Muni Narada on his rounds around the Universe arrived in Dwaraka to meet Bhagwan Krishna and sang His Glory. It was Ganesha Chaturthi and Narada tells Krishna about significance of the day and why no one should see the moon on that day.
It was late night and Ganesha was returning to Kailasa after a sumptuous feast hosted by Kubera, the God of Riches and considered the richest among all Gods.
Ganesha had eaten a lot of his favourite sweet, the Modakas and was returning on his Vahana (mount), Mooshika (Mouse). It was a Pournami (Full moon night) and the moon shone in the night in his resplendest best – in spotless white. Ganesha and his mouse were trudging along and suddenly a snake appeared in their path. Since mouse is considered prey of snakes, it was frightened and rushed aside for safety. Ganesha falls down on to the Ground and his stomach broke open, and all the modakas he had eaten rolled out. Ganesha stuffed all the Modakas back, picked the snakes and tied it around the stomach to pack it in. Embarrassingly He looked for his vahana, mouse and saw Moon laughing at His predicament. The moon, having witnessed the entire episode could not control his laughter which made Ganesha seethe in anger. He broke one of His tusks and flung it at the moon creating a crater on it and curses that he would never be a complete sphere any more and keeps getting disfigured. Thus we find the moon has a crater which we can see even from the Earth and it waxes and wanes every fortnight. He also curses that anyone who sees the Moon will attract Mithya Dosha (defamation by false accusations) Moon becomes repentant and pleads with Ganesh to redeem him from the curse. Ganesha says, the curse once delivered cannot be retrieved but reduce the effects. He then says no one should see the moon on on Ganesh Chaturthi.
Bhagwan Krishna, the dutiful King that He was, immediately makes a proclamation to this effect and lets all His subjects know the ill-effects of seeing the moon. Narada Muni then leaves the place and goes back to Vaikunta. Unfortunately for Krishna, while milking Gomata, He sees reflection of the moon in the Milk bowl. No one is spared of the curse and has to undergo the consequences, even if it were Bhagwan Krishna.
The Legend of Symantaka Mani – Marriage of Krishna & Satyabhama
Prasenjit, nobleman of of Yadava Kula (same as Bhagwan Krishna) and Satrajit were brothers. Prasenjit also was uncle of Satyabhama, wife of Bhagwan Krishna. Satrajit was a devotee of Surya (Sun God). Pleased with his unwavering Devotion, Surya gifted Satrajit a ruby jewel called Syamantak Mani. It belonged originally to Surya, who wore it around his neck. It was said that whichever land possessed this jewel would never encounter any calamities such as droughts, floods, earthquakes or famines, and would always be full of prosperity and plenitude. Wherever the jewel remained, it would produce for the keeper eight bhāras (an ancient measure of weight and translating about ~77 kgs) of gold daily. It was also the source of the brilliant appearance of Surya.
Satrajit was walking along the sea shore, praying ardently, when Surya appeared before him. Seeing Him fiery form, Satrajit asked him to appear in a less blinding form, so that he could see him clearly. Surya took Syamantaka mani off his neck, and Satrajit saw him an ordinary looking dwarf form of Surya When Surya offered him a boon, and he asked for the jewel which Surya promptly gifts him as a boon.
Satrajit threaded Syamanta Mani and wearing it around his neck returned to Dvaraka. He was dazzling in such splendour that subjects there mistook him for Surya. Krishna requested him to present the jewel to Ugrasena, the supreme leader of the Yadavas and rightfully and more entitled as a King, but Satrajit refuses to do so and presents it to Prasenjit instead.
Once, Prasenjit went to the jungle for hunting wearing the jewel and a lion killed Prasenjit and took away the jewel. This lion in turn was confronted by Jambavan (Devotee of Shri Rama and King of bears). Jambavan finally wins the fight with the lion and takes away the Syamantaka Mani.
When Prasenjit did not return from the jungle his brother Satrajit was worried and there was a grapevine among people that Shri Krishna was eyeing the Symantaka Mani and accused Krishna of killing Prasenjit for stealing the jewel. To prove his innocence, Shri Krishna went to the jungle. Krishna traces the trail and finds Prasenjit’s body with tell tale signs of being killed by Lion and then follows the trail of Lion and finds another spot where Lion lies dead. He further follows the trail and comes at the door of Jambavan’s cave. He peeps into find children of Jambavan playing with the Symantaka Mani. Jambvan confronts Krishna and both fight for 28 days after which Jambvan was defeated. He then realised that Krishna was his Ishta Bhagwan Shri Rama’s form and penitently gives Krishna the jewel and also his daughter Jambavati in marriage.
