scsgp wishes a happy varalakshmi vratam filesri kanakadhara stotram - 20 3 sri chandrasekharendra...

www.srignanapeetam.org 1

Sri Chandrasekharendra Saraswathi Gnana Peetam

SCSGP wishes a Happy Varalakshmi Vratam



CONTENTS

1. Founder's Message ( telugu) - 3

2. Srikrishna Leelalu - Dadhibhandudu (telugu) - 4

3. Festivals in Sravana Masa - 4

4. Religion and Society - 6

5. Paramacharya's Divine Thoughts - 7

6. Paramacharya's Call - Nature of the Vedic Religion - 8

7. Sloka from Bhagavad Gita - 12

8. Nitya Smarana Sloka -13

9. Updates from July 2016 - 13

10. What we have done - 15

11. SCSGP Calendar - 16

12. About Shravana Masa - 16

13. Sri Kanakadhara Stotram - 20



Vol. 1.3 Aug 2016

SRI CHANDRASEKHARENDRA SARASWATHI GNANA PEETAM

...Spreading Love and Light

Founder’s Message

వేద విజ్ఞా నం

చరిత్రకందని కాలంలో దివ్యజ్ఞా న సంపననులు దయాళువ్ులు అయిన మహర్షు లు మనకందించిన విజ్ఞా నం వదే

విజ్ఞా నం, వేద వాఙా్యం మహిమానిిత్ుల ైన ఆ మహర్షు ల దవిరా భగవ్ంత్ుడు ఆవిష్కరించిన నిత్య సత్వయలే వేదవలు.

వేదమనే పునవదిప ైనే కాలాననగుణంగా అనేక ధర్మ భవ్నవలు నిలబడ్వా యి, కననకనే సమసత సాహిత్వయనికి,

ధరామనికి, సంసకృతికి వదేం మూలం అని మన భార్తీయుల విశ్ాిసం.

వేదవలు విజ్ఞా న నిధనలు. ఆధ్వయతిమకంగా మహోనుత్ంగా ఉనుత్ సాా యిని సాధ్ించిన మహర్షు లు, భౌతిక

విష్యాలలో ఇపుుడు కోట్ల కొలది ధన వ్యయంత్ో, ఎందరో వ్యకుత లు, ఎనను సంవ్త్సరాలు పరిశ్ోధ్ించి అతికష్టం మీద

కననగొనగలి్గన విష్యానిు వార్ష యోగాభాయసంత్ో, మానసిక పరణీదవనంత్ో త్లే్గకగా కననకోకగల్గగార్ష.

ఆత్మశకిత త్గిిపో యి బాహయ పరకృతి మీద ఆధ్వర్పడ్ి మనం ఎనను పరయోగాలు చేసి విసిగి వేసారి చిట్టచివ్ర్కు మనం

పరకృతి త్త్వత ానిు కొంత్ త్లెుసనకోగలుగుత్ునవుం. కానీ యోగాభాయసంత్ో, త్పఃశకితత్ో ఆత్మశకితని ప ంచనకొను మహర్షు లు

పరకృతి మీద ఆధ్వర్పడకుండ్వ భౌతిక, అభౌతిక సత్వయలనన అర్చేతిలో చూడగల్గగార్ష. ఆ సత్వయలనే లోకాలకు

అందించవర్ష.

వేదవలలో కొనిు సందరాాలలో కనబడ్ే అంశ్ాలనన బట్టట విజ్ఞా నవనిు మనం చకకగా త్ెలుసకోవ్చను. వాట్టని

రాబో యేి సంచికలలో వివ్రించే పరయత్ుం చేసాత నన. వాట్టని ఉత్వసహవ్ంత్ులు చదివి అరా్ం చేసనకొని, మన వెననక త్రాల

వారి సంసకృతిని, విజ్ఞా నవనిు లోక కలాయణవనికి వినియోగించవల్గ.

Harihi Om

Founder & President

HK. Madhusudan Rao.



శీ్రకృష్ణ లీలలు (దధ్భిాండుడు)

దవిపర్ యుగంలో మధనరా నగర్ంలో దధి్ భాండుడు అనే వ్యకిత పాలు, వెను, ప ర్షగు అముమకొని జీవ్నం సాగించేవాడు. చిల్గపి

కృష్ుణ డు ఒకసారి త్ుంట్రి పనిచేసి, యశ్ోదమమకు, గోపికలకు దొర్కరాదని త్పిుంచనకొని వ్చిు దధ్ి భాండుణణణ సహాయం కోరాడు.

అపుడుడు దధ్ి భాండుడు కనుయయ నన త్న ప ర్షగు కుండలో దవచిప ట్టట , ఆకుండప ై కుండ, దవనిప ై మరో కుండ , అలా ఏడు

కుండలనన ఒకట్టప ై ఒకట్ట ప ట్టట ఆ సరాింత్రాయమిని దవచవడు. గోపికలు వ్చిు కృష్ుణ డ్ి గురించి అడుగగా త్నకు ఏమీ త్ెలీదని

సమాధ్వనమిచవుడు. వార్ష వేధ్ికి వెదికి జ్గనవుథ సూత్రధ్వరి దొర్కక వారి వారి ఇళలకు వెళ్లలపో యార్ష.

ఇక వార్ష లేర్ని నిర్ణయానికి వ్చవుక చినిు కష్ుణ ణణణ బయట్కు తీశ్ాడు. అపుుడు ఏదెైనవ వ్ర్ం కోర్షకోమని దధ్ ిభాండుణణణ

అడ్ిగాడు. అపుుడు దధ్ిభాండుడు త్మ త్ల్గల త్ండ్ిర ముకిత ప ందవలని కోరాడు. ఇంకా కోర్షకో అంట్ే త్మ వ్ంశం వార్ష త్మ పిలలలు,

వారి పిలలల పలిలలు ... ఇలా అందర్ూ ముకిత ప ందవలని కోరాడు. ఇంకా కోర్షకో అంట్ే త్న భార్య వెైపువార్ష త్న అత్త ,మామవార ి

వ్ంశమంత్ ముకిత ప ందవలని కోరాడు. ఇంకా కోర్షకో అంట్ే త్మ అమమ వారి వెైపు, మేన మామలు , వారి వ్ంశం అంత్వ

ముకితప ందవలని కోరాడు.ఇంకా కోర్షకో అంట్ే నేనన ప ర్షగు అమమడం వాళళ జీవిసనత నవునన గననక ప ర్షగుకి ముకిత కావాలని కోరాడు.

ఇంకా కోర్షకో అంట్ే ప ర్షగు ఉంచే కుండలకు ముకిత కావాలనవుడు. ఇంకా కోర్షకో అంట్ే ఆ కుండల త్యారీకి వాడ్ే మట్టట కి కూడ్వ

ముకిత పరసాదించమని కోరాడు అపుడు లీలామయుడు దధ్ిభాండుడు కోరిన వాట్నిుంట్టకీ ముకితని పరసాదించవడు.

దీనిు బట్టట ప ర్షగు, కుండలు ,మట్టట వాట్టకీ జీవ్నం లేకపోయినవ వాట్టకీ ముకితని అడ్ిగే అమాయకుడ్వ దధ్ిభాండుడు కాదన.

ఆ కాలంలో త్మత్ో పాట్ు ఉండ్ే వ్సనత వ్ులకు కూడ్వ వాళుళ అంత్ విలువ్ ఇచేువార్ష.

ఎనిు మార్షల శ్రకీృష్ుణ డు వ్ర్ం కోర్షకోమని అడ్ిగినవ, త్న గురించి కోర్కుండ్వ, త్న వారి కోసం త్నకు భకితనిచేు పరా ణం లేని

వ్సనత వ్ుల కోసం ముకితని కోరని నిసాిరా్ పర్షడు దధ్ిభాండుడు.

