VEDA NADA SARIT

(A Monthly Bulletin of Nada Vedadhyayana Kendra, Bengaluru)

(For private circulation only)

ISSUE NO 236 VOL CLXXXVI November 2020

Chief Editor Dr. C L Prabhakar Editors: Dr. Anjaneya Prasad, Sri Surendra Pujar

Pavakaa nah sarasvatee vajebhih vajinieevati! yajnam vashtu dhiya vasu!!

Codayitree sunrutaanam cetantee sumateenam! Yajnam dadhe sarasvatee !!
Maho arnah sarasvatee pracetaayati ketun!a dhiyo visva virajat!! Y. V

ANNOTATION: These mantras are found in the Sukla mind (sumanasyamana). In Yajurveda this mantra is em-
Yajurveda and in other Veda samhitas (e.g., RV1.3. 10). ployed in the sacrifices that follow after the Royal Conse-
But when it is found in the Yajurveda there is sacrificial cration, the tough Horse Sacrifice. Thus the mantras above
application and looked upon as a formula to offer oblations show us her connection with sacrifice. Water forces and
to Goddess Sarasvati. The mantras when begin with OM knowledge relating to all faculties of intelligence form her
and end with Svahakara , they turn as Yajus employable in involvement too. She helps to focus on teaching, Research
sacrifices and religious rites as the contexts require. These and beyond. She makes people stronger, Seer and highly
are the mantras popular in praise of Goddess Sarasvati who blessed with knowledge and wisdom (sumedha). So in the
is the treasure of Knowledge and who is the bestower of Devi Navaratri times in sarat seasons, there is the Mula-
what not. The epithets: Pavkaa, vajineevti, dhiya vasu , nakshtra when she is worshipped. Sometimes the tithi Sap-
yajnam vashtu, codayitri sunrutanam, cetante samatinam, tami of suklapaksha tallies with the nakshatra . Then it
maho arnavah sarasvati, dhiyo visva virajati etc., mark turns highly sacred and beneficial to worship her then. Ac-
Her best qualities ,functions and connection to Yajna and tually right from Vedic times Sarasvati has importance as a
yjamana Yajna phala. But absence of sarasvati anugraha at custodian of Knowledge, Medicine, Nursing and water
whatever level of life would be abominable as stupidity flow as a jivanadee and more. We always pray for her
chases. Simple prayer to the Goddess is: Maha Saras- grace. The human beings are beasts functioning every thing
vatyai pavkayai svaha. This could be japa mantra and that of an animal. In case her graceful looks do not flow.
ahuti mantra and more. The chief Editor of this Bulletin She is praised separately in Sarasvati sukta of RV with 47
VNS has spoken in brief on Goddess Sarasvati available at mantras, which is a source for more knowledge on this de-
smriti.upaasana.com. The compliment pavaka is significant vi. Durgasaptasati drawn from Markandeya Purana points
because she only cleanses our internal external thinking out that Devi is Mahasarasvati who ends the life of the
and executions. As a result She impels saduktis(Happy ut- tough demons Sumbha Nisumbhas. Therefore it is best to
terences ) and pushes away durukti (Irritating speech ). We put the mantras under context need be put for nitya paraya-
find these benefits from the Medhasukta found in SYV and na where after all happiness and health reigns on the devo-
also in Mahanarayana Upanishad. She is supratika (with tees.
happy face and looks) and reaches upaasakas with happy

SENSE AND SIGNIFICANCE OF ISAUPANISHAD (YV)

