navaneetham apr 2010

Monthly Newsletter of Guruvayoor Devotees Forum

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 1


M onthly N ew sletter of G uruvayoorappan D evoteesM onthly N ew sletter of G uruvayoorappan D evotees

Subm itted at the lotus feet of G uruvayoorappan, L ord K rishna by D evotees.

എ ല� ാ ഭ � � ാ ം � വ ാ യ എ ല� ാ ഭ � � ാ ം � വ ാ യ എ ല� ാ ഭ � � ാ ം � വ ാ യ എ ല� ാ ഭ � � ാ ം � വ ാ യ �� എ ല� ാ ഭ � � ാ ം � വ ാ യ എ ല� ാ ഭ � � ാ ം � വ ാ യ എ ല� ാ ഭ � � ാ ം � വ ാ യ എ ല� ാ ഭ � � ാ ം � വ ാ യ �� ........ േ ക ാ ം േ ക ാ ം േ ക ാ ം േ ക ാ ം േ ക ാ ം േ ക ാ ം േ ക ാ ം േ ക ാ ം



Dear GuruDevs,

Navaneetham is completing four years of publication. We take this opportunity tothank our dear Guruvayoorappan for allowing us to continue this project successfullyevery month. Also we like to thank all the members contributed and helped to makethis a success. We hope and pray to have more content rich Navaneethams in futureand get it to each Guruvayoorappan devotee any where in the world. Please supportand spread the word about our group's magazine.

Member of the month Shri. Narayanan kutty Menon and Smt. Sreedevi menon

Navaneetham Members of the month are Shri. NVP (Narayanan kutty) Menon-ji and Smt. SreedeviMenon-ji. Please see their profile of at the end of this issue.

Shri.NVP Menonji and Smt. Sreedeviji are very active and long time members of our group. Thanks toShri. Chandraji for introducing them to our group.

I always felt blessed to know both of them considering their background and theutmost bhakthi they have. Shri.Menonji is not only an ardent devotee but someonewho has heard and seen Guruvayoorappan through his dream!

It was a humbling experience and great surprise to learn Shri.Menonji's divine dream experience.Seeing Guruvayoorappan and taking direction from HIM enabled him to write glories ofGuruvayoorappan as composed music and given us an opportunity to enjoy some beautiful bhajansand keerthanams . We have some of those bhajans on our group's web site (bhajan blog) by thegracious permission of Menons. Thank you!

Both Smt. Sreedeviji and Shri. Menonji are true role models. Even after living such long years outsideof Kerala in a faraway land like US, they have remained strong bhakthas of Guruvayoorappan anddedicated their retirement time to write HIS glories. It is indeed an incredible and laudable taskconsidering the physical ailments and obstacles they had to overcome.

Recently I learned that Shri.Menonji is a alumni of the college in Bombay where I studied and thatmakes him my true senior in every aspect! It is my pleasure and privilege to know them and thankthem for sharing their personal story with all of us. My humble pranams to Shri Menonji and Sreedevijiand I thank them for their utmost support and affection for me and our group .

You can get more details from his website http://www.gananjali.net

Praying to Guruvayoorappan for Ayurarogyasoukhyam to both of them and their family!!

Samastha Loka Sukhino Bhavanthu” - May all living beings in all worlds be happy.

Om Namo Bhagavathe Vasudevaya:Sunil Menon, Editor



Om Namo Narayanaya: Om Namo Narayanaya: Om Namo Naryaanaya:

Navaneetham Cover design and Vishukani Photo by Sukumar Canada.

NAVANEETHAM TRIVIA QUIZZ

1. What is the oldest name of epic mahabharata ?

2. Who is Shantanu's famous son?

3. How many son's Karna had?

4. Who was Bhishma's mother?

5. Who was the father of king Dhrithurashtra and Pandu?

(Answers are at the last page. )

Om Namo Bhagavathe Vasudevaya WQxVeL YOâvLpPqÕL! Om Namo Bhagavathe Vasudevaya



ദ ാ ദ ശ ാ � ര � ഷ� സ � ത ി ദ ാ ദ ശ ാ � ര � ഷ� സ � ത ി ദ ാ ദ ശ ാ � ര � ഷ� സ � ത ി ദ ാ ദ ശ ാ � ര � ഷ� സ � ത ി �� ്് ്്

ബ ാ േ ല "ബ ാ േ ല "ബ ാ േ ല "ബ ാ േ ല "## ##

�ഷ� ഹ േര ജ യ �ഷ� ഹ േര ജ യ �ഷ� ഹ േര ജ യ �ഷ� ഹ േര �ഷ� ാ മ ക ി'വ ണ� �ഷ� ാ ം ബ േജ � ണ # # ) ഷ� ി* േലാ +മ �ഷ� ഹ േര ഓ ം ക ാ ര -പ ന ാ യ 0ാ ട ിത2 ിെലാ- േര ാ മ ന യ ാ യ വ ാ ണ �ഷ� ഹ േര് ന " 5 ന " ന ന ാ േയ ാ സ " ര # ഇ " ീവ േര � ണ �ഷ� ഹ േര േമ ാ ഹ ന -പ +ി' േമ ാ ഹ ിന ിമ ാ േര യ ം # േമ ാ ഹ ി8 ി9ീട ിയ �ഷ� ഹ േര ഭ ക ത ഭ � ിയ ം മ ഷ ക സ � ിയ ം # ## ് യ � മ ാ യ ന 'ക ിയ �ഷ� ഹ േര# ് ഗ ; ി9വ 2 ദ ര ാ ശ യ ) " െ+ # # ന ി; ിശ < ം െക ാ 2 �ഷ� ഹ േര വ ല� വ ീവ ല� ഭ മ ല� വ ിമ = ക ന ല� വ > ീശ ര �ഷ� ഹ േര� േതന ി5 ം ശ < യ ണ യ ം മ ധ ര മ ാ ് # േവ @ ഗ ാ ന ം തവ �ഷ� ഹ േര വ ാ സ വ ന ാ ഥ െB വ ാ ശ ിെയ ാ �> ിെയ ാ- ര ീശ ര േഗ ാ വ ി" �ഷ� ഹ േര� . സ " ര സ Cത സ തന ാ യ പ ാ DെB # # # � ് ൈക� ബ F G H തീ േ+ാ �ഷ� ഹ േര േദ വ ക ീന " ന താ വ ക ലീലക H ഭ ാ വ േയ ന ിതF വ ം �ഷ� ഹ േര# വ ാ താ ലേയ ശ ര വ ാ സ േദ വ വ ിേഷ� ാ � # വ ാ സ വ പ ജ ിത �ഷ� ഹ േര� യ I J > ാ ം സ ര ) " വ ം പ ജ ി# # � - മ ച F ത മ ാ ധ വ �ഷ� ഹ േര#



hnjp¡Wn NnÍÄhnjp¡Wn NnÍÄhnjp¡Wn NnÍÄhnjp¡Wn NnÍÄ{]kmZv IyjvW{]kmZv IyjvW{]kmZv IyjvW{]kmZv IyjvW

KpêhmbqÀ ]pcm[oizcm

\o Xs¶ FìsS ]pWyatÃ

AIì \nÂ¡qt¼mgpsat¸mgpw

\ns¶ a\XmcnÂ ImWWsat¸mgpta

acnçthmfw tKmhnµm \n³

\ma§Ä sNmÃphm³ IgntbWta

AJn¶ imńsbmì am{Xw

{]Zm\w sN¿pI am[hm \o

AtcmKZyUamb Cu Km{Xw

\o Xs¶ X¶ ssI\o«atÃ

hmkptZhw `tP tKmhnµw `tP

\mcmbWw `tP ]mln ]mln

km{amPy bisÊmìw ths\nç

\n³ Aë{Klsamìam{Xw aXn

kwkmckmKcamw ImcmKyl¯nÂ

\n³ \ma P]sas¶mê bm\atÃm

kpJw a\Ênì kZm Xê¶ \n³

apJw ImWWao hnjp¡Wn¡v

hmXmetbim, Kpê]ht\im

l´! `mKyw P\m\m!



Transliteration - Vishukkani Chinthakal

PRASAD KRISHNA, 2010

Guruvayur puraadheesa

Nee thane ennude punyamalle

Akannu nilkkumpozhum-meppozhum

Ninne manatharil kaananameppozhume

Marikkuvolam govinda nin

Naamangal cholluvan kazhiyename

Akhinna santhiyonnumaathram

Pradhanam cheyyuka madhavaa nee

Arogadridamaaya ee gathram

Nee thane thanna kaineettamalle

Vasudevam bhaje govindam bhaje

Narayanam bhaje paahi paahi

Saamrajya yassassonnum vendenikku

Nin anugrahamonnu maathram mathi

Samsarasagaramaam kaaraagrihaththil

Nin naama japamennoru yaanamallo

Sukham manassinnu sada tharunna nin

Mukham kaananamee vishukkanikku

Vaathalaayesa, gurupavanesa

Hantha bhagyam janana!

Translation - Thoughts on vishukkani

Oh Guruvayur controlling God,

You are my blessing

Even I am staying away from Guruvayur

I want to see you in my mind all the time

I should be able to recite your names

Until death comes to me.

Oh Madhava, please provide only

Non breaking peace to me all the time

I value as your great blessing to me

Body of mine without attacks of illness so far

Please chant Vasudevam and Govindam

Please chant Narayanam too

I don’t need any universal recognition

Except your blessing only.

In this jail of worldly ocean

Chanting of your names is the only ship with me

I want to see your face on today

As Kani since it gives pleasure to my mind all the times.

Oh God, I am very lucky

to take birth in this world.



My VishuMy VishuMy VishuMy Vishu Kripa Chandran

(D/O Geetha Chandran)

It’s a lovely spring morning and the birds are singing merrily.

When I wake up on Vishu morning, and the first thing I see is Your Divine face.

With Your playful eyes, chubby cheeks, and adorable smile,

Lord Krishna, I feel blessed and I know I am ready for the year and overcome all obstacles.