శ్ాీవ్ణ మాసం -- పండుగలు (అరా్ం-పర్మారా్ం)

శ్ాీవ్ణ మాసం అనగానే నేట్ట వ్నిత్లకు గుర్షత కు వ్చేుది బంగార్ం, పట్ుట చీర్లు. శ్ాీవ్ణమాసంలో త్పుకుండ్వ కొత్తనగలు,

పట్ుట చీర్లు కొనవల్గ అని ఒక పదదతి ప ట్ుట కొని పాట్టసనత నవుర్ష.

అసలు శ్ాీవ్ణ మాసం అంట్ే దక్షిణవయన పుణయకాలంలో, పూజ్లు చేయడం, మనం ఇర్షగు ప ర్షగు వారిత్ో సఖ్యత్త్ో

మెలగడం, ఒకరికొకర్ష ఇచిుపుచనుకోవ్డం, దవనగుణం నేరేుమాసం. శ్ాీవ్ణ మాసం పరతి రోజు ఒక పండగే. శ్ాీవ్ణ మంగళవార్ం,

నవగుల చవితి, గర్షడ పంచమి, శ్ాీవ్ణ శుకవీార్ం, శ్ాీవ్ణ శనివార్ం, వ్ర్లక్షమమ వ్రత్ం, రాఖీ పూరిణమ, కృష్ాణ ష్టమి ఇలా రోజూ పండుగ

వాత్వవ్ర్ణంత్ో కూడుకొని ఉంట్ుంది.

కనెు పిలలలు మంచి భర్తకోసం పూజంచే దిశ్ాగౌరి వ్రత్ం ఆష్ాఢ అమావాసయత్ో మొదలవ్ుత్వయి శ్ాీవ్ణ మాస పూజ్లు.

కనెుపిలలలు మంచి భర్త కోసం, నూత్న వ్ధనవ్ులు త్మ సౌభాగయం కోసం చేస ే మంగళ గౌరి వ్రత్ం. మంగళ గౌర ీ పాట్



పాడుత్ూ కాట్ుకప ట్టట , వాయినవలు ఇచనుకొని ఆ కాట్ుకనన ముత్ెతతదనవ్ులకు కూడ్వ ఇసాత ర్ష. దీనివ్లల కళళకు ఏంత్ోత చలువ్,

వ్రాు కాలంలో వ్చేు కండల కలక లాంట్ట జ్బుులు రాకుండ్వ కాపాడుత్ుంది.

మన హిందూ సంపరదవయంలో ఉను ఔనుత్యం ఏమిట్ంట్ే మనం చెట్ుట ని, మట్టటని, పశు పక్షయయదనలు, జ్ంత్ువ్ులనన కూడ్వ

దేవ్త్వ సిర్ూపాలుగా ఆరాధ్ిసాత ం. అలా వ్చిుందే నవగులచవితి. ఈరోజున ఉపవాసం ఉండ్ి పుట్టకు వెళ్లల ఆ నవగేందనర డ్ికి పాలు,

చిమిల్గ, చెల్గబండ్ి, వ్డపపుు అరిుంచి త్మ పిలలలకు చెవ్ుడు, మూగ, గుీ డ్ిా లాంట్టవి రారాదని, అవిట్ట వాళుళ కారాదని

వేడుకుంట్ాం. ఆ పుట్టమననునన త్ెచిు పిలల కు చెవ్ులకు, కళళకు, ప ట్టకు రాసాత ం. అలా రాయడంలో ఏంత్ో విజ్ఞా నం దవగిఉంది.

మనందరికీ త్ెలుసన మట్టట ఒక రోగకిమీి నవశకం(యాంట్ీబయోట్టక్సస ) అని , ఇంకా వేదవంత్ం కూడ్వ ఉంది, చివ్రికి మిగలిేద ి

మటే్టనని చెపుడం.

గర్షడ పంచమి రోజు ప ళ్ళళన ఆడవాళుళ త్వనన పుట్టటలుల , మెట్టటనిలుల సనఖ్ సంత్ోష్ాలత్ో మెలగాలని, వార్ంత్వ సౌఖ్యంగా

మెలగాలని, త్మ సౌభాగయం పది కాలాలు వ్రిాలాల లని కోర్షత్ూ ఫణణగౌరీ వ్రత్ం చేసాత ర్ష. ఎపుుడూ సో దర్షలత్ో కాననకలు

ఇపిుంచనకొనే సో దరీమణులు కూడ్వ త్మ అను త్ముమళలకు కాననకలు ఇవాిల్గ కదవ! అందనకే గర్షడ పంచమి రోజున త్మ

సో దర్షలకు త్మ చేత్ోత వ్ండ్,ి వ్డ్ిా ంచి నూత్న వ్సాత ా లు, కాననకలు ఇసాత ర్ష. సాయంత్రం వేళలో సో దర్షల వీపునన పాలత్ో కడగడం

చవలా సర్దవగా ఉంట్ుంది.

వ్ర్లక్షమమ వ్రత్ం అందరికి త్ెల్గసిందే. ఇలల ంత్వ చకకగా ర్ంగవ్లుల లత్ో, పూలత్ో అలంకరించి వ్ర్లక్షమమ దేవిని సాదర్ంగా

ఆహాినించి, కలశ సాా పన చేసి, ఇంట్టల్గలపాది కలసి పూజంచనకొంట్ార్ష. సాయంత్రం ఇర్షగు ప ర్షగు వారిని పేర్ంట్ానికి పిల్గచి

వేడుకగా చేసనకొంట్ాం. దీనివ్లల ఇర్షగు, ప ర్షగు వారిత్ో సఖ్యత్ ఏర్ుడుత్ుంది. ఒకరికొకర్ష త్వంబూలాలు ఇచిు పుచనుకోవ్ట్ం

దవిరా దవన గుణం ప ర్షగుత్ుంది. ఎంత్ో సర్దవగా ఆడవాళలంత్వ చకకగా అలంకరించనకొని వడేుకగా వ్రత్ం చేసనకుంట్ాము.

రాఖీ పూరిణమ పండుగ అను చెల ల ళుళ, అకక త్ముమళల మధయ బంధ్వనిు మరింత్ బలపర్షసనత ంది. అనీు అమామయిలకేనవ,

అబాుయిలం మాకేం లేదవ అనే అబాుయిలకు శ్ాీవ్ణ పౌర్ణమి రోజున ఉపాకర్మ పేర్షత్ో పాత్ యజ్ఞా పవీత్ం తీసేసి కొత్త యజ్ఞా పవీత్ం

మార్షుకుంట్ార్ష. ఈరోజునన సర్దవగా అబాుయిల పండుగ అని పిలుచనకొంట్ార్ష.

కొంత్మందికి వాళళ కులాచవర్ం బట్టట శ్ాీవ్ణ శనివారాలు వ్ులావ్ు ఎత్ుత త్వర్ష. అంట్ే అబాుయిలు గోచి పంచె కట్ుట కొని

నవమాలు ప ట్ుట కొని చనట్ుట పకకల ఇళలకు వెళ్లల భిక్ష త్ెసాత ర్ష. దీనిని శ్ాీవ్ణ మాసం చివ్రిలో దేవ్ుడ్ికి నివేదిసాత ర్ష. దనీివ్లల పిలలలత్ో ఏ

పని చేయడ్వనిక ైనవ వెనకాడక పో వ్డం, అందరిత్ో పరిచయాలు ఏర్ుడత్వయి.