Dr. Purushottam Sistla, Veda student
In the Pravacana Malika series organized by NVAK virtual, this is the fourth one while earlier three were by Dr.
C.L.Prabhakar and Dr. Chandra Reddy, M.D., USA.
It is a quest to wonder how a liturgical Veda samhita cul- and asambhuti and vidya and avidya. The benefits of
minates into contributiong a highly useful and significant each of them is also indicated. It is hinted that enjoy the
philosophical thought in the name of Isa Upanishad begin- material pleasures and satisfying the sesnes but still pick up
ning with the assertion that Lord Isvara, the Overall Au- awareness of the super mundane goals wherefrom the jivas
thority of the Universe pervades nook and corner of the have imported into the mother through the garbhavasa. It
Universe . Also noting a clue that nothing belongs truly to is indicated that the Truth has been concealed and one has
anyone born on this planet. But permission being accorded to unravel the truth truly and attempt to attain that. It is
that one can enjoy the birth and comforts but with a re- cautioned that body (sarira) is a tool to work for reducing
signed attitude, lest one should lament when lost for any the ‘karmabandhas’ and it is sure that turns into ashes. The
reason. It could mean even the life stretch is to be managed upanishad concludes:’ basmantam sareeram Krato smara “
with complacence and care. It cautions thus: ’tena tyaktena (the body turns into ashes(nothing ness) and so while liv-
bhunjithah’ but not grabbing anybody”s wealth and share.. ing, rather breathing , one needs be wise with the under-
The upanishad introduces the tough concepts sambhuti standing of scriptural messages which vouchsafe the safety
and security measures. Upanishad is a royal pathway after death, to the Devil’s world (naraka) which are pitch
(prasthana) to Spirituality. The other texts which supple- dark. Mantra-4: Atma is stable and single, but faster than
ment are the Vedanta sutras by name Brahmasutras and mind. It reaches the destination earlier than the Gods.
Bhagavad gita. While being stable, it glides faster than any other thing,
We should see sense in the culmination of the SYV Sam- like wind. Mantra-5: Atma moves and moves not. It is far
hita at its 40th chapter. Upto 39 chapters there are sacrificial and at the same time very close. It is inside and outside and
formulas for the 12 major sacrifices with defined objects everywhere. Mantra-6: One who sees all other things in
and purposes how and why they are to be practised. The himself and him in all is truly self-realised person. Man-
mantra Aaa brahman brahmano brahma varcasee jayatam tra-7: For such a self-realised person there is no delusion
… (SYV23.23) exhorts that the Brahmin should grow into and no sorrow. Mantra-8: The higher Self is described as
higher brilliance in respect of knowledge and religious fer- bright, bodyless and sinless, pure and unblemished. He is
vour. Moreover, the other objects for others also indicated also a seer, prophet and self-created. He made perfect ar-
to signify that there is sense and significance in each birth rangement of all activities of the Universe for eternal times.
irrespective of class it takes place. Isavasya upanaishad is Next six Mantras 9-14: Neither Avidya (material
universal meaning the variety of life structures taken into knowledge) and Vidya (Brahma Vidya) alone will help.
count. One should understand and meditate on both to win over
Vedas are said to be Apaurusheyas., in a sense that they are death and achieve Amrutatvam. Same way neither mani-
revealed texts described in Hymnology as Sacred formulae fested Reality (Hiranyagarbha) nor Unmanifest (Nature) are
for various purposes like, for chanting with musical scales good enough for liberation. One should meditate on both.
and for Magic and Defence. All components of Vedas like Mantra-15: I pray Pushan, the Golden disk that is covering
Samhita, Aranyaka, Brahmana and Upanishats form a Unit the face of God may be removed for me to be able to see
to organise the sattva rajas and tamo gunas and beyond the Truth. Mantra-16: Through the multitudes of powerful
too. and bright rays, I am able to see that auspicious form. I am
They are components for significant wisdom and work for excited to discover that Truth is same as myself! Mantra-
goals besides mundane achievements, like leaving foot- 17: At the last stage of life, breathe your last breath into the
prints on the sands of Time. Mantra-1 of the Upanishad eternal wind, as the body is soon turning to ashes. Oh do-
emphasises: ‘Do not covet other’s wealth’. There are many er!, remember well what all you have done! Mantra-18:
ideas mentioned here; they are also seen in Bhagavadgita Oh Agni, lead us on the right path to riches, as you know
in the speech of Yoga deliberations for various Yogas as our strengths and weaknesses. Guard us from our infirmi-
answer to the vishada Yoga of Arjuna. Krishan has not on- ties – as we eulogise you in a profuse manner. Thoughts
ly mentioned ideas of Isa Upanishad but also that of many couched here drawn from the upanishad -stand as eye
of other Upanishads too in Geeta. Mantra-2 points out that openers bearing the task of sense and significance. The
‘Karma does not stick to you if you keep on carrying out outlook extends to other upanishads also enhancing the
your duties with a single focus while keeping your jest for spirit of vedantic guidence to excellance in life here ad
life’. Mantra-3: Those who harm themselves, by not fol- hereafter.
lowing the above advice and indulging in senses, will go

