Amavasya is known as Amanta.

A Chaturdashi overlapping with Amavasya is called Sinivali, and an Amavasya overlapping with Pratipada is termed Kuhu. Astrologically, both of these conjunctions are considered malefic (inauspicious).

Amavasya is also classically known as the Darsha Thithi. The word Darsha signifies the astronomical alignment where the Sun and Moon dwell together, rendering the Moon invisible to the Earth.

On the day of Darsha, when the Amavasya Thithi prevails during the afternoon period (Aparahna Vyapini), Thila Tarapana is offered to satisfy the forefathers.

A Solar Eclipse always occurs on an Amavasya day. It is also the significant thithi on which Lord Sri Krishna’s Niryaana (departure from the earthly realm) took place.

The Pithru Devathas serve as the presiding deities of the Amavasya Thithi, making it the most favored and sacred day for ancestor worship.

Culturally, it is common to observe a holy fast on this day. Furthermore, Amavasya holds unique spiritual weight as it constitutes one of the five sacred days of Vishnu Panchaka and stands as a vital astronomical parameter required for the formation of the highly auspicious Ardhodaya Yoga.

Amavasya is universally regarded as inauspicious for performing any Subha-kaarya (auspicious ceremonies) or initiating new business ventures. Instead, it is strictly earmarked for Pitru-kaarya (ancestral rites and offerings).

Furthermore, traditional scriptures dictate that certain actions must be strictly avoided on this day. These prohibitions include undergoing Kshura Karma (shaving or cutting hair/nails), participating in sensual pleasures, and plucking Tulsi leaves (Tulasi dala).

While Amavasya occurs every month, certain new moon days are completely unique and carry immense spiritual and special significance. Among the most notable are Somavati Amavasya (falling on a Monday), Mauni Amavasya (observed in absolute silence), Shani Amavasya (falling on a Saturday), Mahalaya Amavasya (the grand culmination of Pitru Paksha), Bheemana Amavasya, and Grahana Amavasya (coinciding with a solar eclipse).

MahaAlaya Amavasya occurs on the last day of Pithru Paksha in Bhaadrapada Maasa. Mahalaya Amavasya is considered as the Mother of all Amavasyas as it is the favourite day for performing sacred rites to forefathers.

Those who have missed to perform Paksha Sraaddha can perform the same on Mahalaya Amavasya day.

All those who are eligible should give THILA THARPANA (Sarva-pithru) on this sacred day.

Thila daana, Anna Daana, on the day of Amavasya is meritorious.

Reciting Pithru Sookta/Pithru Stuti, Pavamana Sookta on Amavasya day is beneficial and meritorious. Pithrus gets immensely pleased with its parayana.

Performing Thila Homa on the day of Mahalaya Amavasya is highly meritorious, serving as one of the key remedies suggested for Pithrudosha. But remember, do not self-medicate; it should be performed through a learned Brahmana with proper anusandhana. Conducting this ritual at sacred Pithru Kshetras like Gaya, Rameswaram, or Gokarna is immensely auspicious and spiritually rewarding.

Furthermore, specific monthly cycles serve as major cosmic turning points in the Vedic calendar: Maagha Bahula Amavasya is scripturally reckoned as Yugaadi (the anniversary of a cosmic age), while Phalguna Bahula Amavasya is permanently reckoned as Manvaadi (the commencement of a new Manu's epoch).

Ultimately, the strict disciplines and astronomical parameters surrounding Amavasya demonstrate that the Vedic calendar is a precise map of cosmic energies. Far from being a mere date, this thithi requires a conscious shift from outward material pursuits to inward spiritual alignment and ancestral gratitude (Pitru-kaarya). By honoring its specific prohibitions, recognizing unique conjunctions and observing rare cosmic turnings, a seeker aligns harmoniously with the divine cosmic order established by the universe.