Krishna returns to Dwaraka and hands the jewel over to Satrajit, who also regrets making false accusation. He offers Krishna the Symantaka Mani and also his daughter Satyabhama in marriage. Krishna accepted Satyabhama as His wife but did not accept the jewel. Krishna washed the stain off His reputation.
Symantaka Mani (Believed to be Kohinoor now – first looted by Allaudin Khilji & then stolen by British)
This story goes on to prove that irrespective of who you are, you have to bear consequences of actions that you perform. Even if you are Shri Krishna who was falsely accused of Murder and theft.
Sighting of Moon on Ganesh Chaturthi – Remedy
If you accidentally (or deliberately) see the moon on Ganesh Chaturthi, chant the following mantra
Then read/listen to the Symantaka Mani Story (as elucidated above) and worship Shri Ganesha sincerely. He will bless you and ensure that you do not become of victim of Mithya Dosha
Note: The Story is compiled from various sources (both online and offline). All credits to original authors for the content and also for the pictures used in this article.
One of the critical source was this Kannada song – a legendary song sung by Shri PB Srinivas and a a must play in Karnataka and Kannadiga homes and Pandals on Ganesh Chaturthi. Listening to this song is a remedy from Mithya Dosha due to sighting of moon on Ganesh Chaturthi
On our repeated pilgrimages to Kumbakonam region, a visit to Kovilvenni a town near Needamangalam in Thiruvarur District about 24 km away from Thanjavur, was missed due to some reasons or the other. When we went to Kumbakonam Navagraha circuit in December 2021, we had resolved that we had to have a darshan in this temple at any cost. But then Arulmigu Soundara Nayagi sameta Shri Vennikarumbeshwararar blessings was not forthcoming as we had to rush back to Bengaluru. Finally on 14th August 2022, our wishes fructified and By Shiva! What an amazing time was in the offing. It only goes on to prove, it is His time and call not ours anyway. The highlight for us, after Darshan of the Bhagwan, was very learned and knowledgeable Chief Archaka Shri Prabhakar Shivacharya AVL – his affable, patient explanation of the sthala purana (Historical Significance of the Shrine).
Koilvenni Arulmigu Karumbeshwarar Temple
The temple dedicated to Shiva, as the Moolavar (Presiding deity), manifested as Shri Vennikarumbeswarar. Upadevata is His consort, Parvati, known as Arulmigu Soundaranayagi. The historical name of the place is Tiruvenni. It is one of the shrines of the 275 Paadal Petra Sthalams – Shiva Sthalams glorified in the early medieval Tevaram poems by Tamil Saivite Nayanars Tirugnanasambandar and Tirunavukkarasar. Koilvenni Arulmigu Karumbeshwarar Temple in 102nd of Paadal Petra Sthalams on the Southern bank of River Kaveri. He is also known as Venni Nathar, Rasapureeswarar, Triambakanathar It is believed that patients suffering from any ailments especially diabetes will be cured of the disease if they make an offering of sugar to the main deity at this temple. “Karumbu” in Tamizh means sugarcane and the main linga is in the form of a bunch of sugarcane stems tied together.
Sthala Purana or Historical Significance
In ancient times, the sthala vruksham was Nandivardhanam, a flower white in colour and hence called Venni or Nandivardhanam Flower (Pinwheel Flower or Crepe Jasmine). This is one of the favourite flowers of Bhagawan Shiva and used in His worship.