NRUSIMHA TAPANI UPANISHADS: FOCUS ON NRUSIMHA MANTRA

Dr. NCB Nath, , Scholar in Veda and Management, NVAK Faculty, BANGALORE.
The world of Vaishnava Upanishads: number to 14. All recent. This is the larger affiliation.Nrusimha Tapani:It is
them are called minor and do not get referred to in the Ve- a very interesting Upanishad with multiple affiliations. It is
danta sutra-s of Badarayana. Nine of them are affiliated to a part of the Tapani Upanishads. forming a part of the
Atharva Veda, two to Krishna Yajurveda, two to Sama Ve- Vaishnava Upanishad. It is associated with Atharva Veda
da, and one to Shukla Yajurveda. The oldest the Rig Veda and is a minor Upanishad. Vedanta Desika and Advaita
has none. This is not a settled number because some add stalwarts like Sankarananda, and Vidyaranya and many
MahaUpanishad (classified Sannyasa). There are two Ma- noted this upanishad. There is also a claim that Adi Sanka-
hanarayana Upanishads, one affiliated to Krishna Yajurve- ra has written a bhashya for it. For any text such diverse
da and another to Atharva Veda. Thus, the number could attention is not usual; but a ‘minor’ and ‘sectarian’ Upani-
go up to sixteen. They are largely affiliated to the Atharva shad it is even more so the author is not known and the
Veda.They are sectarian with Vishnu-Narayana as the deity date is supposed to be before 6th century BCE. Like in
including popular avatara-s of Rama and Krishna. Four of many texts, the date is a matter of conjecture and it may
them are called ‘Tapani’ Upanishads which have a unique not be wrong to say that it is a layered text consisting of
structure. While it is reasonable to say that they are a sub- compositions at different points of time. It is the oldest
set of Vaishnava Upanishads. There is also a Shakta Upan- among the Tapani and seems to have served a model to the
ishad which is a ‘tapani’ by title. Thus, there are five of later texts.Tapani or Tapani-ya is variously understood; ‘as
them. Except one, Mahanarayana, they are post Vedic and being heated’, gold, and self-mortification (tapas). In the
case of Nrusimha Tapani, one interpretation could be, ‘as- with of the world
cetic self-surrender to Nrusimha’.It is of two parts, the All adjec-
Purva with seventy-seven verses and Uttara with tives
eighty-six making a total of 163 verses. The first is bhakti Describing
oriented and the second integrates bhakti and jnana. Under- Him
standably, the Vaishnava tradition gives greater importance Bhishanam Fearful Others fear Him; He
to Purva and the Advaita to Uttara. The distinction does not fears none
hold because it is designed as one text weaving the two Bhadram Auspicious Bestows good on the
foci into an integrated Vedantic context.It is, like many faithful
Upanishads, a conversation; in this case between Prajapati, Mrtyu-Mrtyum Death to death and its
the Grandsire Brahma and the deva-s who were seeking underlinks
help from him as they were being rendered ‘mortal’ due to Namami I salute All gods, all Brahma-
their ignorance of the Atman, unhappy due to their ‘sins’ vadins who seek.
and the swirl of ‘worldly’ existence. Indirectly it is learning Liberation offer their
for all humanity.Purvatapani Upanishad:It provides a set respects
of mantra-s (of which Nrsimha Mantraraja is well-known), Aham I Identifies Himself as
a Yantra (maha-chakra), an exposition of Pranava drawing Brahman
on Mandukya, and the goal of ‘brahma matra paryavasana’. Viniyoga and phala A number of benefits of parayana of an
The mantra set is, Om, Ugram Viram Mahavishnum, all-powerful mantra like the Mantraraja are mentioned in
Jvalantam Sarvatomukham; Nrsimham Bhishanam the Upanishad; the most significant one is ‘brahma-matra
Bhadram Mrtyu-Mrtyum Namamyaham; Shrim Ghruni paryavasanam’ reaching the highest, the Brahman.
AdityaH; Om Bhur-lakshmi, Bhuvar-lakshmi, Svar- UttaraTapani Upanishad:It, on the contrary, is con-