The Spiritual Insight: The Power of Inward Stillness

Because the Moon governs our minds, emotions, and tides, its complete absence on Amavasya has a profound psychological and spiritual effect:

The Inward Journey: With no lunar light reflecting outward, our emotional energy naturally turns inward. It is the perfect night for deep meditation, silence, and self-reflection.
Dissolving the Ego: The dark night symbolizes the dissolution of the ego. Just as the moon disappears, we are encouraged to let go of negative thoughts, past baggage, and worldly attachments.
Ancestral Conduits: In the Vedic tradition, the dark alignment opens a subtle portal between our realm and the ancestral realm. Making offerings (Pitru Tarpan) on this day acts as a bridge of gratitude, healing karmic debts across generations.

Amavasya is not a night to be feared; it is a night to be revered. It reminds us that darkness is not the absence of light, but the fertile womb from which new light is born. Thus, Amavasya Thithi has attained a lot of spiritual significance in Hindu religion and is popular as a Pithru Thithi. Far from being just a dark night, it is a profound intersection of astronomical alignment, ancient mythology, and deep spiritual energy.

Samastha PitrAntaryaami Sri MadhvaVallabha Janardhana Vaasudeva | Priyataam Preeto Varado Bhavatu ||

Sri KrishnaArpanamastu

naaham karta harih karta

Hari Sarvottama - Vaayu Jeevottama

Sri GuruRaajo Vijayate

THE LEGEND BEHIND AMAVASYA

noreply@blogger.com (bhargavasarma) — Sat, 10 Oct 2026 12:39:04 +0000

According to Matsya Purana & Mahabharata Tatparya Nirnaya

The Puranic Narrative…

There are seven distinct groups of Pithru Devathas: the Vyrajas, Agnishwatthas, Barhishadas, Sukalas, Angirasas, Suswadhas, and Somapas. Achhoda, the Manasa Puthrika (mindborn daughter) of these Pithru Devathas, possessed immense devotion and respect for them. Once, she performed intense penance dedicated to the Pithru Devathas. Pleased with her prayers, they appeared before her to grant a boon. Upon seeing them, Achhoda became momentarily infatuated with one of the Pithru Devathas named Maavasa. Due to this sudden reaction, she came to be known as Maavasya. However, because Maavasa did not reciprocate her feelings, she was later referred to as Amaavasya. Unfortunately, because of this fleeting, passionate reaction, Achhoda lost her divine status. Violating the rules of the higher realms by desiring a mortal caused Acchoda to instantly lose her divine luster and yogic powers. She began falling from the heavens toward the earthly realm. Seeing her distress, her ancestral fathers (the Pitrus) rushed to her rescue. They intercepted her fall and comforted her. They explained that her desire was a mistake, but because she recognized her error, they would grant her a boon of redemption. Sympathizing with her condition and remaining pleased with her original penance, the Pithru Devathas blessed her with a boon: henceforth, she would be celebrated as the Amavasya Thithi, a day deeply favored by the ancestral spirits. They further decreed that anyone who performs Pithru Kaarya (ancestral rituals) on the day of Amavasya will immensely please the Pithru Devathas, who will in turn bestow them with abundance and prosperity.

By divine Sankalpa (will), Achhoda later took birth on Earth during the 28th Dwapara Yuga. Emerging from the womb of a fish, she was lovingly raised by a fisherman called Vasu (Dasharaja). She was called Matsyagandha and later Satyavati, who gave birth to Bhagawan Vedavyasa in a divine meeting with Sage Parasara. Later, she married King Shantanu of the epic Mahabharata, bearing him two sons, Chitrangada and Vichitraveerya.