Guruvayur Photo of the Month - East Nada in March 2010

Photo by Unni ( [email protected] )



·áøáÕÞÏáøMæa ÄßøáØKßÇÞÈ¢·áøáÕÞÏáøMæa ÄßøáØKßÇÞÈ¢·áøáÕÞÏáøMæa ÄßøáØKßÇÞÈ¢·áøáÕÞÏáøMæa ÄßøáØKßÇÞÈ¢Sundara Narayana (NVP Menon)

øÞ·¢: ØßtáèÍøÕß ÄÞ{¢: ¶IºÞÉáøÞ·¢: ØßtáèÍøÕß ÄÞ{¢: ¶IºÞÉáøÞ·¢: ØßtáèÍøÕß ÄÞ{¢: ¶IºÞÉáøÞ·¢: ØßtáèÍøÕß ÄÞ{¢: ¶IºÞÉá ÍÞ×: ÎÜÏÞ{¢ ÉÜïÕß:ÉÜïÕß:ÉÜïÕß:ÉÜïÕß: ·áøáÕÞÏáøMæa ÄßøáØKßÇÞÈ¢ µøáÃÞÜÏ¢ ØbVPçÜÞµ¢ ØÎÞÈ¢ ·áøáÕÞÏáøMæa ....... ¥ÈáÉÜïÕß:¥ÈáÉÜïÕß:¥ÈáÉÜïÕß:¥ÈáÉÜïÕß: ÇøÃß ¥¶ßÜ¢ µàVJß ¯ùá¢ ¨ ØÆÈ¢ ÖøÃÞ·ÄzÞVAÄß Øáwø ÍÕÈ¢ ·áøáÕÞÏáøMæa ............. ºøÃ¢:ºøÃ¢:ºøÃ¢:ºøÃ¢: Îáø{à ÎÇáø ·ÞÈ¢ ²ÝáµáKà ÍÕÈ¢ ÆáøßÄÞÄáø ¦dÖÎ¢ ÎáÈßÕwc ØÆÈ¢ ÕßÜØßÄ §Ù ÎáøÞøß ÕãwÞÕÈÕßÙÞøß µWÎ×ÈÞÖÈ dÖà ç·ÞÕVÇÈ·ßøßÇÞøß ·áøáÕÞÏáøMæa ....... ÆáøßÄÍøßÄÎÞ¢ ¨ µÜßµÞÜÍáÕÈ¢ µøáÃÞÜÏÎà ØÆÈ¢ §Èß ¯µ ÖøÃ¢ ºøÄß §Ù ÕßÖbÈÞÅX ÇVNÉÞÜÈÞVj¢ ÙøßÈÞøÞÏÃÍ¼È¢ ·â¾í¼Äß §Ù ÈßÄc¢ ·áøáÕÞÏáøMæa .......

Transliteration - Guruvaayurappante Thirusannidhaanam

Sundara Narayana (NVP Menon)n) raagam: sindhubhairavi thaaLam: khaNTachaapu

pallavi:

guruvaayurappante thirusannidhaanam

karuNaalayam svar_ggalOkam samaanam

guvaayurappante .......

anupallavi:

dharaNi akhilam keer_ththi ERum ee sadanam

SaraNaagathanmaar_kkathi sundara bhavanam

guruvaayurappante .............

charaNam:

muraLee madhura gaanam ozhukunnee bhavanam

durithaathura aaSramam munivandya sadanam

vilasitha iha muraari vr^ndaavanavihaari

kal_mashanaaSana Sree gOvar_dhanagiridhaari

guruvaayurappante .......

durithabharithamaam ee kalikaalabhuvanam

karuNaalayamee sadanam ini Eka SaraNam

charathi iha viSvanaathhan dhar_mmapaalanaar_ththham

harinaaraayaNabhajanam goonjjathi iha nithyam

guruvaayurappante .......



I®ëÅ I¯pv þ _meeoeIÄ സ ാ വ ി L ി പ റ ം സ ാ വ ി L ി പ റ ം സ ാ വ ി L ി പ റ ം സ ാ വ ി L ി പ റ ം ## ##

{]nbw \ndª I®m,

tImInew ]dª ASp¯ IY hfsc ckIcambnê¶qI®m. I®sâ _meeoeIÄ tI«mÂ BÀ¡mWvaXnhêI? F{X F{X at\mlcamb _meeoeIÄ? C¸dª ækrXn¡Y Rm³BZyw tIfvçIbmbnêì. F´msWt¶m? HêZnhkw I®³ tKm]·mtcmsSm¯pvHê XSmI¡cbnse Ihp§pIfnÂ Ibdn IfnçIbmbnêìhs{X. Hê Ihp§nÂ\nìw asämê Ihp§nteçv ImänÂ BSn Bªp NmSn¡fnçw. henbkmlkamsW¦nepw I®sâ t\XrXz¯nÂ Hcm]¯panÃymsX AhÀæ«nçc§·msct¸mse Ihp§nÂ \nìv Ihp§nteçv B\µaácmbn NmSn¡fn¨p.AXn\nsS I®³ s]s«ìv ASp¯pÅ sX§nt·teçv Hscmä Nm«w. NmSnb DSs\Hê henb tX§ ""At¿m'' F¶ hnfntbmsS XSmI¯nte¡n«p. ]mhwtKm]æamc·mÀ! `Khmsâ ssZ\y iÐw BbpÊnsemcn¡epw tIÄ¡m¯ AhÀI®³ XSmI¯nÂ hosWì IêXn NmSnbnd§n XSmIXoc¯pv amdneSn¨pv ""I®m,s]m§n hcq, I®m, F´p ]än? s]m§n hcq'' F¶n§s\ apdhnfnIq«n. I®t\m?B sX§nÂ _m¡nbpNmbnê¶ tX§IÄ Hs¶m¶mbn XSmI¯nteçv Fdnªpv

]p©ncn¨psImNpv sX§nÂ \nìv DuÀ¶nd§nbs{X! tKm]_me·mÀ I®s\sI«n¸nSn¨pv Npaenteän BÀ¯phnfn¨pv amXm]nXm¡fpsS ASpt¯çv t]mbn.

C¡Y ]dªXnëtijw tImInew Ft¶mSpv I®sâ Hê _meeoe ]dbm³ ]dªp. Rm³ HmÀt¯mÀ¯nêìt]mbn. I®\mSm¯ eoeIÄ Cu temI¯nept-Nm? I®³ Ifn¡m¯ IfnIÄ DtNm? I®³ sI«m¯ thj§eptNm?

I®\dnbm¯ kq{X§eptNm? CÃy Xs¶. F´p IY ]dªmepw AXpv I®sâIYXs¶bsÃ? I®\ÃmsX asä´mév Cu DeI¯nepÅXpv?

Rm³ tImIne¯nt\mSp ]dª IY I®³ tIt«mfq. Hcn¡Â I®³ ""ഓ മ¡fn''Ifn¡m³ XoÀ¨bm¡n. æ«nIÄ cNp tNcnbmbn Xncnªp. GXp skän\mévIqSpXÂ HmÀaiàn Fì s\m¡memév IfnbpsS Ds±iw. cNp skänepw H³]XptKm]·mÀ hoXw. ]¯ma\mbn Hê skänÂ _ecmaëw atä skänÂ ]¯ma\mbnI®ëw. I®sâ skäpv BZyw ]Xn\©pv hyXykvX km[\§Ä Hê ]SnbnÂ\nc¯n. AXnësijw _ecmasâ skäns\ hnfn¨pv Hêan\näp t\cw FÃmkm[\§fpw t\m¡nt¡mfm³ ]dªp. ]ns¶ ASp¯ apdnbnÂ t]mbn INhkvXp¡sf HmÀan¨pv Hmtcm¶mbn FgpXm³ ]dªp. FÃmhêw hfsc {i²m]qÀhwFgpXm³ {ian¨p. NneÀç As©®w In«n, NneÀçv Ggpv, aäp NneÀçv F«pv,_ecmaët]mepw ]s¯®ta HmÀs¯gpXm³ ]änbpÅp.

C\n I®sâ skänsâ Dugamëv. _ecmaëw Iq«êw ]Xn\©p km[\§Ä ]SnbnÂ \nc¯n. I®sâ skäpv Hê an\n«pv FÃmw k{i²w ho£n¨pv HmÀabnÂFgpXm³ X¿mdmbn. I®³ Xs¶ Hì apXÂ ]Xn\©p IqSn A¡an«ptKm]·mtcmSp FÃmänëw t\sc I®³, I®³. I®³ Fs¶gpXm³ ]dªp.

""At¿m, I®m A§s\bmbmÂ \½Ä tXmevçw'' sKm]·mÀ ]dªp. ""IÃpv, ]qhpv,InNn, ame, I®mSn Hs¡ R§Ä INp. ]ns¶ F§s\ FÃmänëw t\sc I®³Fs¶gpXpw?''

I®³ ]dªp: "" CsXmê henb kq{Xamëv. t]Snt¡N. \½Ä Pbnçw,



Rmt\äp. \n§Ä ss[cyambn I®³ Fs¶gpXnt¡mfq.''

I®s\ Aëkcn¡mt\ AhÀ¡dnbq. FÃmhêw I®³ Fìv ]Xn\©p {]mhiywFgpXn _ecmasâ skänë \evIn. AhÀ CXpINpv Aeapdbn«p Nncn XpS§n.I®³ ap³t]m«p tIdn \nì ]dªp: ""ChscgpXnbXnÂ Hê sXäpanÃy. CsXÃmw I®³ Xs¶bmév. ImWn¨p XctWm?''