lakshmi, Kalakanthi Tanno Lakshmi Prachodayat; Om cerned with ‘brahma-jignasa’, and integrates the Brahman-
Nrusimhaya Vidmahe, Vajranakhaya Dhimahi, Tannah Atman-Pranava triad with Nrsimha Mantraraja to provide
SimhaH Prachodayat.The Nrsimha Mantraraja is well- multiple choices to the mumukshu-s from jnana to bhakti.
known with four pada-s, eleven words, thirty-two syllables, It recognises Adhikari bheda (competence variations) in
and is in Anustubh Chandas.The meaning of the eleven suggesting suitable integrations; but Mantra-raja has a
words describing Nrusimha and the significance of the unique place.TuriyaOn the level of tattva (true essence),
words is discussed extensively in Purva; it also draws par- the Upanishad, has explored the’ black-box’ of Turiya; the
allels from Sruti texts. There are many meanings and can fourth state of human consciousness, expounded by Man-
be understood at many levels. One way is to look at them dukya and explicated by Gaudapada.Mandukya identifies
as the attributes of Nrsimha, his acts, his bestowals, and four state of consciousness, Jagrat (waking), Svapna
protections. Another is to consider the extended signifi- (dream), Dreamless sleep (Sushupti) and Turiya. The first
cance. Yet another is to apprehend the totality of Nrusim- three are amenable to analysis; the fourth is an indeclinable
ha, the grand panorama, His effulgence. The following absolute.
table presents a selection of meanings because the terms For example, the Mandukya verse on Turiya says among
are open for many ways to construe in explanations. other things, ‘It is neither conscious or un-conscious, is
Name Simple Tapani meaning invisible, not within the reach of human organs, beyond
meaning thought, beyond sound, it is embodiment of peace, and all
Ugram Scorching Lord of the three states that is good. Gaudapada bhashya says that Turiya as one
One (srshti-stithi-laya) and without second, always the same, consciousness, Para-
absorbs all creation into Brahman who alone can remove sufferings totally. Turiya
himself has to be realised.We used the word black-box in the sense
Viram Valiant ‘Antaryami’ of all be- of a complex system whose internal workings are not
ings and causes them to readily understood. For whatever reason, the earlier think-
thrive in the three worlds ers did not go beyond the level of a ‘description’. Nrsimha
Maha Maha Vish- The meaning of the root Tapani has pushed this boundary and has divided the four
Vishnum nu word ‘Vish’ is to pene- states into fifty-four sub-states drawing on Yoga and Tan-
trate, percolates the en- tra theory and practice. While it has adopted the first three
tire Universe as in Mandukya, the fourth has been further divided into
Jvalantam Radiant one Causes the fuel of igno- four parts. It isolated the last part ‘turiya-turiya’ as the real
rance to be burnt-up Turiya. It called it a stage of Vikalpa-avikalpa. This divi-
Sarvatomukham Faces all Existed before the be- sion takes the Mandukya thinking a step forward towards
directions at ginning of Time clarification. Instead of a large area designated Turiya. So,
Once we have three stages: unreal (the first three), real-unreal (a
Nrsimham Nrsimha Looks after the welfare large part Turiya, and real. All are identified and described.
Maybe it is possible to experience them through Yoga and on the Vedic recitation method. Uniqueness It is a syn-
Tantra practice, if so, it would be a great advance in deeper cretic text which uses the traditional adjectives of Siva to
understanding of states of consciousness. Experts would Nrusimha, like neela-lohita, umapati, pashupati, pinakin.
know. The attempt of refining the Turiya concept itself is Nrusimha-Rudra equivalence is like the Hari-Hara concept.
a great intellectual advance.It has also added to the Pranava Consequently, it is held in regard by followers of both Tra-
lore, by lending voice (svara) to the word (sabda) drawing ditions.

