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A TO Z INDIA
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Volume 07 • Issue 07
February 2024
Ram Mandir, Varanasi

The birthplace of Lord Sri Ram
Jai Sri Ram!!!
Indian Culture ● Indian Art ● Indian Lifestyle ● Indian Religion
Submit your artwork, articles & essays to the
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A TO Z INDIA ● FEBRUARY 2024 ● PAGE 2

FROM THE EDITOR
A TO Z INDIA magazine
covers the Indian through
his art, culture, lifestyle,
religion, etc. This
magazine gives an
insight into the life of
Indians from an angle
uncovered by others.
Turn to find out what it
is about and to immerse
yourself into an entirely
04
different culture.
FROM THE EDITOR'S DESK: SANT RAVIDAS JAYANTI 2024 DATE - TIMINGS Publication Team:
Guru Ravidas (1377-1527 C.E.) was a famous saint of the Bhakti Movement. His EDITOR: Indira Srivatsa
devotional songs and verses made a lasting impact upon the Bhakti ASSOCIATE EDITOR:
Movement. Guru Ravidas is also known as Raidas, Rohidas and Ruhidas. Dwarak, Srivatsa
According to historians Guru Ravidas was born during 1377 C.E. at EDITORIAL
Mandhuadhe in Varanasi, Uttar Pradesh, India. CONSULTANTS: Santha,
Bhavani, Srinivasan
REPORTING: Raghavan
PHOTOGRAPHY:
07 Adithyan
inside
GRAPHICS ENGINEER:
NEWS: EXHIBITION OF 75 Chandra
HANDMADE PORTRAITS OF
NARENDRA MODI BY DR. KATE Editorial Office:
Artistic Presentation of Modi's E002, Premier
resolution: Prabhat Jha. The Grihalakshmi
event was inaugurated by Apartments,
senior BJP leader Shri Prabhat Elango Nagar South,
Jha. Virugambakkam,
A TO Z INDIA: Editorial Address Chennai - 600092,
Tamil Nadu, India.
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Disclaimer:
A TO Z INDIA Magazine
has made a constant care
to make sure that
content is accurate on
the date of publication.
The views expressed in
the articles reflect the
author(s) opinions.

IMPORTANCE OF SANT RAVIDAS
JAYANTI 2024
From the Editor's Desk: Sant Ravidas Jayanti 2024 Date - Timings
Guru Ravidas (1377-1527 C.E.) was a famous saint of the Bhakti Movement. His devotional songs and verses
made a lasting impact upon the Bhakti Movement. Guru Ravidas is also known as Raidas, Rohidas and
Ruhidas. According to historians Guru Ravidas was born during 1377 C.E. at Mandhuadhe in Varanasi, Uttar
Pradesh, India. There is controversy on the exact birth date of Ravidas. According to some scholars it was
year 1399 when Guru Ravidas was born. As per Hindu calendar Guru Ravidas was born on Magha Purnima.
Hence his birth anniversary is celebrated on Magha Purnima as per Hindu lunar calendar. His birthplace is
now known as Shri Guru Ravidas Janam Asthan and it is a major place of pilgrimage for the followers of
Guru Ravidas.
647th Birth Anniversary of Guru Ravidas:

Ravidas Jayanti on Saturday, February 24, 2024
Purnima Tithi Begins - 03:33 PM on Feb 23, 2024
Purnima Tithi Ends - 05:59 PM on Feb 24, 2024
Guru Ravidas Jayanti, 24th February 2024, Saturday / शनिवार

Dedicated to Saraswati, the Goddess of Knowledge:
Vasant Panchami
Indira Srivatsa
Saraswati Puja on Vasant Panchami 2024:

Vasant Panchami day is dedicated to Saraswati, the Goddess of
knowledge, music, arts, science and technology. Goddess
Saraswati is worshipped on Vasant Panchami day. Vasant
Panchami is also known as Shri Panchami and Saraswati
Panchami. People worship Goddess Saraswati to get enlighten
with knowledge and to get rid of lethargy, sluggishness and
ignorance.
This ritual of initiating education to children is known as Akshar-Abhyasam or Vidya-Arambham/Praasana

which is one of the famous rituals of Vasant Panchami. Schools and colleges arrange pujas in the morning to
seek blessing of the Goddess.
Purvahna Kala, which is the time between the sunrise and the midday, is considered to decide Vasant
Panchami day. Vasant Panchami is celebrated on the day when Panchami Tithi prevails during Purvahna
Kala. Due to which Vasant Panchami might also fall on Chaturthi Tithi. Many astrologers consider Vasant
Panchami as Abujha (अबूझ) day which is auspicious to start all good work. According to this belief whole
Vasant Panchami day is auspicious to perform Saraswati Puja.

Dedicated to Saraswati, the Goddess of Knowledge:
Vasant Panchami
Indira Srivatsa
Although there is no special time to perform Saraswati Puja on

Vasant Panchami day one should make sure that Puja is done
when Panchami Tithi is prevailing. Many times Panchami Tithi
doesn't prevail whole of the day on Vasant Panchami day hence
we believe that it is important to do Saraswati puja within
Panchami Tithi. We suggest Saraswati Puja time during
Purvahna Kala while Panchami Tithi is prevailing. Purvahna
Kala falls between the sunrise and the midday which is also the
time when most people perform Saraswati Puja including
schools and colleges in India.
Saraswati Vandana:
Saraswati Ya Kundendu is the most famous Stuti dedicated to Goddess Saraswati and part of the famous
Saraswati Stotram. It is recited during Saraswati Puja on the eve of Vasant Panchami.
या कु न्देन्दुतुषारहारधवला या शुभ्रवस्त्रावृता। शुक्लां ब्रह्मविचार सार परमामाद्यां जगद्व्यापिनीं।

या वीणावरदण्डमण्डितकरा या श्वेतपद्मासना॥ वीणा-पुस्तक-धारिणीमभयदां जाड्यान्धकारापहाम्॥
या ब्रह्माच्युत शंकरप्रभृतिभिर्देवैः सदा वन्दिता। हस्ते स्फटिकमालिकां विदधतीं पद्मासने संस्थिताम्।
सा मां पातु सरस्वती भगवती निःशेषजाड्यापहा॥१॥ वन्दे तां परमेश्वरीं भगवतीं बुद्धिप्रदां शारदाम्॥२॥