Venni Flower (Tabernaemontana divaricata) Pinwheel Flower/Crepe Jasmine
This place was also surrounded by dense Sugarcane fields. In Tamizh Sugarcane is called Karumbu. King Musukunda Chola Chakravarthy was a Chola ruler who ruled the parts of Chola Kingdom from Aarur (Thiruvarur). He was a great devotee of Bhagawan Shiva. He also had renovated the Thiruvarur Sri Thyagarajaperumal temple, after which he was passing by Venniyur with his troops. and when he overheard two Sages arguing between them on the sthala Vruksha of the place – one saying it was “Sugarcane” and the other claiming that it was “Venni“. Not wanting to take any sides, fearing curse of the other sage, King asked them why this argument about the Temple Tree, when there is neither a temple nor a Vigraha of Bhagawan Shiva. They hear an Akashavani (A voice from the Skies) which was that of Bhagawan Shiva saying that He should be named after Sugarcane (Karumbu) and the Temple Tree or Sthala Vruksha will be Venni. He also says that He is present in a self manifested form (Swayambhu), in a form that has seen all the Yugas (Krita or Satya Yuga, Treta Yuga, Dwapara Yuga, and Kali Yuga), whose stem looks like a bunch of Sugar cane tied together, a form that has been worshipped by Devas and Rishis over the yugas. He continues saying He be found deep inside the earth below the very place the argument was going on, bring it up, build a shrine and perform Kumbhabhishekam. It is also said in Kanda Puranam that the wedding invitation of Devasena – Subramanya was sent to this place.
King then uses his men to dig the field and he finds the Shiva Linga whose stem part was spread deeper and deeper and he was lost how to bring it up. Once again Bhagwan Shiva gives him a solution to tie it up at the stem and lift it up. The height of this Linga pratishthe from Surya Teertham towards the East is 36 feet, signifying surpassing of 36 tatvas or elements. This incident is believed to have happened 5000 years ago. After the historic “Venni war” the Chola King , Karikala Chola rebuilt and renovated this temple.
Swayambhu Shri Vennikarumbeshwarar
This place which gained prominence even in the Sangam times, had found significance in the songs of Thirugnanasambandar and Thirunavukkarasar. Sundarar had hailed the Lord here as the one who heals diseases, in his song “ Kshetra Kovai.” So, the Lord of this temple, “ Sri Venni Karumbeswarar,” remains the Lord who heals all the diseases , especially diabetes, of his devotees. Thirunavukkarasu had sung in praise of the Lord in his “ Thiruthandakam” , singing the history of the Lord’s marriage in Mayiladuthurai.
The Goddess of this place is Shri Soundaranayaki. True to her name, this Goddess is amazingly beautiful, and showers her blessings. It is believed that if ladies whose Seemanta (Valai Kappu) ceremony is over visit Her to seek Her blessings and tie bangles in front of the Goddess, for having a safe delivery.
Shri Soundaranayaki
The holy waters of this place, “ Surya Pushkarani” and “ Chandra Pushkarani,” have the power to heal all diseases.
Surya Teertham
The Main Temple, Shri Vennikarumbeshwarar faces East and the Surya Teertham is right opposite to Him. Shri Soundara Nayaki faces South in this Temple in standing position with four hands, one of which shows the Abhaya Hastham. Surya Theertham, is where Surya worshipped the Lord. Since it is an East facing Lingam, the rays of the Sun fall on Him on 2nd, 3rd and 4th days of Tamil month Panguni (Mid of March) during Sun rise. Ambal Soundara Nayaki is in a south facing shrine. The shrine of Nataraja is in between the shrines of the Lord and the Mother.
Panoramic Shot with Surya Teertham and Main Gopuram of the Temple
Sri Ikshupureeswarar (another name of the presiding Deity, who is self – manifested remains with so much greatness , is also called” Sri Venninathar “ and “ Sri Venni Karumbeswarar.” ( The word “ Ikshu” means sugarcane.)
Other deities in the temple include Murugan,Narthana Vinayagar, Gajalaxmi, Bairavar and Navagraha. Goshta moorthies include Narthana Vinayagar, Dakshinamoorthy, Lingothbavar and Durga.
The sanctorum is constructed in such a way that the outer mandapam looks like a moat. The Peetham or the Base of the Shiva Linga is Square as against Round that we usually find elsewhere just as the form of Linga is square and not round. In the recent past, this temple saw extensive renovation, done by Nattukottai Chettiar community.
The main offering here is Rava and Sugar. After the Sankalpam and offering at His feet, Rava and Sugar is mixed and strewn around the temple. The ants eat the Sugar and only Rava is left behind. This is said to cure Devotees of Diabetes. Once they are cured, Bhaktas return back and perform a Ghee Abhisheka to Bhagawan Shiva.