PLANTS MENTIONED IN AMARAKOSA

Dr. Boddupalli Raghava, Professor of Microbiology
Among 27 Kosa granthas in Sanskrit, Amarakosa is in fig; Saptaparna, Viśālatvak, Śārada, Viṣamacchada – Dita
vogue for consultation to many Sanskrit students. Here I tree. Some of the shrubs and herbs are: Sinduvāra, In-
like to draw attention to the plants and Herbs enlisted in drasurasa, Nirguṇḍī, Indrāṇikā – Chaste plant; Sumanā,
this kosa compendium. In the previous issue (VNS), the Mālatī, Jāti – Jasmine; Unmatta, Kitava, Dhūrta, Dhattūra
various plants parts and terminologies as seen in the Va- – Thorn apple; Kanakāhvaya, Mātula, Madana – Poppy;
nauṣadhivarga and Vārivarga are mentioned. Now, the dif- Atmaguptā, Jaha, Vyaṇḍa, Kaṇḍūrā, Prāvṛṣāyanī,
ferent categories of plants that are revealed in the four Var- Ṛṣyaproktā, Śukāsimbi, Kapikacchu, Markaṭī – Cowage
gas viz., Vārivarga, Vanauṣadhivarga, Manuṣyavarga and plant. Different types of grasses like Sugandhitējana –
Vaiśyavarga, are presented here: Vārivarga mentions vari- Vetiveria; Kuśa – sacrificial grass are mentioned. Vēṇu
ous types of water plants, lotuses, lilies that grow in differ- (Bamboo) also finds a place among the grasses. Coconut,
ent regions are mentioned. They are: Saugandhikā – light Date palm, Arecanut etc. are also included along with the
red; Rakta sandhyaka – red lily; Kumuda – white lily; grasses and they are considered ‘Tṛna druma’ meaning
Puṣkara, Rājīva – lotus; Punḍarīka – white lotus; Indīva- tree-like grasses. In the class of Manuṣhyavarga, plants
ra, Kuvalaya – Nelumbo nucifera; Padma, Nalina, that are generally used for incensing, perfumery and cos-
Punḍarīka – Nymphaea nouchali. Besides, Algae (a non- metics are listed. They are: Lavaṅga (cloves), Agaru (aloe
flowering and typically aquatic plant of a large group that wood), Karpūra (camphor), Srigandha (sandal), Jatiphala
includes the seaweeds and many single-celled forms) are (nutmeg) etc. In the Vaiśyavarga, plants generally of
also mentioned with two names – Jalanīlī and Śaivala. commercial value are included. The list of plants consists
Different types of places are mentioned where various of different types of cereals, pluses, spices, condiments and
plants grow. The Bhūvarga gives an account of places oil yielding plants. Some of these are: Cereals – Vrīhi
where plants of different types grow. These are – Naḍvān, (Paddy), Yava (Barley), Kodo (Millet); Pulses – Tuvarikā
Naḍvala – Place where reeds grow; Kumudvā – Place (Tur dal), Kulmāṣa (Cowpea), Māṣa (Black gram), and
where lotuses grow; Vetasvān – Place where elephant grass Mudgara (Green gram); the spices are: Marīca (Pepper),
grows; Śādvala - Place abounding in grasses (probably Jīraka (Cumins), Tintriṇī – (Tamarind), Kustumbarī (Cori-
grassland); Paṇkila – Place full of silt, muddy country; ander), Sṛngabera (Ginger), and Haridra (Turmeric); Oil
Anūpa – Place with plenty of water probably where hydro- yielding plants are: Harenū (Peanut), Jaltila (Niger seed),
phytes grow and Kaccha – Swampy or marshy land. There Tila (Sesame), and Sarṣapa (Mustard). Classifying, identi-
is also a mention of fields where irrigated (nadīmātṛka) fying, comparing and contrasting the plants based on their
and non-irrigated - rain fed – (devamātṛka) crops are reproductive characteristics have a long tradition in the
grown. ancient Sanskrit literature and are being followed even now