By Lalit Garg
News: A-56/A, First Floor
Lajpat Nagar-2
Exhibition of 75 handmade portraits of Narendra Modi New Delhi-110024
email: lalitgarg11@gmail.com
Lalit Garg Phone: 22727486, 9811051133
Artistic Presentation of Modi's resolution: Prabhat Jha

New Delhi, 12 January 2024
The inauguration of the exhibition showcasing 75 handcrafted paintings on the theme 'Architect of Divine
India Modi' by the Sukhi Parivar Foundation took place at the Constitutional Club in the capital. The event
was inaugurated by senior BJP leader Shri Prabhat Jha. The program, held in the presence of tribal saint Gani
Rajendra Vijayji, featured speeches by dignitaries such as Mahamandaleshwar Shailashanandji, Kargil war
hero Colonel Dr. Rajesh Adhau, Sukhi Parivar Foundation Chairman Shri Lalit Garg, and CEO of Jain
University Bangalore, Shri Satish Narayan.
They expressed their thoughts on the paintings created by Dr. Avinash Kate, using acrylic colors on canvas,
depicting Prime Minister Shri Narendra Modi in 75 emotionally charged portraits. These paintings portray
the depth of art, devotion, maturity, and emotional expression. The diverse artworks showcase the
extraordinary talent of Dr. Avinash Kate in capturing facets of Prime Minister Modi's work, emotions, and
dedication to Mother India.
Key guest Shri Prabhat Jha mentioned in his address that this artistic achievement is a unique global
accomplishment and praised Dr. Avinash Kate's three-month tireless effort, describing it as a spiritual
dimension in the creation of these significant paintings.
Dr. Avinash Kate, the Dean of the Shantamani Art Center at Jain University, spoke about the unique
contribution of Shri Modi's inspirational leadership and unwavering commitment in the 75 paintings,
illustrating his emotional national journey.
Founder of the Sukhi Foundation and tribal Jain saint Dr. Gani Rajendra Vijay Maharaj called these paintings
a splendid example of art, effectively presenting the vision of a New India and a Strong India through Modi's
portraits. The program coordinator, Shri Lalit Garg, emphasized that Dr. Kate's paintings are a testament to
his artistic practice and aesthetic vision, resonating with the ideals of national unity, love for the country,
and confidence in India's promising future on the global stage. Dr. Kate's unique effort is also recognized in
the Guinness Book of World Records. During the event, recognition was given to various talents in social
service, education, literature, journalism, and the arts. Notable individuals such as Shri Harish Chaudhary,
Shri Abhishek Jain, Shri Rajiv Jain, Shri Girish Singh, Shri Ramesh Kandpal, and journalist Manish Singh,
along with Dr. Jitendra Kashyap, were honored with certificates and accolades. Special thanks were
extended to Shri Satish Narayan, CEO of Jain University.

By Lalit Garg
Lajpat Nagar-2
Lalit Garg Phone: 22727486, 9811051133

By Lalit Garg
Lajpat Nagar-2
Lalit Garg Phone: 22727486, 9811051133

By Kiran Shivhar Dongardive
Kavyapradeshatil Stree: Atharva Publishing Jalgaon
Page 516 (Cardboard Binding) Price 895/-
Notes on motherhood concepts in Marathi poetry email: kdongardive@gmail.com
Lalit Garg Phone: 7588565576
Kavyapradeshatil Stree is an important review book in Marathi literature today. This book is being discussed
everywhere. There is no doubt that this epic written by Kiran shivhar Dongardive proves its uniqueness and
importance in the field of Marathi criticism. Through a total of 76 articles, we are introduced to female
symbols, images and personalities in the poems of 75 poets who are considered important in Maharashtra.
Without considering any particular class, period or stream, the author can be seen to have done his work by
studying the anthology right from Janabai to new generation of poets. Dongardive having worked hard to
find a female consciousness in all the poems, what do the selected poets in this collection think about
women in their poems, what were the perceptions of women in and around their era? etc. are clearly visible
to the readers. This work done by Kiran Dongardive is being noticed from all literary regions of
Maharashtra. Writing about women means automatically commenting on the roles of women as mother in
the society.
Mother is an important roll of woman in social life. Not only in Marathi, but in all languages of the world,
the sweetness of motherhood has been sung through poetry. Kiran Dongardive in his review of
Kavyapradeshatil Stree.
While studying women's feelings, it is seen that he has thought independently about the perspective of the
poets of Maharashtra towards motherhood. While exploring motherhood in Sant Janabai's Abhang and Ovi
Kavya, it is seen that Janabai has conveyed the importance of motherhood in various Abhangs such as
'pakshi Jai Digantara Balakachi ani Chara' from Abhang "Vithu Maja Lekurwala Sange Lekurancha Mela".
The author has also highlighted the maternal estrangement that Janabai experienced as a child, seeing
Vitthal and Dnyaneshwar as motherly figures and addressing them. Mahatma Jyotiba Phule in his poetry
has highlighted the importance of maternal service by saying that a child born to a woman should not be
called a gentleman if he does not serve the mother. Narayan Vaman Tilak has considered mother as Guru in
his poem, while searching for the woman in Keshavsuta's poem, the author says that although the mother is
far away from the child, her full attention is on the child, Lakshmibai Tilak says in her poem how much
respect Rama gives to women because of a woman like Kaikai. We find an example of him forgetting that he
had to go to the forest and telling her that he gives her the status of a mother.
Poets like Madhav Julian along with poets like Kavi Bee, Bha Ra Tambe, Bahinabai Choudhary, Vinda
Savarkar, Govindagraj, Balakvi, Vasudev Govind Maydev, Pra K Atre etc. show the true description of the
glory of motherhood in the woman of Kavya region. Even in that, the readers are touched while reading the
maternal image of a woman who is the head of a woman in the poetry of Sane Guruji, Madhav Julian's
loving mother. Even though the mother in Grace's poem seems unintelligible, it is seen that the author has
done the job of deciphering her very easily. Kiran Dongardive has analyzed the image of mother in the
poems of Vamandada Kardak, Annabhau Sathe, Yashwant Manohar, Loknath Yashwant while capturing the
maternal impulses in Dalit literature. While studying 75 poets, in fact, the invention of motherhood is
inevitable from the female consciousness of all poets' poetry.