ఇక కృష్ణష్ాట మి గురించి ఏమి చెపాుల్గ. ఆ చినిు కనుయయ గురించి ఎంత్ని చెపాుల్గ. ఆ రోజ్ంత్వ ఉపవాసం ఉండ్ి గోధూళ్ల

వేళలో చినిు కృష్ుణ డు మనింట్టకి వ్చవుడని భావిసూత చినిు, చినిు పాదవలు వేసి ఆ కనుయయనన ఆహాినించి పూజసాత ం. ఆయనను

చిను పిలాల డ్ిగా భావించి ర్కర్కాల పిండ్ివ్ంట్లు, అట్ుకులు ఆయనకు నివేదిసాత ర్ష.

ఇలా శ్ాీవ్ణ మాసం అంత్వ పూజ్లు, వ్రత్వలు, పేర్ంట్ాలత్ో ఎంత్ో సర్దవగా, వేడుకగా, కళకళలాడుత్ూ సాగుత్ుంది.



ఇక ఇందనలో సూక్షమంగా ఆలోచిసేత కొత్తగా ప ళ్ళళన వ్ధనవ్ులు ఆష్ాడ మాసం పుట్టట ంట్టకి వెళ్లల శ్ాీవ్ణ మాసంలో తిరిగ ి

అత్వత రింట్టకి వ్సాత ర్ష. అపుుడు ఈ పూజ్లు, వ్రత్వల వ్లల అమామయిలు కొత్త చీర్లు, నగలు, పూలు ధరించి అందంగా

అలంకరించనకుంట్ార్ష. అందనవ్లల భార్య, భర్తల మధయ సానిుహిత్యం ప ర్షగుత్ుంది. త్ర్షవాత్ ఈ పూజ్ఞ పదధత్ులు, పిండ్ి వ్ంట్ల

త్యారీ గురించి అత్తగారిత్ో అడుగుత్ూ ఆవిడకు చేదోడు వాదోడుగా ఉండడం వాలల అత్తగారి మనసన గ లుచనకోవ్చను. చకకగా

అలంకరించనకొని ఇంట్టలో తిర్షగుత్ుంట్ే మామగార్ష నవ కోడలు మహాలక్షిమ అని మురిసిపో త్వర్ష. ఇక ఈ వార్తల పుణయమా అని

త్ోడ్ి కోడళుల , ఆడపడుచనల మధయ సేుహభావ్ం ప ంప ందనత్ుంది. చేసిన వ్ంట్లు, పిండ్ివ్ంట్లు కొసరి, కొసరి వ్డ్ిాసూత మాట్లు

కల్గపిత్ే బావ్గార్ష, మర్దలు ఎంత్ో త్ృపిత చెందనత్వర్ష. ఇలా ఇంట్టలో వాళుళ అందరి మనునలు ప ందవ్చను.

ఇక వ్రత్వలు అంట్ే కాళళకు పసనపు, గోరింట్ాకు ప ట్ుట కుంట్ాం. వ్రాు కాలం వ్లల జ్బుులు రాకుండ్వ అవి కాపాడుత్వయి . ఇక త్వంబూలంలో ఇచేు శనగలు, వ్డపపుు, చెల్గబండ్ి, చిమిల్గ వాళళ శరీరానికి ఏంత్ో ఆరోగయం.

ఇలా మన పూరీికులు ఏది చేసిన అరా్ం, పర్మారా్ం ర ండు దవగి ఉంట్ాయి.

Religion and Society (Hindu Dharma:)

While adherence to the tenets of our religion entails certain inconveniences in our workaday life, following the rules of the dharmasastras,people feel, creates difficulties in social life. On this pretext reformers want to change the sastras.

Unfortunately, they are not aware either of the truths on which the dharmasastras are founded or their ultimate purpose. By "social life" they-the reformers-do not have in mind anything relating to the Self. They take into ac-count political orders that keeps changing every now and then, the sciences, trade and commerce, fashion, etc. If our worldly existence alone were the objective of social life, the rules pertaining to it would also be subject to change. But our scriptures do not view social life as having such an objective alone. They (the sastras) are meant

for the Self, for the Atman, and their goal is our release from worldly existence. That which has to do with mundane life is subject to change but not the truths relating to the Self. The injunctions of the sastras have the purpose of establishing changing society on the foundation of the unchanging Truth; they cannot be subject to change themselves.

If our goal were but a comfortable and happy life in this world, matters concerning social life could be changed now and again. But ours is an exalted goal and it concerns the Self. The rules of worldly life are in keeping with this high purpose and they cannot be changed according to our conven-ience. The sastras do not regard happiness in this world as of paramount importance. They teach us how we may experience joy in the other world even by suffering many kinds of hardships or dis-comforts here. So it is not right to seek changes in them to suit our worldly existence.

The views of the reformers must have been shaped by our present system of education and so it is no



use blaming them. In other countries no contradiction exists between their religion and their system of education. Unfortunately, the schools established by the British in India had nothing to do with our religion. People were compelled to take to Western education for the sake of their livelihood. Soon a situation arose in which they came to be steeped from childhood itself in an alien system of instruction. They had therefore no way of developing acquaintance with, or faith in, our ancient sastras. And, since they were kept ignorant of their scriptures and their underlying purpose, they persuaded themselves to take the view that the sastras could be changed according to their conven-ience.

Our youngsters are exposed to the criticism of our religion and our sacred texts from a tender age. They are told that the Puranas are a tissue of lies, that the sastras help the growth of superstition. How can they have any attachment to our faith, to its rites and traditions?

Faith in religion and God must be inculcated in people from their childhood. They must get to know about great men who lived and continue to live an exemplary life true to the tenets of our religion. Faith in the works of the seers must be instilled in them, works based on the experience of the seers themselves, experience beyond a life of sensation, and pointing the way to spiritual uplift. They must also be helped to believe that the rishis formulated the sastras in such a way as to make worldly happiness and social life subservient to the advancement of the Self. Only then will people recognize that the rules of religion have a far higher purpose than the comforts and conveniences of temporal life.

Source: http://www.kamakoti.org/hindudharma/part4/chap2.htm

Paramacharya’s — Divine Thoughts In the unbroken line of preceptors from Adi Sankara Bhagavatpada, downdards our beacon light in the Sanatana Vaidika Marga, Sri Chandrasekharendra Saraswathi, the 68th Sankaracharya, shone as bright as Adi Shankara. It was the good fortune of his devotees and of this century, that He was the exemplar for prompting peoples' knowledge, faith and interest in the Karma-Bhakti-Jnana marga. For the learned and the layman, He expounded words of wisdom. These run into over 4000 pages and are being published in various languages.

The medicine of Grace to wipe out our sorrows is to develop unshakable faith in God and tolerance is the medicine of Grace to wipe out our sorrows. Bhakti alone can give us the capacity to put up with sor-rows. Temples are the agencies for developing that Bhakti. Hence, the need for temples at all places. All of-ferings to the deities in the temples are tokens of our gratitude to God

That which is within all, which is seen as "This" is the source. He who is within and sees as "This" is God. It

http://www.kamakoti.org/hindudharma/part4/chap2.htm



is the reality. It is in yourself. What is limited is Sadhana; what is unlimited is the end.

He alone is an Acharya, who, after clearly understanding the conclu-sive teachings of the Sastras, makes the people of the world gain their welfare by making them stick to the path shown in the Sastras and also himself does everything according to Sastras and remains in that expe-rience.