Vanauṣadhivarga (wild plants): This varga con- in modern botany. The list of plants mentioned in Amara-
sists of a list of more than 220 plants. It is beyond the kośa is not exhaustive. Etymological analysis of plant
scope of this summary to list all of them. Dr. Heinrich von names indicate that they are based on different characters
Stietencron provided illustrative manual and descriptions of a plant and perhaps were in use in different localities.
of plants of Vanauṣadhivarga The various plant parts have been given exact and short
[http://www.payer.de/amarakosa/amara206.html]. In gen- scientific names. One of the present difficulties in Indian
eral, the plants mentioned are all wild types except for a education, in switching over to Indian languages is said to
few like coconut, date palm, areca etc. In the beginning, be the paucity of exact and precise scientific terms. A pe-
trees are mentioned followed by shrubs, herbs, creepers rusal of Amarakośa will clearly help us to collect proper
and then lastly grasses. Few important and familiar trees scientific terminology with reference to plants. The preci-
are mentioned here: Bodhidruma, Caladala, Pippala, sion with which the scientific terms are employed in
Kuñjarāśana, Aśvattha – Sacred fig; Cirabilva, Nak- Amarakośa to describe different parts of a plant be-
tamāla, Karaja, Karañjake – Pongamia, Āmra, cūta, comes very evident. With regard to the nomenclature and
Rasāla – Mango; Picchilā, Pūraṇī, Mocā, Cirāyu, Śālmali Taxonomic aspects, as is true of a lexicon; Amarakośa
– Silk cotton; Sāla, Sarja, Aśvakarṇa, Samvara – Sal; collects all the synonyms for a plant and mentions them as
Śrīparṇikā, Kumudikā, Kumbīi, Kaiṭarya, Kaṭphala – Teak; referring to a single plant.
Udumbara, Jantuphala, yajñāṅgo, Hemadugdhaka – Wild
 ANNOUNCEMENTS
1. Saundaryalahari stotra could be recited at home on that Saundarya Lahari Havana day 22-11-20, Sunday as scheduled.
Puja and naivedya and arpana to Devi could be done at home only after the completion of recitation of the stotra on
Saundaryalahari devata over Google meet. Link also is provided in Nadaveda WApp.
2. On 24th October this event took place with large attendance on Google Meet, Goddess Lalita is offered Naivedyam
after pancopacara puja. In November too the event is planned not to have dviteeya vighna.
3. Every Wednesday Classes on “Nakshatra sukta “are held by Dr. C.L. Prabhakar, Director, NVAK and Veda Guru vir-
tual in Google meet. Please note the link mentioned in the nadaveda what Sapp group.
4. Monthly General Lecture: 28-11 20, Saturday by Dr. Medunuri Suryanarayana Kovvur, AP on VEDC SCENCE AND
RELEVANCE TODAY’ 9 P.M. IST (EST USA 11.30 A.M.) He is an accomplished Sanskrit Scholar trained tra-
ditionally in Vedas. He teaches Sanskrit and Veda. He is Ph.D. from Kendriya Vidyapeetha, Tirupati
5. Regular Zoom classes are organized on Wednesday, Friday Saturday and Sunday on Bhagavadgita, Veda Suktas,
Narayaneeyam, and Sivanandalahari by Dr. C.L. Prabhakar, Guruji, at 8 p.m. (USA EST,(India 5.30 a.m. IST)next
day). It on Zoom link. Sivananda lahari(Sunday) 835-87074349 pc 519165,vedaclass Friday 834 5674 7034 pass
code: 496361 at 8 p.m. EST and IST 5. 30 a.m. Next day in Idia.
6. WAVES India conference and INTERNATIONAL CONFERENCE IS VIRTUAL THIS JANUARY 1-3 AT VIVE-
KANANDA Yoga Kendra, Jigani., Bengaluru. Papers could be submitted in Kannada. It goes to be virtual function.