Needless to say, while studying the female form in the poems of poets such as Shanta Shelke, Indira Sant,
Savitribai Phule, Lakshmibai Tilak, Padma Gole to Janabai, the maternal features have become fascinating.
The author's study becomes important as a critic of the events of the production process. The author insists
that Hirakani was a conceptual poem by Vinayak, poet Vinayak died before its completion and his nephew
Ra na Karandikar completed it and never laid claim to it. Similarly, the myth that Rajkavi Yashwant wrote
at the age of ten when his mother was on death's door is false. After studying this, poets have given their
opinion. For that he was helped by Shirish Pendharkar and other members of the family of royal poets.
While writing on a poet, not only his books, but searching and communicating with the poet's family
members, getting the required information from them, thinking about it from a psychological point of view
and expressing his opinion, such a deep review is lacking nowadays. However, a review of Kiran
Dongardive's articles in Kavyapradesh Stree makes it certain that critics of new consciousness are emerging
who write scholarly reviews and sow positivity.
It is said that this poem Phulta Kavi Phule was written by poet Anil after the poetry concert was over late at
night because Kusumavati Deshpande did not open the door and it is said that Kusumavati Deshpande was
dead at home when he came up with this poem. After dispelling this myth, it has been said that it is
completely false. There is no doubt that the name of Kiran Dongardive will be recorded among the critics
who go to this level and think deeply about the literature. There is no doubt that the book Stree in Kavya
region is going to be a milestone in the review hall. Yuvraj Mali of Atharva Prakashan has taken as much
effort as the author has done to reveal the inner aspects of this book. An equally attractive and apt cover by
Arvind Shelar also graces the collection. It can definitely be said that Marathi literature has got a scholar in
the field of criticism in the form of Kiran Dongardive. Best wishes to the author for his future endeavors
Kavyapradeshatil Stree Balasaheb Jogdand

(काव्यप्रदेशातील स्त्री) Aurangabad
Written by Kiran Shivhar Dongardive Mobile: 9423051246
Mobile: 7588565576
Atharva Publishing Jalgaon

Mobile: 9405206230


The Spiritual Beginning of 2024:
Inauguration of Sri Ram Mandir
Midhun
As we step into the new year of 2024, a profound and spiritual journey awaits us – the grand inauguration
of the Sri Ram Mandir in Ayodhya on January 22. This moment holds the fulfilment of a 500-year-old dream,
not merely the construction of a temple but a symbolic embodiment of a spiritual dawn at the start of the
year.
The Ayodhya Ram Mandir inauguration holds great spiritual and cultural significance for Hindus. The "Pran
Pratishta" (consecration) ceremony of Lord Ram at the Ayodhya Ram Mandir took place on January 22, 2024.
As India moves towards the magical path of development and spirituality, here we are entering into a new
era of spiritual harmony with the inauguration of Ram Mandir in Ayodhya. The historic inauguration
ceremony for the Ram Mandir in Ayodhya took place on January 22, 2024. There is great enthusiasm all over
the country for the inauguration of Ram Mandir. Students should also actively participate in this historic
day, and this can be encouraged through organising various events such as speech and debate competitions
in schools. These kinds of events will not only foster a sense of religious harmony in students but also help
them understand the historical, cultural, and economic significance of the Ram Mandir.
Features of Ayodhya Ram Mandir:

Ayodhya Ram temple has been built in the Nagara style of Indian temple architecture. The length of a
temple is 380 feet, width is 250 feet, and it has a height of 161 feet. The temple is three-storied, with each
floor 20 feet tall. Five Mandaps (Hall): Nritya Mandap, Rang Mandap, Sabha Mandap, Prarthna Mandap,
Kirtan Mandaps.

Midhun
of the Shree Ram Mandir in Ayodhya on January 22. This moment holds the fulfilment of a 500-year-old
dream, not merely the construction of a temple but a symbolic embodiment of a spiritual dawn at the start
of the year.
Significance of the Ayodhya Ram Mandir:

The construction of the Ayodhya Ram Mandir is a landmark event in the history of India. It is considered to
be one of the most important pilgrimage sites for Hindus, as it is believed that Lord Rama was born here.
Thus, the Ayodhya Ram Mandir is a symbol of faith, unity, and cultural heritage. Ayodhya Ram Mandir
holds economic significance as well. It is expected that the Ram temple will contribute to the development of
Ayodhya as a major religious and cultural centre. It is also expected to create jobs and generate economic
growth in the region, as the temple is expected to attract millions of devotees from across India and the
world.
Ayodhya is considered a sacred place as it is believed to be the birthplace of Lord Sri Ram, the righteous
prince celebrated in the epic Ramayana. The temple is built in the Nagara style of Indian temple architecture.
The height of the temple is 161 feet, and it has three floors, and each floor has a different purpose. The
intricately carved sandstone of the Ram Mandir reflects traditional Hindu architecture, with pillars, domes,
and carvings whispering stories of Rama's journey.

Midhun
of the Shree Ram Mandir in Ayodhya on January 22. This moment holds the fulfilment of a 500-year-old
dream, not merely the construction of a temple but a symbolic embodiment of a spiritual dawn at the start
of the year.

Sri Ram:
The 7th Avatar of Vishnu
Midhun
Lord Vishnu is known for his many unique avatars on the planet. One of them is Lord Ram, who is considered
one of the most renowned avatars connected with many big Hindu festivals. He is known for his
righteousness and discipline that were clearly visible throughout his life span.

Goddess Lakshmi - Incarnation of Devi Sita:
All about Devi Sita
Midhun
Devi Sita is a well known Hindu Goddess acknowledged for her courage, purity, dedication, loyalty, and
sacrifice. She is the silent figure of strength in the Hindu epic, Ramayana. She is the epitome of devotion as a
wife, daughter, and a mother. She led a life full of trials and tribulations with strength and courage. She has
a strong sense of individuality around her, hence she is a subject of generational curiosity and research.