_ecmaëw Iq«pImêw ]cnlmk¨ncntbmsS ക ാWn¨pXcm³ ]dªp. sXm«Sp¯p\nevç¶ tKm]t\mSpv BZys¯ km[\amb Dêf³ IÃpv XpS¨p hr¯nbm¡m³ ]dªp. AXp XpS¨ am{XbnÂ AXm AXnÂ I®³ ]p©ncn XqIn \nevçì!FÃmhêw AXp INp. ASp¯Xpv ]qhmév. AsXSp¯p hnSÀ¯m³ ]dªp. AXm, AXnepw I®³ ]p©ncn XqIn\nevçì! ]ns¶ InNn¡I¯pw I®³, I®mSnbnepw I®³, amebpsS Hmtcm ap¯nepwI®³, BenebnÂ AXm Bene¡®³, ]mfs¯m¸nbnepw I®³, ]äm§ëdp¡nbt¸mÂ AXnepw I®³, N¡çê s]mfn¨t¸mÂ AXnsemê sIm¨p I®³,]oen I¿nseSp¯t¸mÂ AXneXm ]oenNqSnb I®³, aª¸«nsâ IjvW¯nÂ\oe¡®³, Hmtcm æ¶nçêhnepw Hmscm sIm¨p I®³ Cêì ]p©ncn Xqæì,Xmt¡mÂ Iq«¯nÂ I®³ Xq§n¡nSçì, sNdnb apfwXNnÂ I®³

apcfnIbqXn \nevçì! FÃmänepw I®s\ INpv AhÀ kvXw`n¨p \nì. FhnsSt\m¡nbmepw I®³! kÀhw {InjvWabw! A§s\ Ahsc kÀhw{InjvWabamsWì t_m[ys¸Sp¯n I®³ A¶s¯ Ifnç hncmaan«p. æfn¨pv`£Ww Ign¨pv Dd§n FWoät¸mÄ _ecmaët]mepw Cu ""HmÀa¡fn'' HmÀabnÂ D-Nmbnê¶nÃys{X!

IY ]dªp Ignªt¸mÄtImInew Ft¶mSp tNmZn¨p:""Cu IY \n§ev¡mcmév ]dªpX¶Xpv?''

Rm³ ]dªp: ""tImInew, I®³Xs¶ Ft¶mSp ]dªXmbncnçw.F\ns¡mÀabnÃy. HmÀa¡fnIfn¨pv HmÀabnÂ\ns¶Ãmwambv̈ pIfയ#¶h\mWtÃmI®³? AXn\mÂ I®³Xs¶bmbncnçw Ft¶mSp ]dªsXì Rm³ hnizknçì.""

tImInehpw Rmëw I®p XpS¨p. Bê]dªmse´m? AsXńt\mÀan¡Ww?I®m, \ncćw I®s\ kvacn¡m³ km[n¡tW! asäÃmw adìv I®³ am{XwHmÀabnÂ \ndbpt¼mÄ Rm\nÃymsXbmæw! P·P·mć§fnse¦nepw AXpkm[n¸n¡tW!

\akvImc]qÀhw {InjvssWIicWbmb kmhn{Xn.



What is Vishu?

Indu Praphulla Kumar

Vishu falls on the first day of the Malayalam month of ‘Medam.’ As for some they say that Vishu is considered

as the New Year. It is not so. Chingam is considered as the New Year in the Malayalam Calender. Historically the

festival is closely associated with the agrarian economy of Kerala. The preparation for next agricultural season

begins on the Vishu day. In former days, farmers used to plough the land on this day and it was referred as

‘Vishupootu.

The highlights of the festival are Vishukani, Vishukaineetam and Vishubhalam. The Vishu day celebrations begin

with the ‘Vishukani.’ ‘Vishu Kani’ is the first auspicious thing that people see on that day. The ‘Vishukani’ is

usually prepared on the night before the Vishu day. Immediately on awakening from sleep, people close their

eyes and proceed towards the place where Vishukani is placed. This is known as Kani Kaanal – kani means ‘that

which is seen first.’ Vishu is the symbol of good luck hope and prosperity.

Vishukani consists of rice, kasavu mundu , gold, silver, coins, mirror , cucumber, mango, jackfruit, coconut,

banana, and Kanikonna . The Vishukani is exhibited in an ‘urali’ It is placed in front of an idol or portrait of

Lord Krishna. Traditional Kerala lamp is lit near it.

Then, the eldest member in the family gives ‘Vishukaineetam’ to other family members. The Vishukaineetam is

usually coins but nowadays people also prefer other expensive gifts.

Bursting crackers is important during Vishu. A feast or Vishu Sadya follows after the bursting of firecrackers to

greet the New Year.

A very special feature about Vishu day is that , the day and night are of equal duration .

‘Vishubhalam’ or the predictions for the next year is read on the day.’

This year though Medam first falls on the 14th but Vishu is being observed only on the 15th .



'VISHU' RESOLUTIONBalagopal Ramakrishnan

As usual without waiting the 'Vishu' has arrived. It is proving again and again that 'time' doesn't stop, and in

its flow comes what we all call LIFE. Most of us are touched, heckled, bruised, pounded, lifted, thrown,

hugged, kissed, punished, awarded, recognised, neglected, loved and hated, cursed and glorified and... a

hundred million things keep happening on a continuous basis. In this procession of pleasure and pain,

happiness and sorrow how much one must have thought - if only one could choose and determine those

arrivals. Is one a hapless victim of any larger conspiracy and a helpless pawn of some body's game?

'Bhagavan' says emphatically - 'NO'. 'He' is reminding time and again to every one of us the true nature of our

'self' and 'SELF'. By putting 'HIMSELF before our 'selves' 'he' has been trying to show the similarities and by

deduction helping one to see the 'self' in the 'SELF'. The whole issue, 'he' has been reminding every now and

then, is due to 'ignorance', popularly known as 'avidya'. It's a decent information, a matter of mistaken

identity. Not any complicated psychological imbalance. It's plain and simple. 'You' are much bigger than what

'you' think 'you' are. Inspite of 'his' affirmation one tends more to think of one's deficiencies and weaknesses

than strengths and successes. On most issues confronting or otherwise one's limitations and shortcomings

take away the ground below. But as one falls, thankfully, he calls 'him' for a rally of relief. This alone is

enough for one to cross over the sea of 'samsAra'. But there is an alternate to this whole process of self

inflicted pleasure and pain; and that is the path of illumined living - the path 'he' showed to 'his' protege -

Arjuna. By 'his' grace the same is very conveniently made available to every one of us very concisely in the

form of a 'song', the 'gita', and made available in all formats - print, e, audio and visual.

At the 'muhurat' when we see the beautifully illuminated 'kani', let us all begin the journey of enlightened

living. Let the sparklers and fire crackers rejoice and rekindle the weary heart. Life is always, always, the

final act and never a rehearsal. It's 'his' most valuable 'gift' and living it well is one's return 'gift and thanks ' to

' him'.

Celebrate it with 'his' 'song', for 'he' is waiting there for us as the 'charioteer' on the 'chariots' of our 'life'.

Wishing a Happiest 'VISHU' and an endless trail of 'happiest' days ahead for you and all in your family,

friends and relatives.

NARAYANA NARAYANA NARAYANA



Personal Experience of a Devotee Sajini

ഓം നേമ ാ നാരായ ണ ായ .� ര യ ര8 െ B േസ ഹ വം ശ� ിയ ം ഒ തര+ില െ ല� Gി' മ െ Pാ തര+ി' നി Gെ ള ല� ാവ ം� � R # #അ5 ഭ വ ിചിTN ാവം # # .. . എെ B ഏ Pവം വല ിയ ഭ ാഗ F മ ായ ി അ5 Vഹ മ ായ ി ഞാX കണ > ാ 2#ഒ അ5 ഭ വം നിGള മ ായ ി ഞാX പ Y# വയ > ാം് .

ഞാX * Tി> ാല ം െ താേT ഒ �ഷ� ഭ � യ ാണ് .. . ഞാX സ Z ള ി' പ ഠ ി േ0 ാH എെ B ് S S LCപ രീ� > മ Xപ അചX പ റ_ ന2ായ ി പ രീ� എഴ തിേ> ാള പ രീ� കഴ ി_ ാ' ഞാX് ്# a ## �നിെ 2 � വായ അ0 ല +ി' െ കാN േപ ാകാം എ2� # ് . അGെ ന പ രീ� കഴ ി_ ഞGH #എല� ാവ ം Z െ ട � വായ അ0 ല +ി' േപ ായ ി� . ഏ Pവം അകb C ീേകാവ ില ിെ B മ 2ി' # #എ+ി െ താഴ � കഴ ി_ േ8 ാH # , കറ+ അധികം ഉ യ രമ ില� ാ+ ഒ രാH എെ B കe ി' ഒ # ്മ ല� 8 മ ാല വ9 തf# � ് . എനി> ചട X മ ാL ം പ ാകമ g ഒ മ ാല് � # . അെ 2ാെ > വല� േ8 ാഴ ം#ആ യ ി f � വായ ര0 ല +ി' േപ ായ ി 2ത� ് . അ�െ കാN അവ ിട െ + രീതികH എനി>് ്#വല ിയ നിiയ മ ില� ായ ി f . ഞാX വ ിചാരി9 jസ ാദ ം# ആ യ ിരി ം . .. എല� ാവര ം്കിTി> ാ@ ം എ2് . ഞാX അത വാGി അവ ിെ ട നി2 െ താഴ ത നീGി അkേയ ാട അത് ് ് ് ്# ചട ി�തരാX പ റ_# . അേ8 ാH അk േചാദ ി9# . .ഇത നിനെ > വ ിട f കിTി് ? എ2് . നട 2 കാരF ംഞാX അkേയ ാട പ റ_് # . നിGH െ > ാf ം കിTിയ ിേല� എ2 േചാദ ി9് # . അേ8 ാH അkേയ ാഅkkേയ ാ ആ േരാ പ റ_ വേല� ാ ം ത2െ താെ > വാGകയ ാേണ ാ ആ രാണ ാേവാ അത# # ്എ2് . ഞാX ആ െ ള കാണ ി9 െ കാട > ാX േനാ> ിയ േ8 ാH അവ ിെ ട ആ െ രയ ം കN � മ ില�# # # .അെ 8 ാ അചX പ റ_ സ ാരമ ില�a # . . നിന> � വായ ര8 X ത2താവം എ2് ്� # . ഇേ8 ാഴ ം ആ#അ5 ഭ വം ഓ േ0 ാH ഉ N ാ* 2 ആ ന"ം പ റ_ റിയ ി> ാX വe . .. കാണ ണ െ മ 2 െ കാതി9് #േപ ായ തായ ി f ഞാX നിറ_ ഭ � ിേയ ാെ ട . അത � വായ ര8 െ B jസ ാദ മ ായ ി തെ 2് �ഞാX വ ിശ സ ി f� .. കാരണ ം അല� ാെ ത അവ ിെ ട േവെ റ ആ ര വരാനാണ മ ാല തരാX ് ് .. .എm കാരF വം � വായ ര8 നി' അ 8 ി9 െ ചe േ0 ാH വഴ ികെ ള ല� ാം താ െ ന �റ 2തായ ി് # � # #എനി> ഏ േ8 ാഴ ം് # േതാ2ാറN# ് .