Additional Note on Lineage & Scriptural Authority

(As per Mahabharata Tatparya Nirnaya) While secular narratives or surface readings place Satyavati solely in a fisherman’s household, the Madhva Sampradaya clarifies her true royal lineage. Grounded firmly in Sri Madhvacharya’s Mahabharata Tatparya Nirnaya (MBTN), scriptural records reveal that Satyavati's biological father was actually Uparichara Vasu, a highly pious, powerful Kshatriya king of the Chedi kingdom who belonged to the Puru lineage. King Uparichara Vasu was a staunch devotee of Lord Vishnu who ruled strictly by the principles of the Satvata Shastra. Through a series of divine events, his seed was swallowed by the cursed Apsara-fish, Adrika, which resulted in the birth of human twins. A fisherman chief (Dasharaja) discovered the babies and presented them to the King. The King adopted the boy—who grew up to establish the mighty Matsya Kingdom—but returned the girl to the chief to be raised because of her unique fish-like odor, henceforth coming to be known as Matsyagandha. Therefore, from a definitive genealogical perspective, Satyavati was a royal Kshatriya princess by birth, even though divine Sankalpa willed her upbringing to be among the fishermen community. The specific scriptural reference from Sri Madhvacharya's Mahabharata Tatparya Nirnaya (MBTN) is found in Chapter 10 (Vyasavataranuvarnanam), specifically spanning Shlokas 43 through 46. Here is the exact contextual breakdown of the verses: Chapter: 10 (Adhyaya 10 — The Descent/Avatar of Lord Vedavyasa) Shlokas 43–44: Lord Narayana explicitly tells Sage Parashara, "My devotee Vasuraja (Uparichara Vasu) has an excellent daughter..." and goes on to describe the mystical sequence where his seed falls into the waters of the Yamuna, only to be consumed by the cursed fish. Shlokas 45–46: The text confirms that the female child was found, named Satyavati, and raised in the house of Dasharaja. The Authoritative Nature of MBTN This profound clarity highlights the exceptional beauty and authority of Sri Madhvacharya’s Mahabharata Tatparya Nirnaya. It stands as an unparalleled scriptural guide for achieving Yathartha Jnana (absolute, unadulterated knowledge) of both the Mahabharata and the Ramayana. By systematically eliminating centuries of textual interpolations, regional distortions, and superficial misinterpretations, the MBTN uncovers the pure spiritual truths of the Itihasas. It firmly establishes the absolute supremacy of Bhagawan Narayana (Sarvottamatva), the structural hierarchy of souls (Taratamya), and the deep, underlying divine realities that conventional readings completely overlook. Sri Madhvesharpanamastu

PITHRU YAGNA - THARPANA VIDHI

noreply@blogger.com (bhargavasarma) — Sat, 10 Oct 2026 01:00:00 +0000

Ø THARPANA VIDHI

In the daily schedule (nithya karma) of a devout Hindu; Tharpana is one of the accepted modes of oblation performed to the deities; sages and pithrus that we generally come across during Brahma-Yagna.

Apart from giving tharpana during nithya karma; the maxims prescribe Pithru tharpana to be given on specific days which forms part and parcel of Pithru Yagna.

The ritual Tharpana should be performed only by those who are eligible.

An individual gets eligibility to perform Pithru tharpana only after getting inducted into the concept of Upanayana (Dvija) and after the death of father.

Pithru tharpana should always be performed with Thila (black sesame seeds) except during Brahma Yagna when it should be performed with water.

Tharpana should always be performed wearing Dharbha Pavithra.

In lieu of Dharbha Pavithra one can also use silver ring. Pavithra should be worn to the right hand ring finger. After completing the ritual Pavithra should be removed.

Pithru tharpana/Pinda pradhana should always be performed facing south direction with Yagnopaveetham in apasavya position.

Tharpana should not be given on the day of Ekaadasi aacharana.

Similarly, during the period of Asoucha also tharpana should not be given.

Water used for Aachamanam should not be used for giving tharpana.

Water from Kalasha paathra mixed with Thulasi/Nirmaalya Theertha should be used for giving Pithru tharpana.

On the day of Pithru Tharpana one should take only one time meal. Night meal should be avoided.

In case of Sraaddha Thithi including Mahalaya, meals should be avoided on the previous day night also.

Tharpana and/or Pinda Pradhana have to be done in the order as per the given list.

Tharpana and Pinda Pradhana should be performed only to the deceased and not to the living even though they figure in the eligible list.

Tharpana should not be given to the concerned Pithru till completion of one year after the death.

Ø ShanNavathi…

(Specified days/occasions for Pithru (Thila) tharpana)

Sacred texts prescribe Thila tharpana to be given to the Pithrus (forefathers) exclusively on 96 specific days in a year called ShanNavathi. They are…

14 Manvanthara days known as Manvaadi;

04 Yugaadi days (Krutha; Thretha; Dwapara; Kali Yuga);

12 Sankramana (Sun’s transit days);

12 Amaavaasya days (Darsha);

15 Mahalaya Paksha (during Bhaadrapada Maasa);

12 Vyatheepaatha Yoga days;

12 Vaidruthi Yoga days;

05 Poorvedyu days;

05 Ashtaka days;

05 Anvashtaka days;

It is said that by performing Shannavathi sraaddha, Pithrus gets pleased/satisfied for 2000 years.