Incredible India:
Images of
India
through
Paintwork Chandra

Incredible India:
Images of
India
through
Paintwork Chandra

Narmada Jayanti is observed annually on Shukla Paksha Saptami in Magha month according to Hindu
lunar calendar. On this day devotees worship river Narmada that brings peace and prosperity in their
life. Amarkantak in Madhya Pradesh, the origin of river Narmada, is a popular place to observe Narmada
HAPPY NARMADA JAYANTI 2024

Jayanti.

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Gyanvapi:
A mosque that never was
Midhun
To put it mildly, “Gyanvapi” is a rather curious and intriguing name for a mosque. However, to the rooted
Hindu consciousness, the term “Gyanvapi” immediately evokes a vast array of sacred connotations. The
cliche that the Hindu attaches sanctity to everything from the Immutable Brahman to human beings to
stones and waters is a cliche because it is true.
The sanctity, especially in the case of water, has been denoted in our sacred annals chiefly as Nadi (River),
Tataka (Lake, tank, etc) and Vapi (Well). In this case, Gyanvapi is the corruption of the Sanskrit term, Jnana-
Vapi or the Well of (Sacred) Knowledge. A more befitting term symbolising Shiva-Tattva (or the Philosophy
of Shiva), concretised as a well, cannot perhaps be found. That this original Gyanvapi continues to stand as
a mosque is a contemporary physical reminder of a historical horror hiding in plain sight. In our own time,
few people have captured the comprehensive history and ramifications of this horror as effectively, as
movingly, as poignantly and as stirringly as Dr SL Bhyrappa has done in his blockbuster novel, Aavarana.
Here is a small sample.
The enormous sprawl that seemed to suddenly unfold itself before her eyes dazzled under the exploding rays
of the afternoon sun. From this distance, the towering mosque appeared like a gigantic fist that had
wrapped the whole of Kashi in its thrall. Its dominating presence commanded the sight of every visitor much
before he actually entered Kashi.
‘Sarmaji, I see only mosques. Where’s the Vishwanath temple?’

‘Oh? Didn’t you know, mataji? See that mosque on the left…’ The tall, fat mosque that looks like it is
sniggering because it’s the biggest mosque in Kashi? That’s the Gyanvapi masjid standing on the original
Kashi Vishwanath temple. Aurangzeb Badshah demolished it and built a gumbaz over its walls and pillars in
1669. And though he did all this, people still call it the Gyanvapi mosque. And see the mosque at the right?
That’s where the Bindu Madhava temple stood. He demolished that in 1659 and used its pillars and stones
and beams to raise this Alamgiri Masjid...” From that distance she clearly saw how the intimidating
Gyanvapi mosque, standing for centuries on the grave of the Vishwanath temple, ruled over the skies of
Kashi, nonchalant in its unbending arrogance. The triumph of Aurangzeb’s religious zeal. And now she saw
how well-protected it was. Not even a mosquito could get inside the impregnable, twelve-feet-high fence of
intestine-piercing barbed wire…
Despite her vast reading, Lakshmi failed to grasp the message this scene conveyed. ‘Our government has
built fences, and our soldiers are guarding the mosque that Aurangzeb built by destroying the Vishwanath
temple,’ Sarma said. From an overall perspective, the yeoman service that Dr Bhyrappa has done to Kashi is
nothing short of offering a Puja through the medium of literature. Its distilled essence instantly resonates
with every Sanatana psyche: that Hindus spanning over three centuries cutting across panthas, margas and
philosophical schools never had any doubts about the real identity of the Gyanvapi mosque or the
heartbreaking story of how it was “built”.

Gyanvapi:
Midhun
This historical light provides us the inevitable illumination if we need to accurately understand the ongoing
discourse around the Gyanvapi mosque survey. Indeed, the very fact that a survey had to be conducted, by
itself, shows the extent to which vulnerabilities within the Hindu community have been drilled into for so
long by so many hostile stakeholders. The very terminology used in public discourse is also revealing.
Instead of calling it a civilisational and spiritual reclamation, it has been branded as a “mosque row”,
evoking an eerie parallel with “disputed structure” in the case of the Ayodhya Ram Mandir.
But to contextualise the issue more directly, lawyers and judges and courts are now trying to “interpret” or
confirm what a truly rooted Hindu always knows both about the current Kashi Visveswara Temple and the
Gyanvapi mosque: that Aurangzeb demolished the original Kashi Visvesvara Temple and raised the Gyanvapi
mosque using its debris; that the current Visvesvara Temple was erected by the revered Ahalyabai Holkar in
1775; that even during 1857, Muslims, in the name of fighting against the British, attempted to hoist the
green Islamic flag atop even this small temple. Which brings us to a crucial civilisational question: over the
three centuries since Aurangzeb’s demolition, which court or law book or school or university had the
capacity or power to impart the sort of mass education to generations of Hindus about the truth of the
Visvesvara Temple? In extremely simplified terms, this is the real significance of what is casually dismissed
as traditional education. From this perspective, it has to be regrettably said that of all the tragic and cruel
travesties plaguing India since independence, the progressive and substantial loss of self-restraint on the
part of the judiciary is perhaps the most dangerous.
Governor-General Wellesley’s “most obedient servant” Viscount Valentia extensively toured India in 1802-06
and recorded his detailed observations in three copious volumes, dedicating a separate chapter to Benares.
Here is an excerpt describing the Gyanvapi mosque:

The mosque with its minars was built by Aurungzebe, to mortify the Hindoos. Not only is it placed on the
highest point of land, and most conspicuous from being close to the river, but the foundations are laid on a
sacred spot, where a temple before stood, which was destroyed to make room for it. This edifice violated the
holy city, and proudly overlooked all the temples… I therefore satisfied myself with ascending to the roof of
the mosque, whence I overlooked the whole of the town and the river… A little stone temple, dedicated to
Maha-deva, displays its trident at a humble height, close to the side of the crescent at the summit of the
minars… Tyranny and oppression seem to be necessary concomitants of the Mussulman religion, whose first
principle is intolerance. Valentia was simultaneously violated and moved by the whole experience, his
heartstrings tugging at the plight of the Hindoos. All around Benares, he saw desolation and a sense of
resigned helplessness on the part of the Hindus.