ഓം നേമ ാ നാരായ ണ ായ .



Govindas Kitchen - Navaneetham recipe corner

Recipes for two of Krishna's all time favorites – Savitri Puram

1. Paal paayasam

Ingredients:

1. 1/2 cup broken raw rice*(1)

2. 8 cups whole milk

3. 11/2 cups unrefined sugar or Turbinado raw cane

sugar *(2)

Procedure:

If left unclean, cleaning the stove and surroundings is

the first step in the procedure for cooking naivedyam. After cleaning, just take a few drops of water and

spray it on the stove chanting Aum namo Narayanaya. This will purify the whole area. Put rice and milk

in a 6 quart or 8 quart vessel. Light the stove and chanting the following manthra, put the vessel on the

stove

ShuklAmbaradharam Vishnum sashivarnam chathurbhujam

Prasanna vadanam dhyAyEth sarvavighnOpashAnthaye

Occasionally stir it until it starts boiling. After it starts boiling reduce heat so that it is still boiling well

and keep stirring very frequently. Make sure that the milk is not sticking to the bottom of the vessel.

After it starts boiling , cook it for 20 -25 minutes and check whether the rice is cooked. If the rice is soft

and well cooked, add the 11/2 cups sugar and again boil for a minimum of 10 minutes. If you are using

the whole milk, boiling for about a total of 35 minutes should give the right consistency. Payasam

thickens as it cools down to room temperature and should be pouring consistency.

The only disadvantage of this method is that we have to keep stirring almost continuously for about 35

to 40 minutes. To avoid this we can do the same recipe in a slow cooker. In my experience, the one

made on the stove tastes better and while stirring we can chant, Vishnu sahasranamam and other

Krishna bhajans to make it more tasty and divine!

*1, Broken raw rice is called "potiyari" and in U.S, it is available in Chinese stores labelled as broken

rice. If that is not available, we can use regular long grain rice. (not basmati rice).

*2. IMPORTANT: Sugar is whitened by filtering it in the liquid state through beef bone char and

obviously Bhagavaan does not like it becasue He is Govindan and Gopalan! So please do not use white

sugar to make any naivedyam, not becasue it is not nutritious but because it is inauspicious.

Another note: In Kerala, payasam is offered with out any spices like cardamom, nutmeg, cloves etc.

According to the Veda experts, all spices are Rajasic foods that arouse passion and should be avoided by

all devotees and hence it is avoided at least in the naivedyams offered to Bhagavaan.

GruhaaNa naivEdyamidam surOchakam

gavyAmrutham Sundaranandanandana!



2. Neyyappam or Unniyappam made in ghee.

Ingredients:

1. 2 level cups raw rice

2. 2 heaped cups of dark brown sugar or powdered Sarkkara after boiling and

filtering to remove any impurities*

3. One half of regular banana .

4. Ghee made from about 11/2 to 2 sticks of butter

3. special vessel called "appakkaara" or muffin skillet

Procedure:

Soak the rice for about 3 hours and grind it very fine, as fine as

possible with reasonable amount of water. First add little water and as

it gets ground you can add more water. Too much water in the

beginning can create problems and prevents it from getting ground to a

fine paste. After grinding to a fine paste, mash the banana well and add

to it and grind a few seconds more to mix well. Now add the 2 heaped

cups of brown sugar and mix very well. Add enough water to make it

some what watery consistency. If it is very thick, appam will not be

soft. It has to be really thin.

Now put the skillet on the stove and when it is hot, add 3/4 tsp of ghee in each dip and pour the watery

dough to fill it. Put the stove on medium heat and when small

bubbles fill the surface of the appam or muffin, turn it upside down

and cook for another one minute. When the appam is cooked, take

them out and pour the next batch until all the dough is used. One

cup rice will yield about 13-15 appams and hence the whole recipe

will give about 26-300 appams.

Again people do add cardamom etc and as per the old rules, it is

never added in Guruvayoor becasue Bhagavaan likes only saatwic

food.

* If the Sarkkara is clean, you can powder it take two heaped cups to have the correct measurement.

Unlike the brown sugar available in U.S., still you have to dissolve it to add to the dough to get it mixed

well.

Guruvayoorappa, Naivedyam samarpayami!



Srimad Bhagavatham –

An Encyclopaedia of Spirituality!Dr. A. P. Sukumar, Vancouver, Canada

Krishnastu Bhagavan Swayam

Srimad Bhagavatham is a unique scripture as it satisfies the needs of anyone who ponders overlife– whether he is a believer in God or an atheist. It is not just a scriptural text- it is the LordHimself! Among the spiritually inclined - all the three categories of them- dwaithis (concept that theLord and I are separate), vishishta-adwaithis (Concept that the Lord and I have a special bond) andadwaithis (Concept that there are no two- Lord and I are one) – use Bhagavatham to explain andpromote their positions and they all take Bhagavatham as their authentic text. If you ask a Krishna-devotee, he sees the Bhagavatham as “Krishnastu bhagavan swayam” (Krishna is God, presentin/as Bhagavatham). For an advaithi, follower of vedantha, the holy book is full of metaphors thattake him to the deeper realms of contemplation and meditation to seek and reach the ultimatedivine, the Brahman. In essence, Bhagavatham is the scripture extraordinaire in that it containsreferences to every topic that one can imagine. Geography (details of Jambudweepa for example)to astronomy, physiology, love, war, deceit, profound philosophies, astrology, and physics tometaphysics, human psychology, and its divine interventions are all subject matter ofBhagavatham.

Being a scripture written by the Master Sage Ved-Vyasa, there is no wonder that the literal andpoetic quality of the book is awe-inspiring and incomparable. Having composed all the four Vedasand 18 Puranas, Sage Vyasa was apparently not content with his contributions! He felt that he still



lacks something that is hard to describe in words. The story goes that the celestial Sage Naradacame to his counsel and asked him to write yet another book extolling the virtues of ‘knowledge’that is full of glories (Bhagas) of the Lord. Yes, the Bhagavatham is a book full of eternal glories of

the Divine-Ultimate or God. It is also known as the 5th Veda- the first four being Rig, Yajus, Sama &Atharva Vedas. Having done this enormous task of writing a scripture with 18,000 verses in 12Cantos comprising of 335 Chapters, the Sage was blissfully content.

The Bhagavatham starts with an ideal setting for a story telling in the first Canto. The story must beuplifting, useful and completed in seven days, as the King Parikshit has been cursed to death bysnakebite at the end of the seventh day. The king, having heard the story-divine and gained thewisdom it imparts, accepts his death as the god given gift without any fear. The essence ofBhagavatham is the sense of fearlessness – abhayam– it gives. Fear is there where separationand ‘otherness’ exist. Bhagavatham is the ways and means by which one can get rid of the ego andaccept the oneness of the whole universe. The annihilation of egoistic individuality gives rise torealization of God. Bhagavatham tells us stories of devotees who have achieved this liberation fromego, not just by the path devotion alone. They resorted to paths of love for the Lord, incessant fearof God, hatred towards the Lord and the path of pure knowledge. Bhagavatham also reveals thesecret that the easiest of these paths is the path of devotion and love.

The second Canto gives us a glimpse of the Lord’s glory and the methods of meditation and yoga.The story of Sage Kapila and his mother Devahuti along with the Samkhya philosophy (Kapila Gita)is the subject matter of the third Canto and Daksha-yaga episode is covered in the next Canto. FifthCanto gives us a great geographical description of the world and the Bharathavarsha in particular.It also elucidates the various levels of heavens, hells and everything in between- stars, moons andother celestial objects. Story of Ajamila and the nobility of Narayana Nama (name of the LordNarayana) are extolled in the sixth Canto. Lord’s incarnations as Narasimha and Vamana are

covered in the 7th and 8th Cantos respectively. The ninth Canto is a preparatory chapter to

introduce incarnation of Sri Krishna in the 10th Canto.

The Tenth Canto (Dasamam) is considered to be the heart of Bhagavatham as it is in this we findSri Krishna as the ultimate and complete incarnation of the Lord that all of us can relate to. Thetenth Canto is the largest of the chapters- about one-fourth of the entire Bhagavatham. In theDasamam we can find and realize Sri Krishna in the particular form as we seek. He is there as anadorable baby for mother Yasoda, a mischievous boy for the entire Yadva clan, a handsome youngman for the youth of Vrindavan, a friend, philosopher and guide for the warrior prince Arjuna, acunning negotiator, a forceful fighter and as the object of worship and reverence for the entireuniverse. Sri Krishna didn’t ask us to renounce anything and to take sannyasa to be spiritual. Helived a life exemplifying how we can assimilate all in life and still lead a perfect life of ‘detachment’.Through Karma Yoga he demonstrated the virtue of work and the need for us to work as acommunity in unison to ensure prosperity- spiritual and material- in the world. The concept ‘leela’and the associated imagery of the Lord in Bhagavatham is the most profound as it reveals Hisrelationship with devotees as a teacher, lover, friend and whatever the devotees want him to be.

In the 11th Canto, we see the decline of dynasties and the demise of Sri Krishna himselfexemplifying that the inevitable (anything that is born must die) is applicable to all, including theLord Himself! In this Canto we also find a philosophical gem- Uddhava Gita, as the Lord impartedto his friend-disciple Uddhava - the highest spiritual knowledge, before leaving His mortal body. The

final –12th- Canto concludes the story of King Parikshit as he embraces death fearlessly. Kali Yuga-the present aeon- is being introduced here indicating the importance of Namam – the Lord’s name-as the only refuge for the mortal human beings.



It is customary to read the Bhagavatham in seven days and the tradition is called SapathahaYajna*. All over India, Sapathahams are held to mark special occasions in a village, city or even ina house hold. Bhagavatha-sathrams are also popular these days. They are large conferenceswhere scholars present ‘new’ theories, findings and explanations of what has been written inBhagavatham thousands of years ago. There have been a number of translations of theBhagavatham written in various languages – Indian and international- from the original Sanskritversion**. Translated versions are also used to conduct Sapthahams. The latest translation ofBhagavatham was done by the famous Malayalam poet Akkittham this year.