Apart from the above one is required to perform Thila tharpana to forefathers during Parvakaala on the following days…

Uttaraayana;

Dakshinaayana;

Eclipse days (Solar/Lunar)

Ardhodaya and

Mahodaya and...

Whenever visit to any Theertha Kshethra;

On the day of Pithru/Maathru thithi (annual ceremony)

During Parvakaala; Mahalaya Pithru Paksha; visit to Theertha Kshethra; Thila tharpana should be given to Sarva Pithru (all eligible forefathers); on all other specified days’ tharpana should be given to Dwaadasa Pithru.

During Manvaadi, Yugaadi, Vyatheepaatha, Vaidhruthi, days tharpana is required to be given during Poorvaahnakaala;

on Sankramana, Eclipse, Uttarayana, Dakshinayana days during Parvakaala as mentioned in respective Panchanga.

on the days of Amaavaasya during aparaahnnakaala;

On the day of Pithru/Maathru thithi (annual ceremony) Thila tharpana should be given only to the concerned Varga Thraya and not to the all.

If any of the above mentioned Shannavathi (96) days coincide with the days of Parvadina; Tharpana need not be given twice as later one (Parvakaala) supersedes former in ascending order of

Amaavaasya;

Uttaraayana/Dakshinaayana;

Eclipse (Surya/Chandra Grahana),

Mahodaya/Ardhodhaya;

in order of importance.

Logic is on a single day tharpana should not be given more than once.

If any of the above mentioned 96 days (excluding Amaavaasya; Poorvedyu; Ashtaka; Anvashtaka) + Uttarayana/Dakshinayana falls on Ekaadasi day, tharpana should not be performed. Instead, Pavamana-Sooktha/Pithru-Sooktha parayana should be made;

Strictly speaking during SankrunMahalaya (performing Paksha sraaddha for only one day during Paksha maasa) Tharpana is to be given on the next day. But, in practice it is being given on the same day when Sraaddha is performed.

In case of Theertha/Kshethra Sraaddha, Tharpana is given first and then Sraddha is performed.

Ø Items required for Tharpana:

Pavithra (Dharbha/silver ring);

Water;

Panchapaatre;

Uddharne;

Kalasha;

Copper plate;

Black Sesame (Thila);

Thulasi;

Nirmaalya Theertha (if available);

List of forefathers (Sarva Pithru)

Ø Pithru Tharpana procedure:

Before performing Tharpana, proper Sankalpa sloka should be recited after performing Aachamana and Pranayama facing east.

Depending on the location, day, time and occasion Sankalpa sloka may differ slightly.

Ø Typical example of Sankalpa sloka (for Pithru Paksha)

Sri Govinda - Govinda!

Sri MahaVishnorAagnaaya,

Pravarthamanasya, Aadya Bramhane, Dwiteeya Parardhe,

Sri Swetha Varaaha Kalpe, Vaivaswatha Manvanthare,

Ashtaavimshatitamey Kaliyuge, Kali Prathama Charane,

Jambudweepe, Meror Dakshina Dhikkbhage,

Bhaaratavarshe; Bharatha Khande,

Bauddhavathare, Salivaahanasakhe,

Dandakaaranya Godaavaryah Dakshina theerey,

Raamakshethrey; …… Sannidhau; Asmin Varthamane,

Vyavahaarike, Chaandramaanena; …… Naama Samvatsare;

Dakshinaayane, Varsha Ruthau, Bhaadrapada Maase,

Krishna Pakshe; ……..Thithau; ………Vaasare,

Vishnu Nakshatre, Vishnu Yoge, Vishnu Karane;

evam guna visheshana visistayaam; Punya thithau;

Praacheenavithi (Yagnopaveetham in apasavya position)

Asmath;

Samastha Pithrunaam…

Akshaya Punya Lokaavaapthyartham

Kanyagathe Savithari Aashadyaadhi

PanchamahaApara Paksheshu Asmin

Pithru Pakshe SakrunMahalaya Sraaddhanga

Saddhyah Thila Tharpanam Karishye...