Gyanvapi:
Midhun
It burst forth in emotive prose:

It is a pity that anything should prevent this noble city from being brought to that perfection of which it is
capable. I felt myself sufficiently a Hindoo when viewing the lofty minars [of the Gyanvapi Mosque] to wish
that hereafter, [the British] government may restore the spot to its original owners, and remove this cruel
eye sore from the holy city.
Clearly, Valentia’s observations continue to remain accurate even to this day. This also reveals the other side
of the coin. The real story of the Gyanvapi mosque “row” is best noticed in the ongoing response from
influential sections of the Muslim community, ostensibly, a minority in constant need of constant protection
from God knows what. The intent behind the covert and overt pressure it continues to exert in order to
prevent or stall the surveys of Gyanvapi Mosque is twofold.
The first is the familiar template that operated behind the prolonged battle to somehow prevent the reality
of the Babri mosque from being discovered. A battle that dragged on for nearly three decades. A losing
battle no doubt, but in its final innings, the goal seemed to be not resolution but to keep it in permanent
limbo. The historical and physical truths that emerged over the three decades actually vindicated the Hindu
case and vindicated the truth of Babar’s (or Mir Baqi’s) pious intent behind destroying the Hindu temple at
Ayodhya. The second flows from the first and is perhaps the most crucial. To the historical consciousness of
Islam’s victories in a Hindustan overflowing with idol-worshipping infidel Hindus, every Islamic structure is a
conquered geography which permanently belongs to Islam. This includes but is not limited to masjids,
madrassas, khanqahs, etc, whether they are newly built or built after demolishing infidel structures. Thus,
an infidel reclamation of such conquered geographies is regarded as a direct challenge to if not an assault on
Islam itself. Only this religious-imperialist and historical context can fully explain the rather severe
pushback occurring against the Gyanvapi mosque surveys. This is also the blunt truth which should be told
bluntly. Nor will this pushback stop at Gyanvapi.
As with the discovery of the Vishnu-Hari murtis and other Hindu artefacts during the Ayodhya excavations,
the report of the videography survey of 6-7 May of the Gyanvapi mosque has revealed quite an impressive
list of Hindu sculptures, murtis, iconography, and slabs which “seemed to be part of a big edifice.” This will
offer unambiguous physical evidence of the aforementioned history of the Gyanvapi mosque kept alive in
the Hindu spiritual and cultural tradition. It is precisely this that the powerful sections of the Muslim
community want to prevent using pressure tactics.

Gyanvapi:
Midhun
Which neatly ties in with that other deadly cancer that was allowed to grow in our public discourse by the
Nehruvian establishment: denial of the dark and savage history of medieval Islamic invasions and
despotisms. Denial premised on obvious and demonstrated falsehoods. In the context of the Gyanvapi
mosque, the legacy of Aurangzeb’s destruction of the Kashi Visvanatha temple as a proud service to Islamic
piety has today been tarnished by the global club of his contemporary apologists led primarily by the
secularist-left-liberal clique. Had Aurangzeb been alive today, our eminent Marxist “historians” would have
been the prime candidates for receiving unspeakable punishment at his hands.
Meanwhile, Nandi is still mutely facing the Gyanvapi “mosque”, his eyes barren, drained of the tears of three
centuries. But then, if hope can spring in a desert, Hindus around the world await to see if our courts are
nobler than a desert.

Shree Jagannatha Temple:
Shree Mandira Parikrama
Midhun
Shree Mandira Parikrama at Shree Jagannatha Temple in Puri will open for devotees on January 17, marking
the successful completion of the first phase of the Temple Transformation Project. The inauguration will
consecrate a 75-meter corridor around the Meghanada Pacheri, the temple's outer compound wall. This will
address challenges faced by devotees during parikrama due to space constraints.
The project will be dedicated to the nation by Shree Naveen Patnaik, Chief Minister, Odisha. The ceremonies
will start on January 12 concluding with Purnahuti Aarti and Puspanjali on January 17. Gajapati Maharaj Shri
Dibyasingha Deb will be the Karta for the ceremony. During the inauguration, Vedanga pandits will chant
mantras at four dwaras (temple gates): Singhadwar, Hastidwar, Vyaghradwar and Aswadwar. Each gate
will have 15 pandits. Priests, saints and religious leaders from all parts of the country will come to join the
inauguration. Shankaracharya Nischalananda Saraswati will be a special attendee at the place of yajna.
Commenting on this development Collector & District Magistrate, Puri, Samarth Verma, said, "The
inauguration of the Shree Mandira Parikrama at the Lord Jagannatha Mandira is a celebration of the
timeless heritage and spiritual magnificence of the Shree Mandira. The inauguration ceremony will allow the
world to witness this grand amalgamation of tradition and modernity and foster a deeper spiritual
connection for devotees across the globe. The Parikrama is not just an upgrade of the infrastructure around
the temple but signifies a renaissance of our faith and devotion to Lord Jagannatha. Through the Temple
Transformation project, we will enhance the experience for the devotees of the Lord, while preserving the
sanctity and cultural ethos of this sacred site. Great care has been taken to see that the renovation or revival
work preserves the rich temple heritage and architecture."
The project seeks to greatly improve the experience for devotees at the 12th-century shrine in Puri, a central
symbol of Odia pride. The Temple Transformation Project, with a budget of Rs 800 crore, includes the
development of the temple precinct, a mega reception center, cultural center, library, Jagannath Ballav
pilgrim center, and multi-level car parking. All the new construction being done is following Kalingan
Architectural style using Khondalite stone, same as the Shree Jagannatha Temple. The Pradakshina paths
around the Meghanada Pacheri will provide a clear view of the temple during circumambulation, enhancing
the holy experience. Under this project an inner parikrama, a garden, and an outer parikrama has been
constructed, providing ample space for peaceful prayer. Plants for the garden area have been carefully
chosen as flowers from them will be used in temple for worshipping purposes. Safety and security around
the temple has been given an uplift. A 75 metre buffer has been created for this. This has also solved many
space related constrains. It will also fit around 1 lakh people to see the Suna Besha, an important ritual at
the end of Rath Yatra. Earlier only a few thousand people could fit in the temple to experience this. To allow
over 20,000 devotees to witness flag change amphitheatre has been constructed.