Although the Bhagavatham presents devotion as the premier method of inquiring into the Divine, itprovides wonderful opportunities for the student to pursue the path of knowledge and devotionintegrated well into his life. Bhagavatham is indeed a spiritual encyclopaedia!

• * First Bhagavatha Sapthaham (in Malayalam) in North America was held in July 2008. This year also aBhagavatha Sapthaha Yajnam is being held from July 10 to July 17, 2010 at the Sri Siva Vishnu Temple, Washington,under the leadership of Yajnacharya Sri Mannady Hari.

• ** Bhagavatham- Nityaparayanam a book for the daily reading is available for free downloading athttp://www.guruvayoor.com



െ ന യ + ി ര ി െ ന യ + ി ര ി െ ന യ + ി ര ി െ ന യ + ി ര ി ്് ്് ( ന ാ ര ാ യ ണ ീ യ + ി െ B സ ത o പ ര ി ഭ ാ ഷ ന ാ ര ാ യ ണ ീ യ + ി െ B സ ത o പ ര ി ഭ ാ ഷ ന ാ ര ാ യ ണ ീ യ + ി െ B സ ത o പ ര ി ഭ ാ ഷ ന ാ ര ാ യ ണ ീ യ + ി െ B സ ത o പ ര ി ഭ ാ ഷ �� ))))

f¡©kz¤f¡©kz¤f¡©kz¤f¡©kz¤

VAISHNAVI #49, Vivekanada StreetUdayanagar, Dooravaninagar (PO), Bangalore - 560 016Phone - 080 28530048, 41260122, 28533785, 09448367896

e-mail [email protected]

2 1 : 2 1 : 2 1 : 2 1 : ന വ വ ഷ ാ ദ ി ക H ന വ വ ഷ ാ ദ ി ക H ന വ വ ഷ ാ ദ ി ക H ന വ വ ഷ ാ ദ ി ക H (((( ന േ ത ാ 2 തന േ ത ാ 2 തന േ ത ാ 2 തന േ ത ാ 2 ത))))1

മt F േ ദ ശ + ി ള ാ )തന ാ മമാ 2 jേ ദ ശ + ി 'അ t ന ാ ര ീ ശ ര ന ാ യി വസി ം േ ദ വX�

മഹാ േ ദ വ ീ സേ മതന ാ യ ദ ി വ F ന ാ ര ീ ജ ന േ + ാ ടം് #മഹാ മoജ ാ ലം േ വN ംവ ി ധ ം ജ പി 9 # ്

സ�തി ഗ ീ തതതി കള ാ ' സംഘ ഷ ണ സ -പ+ ി '് �ഭ ജ ി 9 ീ ടമധ ീ ശ ര െന ന ി > ാ Cയം# � .

2ഭ v ാ ശ െമf g ദ ി > ി ലി ള ാ )ത+ ി X ക ി ഴ > ാ യ � ്

ഭ v Cവമന ി മാ ര ാ ലന വര തം#ഹയശ ീ ഷ ത5 വാ *മധ ീ ശ ര X� ; കല പാ m+ ി '്

മറ _ താ ം മറ കെള വ ീ N -പ+ ി 'ആ ര ാ ധ ി > െ8ടf N വഴ ി േ പാ െലയാ ഭ ാ വെ+# # ,

ആ -പെ+ സമര ി േ 2 X് , േ ദ വാ ധ ി േ ദ വ.

3െത മാ റ ി ഹര ി വ ഷ െമ2 ഖ z മതി ലേ ല� ാ

ഭ �)" ം jഹ� ാ ദ ാ ദ ി jമഖ � ാ ര ാ '#പര ി േ സവ F ന ാ യി { t I ാ ന േ മ*മതി { |-

ന ര ഹര ി മ + ി വാ ഴ വ jച z -പി� ് � .

4ദ ി ശ മാ റ ി പടി _ ാ റ േ ക�മാ ലം ത2 ി ' ലീ ലാ# -

വ ി േ ശ ഷ ലസി തസമി തേ ശ ാ ഭ ന ാ ംഗ ന ാ യ ് ്ക~ ബ ാ ണ -പമാ 2 ഭ ഗ വാ െന ഭ ജ ി േ 2 X



jജ ാ പതി സത# , േ ദ വ ി യി വെര േ 8ാ െല.

5ഉ+ ര മാ ം ദ ി > ി ' ര മF ം ര മF ക+ ി ' ഖ z ന ാ ഥ X

ഭ �ന ാ *ം മ5 വ ി ന ാ ലാ ര ാ t F ന ാ യിമ� F -പ, ന ി k � ര � ദ യ+ ി ' വാ ഴ ം ഭ �# -

വ� ലന ാ ം ജ ഗ 2 ാ ഥ , െതാ ഴ തീ ടേ 2 X# # .

6ര മF ക+ ി X വട> ാ യി ഹി ര � യമാ ം ഖ z + ി '

Z k -പം ഗ ി ര ി വര ധ ര jവ ീ ണ ംധ ര ി 9 പി �വര ന ാ മാ ര F മാ വാ ലാ ര ാ t F ന ാ യ # ്

ഇ ര ി 2 ഭ ഗ വാ െന സമര ി 9 ി ടേ 2 X് # .

7അ തി ന ല പം വടെ> ഴ മ+ ര * ഖ z + ി '് # #

� ി തി േ ദ വ ി ഭ വ'jി യ ഭ ജ ി 9 -പംദ ംഷ � ാ V+ ാ ' ഘ ന ന ി ര െതാ ടം മT ി ' െന ടതാ യ് # #

ഋഷ ി 5 തക ി ടി -പX കാ > ണ െമെ2.

8ക ി 0 ഷ ന ാ മെമഴ ം ദ � ി ണ ഖ z + ി '+ വ# #

ക0 െമഴ ാ ഭ �X വാ യസതX ഭ ജ ി ം# #ജ ന കജ ാ jി യം പര മ� ത-പെ+ 8N�

ര ഘ ര ാ മന ാ യ വ ി ള G ം ഹര ി പാ ഹി മാ ം# ് # .

9ഭ � ന ാ ര ദ ാ ദ ി കള ാ ' സാ ംഖ F േ യാ ഗ േ jാ �G ള ാ ം

സേ് താ L ജ ാ ലG ള ാ ' ന ി തF ം സ�തി > െ8T ം് #സംര � ണ ം സാ ധ ശ ീ ല# , സ� തി കള ി വെ> ല� ാ ം#

ഭ ാ ര തവഷ + ി ' പാ ര മ ള ി െ> ാ N ം#ന ര ന ാ ര ാ യണ � ാ ര ാ യ മ വ ീ ടം മഹാ jേ ഭ ാ് #

പര ി പാ ലി > േ ണ ന ി തF ം സകലവ F ാ പി X !

1 0



പാ � ദ ീ പി ലാ ദ ി തF ന ാ യ� � ് , ശ ാ ല മല+ ി ' ച � ന ാ യം് # ,*ശ ദ ീ പി ലഗ ന ി യാ യം� ് # , െ� ൗ� മാ ം ദ ീ പി '�

ജ ല-പി യാ യം ശ ാ കദ ീ പി ' വാ യവാ യം പി െ2# # #�പഷ കര മാ ം ദ ീ പി ' പര � � ം താ ന ാ യം# ് � #

ഭ ജ ി f ഭ �േ ലാ കഗ ണ ം ബ �വ ി ധ ം ജ ഗ 'പതി യാ *ം ഭ വാ െന + ാ ന ി ണ G ം മT ി '# .

1 1പച ഛ ാ V+ ി ' �വതാ ര ം േ ശ ഷ മംേ ഗ ാ പാ ംഗ G ള ി '# ് #

മP താ ര ാ ഗ ണ G ള ം Vഹജ ാ ലവം# # #jേ ശ ാ ഭ ി ം ശ ി ം{ മാ ര സ -പന ാ യ L ി സ� F യി '� ്

പര മതി േ യാ ഗ F � ാ ര ാ ' പര ി േ സവ ി തXവാ ര ാ 2 ി ധ ി ശ ാ യി യാ *ം പര േ മശ , എ ന ി െ> ഴ ം#

ന ര കപാ പG H തീ b ര � ി 9 ീ േ ടേ ണ.

1 2ആ േ ലാ ലമാ യാ ടീ ട2 *z ല+ ി X jഭ േ യ� ം#

ആ യി ര ം ഫ ണ G െള ഴ മന mന ാ യി#പാ താ ള + ി ന ടി + T ി ' ന ീ ലാ ംബ ര ധ ാ ര ി യാ യി

ന ാ ന ാ ംഗ ന ാ ഗ ണ G ള ാ ' േ സവ ി തന ാ യിഹലാ യധ ധ ര ന ാ യി വ ി ള G 2 � വാ യ# # � -

പര വാ സ# , ദ ര ി തG ള കP ീ ടേ ണ# .