Many acts relating to God, like building temples, digging tanks are performed. While executing them, there would be many difficulties. There would come also several kinds of dishonour. Not minding any of these, they would complete their tasks with mental one-pointedness removing impurities from their minds and letting the mind wander. By straightening their mind, they acquire mind control and at the end, they realise the Reality that is to be known. Digging tanks, building temples and such other acts are called poorttam. The performance of sac-rifices, etc., is known as ishtam. Combining these two, we have the word Ishtapoortam

In all that you do, let love be the sole motive. Any need must be with reference to another. Let action be out of love. Passions such as desire and hatred , anger and malice must be totally eschewed. If love becomes the grounding principle of all deeds . then most of the ills of the world will vanish.

We know many faults we commit, even if others do not know them. Sometimes we realise we are doing so many evil things and repent bitterly and feel why we should be born . Our duty is to pray to God -"I have committed so many faults. Will you not, 0 God, give me the will power not do like that in future and will you not purify my mind?" We must note down in a diary every night before we go to bed the faults com-mitted by us and pray to God to give us courage and intelligence not to do so. This must be propagated widely.

Paramacharya’s Call— Nature of the Vedic Religion We should all strive to cultivate lofty and noble sentiments, and eschewing all bad and selfish thoughts, live in a spirit of devotion to God and love for fellowmen. Human stature increases in proportion to the nobility of human thought and deed. The spirit of selfless service, the readiness to sacrifice, devotion to God, and love for and good-will towards all, and hatred for none, are the outcome of highly developed mind, and go by the name of culture. Culture is known as KALAA in Sanskrit, and arts like music, painting, etc., are regarded as the outward expres-sion of this high culture.

It is interesting to note the verbal affinity that exists between the works KALAA, CULTURE, KAL(the Tamil word for learn ), KALAASAALA, and college. A man of culture is kin with the whole world. He is the friend of all and enemy of none. For him the three worlds are his home land ( SVADESO BHUVANATRAYAM). The culture of peo-ple is judged by the soundness of the heart of the people taken as a whole, though there may be individuals with defects and deficiencies.



The touchstone of the culture of a nation is the inspired sayings of its immortal poets ( MAHA KAVI), whose po-ems have stood the test of time. These immortal poems flow from the fullness of their heart and are the expres-sions of the noble culture which they represent and in which they are steeped. These great poets have no private axe to grind. Having no pet theories or sectarian SIDHAANTAAS to bolster up, they have no need to import spe-cious arguments in their poetry. They give expression to truth; their insight into truth gives them the courage of utterance. Their authority is accepted to prove the culture of the people in whose midst they flowered. Homer and Shake-speare are two among such great poets in the West, and in our country Kalidasa and Baana are great poets without a peer. It is said that the ring finger came to be called ANAAMIKA in Sanskrit, because a person who wanted to take a count how great poets, counted first Kalidasa on his little finger, but could not think of any fit person to count on the next(ring) finger. So that finger came to be known as nameless or ANAAMIKA. As regards the greatness of Baana, there is a saying that other poets used the crumbs that were left over in Baana's plate(BAANOCCHISHTAM JAGAT SARVAM). Thus, these poets have come to be regarded as great masters. Their verdict is accepted as authority, not only in matters pertaining to culture, but in religious matters also.

In the context of our daily life, we are frequently called upon to determine the nature of our duties, or DHAR-MA. The question arises, what is our Dharma and from what authority is it derived? Ordinarily, the enactments of the legislature, i.e. the laws of the state, regulate our public conduct. These laws derived their sanction from the constitution adopted by the representatives of the people. The laws are also enacted by the elected represent-atives of the people. It does not require much argument to show that the voters are of various grades of intellec-tual and moral calibre, and that not all the representatives they elect are the best that could be found. Such a state of affairs is inevitable in this imperfect world. Some of the laws may not also be perfect from the moral point or view. That is why occasionally we hear judges remarking that they decided a point according to law, though they are not convinced of its moral correctness.

In our day-to-day personal and moral conduct, signified by the expression DHARMA, our religion has declared that we should be guided by the ordinance of the Vedas. It is declared that Veda is the source of all DHARMA( Vedokhilo dharma moolam). To illustrate the vastness of Veda, there is a story that what Sage Bhardwaja was able to learn was compared to a handful of dust taken from mountain the mountain representing the Vedas. If a doubt arises, which cannot be solved with reference to the Vedas, we are enjoined to seek guidance from Smritis. It is a mistake to regard the authors of the SMRITIS , like Manu, Yajnavalkya and Parasara, as law-givers. SMRI-TIS are merely AIDE MEMOIRE or short notes meant to indicate what are contained in the Vedas. The authors of the SMRITIS did not write anything new, apart from what is contained in the SRUTI or the Vedas. There is au-thority of Kalidasa to this proposition. Describing the manner in which SUTEEKSHNA followed, for a short dis-tance, her husband , King Dileepa, when he took Nandini out to graze every morning, Kalidasa states that she



followed the footsteps of Nandini, like SMRITI following the meaning (footsteps) of SRUTI(Sruterivaartham smritiranvaghacchat,). Kalidasa has unambiguously established that the way as Sutekshna following Nandini only for a short distance, the SMRITIS only briefly indicate what SRUTI contain.

If we are unable to get the necessary guidance to clear out doubt either from the SRUTI or from the SMRITIS, we are asked to be guided by the conduct of those who know and follow SMRITIS. When this guidance is not available, we are asked to model our conduct on the action of good people who have conquered desires and ego, and are pure in heart. When even this source of guidance fails. We have to abide by the dictates of our conscience. That is how Dushyanta reconciles himself to the love which sprang up in his breast at the sight of

Sankuntala in Sage Kanva's aasrama. Being aware that it is wrong for a KSHATRIYA to fall in love with daughter of a sage, he concludes that having entertained no evil thought before, his conscience could not have misled him into falling in love with a wrong person. PRAMAANAMANTAHKARANA-PRAVRTTYAYAH, says Kalidas. It is to be noted that Sri Vedanta Desika in his RA-HASYATRAYASAARAM has quoted this KAVI-VAKYA, this au-thority of Kalidas, in support of a proposition enunciated by him. Kumarila Bhatta has also cited Kalidasa's authority in his

work.

In these days it is fashion to give preference to conscience and relegate all other Sastraic guidances to a second-ary place, or, as is often done, to condemn them a antiquated , meaningless and irrational. But according to our SASTRAS, the appeal to the conscience must come as the last resort, when all other guidances like SRUTI, SMRI-TI, etc., are not available. The modern view is at variance with classical view of the authorities on dharma. The ancient view has stood the test of time and makes for enduring and eternal sanction in respect of ethical con-duct. This view has been voiced in the utterances of MAHAKAVIS like Kalidasa, whose voice is Truth, which is glory and the prerogative of great poets.

Foreign critics of our Vedic religion fling at us the cheap gibe, "What a host of gods and goddesses you wor-ship!" This charge of polytheism leveled against our religion is entirely wrong and is born out of ignorance of the fundamental teachings of the Vedas. This what Baana says on this subject :

"Rajo jushe janmaani satva-vrrtaye Sttitau prajaanam pralaye tamsprse

Ajaya sarga stthiti nasa hetave Trayeemayaya trigunaatmane namah."

In this verse Baana says that the One God appears in the three forms of Brahma, Vishnu, Siva, for a three-fold purpose, namely creation, protection and dissolution, which functions are determined respectively by the qual-ities or GUNAAS of RAJAS(H), SATVA and TAMAS. That One is the unborn (Aja) and is the cause of these triple process. He is trayeemaya, compound of the three aforesaid qualities. He is trayeemaya also in the sense that He is claimed by the trayi or the Vedas . Kalidasa expresses more or less the same idea when he says :



"Ekaiva moortirbibhide tridhaasaa Saamaanyameshaam pratha maavaratvam;

Vishnor-harastasya harh kadaachit, Vedhastayostaaavapi dhaaturaadyau."