Since there are not any shops around, it is better to carry all Puja offerings when we go to the temple. Typically we will need to carry Betel Leaves, Betel Nuts, Some fruits, Coconuts, Ghee and Flowers, apart from about a kg each Rava and Sugar.
Requesting Bhaktas to donate for Conduct of Abhishekas on Pradoshas (2 per month) which costs about ₹1501 per Pradosham or ₹3001 a month
Also requesting Bhaktas to donate liberally for maintenance and renovation of the temple. Please contact Chief Archaka on the number given before for the same.
Signing off with the link to Sthala Purana (in Tamizh) recorded by me on 14th August 20222 explained beautifully by Shri Shri Prabhakar Shivacharya AVL
Om Namah Shivaya
PS: If there are any errors please leave it in the comment and I shall edit this article after verification.
This article is by no means an instructional one. It is explanation of essential rituals and legend associated with the Upakarma and more specifically Yajur Upakarma as practiced in Karnataka (or by our family and friends). While this can be used as reference, please perform rituals only under the guidance of a Purohit or senior person in the community.
वेदोरक्षति रक्षितः
Hayagriva Jayanti
Upakarma, popularly known Janivara Habba in Karnataka and as Avani Avittam in other parts of South India, is a major annual Vedic ritual observed by male members of Dwija (Twice Born) community who have undergone Upanayana ceremony. Word Upakarma literally means beginning or initialization. Historically, it marked start of new academic session for studying sacred Vedas after rainy season break. Today, it acts as day of spiritual renewal, inner purification, and expression of gratitude to great Rishis who preserved Vedic wisdom for humanity.
Hayagriva Jayanti
Upakarma day holds immense spiritual significance because it coincides with Hayagriva Jayanti, divine appearance day of Hayagriva, who is unique horse-headed incarnation of Bhagwan Vishnu representing supreme knowledge, speech, and wisdom. According to sacred scriptures, when demons Madhu and Kaitabha stole holy Vedas from Brahma and hid them deep within ocean, darkness enveloped entire creation. Bhagwan Vishnu then assumed form of Hayagriva, featuring brilliant white body resembling full moon and radiant face of horse, to defeat demons and restore Vedas back to Brahma. Because Vedas were restored on Shravana Poornima, this day is celebrated as birthday of Hayagriva.
In Madhwa tradition of Karnataka, devotion to Hayagriva holds profound place, especially through legacy of Maharshi Vadiraja Tirtha of Sode Matha. Maharshi Vadiraja Tirtha was renowned for his deep devotion to Hayagriva, to whom he offered boiled horse gram dish called Hayagriva Maddi every day. Hayagriva would appear in form of white horse, place his forelegs on shoulders of Maharshi Vadiraja Tirtha, and consume sweet dish. Even today, on Upakarma morning, devotees across Karnataka prepare special Hayagriva Maddi using chana dal, jaggery, coconut, and cardamom as prasadam. Devotees offer special pujas, recite Sri Hayagriva Stotram composed by Sri Vedanta Desika or Maharshi Vadiraja Tirtha, and pray for sharp memory, academic excellence, and ultimate spiritual knowledge.
Essence and Significance of Upakarma
Vedic knowledge requires discipline, constant self-study, and devotion. Over year, due to daily worldly life, mind accumulates impurities, and mistakes occur knowingly or unknowingly in daily duties. Upakarma acts as annual reset button. Through specific rituals, practitioner seeks forgiveness for past lapses, cleanses body and mind, and resolves to live life guided by Dharma.
All Set for Upakarma
Core event of Upakarma is Yajnopavita Dharana, wearing of new sacred thread, called Janivara in Kannada. Three main strands of thread represent three debts every human owes, debt to Gods, debt to Rishis, and debt to Pitrus (Ancestors). For married householders, two sets of threads are worn, second set representing responsibility towards spouse.
Diversity of Upakarma Traditions Across India
Upakarma is celebrated across different parts of India, but timing and regional names vary depending on Veda branch followed:
Yajurveda Practice: Followers of Krishna Yajurveda and Shukla Yajurveda observe Upakarma on Full Moon day of Shravana month (Shravana Poornima). This day often coincides with Raksha Bandhan in North India and Narali Poornima in Coastal Maharashtra.
Rigveda Practice: Rigvedi followers observe ritual on Shravana Poornima or when Shravana Nakshatra prevails in Shravana month.