C ീ ന ാ ര ാ യ ണ ീ യ ം മ ല ം C ീ ന ാ ര ാ യ ണ ീ യ ം മ ല ം C ീ ന ാ ര ാ യ ണ ീ യ ം മ ല ം C ീ ന ാ ര ാ യ ണ ീ യ ം മ ല ം ��

ദശ ക ം 21 ©hv¸·¥t c¡j¡iX g¶Y¢j¢©hv¸·¥t c¡j¡iX g¶Y¢j¢©hv¸·¥t c¡j¡iX g¶Y¢j¢©hv¸·¥t c¡j¡iX g¶Y¢j¢ --------

022:001അ ജ ാ മ ിേള ാ ന ാ മ മ ഹ ീസ ര ഃ പ ര ാ ച ര X വ ിേഭ ാ ധ kപ ഥ ാ X � ഹ ാ Cമ ീ# #�േര ാ ഗ ിര ാ ക ാ ന ന േമ തF � ഷ ട വ ാ X സ � ഷ ട ശ ീലാ ം * ലട ാ ം മ ദ ാ * ലാ ം് ്#

022:002സ തഃ jശ ാ േm ാ� ऽപ ി തദ ാ �താ ശ യ ഃ സ ധ kമ � ജ F തയ ാ സ മ ാ ര മ X� #അ ധ kക ാ ര ീ ദ ശ മ ീഭ വ X പ ന ദ െധ ൗ ഭ വ 2 ാ മ യ േത സ േത ര തിം# # #



022:003സ � തF ക ാ േല യ മ ര ാ ജ ക ി< ര ാ X ഭ യ < ര ാ ം സ Lീന ഭ ില� യ X ഭ ിയ ാ# ്പ ര ാ മ ന ാ ക ത � � തിവ ാ സ ന ാ ബ ലാ � ഹ ാ വ ന ാ ര ാ യ ണ ന ാ മ ക ം സ തം# ് ്� #

022:004ദ ര ാ ശ യ സ F ാ പ ി തദ ാ സ F ന ിഗ തത ദ ീയ ന ാ മ ാ � ര മ ാ Lൈവ ഭ വ ാ ത # � ്പ േര ാ# ऽഭ ിേപ �ഭ വ ദ ീയ പ ാ ഷ ദ ാ i�J ജ ാ ഃ പ ീതപ ട ാ മ േന ാ ര മ ാ ഃ

022:005അ മ ം ച സ ം പ ാ ശ F വ ിക ഷ േതാ ഭ ട ാ X വ ിമ �േതതF ാ ധ ബ ലാ ദ മ ീ# # #ന ിവ ാ ര ിതാ സ േത ച ഭ വ ൈന സ തദ ാ തദ ീയ പ ാ പ ം ന ിഖ ിലം ന F േവ ദ യ X് ്

022:006ഭ വ � പ ാ പ ാ ന ി ക ഥ ം � ന ിഷ �േത �േത് ऽപ ി േഭ ാ ദ z ന മ സ തി പ z ിതാ ഃ്ന ന ിഷ �തിഃ ക ിം വ ിദ ിതാ ഭ വ ാ � ശ ാ മ ിതി jേഭ ാ ത ത പ ഷ ാ ബ ഭ ാ ഷ ിേര് ്� #

022:007Cതിസ � തിഭ F ാ ം വ ിഹ ിതാ ¡ താ ദ യ ഃ പ ന m ി പ ാ പ ം ന ലന m ി വ ാ സ ന ാ ം# ് # #അ ന m േസ വ ാ � ന ി�m തി ദ യ ീമ ിതി jേഭ ാ ത ത പ ഷ ാ ബ ഭ ാ ഷ ിേര� � ് #

022:008അ േന ന േഭ ാ ജ � സ ഹ ¢ േക ാ ട ിഭ ിഃ �േതഷ പ ാ േപ ഷ പ ി ന ിഷ �തിഃ �താ# � ്യ ദ Vഹ ീ2 ാ മ ഭ യ ാ * േലാ ഹ േര ര ിതി jേഭ ാ ത ത പ ഷ ാ ബ ഭ ാ ഷ ിേര� ് #

022:009£ ണ ാ മ ബ t F ാ പ ി മ * " ക ീ+ന ം ദ ഹ തF െഘ ൗഘ ാ � ഹ ിമ ാ സ F താ � ശ ഃ# #യ ഥ ാ ¤ ിേര ധ ാ ം സ ി യ െഥ ൗഷ ധ ം ഗ ദ ാ ന ിതി jേഭ ാ ത ത പ ഷ ാ ബ ഭ ാ ഷ ിേര� ് #

022:010ഇ തീര ിൈതയ ാ മ F ഭ ൈട ര പ ാ ¥ േത ഭ വ ദ ഭ ട ാ ന ാ ം ച ഗ േണ തിേര ാ ഹ ിേത്ഭ വ � � തിം ക �ന ക ാ ലമ ാ ച ര X ഭ വ ത പ ദ ം jാ പ ി ഭ വ ദ ഭ ൈട ര െസ ൗ് ് ്

022:011സ ക ി< ര ാ േവ ദ ന ശ < ിേതാ യ മ സ ത ദ ം ¦ ിഭ േ� ഷ ന ഗ മ F താ മ ിതി� �് #സ ക ീയ §തF ാ ന ശ ിശ ി� ദ 9ൈക ഃ സ േദ വ വ ാ താ ലയ ന ാ ഥ പ ാ ഹ ി മ ാ ം � #



MOHAMUDHGARA-BAJAGOVINDAM OF SANKARA

DR. SAROJA RAMANUJAM, M.A., PH.D, SIROMANI IN SANSKRIT.

praaNayaamam prathyaahaaram

nithayaanithya viveka vichaaram

jaapyam sametha samaaDhiviDhaanam

kurvavaDhaanam maahdhavaDhaanam

Breath control and control of the mind, the discrimination between eternal and non eternal, mindestablished in Brahman, samadhi through means of japa etc., this, one should be very careful topersist in.

Sankara thus invites the attention of a seeker of spiritual progress of the hazards of the sensualpleasures and warns him against the play of maaya imploring him to rise above that through spiritualpractices like pranayama and prthyaahaara, breath control and control of the mind. Thisaccompanied with nityaanaityavasthu viveka, discrimination regarding which is permanent and whichis not, leads one to Samadhi in which the intellect is firmly established in Brahman.

Pranayama and prthyahara are part of ashtangayoga formulated by Pathanjali in his yogasuthra. Theseare the external disciplines to control the body and mind. The eight angas, limbs of yoga arepranayama, breathcontrol, prathyahara, withdrawing the senses form the sense objects, aasana,correct posture to sit for meditation , dhaaranaa, donsistent thought on Brahman or the object ofUpasana,dhyaana, contemplation on the same and samadhi, final integration of mind and intellect inBrhaman. In the sixth chapter of the Gita we have a very good description of the yoga as amenas ofsalvation.

The final goal is to attain moksha and Sankara advocated the four means of acquiring it, known as



sadhanachathushtaya. They are , ihaamuthraphala bogaviragaH, nithya anithya vasthu vivekaH,Samadhamaadhi sampath and mumukshuthva,.

In order to create mumukshuthva, desire for heaven Sankara has shown through the foregoing slokasthat all pleasures in the world and the next are fleeting and not real. This leads one to ihamuthra phalabhoga viraga, detachment from the enjoyment of the results of action in this world and the next, bycreating the discrimination between which is real and which is not, nithya anithya vasthuviveka. Thisis achieved by cultivating the Samadhamaadhisampath, the sixfold qualities of Sama, control of themind, dhama, control of the senses, uparathi, refraining from desire-motivated actions, thithiksha,tolerance or endurance, Sraddha, faith in the guru and vedas and samaaDhaana, concentraion ogf themind on Brahman.

In this sloka Sankara has mentioned all techniques of spritual discipline as outlined in yoga ,jnanamarga and bhakthi marga. Pranayama etc. refers to the path of ashtangayoga,nithyaanithyaviveka outlines the jnanamarga and jaapyam denotes the bhakthi marga.

gurucharaNaambuja nirbharabhakthaH

samsaaraath achiraath bhavamukthaH

sendhriyamaanasa niyamaadhevam

dhrSyasi nija hrdhyasTham dhevam

The one who has steady devotion towards the lotus feet of his guru will be freed from samsara soon.Sankara concludes the work by saying, “through the control of senses and mind as described thus (inthese slokas) you will soon be able to see the Lord as residing in your heart.

. Sankara gives a final assurance that the devotion to the guru will lead to a quick deliverance from thesamsara. The final salvation comes from witnessing the Lord residing in the heart,

Guru may be dfficult to attain in thse days because the scriptures specify the guru to be a Srothriya,well versed in vedas and a brahmanishta, a realised master. But any one who makes us experiencethe Lord within us is a guru, even if he is unaware of his doing so. This is where the Sraddha, faithcomes in. If you have faith in one whom you take as your guru, the Lord Himself instructs you throughhim.Or else the Lord Himself is our guru.

This work of Sankara contains the essence of Gita and is aptly called Mohamudgara as it brings to themind vividly the travails of samsara and opens up the eyes of the man of the world to reality. Thedescription of the illusoriness of the worldly pleasures is brought out in a picturesque manner. But forthe refrain that goes throughout, namely ’Bajagovindam’ the contents are not strictly devotional butprimarily philosophical. These verses are verily a shock treatment administered to the materialisticintellect and shakes it from the stupor of ignorance.

Shubham.



Geeta Dhyanam

Veena Nair

|| Om Namo Narayanaya ||

Api chedasi pApebhyah sarvebhyah pApa-krittamah;

Sarvam jnAna-plavenaiva vrijinam san-tarishyasi || 4.36 ||

Even if thou art the most sinful of all sinners, yet thou shalt verily cross all sins by the

raft of knowledge.

Krishna assures that even the most sinful of all sinners, through his/her own efforts can hope to reach the state

of perfection, of ultimate bliss. I find this one of the most comforting statements in the Gita – moksha is assured even to

the most evil one, provided the efforts are put in, in a disciplined and consistent manner. Swami Chinmayananda says

that “such a clear charter of man’s right to the Divine has never so far been written in any other existing scripture of the

world!”

Yathai-dhAmsi samiddho agnir bhasmasAt kurute Arjuna;

JnAna agnih sarvakarmAni bhasmasAt kurute tathA || 4.37 ||

As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce

all actions to ashes.

All actions here include actions undertaken in this all previous janmas (births), the fruits of which may be in

operation or may yet to fructify. All good and bad actions performed over our many many births leave some impression

and express themselves at different points during the course of our life. Swamiji says that here Krishna assures us that

when we awaken to our real nature, when we realize the divinity within, all our Karmas get burnt up and thereafter we no

longer ‘suffer’ from its consequences.

Na hi jnAnena sadrisham pavitram iha vidyate;

Tat swayam yogasamsiddhah kAlenAtmani vindati || 4.38 ||

Verily there is no purifier in this world like knowledge. He who is perfected in Yoga

finds it in the Self in time.

Krishna himself declares that there is nothing more sacred in this world than knowledge of the Self; it is the most



purifying thing, the only goal worth aspiring for [in chapter 10 where Krishna describes his different glorious

manifestations he has described spiritual knowledge as the ultimate knowledge, i.e. in the realm of knowledge He is

spiritual knowledge]. He says in due course of time, there is no fixed time duration laid down, it could be soon, it could

take a long time. But that will depend on the level of efforts made.