Shree Jagannatha Temple:
Shree Mandira Parikrama
Midhun
The project ensures the elimination of congestion, creating open spaces for easier movement around the
sacred site. Notably, all those who residing around the temple for commercial or residential purposes have
been relocated successfully.
A significant change made under this project is the revamped travel route. Previously, reaching Shree Temple
involved a 30 to 35-minute journey, navigating through half of Puri and facing traffic jams. Now, a new
route has been established from Puri Bypass road to Trumpet Bridge to Shree Setu to JBPC, reducing the
travel time to just 10 minutes. Additionally, dedicated parking space has been constructed, facilitating easy
parking for pilgrims. To encourage widespread participation in the inauguration, awareness initiatives will
commence on January 5 at the block and panchayat levels. Additionally, the government plans to facilitate
the visit of 10,000 pilgrims from the state to the temple daily starting from January 18 for approximately 15
days. A total budget of Rs 20 crore has been earmarked for this purpose. During the inaugural period, special
events will showcase the Shree Jagannatha Temple's history and Odisha's cultural heritage. Activities include
Gotipua, Sankirtan, and Odissi Dance at Bada Danda Road, aesthetic lighting of Hindu monasteries (Maths),
an exhibition at the Jagannath Ballav Pilgrim Center (JBPC) on Lord Jagannatha's story and Rath Yatra
rituals. The event will feature displays of sacred items, heritage corridor work details, and live sand art.
The eastern plaza of the heritage corridor will be a spacious open area for festivals, including the Rath Yatra,
providing a safe environment for a large congregation of pilgrims. As part of the Temple Transformation
project, the cultural significance of Shree Jagannatha Mandira is honoured through the aesthetic
redevelopment of surrounding maths and temples in the Kalinga style of architecture, preserving the
cultural legacy and enhancing the spiritual ambience. All the maths will now have their own Garima back.
While the Jagannatha Dham remains a focal point, the government is renovating around 10,000 worship
sites, both small and large, throughout the state. With a budget of over Rs 4,000 crore, these works are at
different stages of development and are expected to be completed within the next three to six months.

ஆன் மீகம் :
பைரவ மந் திரம்
இந் திரா

அனைத்து கஷ் டங் கள் , கர் மவினைகள் நீ ங் க 27

நட் சத் திரக் காரர் களும் சொல் ல வேண்டிய பைரவ மந் திரம் :
பைரவ மந் திர ஜபம் என் பது நம்முடைய கர் மவிவைகளை வேகமாக
பாதியாக குறைக்கும் மிகவும் சக் திவாய் ந் த வழிபாட்டு
முறையாகும் . பைரவ மந் திர ஜபத் தை அமாவாசை, அஷ் டமி போன் ற
நாட் களில் சொல் வது மிகவும் சிறப் பானது. அதே போல் பழமையான
சிவாலயங் களுக்கு சென்று சொல் வதும் பல மடங்கு அதிக பலனை
தரும் . கால பைரவர் காலத் தின் இறைவன் என போற் றப் படுபவர்
என் பதால் எப் படிப் பட் ட துன் பத் தையும் நீ க் கி, மகிழ் ச் சி வழங் கி
நம்முடைய வாழ் வை சிறக் க செய் வார் .
அனைவருக்கும் வாழ் வில் ஏதாவது பிரச் சனைகள் இருந்து

கொண்டு தான் இருக் கிறது. நாம் அனுபவிக்கும் இந் த கஷ் டங் கள் ,
சுகமான வாழ் க் கை இரண்டிற்கும் நம்முடைய கர் மவினைகளே
காரணம் . நாம் முந் தைய பிறவிகளில் செய் த நன் மை -
தீமைகளுக் கான பலன் களை அனுபவித்து கழிப் பதற் காகவே நாம்
மீண்டும் மீண்டும் பிறவி எடுக் கிறோம் . இந் த பிறவியில் நாம்
அனுபவிக்கும் கடன் , நோய் , வருமானத் தில் சிக் கல் ,
நிம் மதியில் லாத வாழ் க் கை ஆகியவற் றிற்கும் நம்முடைய
கர் மவினைகளே காரணம் . இந் த கர் மவினைகள் கழிய கழிய
நம்முடைய பிரச் சனைகளும் குறைய துவங் கி விடும் .
இந் த கர் மவினைகள் வேகமாக குறைவதற்கு என் ன செய் ய

வேண்டும் ?
நம்முடைய அனைத்து கஷ் டங் களும் தீருவதற்கு என் ன செய் ய
வேண்டும் ? என்று பலரும் வழி தேடிக் கொண்டிருக் கிறார் .

பல ஆயிரம் பிறவிகளில் நாம் செய் த கர் ம வினை வேகமாக

குறைந்து, நம்முடைய கஷ் டங் களும் தீர வேண்டும் என
நினைப் பவர் களுக்கு பைரவர் வழிபாடு நிச் சயம் பலன் கொடுக்கும் .
பைரவ மந் திரத் தை தினமும் ஜபம் செய்து வந் தால் கை மேல் பலன்
கிடைக்கும் . 27 நட் சத் திரங் களில் எந் தெந் த நட் சத் திரக் காரர் கள்
பைரவருக்குரிய என் ன மந் திரத் தை சொல் ல வேண்டும் என் பதை
இங்கு தெரிந்து கொள் ளலாம் .
27 நட் சத் திரக் காரர் களுக் கான பைரவர் மந் திரம் :

அசுவினி, மகம் , மூலம் - "ஓம் ஹ் ரீம் பம் ஸ் ரீ பீஷண பைரவாய
நமஹ"
பரணி, பூரம் , பூராடம் - "ஓம் ஹ் ரீம் பம் ஸ் ரீ ருரு பைரவாய நமஹ"
கார் த் திகை, உத் திரம் , உத் திராடம் - "ஓம் ஹ் ரீம் பம் ஸ் ரீ ஸ் ரீ ஸ் ரீ
சொர் ண பைரவாய நமஹ"
ரோகிணி, அஸ் தம் , ஓணம் - "ஓம் ஹ் ரீம் பம் ஸ் ரீ கபால பைரவாய
நமஹ"
மிருகசீரிடம் , சித் திரை, அவிட் டம் - "ஓம் ஹ் ரீம் பம் ஸ் ரீ சண் ட
பைரவாய நமஹ"
திருவாதிரை, சுவாதி, சதயம் - "ஓம் ஹ் ரீம் பம் ஸ் ரீ சம் ஹார
புனர்பூசம் , விசாகம் , பூரட் டாதி - "ஓம் ஹ் ரீம் பம் ஸ் ரீ அசிதாங் க
பூசம் , அனுஷம் , உத் திரட் டாதி - "ஓம் ஹ் ரீம் ஸ் ரீ குறோதன
ஆயில் யம் , கேட் டை, ரேவதி- "ஓம் ஹ் ரீம் பம் ஸ் ரீ உன் மத் த