Samaveda Practice: Followers of Samaveda observe Upakarma on Hasta Nakshatra day in Bhadrapada month, which usually occurs around Ganesh Chaturthi.
Karnataka and Regional Traditions: In Karnataka, ritual is deeply woven into routines of Smartha, Madhwa, and Srivaishnava communities. While core rituals remain aligned across South India, Karnataka traditions strongly emphasize home preparations, traditional sacred matha visits, and specific offerings like Hayagriva Prasadam.
Step-by-Step Yajurvedi Upakarma Ritual in Karnataka Tradition
For Yajurvedi practitioners in Karnataka, Upakarma morning is filled with intense devotion, strict discipline, and continuous mantra chanting under guidance of family Purohit or elders in community. Ceremony typically follows structured series of steps:
Morning Purificatory Bath and Sandhyavandane
Day begins early with ritual bath in holy rivers like Kaveri, Tungabhadra, Sharavathi, or at home. Practitioner wears traditional silk dhoti or unstitched clean cotton veshti, applies sacred traditional marks like Gopichandana along with Angara-Akshate for Madhwas or Bhasma for Smarthas, and performs morning Sandhyavandane along with Samitadhana for brahmacharis (unmarried males).
Kamokarshith Japa (Atonement Ritual)
Before renewing sacred thread, practitioner recites Kamokarshith Manyurakarshith Japa. This prayer acknowledges that wrong acts were committed under influence of Kama (desire) and Krodha or Manyu (anger). Reciting this mantra helps mind detach from ego and accept personal shortcomings with humility.
Maha Sankalpa
Purohit leads community in chanting Maha Sankalpa, elaborate declaration of time, space, and cosmic coordinates. Maha Sankalpa traces geographical position starting from creation of universe by Brahma down to present day, location in Jambudweepe Bharata Varshe, and current year. Practitioner resolves to perform Upakarma for destruction of all accumulated sins and for pleasure of Shriman Narayana.
Yajnopavita Dharana (Changing Janivara)
Practitioner holds new Janivara in hands, recites Yajnopavita Dharana Mantra invoking Brahma, Bhagwan Vishnu, and Bhagwan Shiva, and wears new thread over left shoulder crossing down to right hip. Old worn-out thread is then discarded into sacred water body or under tree while chanting specific removal mantra.
Kanda Rishi Tarpane
For Yajurvedins, offering oblations to Kanda Rishis is essential aspect of day. Practitioner changes position of sacred thread to Nivita (hanging around neck like necklace) and offers water mixed with sesame seeds and raw rice to ancient seers including Maharshi Prajapati, Maharshi Soma, Maharshi Agni, Maharshi Visvedevas, and Maharshi Vaisampayana who revealed different sections (Kandas) of Yajurveda.
Vedarambha (Re-commencement of Vedic Study)
After Rishi Tarpane, priest initiates chanting of first verses of Yajurveda Samhita, Brahmana, Aranyaka, and Upanishads. This symbolic commencement ensures continuity of ancient oral tradition from generation to generation.
Here are the opening verses traditionally recited during the Vedarambham (re-commencement of Vedic study) for Krishna Yajurveda followers:
(Śaṁ no mitraḥ śaṁ varuṇaḥ | Śaṁ no bhavatvaryamā | Śaṁ na indro bṛhaspatiḥ | Śaṁ no viṣṇururukramaḥ || Namo brahmaṇe | Namaste vāyo | Tvameva pratyakṣaṁ brahmāsi | Tvameva pratyakṣaṁ brahma vadiṣyāmi | Ṛtaṁ vadiṣyāmi | Satyaṁ vadiṣyāmi | Tanmāmavatu | Tadvaktāramavatu | Avatu mām | Avatu vaktāram ||
Gayatri Japa (Following Day)
Upakarma observance is complete only after Gayatri Japa, which is observed on the day following Upakarma (Pratipada tithi of the Krishna Paksha in Shravana month). On this morning, after routine purificatory rituals and Sandhyavandane, practitioners dedicate themselves to chanting the sacred Gayatri Mantra, usually 1008 times (or a minimum of 108 times). This intense japa serves to recharge spiritual energy, enhance mental clarity, and purify the intellect for the year ahead. Since traditional Vedic study is suspended on Pratipada a period known as Gayatri Pratipada or Anadhyayana (non-learning day), no new lessons are initiated. Instead, the day is reserved entirely for japa, reflection, and honoring the divine source of knowledge embodied in the Gayatri Mantra.