SUBHASHITA
Aapada mauliparyantam
,Gurunama Akruti smaret!
Tena avidyah pransyanti
siddhyanti ca manorathah!!
Memorize the Image of the Guru right from toe to top and recite his name. This would destroy Avidyas.wants and desires
get fulfilled. (avidyaya mrutyum tarati vidyaya amrutamasnute. For this a guru is Impeller)

Activity of the NVAK & WAVES, Bangalore at Kendra premises

234 11th B Cross, J. P. Nagar II phase, Bangalore-78
Program for the Month of November 2020
(This year (2019-20) theme: FLOW AND REFLECTIONS OF VEDIC KNOWLEDGE: PAST AND FUTURE OUT-
LOOK.
Please mark your calendar the dates underneath and attend at Kendra premises. Veda classes, Yoga classes are or-
ganized. For change of venue of classes or other activity please contact Kendra/Sri Surendra Pujar: (ph. 080-26596150
and Vasan, 7022244792 for virtual links. Join WApp nadaveda for more knowledge on Veda etc.,
1. 4007 22-11-2020 Sunday, 8.00 p.m. Samuhika Recitation of Ganapati Atharvaseersha Upanishad, and Saundarya-
lahari stotra, all 100 slokas Recitation. (Venue: 234 11 B cross, 20 main, J. P Nagar II Phase, Bangalore open to all).
Now Venue option is open. Now virtual. Please contact Kendra: Sri Surendra .Pujar / Sri Vasan in this regard).
Now: virtual medium. Takes place in their respective houses through Google meet. Link would be re an-
nounced in What app Nadaveda. Plan and note.
2. 4008 30-11-2020 Sunday 6.30 p.m. kartika : suddha Purnima Samuhika Lalita Sahasranama parayanam.Virtual.
via Google meet.
3. 4009. 16, 23,30 -1120 kartika somavaramRudrabhishekam ,through rudra m and camakam parayanam and puja to
Lord Siva and Devi Parvati.
4. 4010 28-10 -20 Saturday, Monthly lecture Pravacana malika, Speaker Dr. Meduru Suryanarayana,Veda Scholar
Ph.D from Kendriya Vidyapeetha, Tirupai.Topic: “Vedic Science and Relevance TODAY). Time: 9 p.m. IST
11.30 A.M (EST USA) virtual. Google meet

Printed & Published by Dr. C.L. Prabhakar, NadaVedadhyayana Kendra, # 437, 15th Main, 17th Cross, 5th Phase,
J.P.Nagar, and Bengaluru-78. Ph.: 26596150, 9740150347, 26592489, Email: [email protected] Websites:
www.digital campus.in/Vedic wisdom, http://nvak.tripod.com Utube: Nada Veda adhyayana Kendra for recordings. Pl
visit web : smriti.upaasana. Net, for more.