One moorti (manifestation in the form ) appears as three, and there is no question of any One of the Three being superior or inferior to the other Two , says Kalidasa. If Brahma, Vishnu, Siva are One in essence , the, by the same token, all the Gods of the Hindu pantheon are also one in the ultimate analysis. Then why this wrangling that one god is superior to the rest? Some assert that the deity they worship is alone the highest . To a man standing under the arch at one end of a bridge , all the other arches will appear smaller than the one under which he is standing. But we are aware that all the arches of a bridge are of the same span. Similarly, to the vo-tary of a particular deity, all other deities will appear inferior on account of his attachment to the deity of his choice. But the truth is that all deities are manifestations, in particular ways, of one God.

God is the final of all the things of the world. If we take the example of a tree, we will find that it is soil an d wa-ter that help the seed grow into a mighty tree. The source from which the tree came into existence from a seed, is the soil and water. The tree is sustained during its existence by the same soil and water. When the tree dies, it resolves itself into the soil and water from which it sprang. The essence or truth of the tree is the soil. It is the same for all material things like trees which constitute the world. This principle of an identical source is appli-cable in the case of other forms of creation , including animals endowed with intelligence. As there is a "universal soil " at the back of "individual" soil from the which a tree springs , by which it lives and into which it disappears, so too there must be Superior Intelligence (Perarivu) of which our intelligence are but minute fractions. That Superior Intelligence or Chit is God. He is Ananda or Bliss. He is the one existent or Sat. He is responsible for creation in conjunc-tion with Rajo guna, for preservation motivated by Satva guna and for de-struction under the impact of Tamo guna. Thus God is trigunaatma. One ap-pearing as Three. Ekaiva moortih bibhide tridhasaa.

Parabrahmam, which is without attributes(Nirguna) which is pure or suddha satva, becomes the personal God or Isvara. Isvara has to perform these three functions of creation, protection and dissolution. But the Suddha Satva Isvara is static. He has to become dynam-ic to perform the act of creation. Rajo guna supplies the energy to act, and so, in conjunction with it, the one pri-mal God becomes Brahma, The Creator. What is created must be maintained and made to grow and flourish. That is accomplished by Iswara assuming Satva guna. In that aspect, He is Vishnu, whose consort is Lakshmi, the embodiment and bestover of prosperity. To bring about death, or the end of things created association with Ta-mo guna becomes necessary. That aspect of Isvara is Siva. It is to be remembered that the Samhaara kaarya (dissolution) associated with Siva does not signify cruelty on His part. It only betokens His mercy for the created, by which He gives rest to the ignorant souls, who have a balance of unrequited karma, for the duration of the Pralaya, before they are pushed in to the next cycle of the Birth to work out their residual karmaas. These three



attributes, Rajoguna, Satvaguna, and Tamoguna , do not really belong to Iswara. He is Suddha Satva Swaroopa. He gets mixed with each of the three gunaas for definite purposes, and appears in different forms as a result. Only His appearances are different; not His essence.

This characterisation of Brahmaa, Vishnu and Siva as denoting Rajoguna, Satvaguna, and Tamoguna respective-ly, is not absolute either. Vishnu, who is considered as symbolising Satvaguna, has, on occasions, taken upon Him self Tamoguna, standing for destruction, as His Avataar as Narasimhaa. In the Rama Avataara, when He fought Khara Dooshana, Kumbha Karna and Ravana, and also when he threatened to dry up the ocean, He assumed Tamoguna. Vaalmiki very appropriately describes this aspect when He says that Rama took up on him self in-tense anger, Kopamaahaarayan Theevram. Anger is the effect of Tamoguna. Per contra, Siva, who nature is said to be Tamoguna, being the manifestation responsible for destruction, likewise assumes Satvaguna in His aspect as Nataraja and as Dakshina Moorti.

Thus these forms of God are not distinct and different. They are three manifestations of the same Divinity assum-ing aspects for different purposes, and according to the predilections and tastes of the worshipers. It is wrong to speak of gradations of excellence among them or to say they are diverse and different. The forms may appear different, the names may be different, but the truth is one. It is One that becomes Three, and then Thirty Three, and then Thirty Three Crores, according to the numberless varieties of functions of Divinity. This is the basic fact declared by the Mahaakavis and their words must determine us in our devotion and religious practices.

January 4, 1958. Source: www.kamakoti.org

Sloka from Bhagavad Gita (1.4)

अत्र शूरा महेष्वासा भीमार्जनुसमा यजधि। Atra shooraa maheshwaasaa bheemaarjunasamaa yudhi ।

यजयजिानो ववराटश्च द्रजपदश्च महारथः ।। Yuyudhaano viraatashcha drupadashcha mahaarathah ।।

Meaning: "Here are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyudhana,Virata and Drupada, of the great car (mighty warri-ors).



Nitya Smaran Sloka

करागे्र वसत ेलक्ष्मी करमध्ये सरस्वती । Karagre Vasate Lakshmi Karamadhye Saraswati |

करमूले स्स्थता गौरी मंगलं करदशनुम ्॥ Karamule Stita Gauri Prabhate Karadarshanam ||

This shloka is to be recited in the morning. On the tip of your fingers is Goddess Lakshmi; on the base of your fingers is Goddess Sarasvati; in the middle of your fingers is Lord Govinda. In this manner, look at your palm.

Sanskrit to English Word Meaning : Karagre - on the tip of your fingers; Vasate - dwells; Lakshmi - the Goddess of Prosperity; Karamadhye - palm; Saraswati - the Goddess of Knowledge Saraswati; Karamule - in the wrist; Tu - whereas; sthita gauri – the Goddess Durga; Prabhate - in the morning; Karadarshanam - look at your palm. Benefits / Importance: We are praying Laxmi, Saraswati and Durga for giving us wealth, the appropriate knowledge to use that wealth, and the strength to sustain us.

Updates from July 2016

Guru Poornima: Guru poornima was celebrated by SCSGP in Bellary on Ashada Poornima day i.e. 19th July, 2016 performing various poojas and abhishekas. Poojas included Ganapati, Navavarana, Vyasa, Guru mandala, Guru paduka pooja. Ekadashavara ru-drabhishekam is performed by founder Sri HK Madhusudan Rao and members. Founder delivered his message after the poojas. It was enlightening to know more about Guru tattva and Ramana Maharshi examples.



Nitya Pooja Vidhanam book released: “Nitya Pooja Vidhanam” book composed by SCSGP founder Sri HK Madhusudan Rao is released on 19th July, 2016 in Bellary. This book is composed to propagate and explain how to perform a Pooja everyday in Sri sukta and Purusha sukta ways. Hope it leads it’s readers to grow in spiritual path further.



What We Have done

8. Shata Rudreeya Abhisheka & homam: Shata Rudreeya Abhisheka is performed with chanting of Rudram for 108 times. Shivalinga is made by mud. Variety of items are used for abhisheka including rice, milk, honey, curd, ghee, water, etc. Homa is done after the pooja. It is performed in Anantapur, Andhrapradesh under the guidance of SCSGP founder Sri KH Madhusudan Rao. Many of the trust members also participated in this spe-cial abhisheka.

9 Sahasralinga Abhisheka in Kartheek masa: Sahasralinga abhisheka is performed in Kurnool in 2015 during Kartheeka masa. One thousand small Shivlingas are made with various items mixed with mud. They are ar-ranged in Shiva sahasra yantra and abhisheka is performed.

Pooja being performed to Shiva linga Homa performed after pooja

One thousand Shiva lingas.