(Above one is an example for Mahaalaya Pithru Paksha Tharpana. For other occasions it may be modified suitably)

Ø Tharpana procedure…

Tharpana should be given with water + black Sesame (Thila) seeds.

Pithru tharpana should always be performed with the right hand.

Take black Thila in to the palm;

pour water from Kalasha with the help of Uddharani (spoon);

drop water along with Thila into the tharpana plate by chanting tharpana manthra so that water should fall from the space in between the index finger and the thumb by tilting the palm to the right side.

While performing Tharpana each Pithru has to be addressed with their name and Gothra.

If name and Gothra of forefathers are not known; they should be pronounced as...

Yagnappa (Male); and

Yagnamma (female);

Gothra to be pronounced as Kaasyapa Gothra.

Male Pithrus are addressed as Sarma and female Pithrus as Dhaam suffixing their names.

The word Asmath should be spelled before the name and Gothra after the name.

> For example:

in case of Father it should be pronounced as Asmath Pitharam; Yagnappa Sarmaanaam Kaasyapa Gothram and

in case of Mother as Asmath Maatharam; Yagnamma Dhaam Kaasyapa Gothraam.

In case of Dwaadasa Pithru; three generations should be addressed as Vasu, Rudra and Aaditya roopa and all others should be addressed as Vasu Roopa.

Ø Typical example of Tharpana sloka (Pithru Varga Thraya)

Asmath Pitharam; Yagnappa Sarmaanaam,

Kaasyapa Gothram, Vasu Roopam, ThadAntharyaami;

Bhaaratheeramana Mukhyapraanaanthargatha;

Pradyumnam; Swadhanamah

Tharpayami-Tharpayami–Tharpayami

Asmath Pithaamaham; Yagnappa Sarmaanaam,

Kaasyapa Gothram, Rudra Roopam; ThadAntharyaami; Bhaaratheeramana Mukhyapraanaanthargatha;

Sankarshanam; Swadhanamah

Tharpayami-Tharpayami–Tharpayami

Asmath Prapithaamaham; Yagnappa Sarmaanaam,

Kaasyapa Gothram, Aaditya Roopam; ThadAntharyaami; Bhaaratheeramana Mukhyapraanaanthargatha;

Vaasudevam Swadhanamah

Tharpayami-Tharpayami-Tharpayami

After completing Tharpana for all forefathers following sloka should be recited and give tharpana with all the remaining Thila.

Aabrahma stamba-paryantam devarsi pitr-manavah

trpayantu pitarah sarve matr-mata-mahadayah

atita-kula-kotinam sapta-dviipa-nivasinam

a-brahma bhuvanal lokadi-dam astu thilodakam.

Yekecha Asmath Kule Jaatha Aputhra GothrinoMruthah

They Gruhnanthu Mayadattham Soothranishpeedanodakam

[Reciting above sloka Yagnopaveetham should be dipped in Kalasha Paathra and then squeezed so that drops of water falls in Tharpana pathra]

Ø Samarpana…

Yasya smrithya cha naamokthya thapo yajna kriyadhishu

Nyunam sampoornatham yaathi sadhyo vande thamachyutham

Manthraheenam kriyaheenam bhakthiheenam Ramaapathey

Yathkrutham thu maya deva paripoornam thadhasthu mey

Anena Mayaa; Pithru Paksha SakrunMahaalaya

Sarva Pithru Thila Tharpanena;

SriMadhJanaardhana Vaasudevah Priyathaam

Preetho Varado Bhavathu; Sri Krishnaarpanamasthu

Kaayena vaacha manasendri yairvaa

Buddhyaatmanaa vaa prakrite swabhavath

Karomi yadyat sakalam parasmai

Naarayanayethi samarpayaami

Achyuthaaya namah-Anantaaya Namah-Govindaaya Namah!

Above procedure may also be followed for performing Pithru tharpana on other specified days as mentioned above by appropriately making alterations in Sankalpa manthra.

(Sloka manthras mentioned are as per Madhva sampradaya).