இந் த மந் திரங் களை தினமும் 108 என் ற எண் ணிக் கை சொல் லவோ,
எழுதவோ வேண்டும் . இந் த மந் திரங் களை தொடர் ந்து 48 நாட் கள்
உச் சரிக் க அல் லது எழுதி வர கை மேல் பலன் கிடைக்கும் . இந் த
மந் திர ஜபம் செய் யும் போது அசைவம் சாப் பிடக் கூடாது. மது
அருந்துவதை தவிர் க் க வேண்டும் .

பிரசாதத் தை எப் போது எடுக் க வேண்டும் ?
பூஜையில் நைவேத் தியமாக வைக்கும் பிரசாதத் தை எப் போது

எடுக் க வேண்டும் ?
இந்துக் களின் வழிபாட்டு முறைகளில் பூஜை செய் வதற்கு பல
விதமான விதிமுறைகள் உள் ளது. நாம் படைக்கும் உணவுகளை
இறைவன் ஏற்றுக் கொண்டு, மனம் மகிழ் ந்து, நமக்கு அருளை
வழங்குவதாக ஐதீகம் . இதனால் வீட்டில் பூஜை செய் வதாக
இருந் தாலும் , கோவிலுக்கு சென்று வழிபடுவதாக இருந் தாலும்
ஏதாவது ஒரு உணவை நைவேத் தியமாக படைக் கிறோம் . எதுவும்
படைக் க முடியாவிட் டாலும் வெற் றிலை பாக்கு, வாழைப் பழம்
மட்டுமாவது வைத்து வழிபட வேண்டும் என் பது நியதி.
வீட்டில் பூஜை செய் யும் போது நாம் சாதாரணமாக சமைத் த உணவை

இறைவன் முன் பு வைத்து விட்டு, பிறகு எடுத்து நாம் சாப் பிட்டு
விடுகிறோம் . ஆனால் இறைவன் முன் பு நைவேத் தியம்
வைப் பதற்கும் , பூஜைக்கு பிறகு அதை எடுப் பதற்கும் கூட
விதிமுறைகள் உள் ளது.

அதே போல் எடுத் த பிரசாதத் தை நாம் எப் போது சாப் பிட வேண்டும்
என் பதற்கு கூட விதிமுறைகள் வகுத்து வைக் கப் பட்டுள் ளது.
இவற் றை நாம் சரியாக செய் யாத போது எதிர் மறை விளைவுகளை
பெறுகிறோம் .
வீட்டில் சாதாரணமாக விளக் கேற் றி சுவாமி கும் பிடும் போதும் ,

பெரிய பூஜை ஏற் பகாடும் செய் யும் போதும் ஏதாவது ஒரு
நைவேத் தியம் படைத்து வழிபடுவது மிகவும் முக் கியமானதாகும் .
ஒவ் வொரு விசேஷ நாளின் போதும் , அந் த நாளுக்குரிய மற்றும்
அந் த தெய் வத் திற்குரிய உணவை நைவேத் தியமாக படைப் பது
இந்துக் களின் வழிபாட்டு முறைகளில் ஒன் றாகும் . நைவேத் தியம்
படைக் காமல் செய் யப் படும் பூஜை பூர் த் தி ஆகாது என் பது
நம் பிக் கை. பாயசம் , சர் க் கரை பொங் கல் , புளியோதரை, சுண் டல்
என பலவகையான உணவுகளை நாம் நைவேத் தியமாக
படைப் பதுண்டு.

நைவேத் தியம் படைக்கும் முறை:

எதுவும் முடியவில் லை என் றாலும் எளிமையாக பால் , வாழைப் பழம் ,
கற் கண்டு, பேரிச் சம் பழம் போன் றவற் றை நைவேத் தியமாக
படைத் தாவது பூஜை செய் ய வேண்டும் . நாம் தெய் வங் களுக்கு
நைவேத் தியமாக படைக்கும் உணவுகளில் உப் பு, காரம் சரி
பார் ப் பது கிடையாது. அதே போல் வெங் காயம் , பூண்டு சேர் க் கக்
கூடாது. சாத் வீகமான உணவுகளை மட்டுமே நாம் படைக் க வேண்டும் .
சுவாமிக்கு நைவேத் தியம் படைப் பதில் எப் படி முறைகள் உண் டோ,
அதே போல் படைத் த நைவேத் தியத் தை பிரசாதமாக நாம்
எடுப் பதற்கும் சில விதிமுறைகள் உள் ளது. இவற் றை முறையாக
பின் பற் றாவிட் டால் கடவுளின் கோபத் திற்கு நாம் ஆளாக வேண்டி
இருக்கும் .
நைவேத் தியம் படைக்கும் போது செய் யக் கூடாதவை:

வெங் காயம் , பூண்டு சேர் த்து செய் யப் பட் ட உணவுகளை ஒரு போதும்
கடவுளுக்கு படைக் கக் கூடாது. அசைவ உணவுகளை எப் படி
நைவேத் தியமாக படைப் பதை தவிர் க் க வேண்டுமோ அதே போல்
காய் கறிகளில் காளான் போன் ற உணவுகளையும் கடவுளுக்கு
படைக் கக் கூடாது. சாத் வீகமான உணவுகளை மட்டுமே பூஜையின்
போது படைக் க வேண்டும் .நைவேத் தியம் படைக்கும் போது
தனியாக இலை வைத்து அல் லது புதிய பாத் திரங் கள் அல் லது
தனியான பாத் திரங் கள் வைத்து அதில் மட்டுமே படைக் க வேண்டும் .
தினமும் நாம் சாப் பிடுவதற்கு பயன் படுத்தும் பாத் திரங் களை ஒரு
போதும் பயன் படுத் தக் கூடாது. அதே போல் பிரசாதத் தை வெறும்
தரையில் இலை அல் லது பாத் திரம் வைத்து படைக் கக் கூடாது.