SCSGP Calendar — August 2016 (Sravana maasa 3/8/16 to 1/9/16)

1. August 2nd—Ashada Amavasya ( Bhimana Amavasya)

2. August 6th—Nagula Chavithi

3. August 7th—Garuda or Naaga Panchami

4. August 12nd—Varamahalakshmi Vrata, Krishna nadi pushakaralu prarambam (Aug 12 to Aug 23 )

5. August 14th—Matatraya Ekadashi

6. August 15th—Independence Day

7. August 16th—Krishna Yajurveda Upaakarma

8. August 17th—Rugveda upaakarma, Sri chakra Navavarna Pooja in Peetam

9. August 18th—Sravana Poornima, Sampatkari Sri Lakshmi homam at ATP, RakshaBandan

10. August 21—Sankastahara chaturthi

11. August 25th—Sri Krishna janmastami

12. September 1st—Sravana amavasya –Polala Amavasya

SCSGP Calendar — Sept 2016 (Bhadrapada Maasa 2/9/16 to 30/9/16)

1. Sept 5th — Vinayaka chavithi Vrata, Mahabhisheka and Homam for Vallaba Ganapathi in peetam.

2. Sept 13 — Ekadashi

2. Sept 15th — Ananthapadmanabha vrata.

3. Sept 16th — Sri Chakra Navavarana Pooja , Bhadrapada Pournami

3. Sept 17th — Mahalaya Paksham Prarambham

4. Sept 19th — Sankasta hara chaturthi

5. Sept 30th — Sankasta hara chaturthi

About Shravana Masa

Shravana masa is the fifth month as per Hindu calendar and is the most auspicious month of the Chaturmas. On Pournami/full moon day and during the course of the month the star 'Shravana' rules the sky; hence the month is called Shravan. This is the month of festivities as almost all the days in this month are very auspicious. Fol-lowing are a few important auspicious days in the month of Shravana.

It is said that those who start constructing a house in this month will get Sevakas. Those born in this month will have good fortune, capacity, children, good wife, money, and will be worshipped by all. He/ she will be inter-ested in practicing Vedic rituals.



As it is said, Sunday’s in Magha masa are auspicious for worshipping the Sun, Monday’s in Kartheeka masa for Shiva worship, Thursdays are famous in Margashira masa for worship of Godess lakshmi, Tuesday’s in Sravana masa for Mangalagouri vrata, Friday’s for Lakshmi vrata, and Satuday’s for Lord Venkateswara.

In Sravana masa women perform the very auspicious Varalakshmi vratha and Mangala Gowri vrata by newly married bride. In Sravana masa consuming Green gram, Bengal gram, Chana dal is good for health.

Varalakshmi Vrata

This vrata is the worship of Goddess of Wealth. The vrata is observed on the Friday preceding the full moon day of the month of Shravan (August-September). Mahalakshmi is the embodiment of prosperity and auspicious-ness. The glory of this vrata is narrated in Skanda Purana by Lord Shiva himself. The worship of Mahalakshmi is performed by married women to obtain good progeny and for the long life of the husband. Shri Mahalakshmi, as Vidyalakshmi, bestows divine wisdom and so great prophets have worshipped her for success in their spir-itual work.

Sri Mahalakshmi is the Goddess of Wealth, Light, Wisdom, Fortune, Beauty, Courage and Fertility. She is the mother of the Universe. She is the consort of Lord Vishnu and married him in all his incarnations. In Rama ava-tar she was Sita, with Krishna as Rukmini and with Venkateshwara as Padmavati .

The appearance of Goddess Sri Mahalakshmi is an interesting chapter in our mythology. Krodha Battharaka Durvasa Maha Muni once gifted Indra, with a garland of flowers which would never wilt. Indra gave this gar-land to his elephant Airavata. Sage Durvasa saw the elephant trampling the divine garland and cursed Indra for showing disrespect to prasada given to him. The sage cursed Indra and all his Gods, that they would loose all the power which made them to feel so proud about themselves. Due to the curse, the demons vanquished the gods out of the heavens. Sri Mahalakshmi, the daughter of Sage Bhrigu, took refuge in the ocean of milk.

The defeated gods then went to seek refuge with the Creator, Lord Brahma, who asked them to churn the Ksheersagara, to obtain Amruta (the nectar of immortality). The gods approached Sri Mahavishnu, to seek his blessings for the gigantic task. Lord Sri Mahavishnu took Kurmavatar and supported the Manthara Parvata as a base, while the king of the serpents Vasuki, became the churning rope. The gods and the demons under the leadership of the pious and wise King Bali Chakravarti helped each other in churning the ocean of milk. A host of divine bodies emerged from the Ocean, one of them was Goddess Sri Mahalakshmi and she chose Lord Sri Mahavishnu as her consort, as only he had the power to control Maya (illusion). Since then, Lakshmi is consid-ered as the daughter of the Ocean and the Moon as her brother because he too emerged from the ocean during the churning. The Moon is known as her brother. Sri Mahalakshmi is known by many names, of which she is very closely associated with the Lotus, and her many epithets are connected to this flower, such as..

• Padma: Lotus Dweller.

• Kamala: Lotus Dweller.

• Padmapriya: One who likes lotus



• Padmamaladhara Devi: One who wears a garland of lotuses

• Padmamukhi: One whose face is as beautiful as a lotus

• Padmakshi: One whose eyes are as beautiful as a lotus

• Padmahasta: One who holds a lotus

• Padmasundari: One who is as beautiful as a lotus

Her other names include:

• Bhargavi: One who is the incarnation of the daughter of Sage Bhrigu

• Sridevi: Goddess of wealth

• Chanchala: One who is fickle and does not stay at one place

• Bhumi Devi: Goddess of Earth

• Indira: Beautiful Goddess

• Rama devi/Vaishnavi: Wife of Vishnu

• Jalaja: Born from sea.

• Aiswarya: Wealthy.

• Adilakshmi: The beginning

Goddess Sri Mahalakshmi represents eight forms of wealth namely Aadi Lakshmi, Vidhya Lakshmi, Veera Laksh-mi, Santhana Lakshmi, Dhan Lakshmi, Dhaanya Lakshmi, Gaja Lakshmi and Vijaya Lakshmi She is worshipped by those who wish to acquire or to preserve wealth. It is believed that Sri Mahalakshmi (wealth) dwells in those houses which are clean and where the people are hardworking.

Pavitrarohanam

From Sravana Shudda Padyami to full moon day offer a holy silk thread which contains 360 or 240 layers with 36 or 24 or 12 or 8 knots. It can be tied on Padyami day for Danadha, Vidhiya for Vishnu, Tadiya for Parvathi, Chavithi for Ganesha, Panchami for Chandra, Shasti for Subrahmanya, Sapathami for Surya, Astami for Durga, Navami for Matrugana, Dashami for Dharmaraja, Ekadashi for Rushis, Dwadashi for Chakrapani, Tryodashi for Rathi Manmatha, Chaturdashi for Shiva, full moon day for Pitru Devathas. It is called as Pavitraropanam.

Nagula Chavithi: Sravana Shudda Chavithi observed as Nagula Chavithi and serpents are worshipped on this day. Devotees visit the temples and offer milk to the serpent’s idols, milk is also offered near the burrows of the serpents. They also offer laddus made from black sesames, these laddus are consumed as prassad. As It is being rainy season, sesames increase the temperature in the body, which is the inner reason behind offering this pra-sad. They also offer laddus made from chenna as Naivedhyam to serpents.

Garuda Panchami: Sravan Shudda Panchami is observed as Garuda Panchami, on this day lord Vainateya i.e.



the Garuda brought Amrutha from heaven to earth to release his mother from slavery. The same day in some areas sisters will clean upper back of their brothers and draw the picture of serpent and worship it for the well-ness of her brother. On this day people also prepare serpent with clay and worship it.