ShraddhAvAn labhate jnAnam tatparah samyatendriyah;

JnAnam labdhvA parAm shAntim achirenAdhigacchati || 4.39 ||

The man who is full of faith, who is devoted to it, and who has subdued all the senses,

obtains (this) knowledge; and, having obtained the knowledge, he goes at once to the supreme

peace.

Faith, devotion, and sense-control are the three primary requirements listed here to obtain knowledge of the Self.

Faith in the Guru, in the scriptures, in the wisdom handed down by the rishis of old, from generations to generations about

the nature of Self-knowledge.

Devotion, consistent, continued attempts to maintain in one’s mind consciousness of the Divine. If sure progress

is to be made, then haphazardness in matters of spiritual discipline is not to be entertained; one has to move on with firm

determination.

Sense-control is of vital importance, because faith and devotion will not bring about the desired effect without it.

One is constantly dissipating one’s energy running after material pursuits. Swamiji says “excessive sense-life and

absolute God-life are antitheses (opposites) of each other”.

Once we embrace these three basic qualities/requirements, the fruit is an everlasting peace. Krishna promises

that the goal will be reached before long.

(to be continued..)

“True and sincere surrender unto the Lord is the essence of Bhakti (God-love). ‘I am Thine, All is Thine. Thy Will be done,

my Lord’ – This is the best Sharanaagathi Mantra or prayer of self-surrender. Seek His will. Do His will. Surrender to His

will. You will become one with the Cosmic Will.” ...Swami Sivananda.

Srimad Bhagavad-Gita – Swami Chinmayananda, Chapter IV.

For excellent resources on the Geeta, visit

http://www.gitasupersite.iitk.ac.in/

http://www.bhagavad-gita.org/

http://sanskrit.safire.com/Sanskrit.html

http://www.vaisnava.cz/clanek_en.php3?no=24

|| Hari Om ||



Ohm Namo Bhagavathe Vasudevaya

BHAGAVATHOLPPATHI(The background of the origin of Srimad Bhagavatham)

M.P.R.Nair.

According to Sanatana Dharma, the time period between Creation (Srshti) andDestruction (Pralayam), is called a Kalpa. With unerring exactness, Kalpa is repeated with the processof Srshti and Destructon, in such a way as to balance the perfect system of the Universe, withmarvelous precision. The duration of each Kalpa is 1000 Chathuryugas. A Chathuryuga is a period of 4,320, 000 years consisting of 4 Yugas viz. Krtha Yuga or Satya Yuga, Treta Yuga, Dwapara Yuga, andKali Yuga. Thus, one Kalpa consists of 4, 320, 000, 000 years, which is said to be one day for Brahma,the Creator.(Sahasra yuga prayantham ahar yat Brahmano vidu:, Ratrim yuga sahasrantham ahoratravido janaa): At the end of the day, Brahma retires to sleep and that is called Pralaya (Dissolution). Foran equivalent period of 4, 320, 000, 000 years, the Universe will remain dissolved and at the beginningof the next day for Brahma, everything comes out as before starting again with Satya Yuga or Krta

The present Kalpa in which we are living is known as Sweta Varaha Kalpa. It is nownearly 5,000 years since the present Kali Yuga started. The sustenance of the Universe is maintained,because of the cyclic repetition of these Chathuryugas. The present Kali Yuga started just immediatelyafter the ‘Swargarohana’ of our Lord Krishna, just after the famous Maha Bharatha War. As the KaliYuga started, people began to experience different kinds of miseries. such as, they began to developevil tendencies, experienced poverty, lost moral values, they were not afraid to do unrighteous things,(Adharma), there was no fear of God, they became short-lived, less fortunate, lost memories to a greatextent, there began hypocrisy, self-aggrandizement, violence, deception, crimes of various nature,terrorism, wars, and disasters. One cannot recall a single day without a report of something terriblehappening somewhere, including natural calamities, though the latter must be accepted and faced withequanimity. Others, however, were of our own making, created by misunderstanding, some of themarise from the conflict of ideologies, political or religious, some, when people fight each other for pettyends, and yet others from losing sight of the basic humanity that binds us all together as a singlehuman family.

It seemed that people forgot that the different religious ideologies and political systemsof the world are meant for human beings to achieve happiness. The greatest single danger that facedhumankind, in fact all living beings on our planet was the threat of mutual destruction. Often peoplecould not overcome problems because they either did not know the cause or if at all they knew thecause, they did not have the means to remove it.

Seeing this catastrophe, and feeling quite disheartened at the deplorable condition ofthe people, Brahmarshi Krishna Dvaipayana VedaVyasa , with a view to uplift the people from misery



and uphold human values, began to codify our ancient and sacred Scriptures like Vedas, Upanishadsetc. scattered here and there in our Srutis and Smritis.aswell. The electro-magnetic waves of theseScriptures, including our great Vedas, helped us and are still helping us, to a great extent, in makingimprovements, physically, mentally and spiritually, almost throughout the world. Vedas are meant for alland really they are above religion. It can be considered as the constitution of all religions. Besidescodifying Vedas, Brahmarshi Veda Vyasa wrote as many as or even more than 18 Puranas withhundreds of thousands of verses in each, and Brahma Sutra. He wrote Maha Bharata, consisting ofone lakh slokas. But to his surprise, violence was only spreading wide.

The terrible plight of the people, made Lord Brahma extremely sad. He was almostdejected, depressed and restive and was deeply distressed, with no peace of mind. He was in adilemma and he prayed to Lord Vishnu from his heart of heart. Lord Maha Vishnu, holding the hands ofLord Brahma transcended four verses as ‘Chathusloki Bhagavatham’ to him. We can see these fourverses still in Srimad Bhagavatham, in Slokas 32, 33, 34 and 35 in Chapter 9 of the 2nd Canto. At thattime Brahma Deva’s son Devarshi Narada came there, and Brahma Deva described the story ofBhagavatham to him in a nutshell. Devarshi went to Vyasa Bhagavan and the latter welcomed him byoffering appropriate arghyas and poojas to him The Devarshi advised him to extol the glories of LordVasudeva in detail and added that until he did that he was not going to enjoy peace of mind, at all.Brahmarshi Vyasa was initially at a loss as to how to begin his work. From this Chathusloki,Brahmarshi Vyasa, at last made 18, 000 slokas as Srimad Bhagavatham, the most celebrated andpopular of all the Puranas, describing in full detail Lord Vishnu’s ten Avatharas and His Leelas.

The word ‘Purana’ literally means ‘narratives of ancient times’. Puranas are books ofmythology. They reflect the social, political, religious, and artistic culture of India. The universal truth ofdevotion, justice and generosity portrayed by the role models in the ancient Indian contexts hold thesame significance today. The narratives therefore, create deep impressions in our minds. The puranicstories reveal that before every incarnation, there is a collective appeal to the Lord in the form ofprayers from the good people aswell as Devas. They seek the Lord’s help to re-establish Dharma, afterkilling the wicked people. These prayers become the punya, because of which the Lord assumes aparticular form for a particular purpose. Ithihasas are epics or history. Really speaking both Puranas,like the 18 main ones including Srimad Bhagavatham, which is really mytho-historical, and Ithihasas,like Ramayana and Mahabharatha, are the practical parts of Vedas. Vedas are truly theoretical. Theyboth combine to make our Scriptures rich and great. What we study from Bhagavatham, amidst manyother good things, is that we should be grateful, be humble, be patient, be generous, show response,be motivating, and be brave in all our actions, be well disciplined in prosperity, spread good ideas, fetchname, fame and reputation to the family and to the society, be intuitive, be with enough persistence,perseverance and providence. Also, it teaches us that we should avoid politics without principles, donot earn wealth without doing work, realize that knowledge without character is not good; that pleasurewithout conscience, commerce without morality, science without humanity, and worship without anysacrifice, are bad since they are real sins of the society that will eventually ruin the human race as awhole, not to speak of the individuals concerned. Bhagavatham united Sree Shuka finally with hisfather, Brahmarshi Veda Vyasa. Sree Shuka narrated it to King Pareekshit , who attained Moksha bylistening to it, in seven days.

Srimad Bhagavatham is essentially the natural commentary of Vedanta Sutras,transcended from Lord Maha Vishnu. ‘Bhakthya Bhagavatham Jneyam’. Hold fast to Bhagavatham. Itincludes the life and teachings of Lord Krishna. The Lord takes a particular form for a given purpose, ata given time and place. Indeed Srimad Bhagavatham is the path way to Reality, which can be definedas that which does not undergo any change, whatsoever in all the three periods of time namely, thepast, the present and the future. It takes us to the Absolute Truth or Brahman, the SupremeConsciousness.

‘Sreemad Bhagavathakhyoyam prathyaksha Krishna evahi;’ meaning, Srimad Bhagavatham isLord Krishna Himself. After hearing Udhava’s sorrowful words, Lord Krishna kept all His strength in



Srimad Bhagavatham, for His Devotees. That is why Bhagavatham is known as a ‘Wordy Idol’, andconsidered as Bhagavan Himself. The most wanted prerequisite to spiritual advancement is Faith; wemust be faithful to our word, deed and God. Bhagavat Gita extols:

‘Dhanyathmani pasyanthi, kechidalmana,malmanad’, meaning :

We must meditate up on God, for only meditation refines our intellect and expands it to realize theSupreme Spirit that dwells in every human being. It is meditation which can lift us from the mundaneexistence or Prakrti to attain one’s true self or Purush or the inner Consciousness, which is nothing butthe manifestation of Divine-Self. The Vedanta Sutras, as enshrined in Srimad Bhagavatham, is basedon 5 Principles. The first one is Iswara, Bhagavan or God or the Supreme Personality of God-head.The second Principle is Jeeva, the individual living entity or Spirit-Soul. The third is Prakrti or matter.The fourth is Kala or Time, and the fifth and last Principle is Karma or Action.