Ritual Steps for Gayatri Japa Morning
Pratah Snana and Sandhyavandane
Practitioners wake up early during Brahma Muhurta, take a purificatory bath, and put on clean traditional attire (veshti/dhoti). The ritual begins with the standard morning Sandhyavandane, including Arghya Pradana.
Mukhya Sankalpa
Before beginning the japa, the practitioner holds a few drops of water in the right palm (or takes akshata and water) and recites the specific Sankalpa. The declaration states the time, place, and intent: seeking the grace of Gayatri, purifying the mind, and gaining spiritual intellect by performing the Gayatri Japa to the specified count (usually 1008 or 108 times).
The practitioner invokes the presence of Gayatri into the heart and mind by reciting the Gayatri Avahana mantra (Āyātu varadā devī…), visualizing the divine light of the mantra.
Specific mudras and Nyasa mantras are performed to dedicate different parts of the body to the deities of the mantra. This is followed by meditatative contemplation (Dhyana) on Gayatri, contemplating Her effulgent, multi-faceted form that grants supreme wisdom.
Kara Nyasa
ॐ तत्सवितुः अङ्गुष्ठाभ्यां नमः (Oṁ tatsavituḥ aṅguṣṭhābhyāṁ namaḥ) — Touch forefingers to the thumbs.
वरेण्यं तर्जनीभ्यां नमः (Vareṇyaṁ tarjanībhyāṁ namaḥ) — Touch thumbs to the index fingers.
भर्गो देवस्य मध्यमाभ्यां नमः (Bhargo devasya madhyamābhyāṁ namaḥ) — Touch thumbs to the middle fingers.
धीमहि अनामिकाभ्यां नमः (Dhīmahi anāmikābhyāṁ namaḥ) — Touch thumbs to the ring fingers.
धियो यो नः कनिष्ठिकाभ्यां नमः (Dhiyo yo naḥ kaniṣṭhikābhyāṁ namaḥ) — Touch thumbs to the little fingers.
प्रचोदयात् करतल करपृष्ठाभ्यां नमः (Pracodayāt karatala karapṛṣṭhābhyāṁ namaḥ) — Run palms over the back of each hand.
Anga Nyasa
ॐ तत्सवितुः हृदयाय नमः (Oṁ tatsavituḥ hṛdayāya namaḥ) — Touch the chest/heart with the right palm.
वरेण्यं शिरसे स्वाहा (Vareṇyaṁ śirase svāhā) — Touch the top of the head with the fingertips.
भर्गो देवस्य शिखायै वषट्( Bhargo devasya śikhāyai vaṣaṭ) — Touch the back of the head (tuft region) with the thumb.
Using a Japa Mala (often Tulasi or Rudraksha beads) or counting on fingers (Kara Mala), the practitioner chants the Gayatri Mantra silently or in a low whisper (Upanshu).
Count: The prescribed ideal count is 1008 times. If time or health constraints exist, 108 times is the accepted minimum.
Posture: The japa is performed while sitting facing East (or North) on a clean mat (Darba mat or cloth seat).
The depiction of Panchamukhi Gayatri Devi above symbolizes personification of sacred Gayatri Mantra as divine source of wisdom and supreme intellect. Her five faces represent five cosmic elements (Pancha Mahabhutas), five life forces (Pancha Pranas), and five sheaths of human consciousness (Pancha Koshas), while her ten arms hold sacred attributes, such as scriptures, a lotus, conch, discus, water pot, and japa beads, all of which embody protection, purificatory discipline, and spiritual enlightenment. Seated in padmasana upon a serene lotus amidst calm waters, she is enveloped by a radiant solar halo inscribed with the Gayatri Mantra, signifying divine light of Savita (Bhagwan Surya) that dispels ignorance and illuminates the human mind during japa meditation.
Gayatri Upasthana
Upon completing the count, the practitioner recites the Gayatri Upasthana mantra (Uttame śikhare devī…) to bid a reverent farewell to the invoked form, offering gratitude.
Water is then released into a vessel with a closing prayer, dedicating all the fruits of the japa to Shriman Narayana (Kāyena vācā manasendriyairvā… Śrīman Nārāyaṇāyeti samarpayāmi).