Sravana Poornima or Rakhi Poornima or Jandyala Poornima – Upakarma:

Raksha Bandhan or Rakhi Purnima festival falls on Purnima day. A Rakhi or amulet, may be of silk thread, is tied around the wrist of brothers by their sisters as a charm protecting them from evil or harm and in return seek their help when in trouble. The Rakhi name derives from the word 'raksha' that is to protect. It symbolizes the pure love between brothers and the sisters. There are plentiful episodes of women seeking protection for their husbands' lives even from rival heroes through Rakhi. It is said, Alexander's wife tied Rakhi on their mighty ad-versary Pururuva seeking safety of her husband's life. The great King, true to the kshatriya tradition and word, avoided striking the fatal blow when he saw the Rakhi on his hand.

On this day the Brahmins who follow Ruk, Yajur veda will do Upakarma ie.. they worship Maharshis, Rushis and other Gods. They do panchagavya prasana, change the Yagnopaveetha in the presence of Acharya. A Brah-min can do vedaadhyana only after upakarma.

On the same day evening people from other varna’s meet a learned Brahmin and seek his blessings. The Brah-min as a token of blessing ties a holy thread made up of either silk or cotton on seekers wrist.

Sravan Bahula Padyami, Vidhiya, Tadiya: These 3 days are celebrated as Aradhana Mahosthavam of Sri Raghavendra Swamy of Mantraalayam.

Sravan Bhalua Chavithi: Also called as Sankastahara Chavithi is an auspicious day to worship Lord Ganesha

Sri Krishna Janmashtami: Also known as Krishnashtami is the birthday of Lord Krishna. It falls on the eighth day of Shravan Krishna i.e. the dark half of the lunar cycle. The day is celebrated in honor of Lord Krishna, the eighth Divine Incarnation of Lord Vishnu. A Twenty four hour fast is observed on this day which ends only at midnight because Krishna was born at midnight. This is one of the greatest of all Hindu festivals. Mathura, the birthplace of Lord Krishna is an important sacred town to Vaishnavas. Spiritual gatherings are held and pilgrims from all over India flock to Mathura to participate in the festival. Because of the innumerable roles he played in this world as Lord Krishna he is regarded regarded as the Poornavatara of Paramathma.

Sravan Amavasya: It is also called as Polaamavasya. In Andhra Pradesh people do pooja to the sprouted Kanda to have more children and for wellness at home.



ŚRĪ KANAKADHĀRĀ STOTRAM

Adi Sankaracarya during his Brahmacari Bhikshatana one day visited the house of a poor Brahmin lady, whose husband also went to the village for Bhiksha and nothing was available in the house to offer. She was very much upset and worried that she could not offer any thing to such a great person who came to her house. She earnestly searched for some thing to be given in her house. At last she found an Amla fruit (Emblic myroba-lan). She was feeling very shy to offer but she gave it with all humility and respect in the bowl of Sankaracar-ya. Sri Sankaracarya was very much moved at the sight of the poverty, stricken woman and immediately in an extempore way started imploring Goddess Lakshmi to be merciful towards this poor Brahmin lady to drive away her poverty.

He recited twenty two slokas in praise of Goddess Lakshmi Who was very much pleased and appeared (Satkshathkara) before Sankaracarya and asked for his cause and all of pray-er.

Sankaracarya pleaded her to grant riches to the Brahmin lady.

Goddess Lakshmi said that this Brah-min lady did not qualify to get any riches in this life as she did not to do any charities in her previous life and carry consideration and she deserves sufferance and justified her stand of not confering any wealth on her.

Sankaracarya while accepting her stand replied that in this life she gave him Amla fruit with very great rever-ence inspite of not having any thing due to her extreme poverty and this act of her alone will justify to shower riches on her.

Hearing upon this Goddess Lakshmi was greatly moved and immensely pleased with the advocacy of the argu-ment of Sri Sankaracarya and showered instantly golden rain of Amla fruits (Emblic myrobalan).

Please check Sri Kanakadhara Stotram in next pages.



వంద ేవందారు మందారం ఇందరిానంద కందలమ్ | అమందానందసందోహం బంధురం స ంధురాననం || అంగం హర ేః పులకభూషణ మాశ్రయంతీ భ ంగాంగనేవ ముకుళాభరణం తమాలమ్ | అంగీక తాఖిల విభూతి రపాంగలీలా మాంగళ్యదాసుు మమ మంగళ్ దేవతాయాేః || 1 || ముగాా ముహురవిదధతీ వదన ేమురార ేః ప్రేమతపేా పణేిహతిాని గతాగతాని | మాలా ద శోరమధుకరవీ మహో తపలే యా సా మే శ్రరయం దిశ్తు సాగరసంభవాయాేః || 2 || ఆ మీలితాక్ష మధగిమయ ముదాముకుందమ్- ఆనంద కందమనిమేష మనంగ తంతమే్ | ఆక కర స ిత కనీనిక పక్షమనతేంే భూత్యయ భవేనమమ భుజంగశ్యాంగనాయాేః || ౩ || బాహింతర మధుజితేః శ్రరతకౌసుు భ ేయా హారావళీవ హరవనీలమయా విభాతి | కామపదేా భగవతోఽప్ కటాక్షమాలా కళాయణమావహతు మ ేకమలాలయాయాేః || 4 || కాలాంబుదాళి లలితోరస క ైటభార ేః ధారాధర సుురతి యా తటిదంగ నవే | మాతు ససమసు జగతాం మహనీయమూరవు ేః భదాేణ ిమే దిశ్తు భారగవ కనయకాయేః || 5 || పాేపు ం పదం పథేమతేః ఖలుయత ర్భావాత్ మాంగళ్యభాజి మధుమాథిని మనమథనే | మయాయపతతేుదిహ మంథర మీక్షణారాం మందాలసం చ మకరాలయ కనయకాయాేః || 6 || విశాిమర ంద ేపదవిభమే దానదక్షం ఆనందహతేు రధకిం మురవిదిి షో ఽప్ | ఈషనిిషదీతు మయ క్షణ మీక్షణారిం ఇందవీరోదర సహో దర మందరిాయాేః || 7 || ఇషాా విశ్రషా మతయోఽ ప్ యయాదయార్ర ద షాా ా తిేవిషాప పదం సులభం లభంత ే| ద ష ా ేః పహే షా కమలోదరదపీ్ ు రవషాా ం పుష ాం క షషాీ మమ పుషకర విషారాయాేః || 8 || దదాయ ద్యానుపవనో దవేిణాంబుధారా మస మని క ంచన విహంగశ్రశౌ విషణణే | దుషకరమ ఘరమ మపనీయ చిరాయదూరం నారాయణ పణేయనీ నయనాంబువాహేః || 9 ||