ஒரு சிறிய துணி விரித்து அல் லது சிறிய பலகையில் வைத்து

படைக் க வேண்டும் .

நைவேத் தியமாக படைக்கும் உணவுப் பொருளில் அனைத்தும்
சரியாக இருக் கிறதா என சரிபார் க் க சுவை பார் க் கக் கூடாது.
புதிதாக சமைத்து, சுத் தமாக பாத் திரத் தில் வைத் தே நைவேத் தியம்
படைக் க வேண்டும் . உண் மையான அன் பு மற்றும் பக் தியுடன்
நைவேத் தியம் படைக் க வேண்டும் .
கடவுளுக்கு நைவேத் தியமாக படைக்கும் உணவுகளை பூஜை

முடிந் ததும் எடுத்து நாமும் பிரசாதமாக சாப் பிட் ட பிறகு,
மற் றவர் களுக்கும் கொடுக் க வேண்டும் . நைவேத் தியமாக படைத் த
உணவுகளை நீ ண் ட நேரம் அப் படியே வைத் திருக் கக் கூடாது.
இதனால் வீட்டில் எதிர் மறை ஆற் றல் கள் உருவாக துவங் கி விடும் .
எவ் வளவு நேரம் நைவேத் தியம் சாமி முன் இருக் க வேண்டும் ?

கடவுளுக்கு நைவேத் தியமாக வைத் த உடனேயே அதை எடுத்து,
சாப் பிடுவது அல் லது மற் றவர் களுக்கு கொடுப் பது சிலருக்கு
பழக் கமாக இருக்கும் . ஆனால் இது தவறானதாகும் .
நைவேத் தியமாக படைத் த உணவுப் பொருள் , கடவுளுக்கு முன் 15
முதல் 30 நிமிடங் கள் வைக் க வேண்டும் . அதே போல் , நைவேத் தியம்
படைத் த பிறகு கடவுள் அதை சாப் பிடுவதாக நம் பப் படுவதால் , ஒரு
திரையிட்டு மூடி விட வேண்டும் . 30 நிமிடங் களுக்கு பிறகே
திரையை விலக் கி, இறைவனை வழிபட் ட பிறகு அந் த உணவை
எடுத்து சாப் பிட வேண்டும் .

Owned, Published & Printed by INDIRA SRIVATSA,
Printed at SRI AATHI LAKSHMI GRAPHICS,
14/33, Sivan Koil Cross Street, Kodambakkam, Chennai - 600024 &
Published from E 002, Premier Grihalakshmi Apartments,
Elango Nagar South, Virugambakkam, Chennai - 600092.
EDITOR: INDIRA SRIVATSA

-> உங் களுடைய
படைப் புகளை
அனுப் பவேண் டிய
மின் னஞ் சல் முகவரி:
editor.indira@gmail.com

A TO Z INDIA ENGLISH & TAMIL MONTHLY MAGAZINE
REG. WITH REGISTRAR OF NEWSPAPERS FOR INDIA UNDER NUMBER
TNBIL/2017/75531 R. DIS NO. 757/2017 ROC NUMBER L-105291/2021
Chhatrapati Shivaji Maharaj Jayanti, 19th February 2024, Monday / सोमवार

Shivaji Bhosale (1630-1680 C.E.) was a great warrior King of Marathas who established the Maratha
Empire. He was born in 1630 to Shahaji Bhosale and Jijabai near the city of Junnar in Pune district,
Maharashtra. Shivaji Bhosale is popularly known as Chhatrapati Shivaji.
CHHATRAPATI SHIVAJI MAHARAJ JAYANTI 2024


A To Z India - February 2024

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English & Tamil Monthly Magazine Price Rs 65/-

Ram Mandir, Varanasi

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 2

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 3

647th Birth Anniversary of Guru Ravidas:

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 4

Saraswati Puja on Vasant Panchami 2024:

This ritual of initiating education to children is known as Akshar-Abhyasam or Vidya-Arambham/Praasana

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 5

Although there is no special time to perform Saraswati Puja on

या कु न्देन्दुतुषारहारधवला या शुभ्रवस्त्रावृता। शुक्लां ब्रह्मविचार सार परमामाद्यां जगद्व्यापिनीं।

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 6

Artistic Presentation of Modi's resolution: Prabhat Jha

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 7

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 8

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 9

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 10

Kavyapradeshatil Stree Balasaheb Jogdand

Atharva Publishing Jalgaon

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 11

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 12

Features of Ayodhya Ram Mandir:

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 13

Significance of the Ayodhya Ram Mandir:

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 14

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 15

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 16

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 17

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 18

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 19

HAPPY NARMADA JAYANTI 2024

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 20

Entire range of Plywoods, Glasses, Doors

#2/1, Kambar Salai,

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 21

‘Sarmaji, I see only mosques. Where’s the Vishwanath temple?’

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 22

Here is an excerpt describing the Gyanvapi mosque:

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 23

It burst forth in emotive prose:

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 24

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A TO Z INDIA ● FEBRUARY 2024 ● PAGE 26

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அனைத்து கஷ் டங் கள் , கர் மவினைகள் நீ ங் க 27

அனைவருக்கும் வாழ் வில் ஏதாவது பிரச் சனைகள் இருந்து

இந் த கர் மவினைகள் வேகமாக குறைவதற்கு என் ன செய் ய

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 30

பல ஆயிரம் பிறவிகளில் நாம் செய் த கர் ம வினை வேகமாக

27 நட் சத் திரக் காரர் களுக் கான பைரவர் மந் திரம் :

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 31

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பூஜையில் நைவேத் தியமாக வைக்கும் பிரசாதத் தை எப் போது

வீட்டில் பூஜை செய் யும் போது நாம் சாதாரணமாக சமைத் த உணவை

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 33

வீட்டில் சாதாரணமாக விளக் கேற் றி சுவாமி கும் பிடும் போதும் ,

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 34

நைவேத் தியம் படைக்கும் முறை:

நைவேத் தியம் படைக்கும் போது செய் யக் கூடாதவை:

A TO Z INDIA ● FEBRUARY 2024 ● PAGE 35

ஒரு சிறிய துணி விரித்து அல் லது சிறிய பலகையில் வைத்து