Vande vandaaru mandaram indiraananda kandalam | Amandaanandasandoham bandhuram sindhooraananam || Angam hare: pulakabhooshana masrayanthi Bhringanganeva mukulabharanam thamalam | Angikrithakhila vibhuthi rapangaleela Mangalyadasthu mama mangala devathayaaH || 1 || Mugdha muhurvidhadhadathi vadhane MurareH Premathrapa pranihithani gathagathani | Mala dhrishormadhukareeva mahethpale ya Sa me sriyam dhisathu sagarasambhavayaH || 2 || A meelithaksha madhigamya mudhaMukundam Ananda kandamanimesha mananga thanthram | Akekara stiththa kaninika pakshmanethram Bhoothyai bhavenmama bhjangasayananganayaH || 3 || Bahwanthare madhujitha srithakausthube ya Haravaleeva harineelamayi vibhathi | Kamapradha bhagavathoapi kadakshamala Kalyanamavahathu me kamalalayayaH || 4 || Kalambudhaali lalithorasi kaitabhare Dharaadhare sphurathi yaa thadinga neva | Mathu samastha jagatham mahaneeyamurthyH Badrani me dhisathu bhargava kanyakaayaH || 5 || Praptham padam pradhamatha khaluyatprabhavath Mangalyabhaji madhumadhini manamathena | Mayyapatettadiha manthara meekshanardham Mandalasam cha makaralaya kanyakayaH || 6 || Viswamarendra padhaveebrama dhanadhaksham Anandahethu radhikam muravidhwishopi | Eshanni sheedhathu mayi kshana meekshanartham Indhivarodhara sahodhara mindhirayaH || 7 || Ishta visishtamathayopi yayadhayardhra Dhrishtya thrivishtapa padam sulabham labhanthe | Drishti: prahrushta kamlodharadeepthi rishtam Pushtim krishishta mama pushkravishtarayaH || 8 || Dhadyaddhayanupavano dravinambhudaraa Masminna kinchina vihangasisou vishanne | Dhushkarama garma mapaneeya chirayadhooram Narayana pranayinee nayanambhuvahaH || 9 ||

ŚRĪ KANAKADHĀRĀ STOTRAM



గీర ్వతతేి గరుడధిజ సుందరీతి శాకంభరతీి శ్శ్రశేఖర వలలభేతి | స ష ా స ితి పళే్యక లిషు సంస ితాయ ైతస్యయ నమస ు భిువన యక గురోసురుణ్యయ || 10 || శ్రర త్యయ నమోఽసుు శ్రభకరమఫలపసేూత్యయ రత్యయ నమోఽసుు రమణీయ గుణారేవాయ ై| శ్క ్ుా నమోఽసుు శ్తపత ేనిక తనాయ ైపుష్్ా ా నమోఽసుు పురుషో తుమ వలలభాయ ై|| 11 || నమోఽసుు నాళీక నిభాననాయ ైనమోఽసుు దుగోా దధ ిజనమభూమ్ైయ | నమోఽసుు సో మామ త సో దరాయ ైనమోఽసుు నారాయణ వలలభాయ ై|| 12 || నమోఽసుు హేమాంబుజ ప్ీఠవకాయ ైనమోఽసుు భూమండల నాయకాయ ై| నమోఽసుు దేవాదదియా పరాయ ైనమోఽసుు శారాగాయుధ వలలభాయ ై|| 13 || నమోఽసుు దేవ యయ భ గు నందనాయ ైనమోఽసుు విషోే రురస స ితాయ ై| నమోఽసుు లక్ష్ మ్ా కమలా లయాయ ైనమోఽసుు దామోదర వలలభాయ ై|| 14 || నమోఽసుు కాంత్యయ కమలే క్షణాయ ైనమోఽసుు భూత్యయ భువన పసేూత్యయ | నమోఽసుు దేవాదిభిరరవి తాయ ైనమోఽసుు నందాతమజ వలలభాయ ై|| 15 || సంపతకరాణ ిసకలేందియేనందనాని సామాా జయదాన నిరాతని సరోరుహాక్ష్ ి| తిదిందనాని దురవతాహరణోదయతాని మా మేవ మాత రనిశ్ం కలయంతు మానేయ || 16 || యతకటాక్ష సముపాసనావిధేిః సరవకసయ సకలారి సంపదేః | సంతనోతి వచనాంగమానస్యేః తాిం మురారవహ దయేశ్ిరీం భజ || 17 || సరస జనిలయ ేసరోజహసరు ధవళ్ తమాంశ్రక గంధమాలయ శోభ ే| భగవతి హరవవలలభ ేమనోజ ే తిేభువన భూతికరవ పసేదీ మహయమ్ || 18 || దిగఘస ుభిేః కనకకుంభ ముఖావస షా సిరాిహనిీ విమలచారుజల పుల తాంగమీ్ | పాేతరిమామ జగతాం జననీ మశషే లోకాధనిాథ గ హణి ీమమ తాబా్ధ పుతీేమ్ || 19 ||

Gheerdhevathethi garudadwaja sundarithi Sakambhareethi sasishekara vallebhethi | Srishti sthithi pralayakelishu samsthithayai Thasyai namasthribhvanai ka gurostharunyai || 10 || Sruthyai namosthu shubhakarma phalaprasoothyai Rathyai namosthu ramaneeya gunarnavayai | Shakthyai namosthu sathapathra nikethanayai Pushtyai namosthu purushotthama vallabhayai || 11 || Namosthu naleekha nibhananai Namosthu dhugdhogdhadhi janmabhoomyai | Namosthu somamrutha sodharayai Namosthu narayana vallabhayai || 12 ||

Namosthu hemambhuja peetikayai Namosthu bhoomandala nayikayai | Namosthu devathidhaya prayai Namosthu Sarngayudha vallabhayai || 13 ||

Namosthu devyai bhrugu nandanayai, Namosthu vishnorurasi sthithayai | Namosthu lakshmyai kamalalayai Namosthu dhamodhra vallabhayai || 14 || Namosthu Kanthyai kamala kshanayai Namosthu bhoothyai bhuvana prasoothyai | Namosthu devadhibhirarchithayai Namosthu nandhathmaja vallabhayai || 15 || Sampathkaraani sakalendriyanandanani Samrajyadhana vniratani saroruhakshi | Twadvandanani dhurithaharanodhythani Ma meva matha ranisam kalayanthu manye || 16 || Yathkataksha samupasanavidhiH Sevakasya sakalartha sapadhaH | Santhanothi vachanangamanasaiH Twaam murarihridayeswareem bhaje || 17 || Sarasijanilaye sarojahasthe Dhavalathamamsuka gandha maya shobhe | Bhagavathi harivallabhe manogne Tribhuvana bhoothikari praseeda mahyam || 18 || DhiggasthibhiH kanakakumbha mukhavasrushta Sarvahini vimalacharujala pluthangim | Pratharnamami jagathaam janani masesha Lokadhinatha grahini mamrithabhdi puthreem || 19 ||



కమలే కమలాక్షవలలభ ేతిం కరుణాపూర తరంగవత్య రపాంగ ైేః | అవలోకయ మామక ంచనానాం పథేమం పాత ేమక తిేమం దయాయాేః || 20 || దేవి పసేదీ జగదీశ్ిరవ లోకమాతేః కళాయణదాతి ేకమలేక్షణ జీవనాథ ే| దారవదేా భీతిహ దయం శ్రణాగతం మామ్ ఆలోకయ పతేిదినం సదయ ైరపాంగ ైేః || 21 || సుు వంతి య ేసుు తిభి రమీభి రనిహం తయేామయాం తిభేువనమాతరం రమామ్ | గుణాధకిా గురుతర భాగయభాగవనో భవంతి తే భువి బుధ భావితాశ్యాేః || 22 ||

Kamale Kamalakshavallabhe twam Karunapoora tharingithai rapangaiH | Avalokaya mamakinchananam Prathamam patra makrithrimam dhyayaH || 20 || Devi praseeda jagadeeshwari lokamaataH kalyanadatri kamalekshana jeevanaathe| daridrya bheetihrudayam sharanagatam maam aalokaya pratidinam sadayairapaangaiH || 21 ||

Sthuvanthi ye sthuthibhi ramee ranwaham Thrayeemayim thribhuvanamatharam ramam | Gunadhika guruthara bhagya bhagino Bhavanthi the bhuvi budha bhavithasayaH || 22 ||

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