Srimad Bhagavatham is the ultimate of the Vedic Wisdom. It is the ‘Crown Jewel’ ofBhakthi Mahatmya. It is also said to be the ‘Vedasarasarvaswam’. It teaches us the Brahma Tatwa orthe Principle of Brahma, that there is nothing beyond Brahman. Even if you possess money power,muscle power and all sorts of safety and security, at anytime you will be no more on the earth, withinseconds. It is the only one Scientific and ultimate Truth, the ‘Anantha, Akhanda, Nithya, Shudha,Sathya, Buddha, Mugdha, Swaroopa’. Srimad Bhagavatham is considered to be the greatest of allSciences because, the Supreme Truth, that is obtained by very hard work of learning through the threepathways of Science, namely Karma, Upasana and Jnana margas, is obtained through mereParayana of Srimad Bhagavatham. Karma has the desire for result in it; Upasana is not an easy task toperform appropriately in this Kali Yuga; Jnanam, only shows the way to the Supreme Truth. ButBhagavatha Parayanam gives them altogether atonce. Observation of Bhagavaha Dharma is the veryessence of this Devotional Scripture. The thought process deep in the blood-stream of every Indian, itseems, is to attain Moksha, while leading a life, doing righteous things and accessing bhakthi throughJnana. Srimad Bhagavatham will be a Panacea for them, should anything intervene in between.

Srimad Bhagavatham is written in the form of poetry, interspersed with Keerthnas(singing the names and glories of the Lord) and Katha Sravana (listening to His stories). Also, as weexplore, we can see great heroes and heroines of the Indian culture and tradition, like, to mention afew, Dhruva, Prahlada, Harischandra, Viswamitra, Bhagiratha, Krishna, Kunti, Bhishma etc. They arestill the role models for the Indian people. The subjects treated are those of Devatas, Dharma,Cosmology, Art etc. and hence it is immensely useful for the Scholars interested in the study of thesubject. Srimad.Bhagavatham, as already said, originally transcended from Lord Vishnu.to LordBrahma in the form of Chathusloki and then Lord Brahma transcended it on to Devarshi Narada. Hetransferred it to Brahmarshi Veda Vyasa, who made 18,000 slokas out of the original four slokas ofLord Sree Maha Vishnu. He divided these 18,000 Slokas into 12 Cantos (Skandas), consistingaltogether 335 Chapters. The first 6 Chapters are earmarked to extol Bhagavata Mahatmyam, or themerits of Srimad Bhagavatham and the Sapthaha Vidhi etc. In the 12 Cantos (Skandas), variousstories including the glories of Sri Hari are vividly described. Brhmarshi Veda Vyasa taught it to his sonShuka Deva, who handed it over to King Pareekshit. Some more transfer stories are there regardingthe origin of Srimad Bhagavatham, as said by Shuka Deva in some other contexts, like, SamkarshanaMoorthy passed it on to Sanatkumaras, they in turn gave it to Maharshi Samkhyayana, andBrihaspathy, who gave it to Sage Parasara, then Sage Prasara transferred it to his disciple MuniMythreya, who gave it to his disciple Vidura etc. When the whole Bhagavatha is narrated to thelisteners in the course of 7 days, it is called ‘Bhagavatha Sapthaha’. Shuka Deva conducted the firstBhagavatha Sapthaha, 30 years after Sri Krishna’s Swargarohana. After 200 years, Gokarna , a trueBrahmin Devotee, conducted the 2nd Sapthaha for his brother Dhundhukari’s libration. 30 years afterthat, the 3rd Sapthaha was conducted by the Sanaka brothers to Devarshi Narada. Hundreds ofthousands of Sapthahas are conducted ever since and they are being still conducted throughout theworld. ‘Sapthaha Vidhi’ lays down how it should be conducted and it narrates its Mahatmyam (merits)



aswell. It is also said that Adisesha spread Bhagavata in Patala (Present UP); Brihaspathy in Swarga(Heaven); Sage Parasara on Earth; and the four Sanatkumaras (Sanaka, Sanatana, Sanandana, andSanatkumara ), beyond the worlds of Swarga. Its tenth and the longest Canto, narrates most beautifully the deeds of LordKrishna, introducing His child-hood exploits and pranks. Devotees later elaborated and still decipheringnew nectarean Leelas from the deepest honey-combs of Srimad Bhagavatham, and they will benarrated sweetly and continuously as fresh as ever, as long as the Universe is there. I humbly feel thatno other Lord in the world is so beautifully glorified as Lord Krishna, with His bewitching beauty and Ialso believe that none is going to capture that place, ever in future, aswell. I think Srimad Bhagavathamis not meant only for the people of Bharatham or India alone; it is for all the people in the world over,since it has references to other parts of the world therein. The Divine Power of Bhagavatham is yet tospread far and wide, to realize the deepest love and affection of God, conveyed through it, and itsambience of universal humanitarianism and compassion. Each of us has to develop a universalresponsibility and explore all avenues to make it reach every individual, in its proper perspective of‘Bhakthi’, ‘Jnanam’, and ‘Vairagyam’, and then we can see, that it will be transforming human attitudes,solving even the greatest threat of nuclear destruction, vested in the hands of leaders of the nuclearpowers who literally hold the future of the world in their hands. ‘Bhagavatha Dharmam’ (The detailedrelationship of Bhagavan, Bhkthan and Bhakthi) may be taken to the scientists and technicians whocontinue to create these awesome weapons of destruction, and to all the people at large who are in aposition to influence the leaders of the world. If it is imbibed in full, they will exercise their sanity to workat dismantling and destroying all nuclear weapons. In the event of a nuclear war there will be no victorsbecause there will be no survivors in the long run.

Srimad Bhagavatham re-affirms:‘Yajnanam Jnana yajnosmi’, and ,

‘Yajnanam nama yajnosmi’,

It helps us to balance our mind by Jnana Yajnam and Nama Yajnam, alike.The importance of Nama Sankeerthanam is repeatedly confirmed in Srimad Bhagavatham, as;

“Nama-sankirtanam-yasyaSarva-papa-pranashanam

Pranamo dukha-shamanas- tam namami Harim param”

Lord Krishna's holy name can relieve us from all undesirable sins, all filthy characteristics, and allmiseries. Chant the name of Krishna! Do this; nothing else is necessary. Take this! Chant the holyname of Krishna and begin your real life in this dark-age with the most broad and wide theisticconception. Let us all bow down to Hari.

Ohm Sree Haraye Nama:, Sree Haraye Nama:, Sree Haraye Nama:.

Jai Hind,

Pearland, 29th March 2010.



Guidelines for happy household and family life Sri Swami Sivananda Founder of The Divine Life Society

Submitted by Balagopal Ramakrishnan

(Article Courtesey - http://www.sivanandaonline.org)

DOMESTIC ETHICS

(1) Yoga At HomeSometimes the house becomes a hell when there is no religious unity between husband andwife. If the husband is religious, the irreligious wife does not allow him to study religious books, tosit in meditation, to visit holy places of pilgrimage, to practise Brahmacharya and to have Satsangawith great souls. She is afraid that he will become a Sannyasin even though he gives a solemnpledge that he will not do so. There are always quarrels in the house between husband and wife. Thehusband has no peace of mind even though he earns a decent sum and has got all the earthlycomforts. The wife threatens the husband, “I will burn all your religious books as study of thesebooks has only produced a change in you and you are neglecting me and do not take any interest inhousehold affairs. I will throw stones at the head of the man who has written these books and hasinspired you to take recourse to Yogic practices. Fools only will practise Yoga”. How can men livehappily with such ignorant and irreligious women? It is better to dwell in the midst of Asuricwomen like Tataka in the forest than to remain in the company of such horrible women who disturbthe peace of the house. If your wife stands in your way of doing spiritual practice mildly suggest toher that you will take to Sannyasa. Then she will come to her senses.

It is the duty of the husband to train his wife also in the religious line. She must do some Japa, andKirtan. She must study religious books such as Ramayana, Bhagavata and Mahabharata. She musttake recourse to occasional fasting. He must take her to places of pilgrimage and attend discoursesand Kathas conducted by Mahatmas. The wife must help the husband in his religious and Yogicpractices. Then only the house will be a blessed place. Some have taken Sannyasa on account of thebad behaviour of their wives and their hindrance to Yogic practices at home. If they allowed theirhusbands to continue their practices and helped them, they would have remained in the GrihasthaAshram. It is the duty of intelligent girls to co-operate with their husbands in leading a religious life athome. Then only can both lead a life of peace and happiness at home. The scriptures declare,“Without religion a house is a burial ground though it is a palace.”

The husband also should not interfere with the religious practices of his wife. He should help her in allpossible ways in her spiritual evolution and purity of life. May there be temperamental, psychological



and spiritual unity between the husband and wife! May the husband help the wife and vice versa inreligious and Yogic practices! May God-realisation be your watchword! May purity be your maxim!May Dharma be your guide!

(2) To Husbands And Wives

Quarrels arise daily in the house between the husband and the wife on account of misunderstandingand difference of opinion. The wife thinks that the husband should obey and please her in allrespects. The husband thinks that the wife should obey and please him in all respects. Is thispossible? No. And so they quarrel every hour. It may not come into regular fisticuffs and blows at alltimes, but they will not speak for some hours in the day. Sometimes there will be boxing and caningalso if the husband is short-tempered and lacks self-control. At other times the husband breaks thevessels when he loses his temper. If the wife is like Xanthippe (wife of Socrates) or Jijibai (wife ofTukaram), the table will be turned. There will be thunder and rain on the husband’s head. Sometimesthe wife, when she becomes angry, refuses to cook the food and lies down in the bed drawing ablanket over her body and head under the pretext of severe stomach-ache. The poor husband runs tothe hotel to take his meals in order to catch the pilot train to go to his office. Sometimes the wife goesto her mother’s house without informing the husband. The poor shameless weak-willed husband runsto his mother-in-law’s house to bring her back with fresh glowing, golden promises and entreaties.

The wife must be ever ready to receive a volley of abuses when the dishes are not preparedto the fastidious taste of her husband. These are only minor, unimportant causes for daily quarrels.The major causes are too numerous to be mentioned here. You already know them in full and indetail also.

But still, if you ask a householder, “Which is better; a householder’s life or a life of aBrahmachari?” surely he will say “Householder’s life is thousand times better than the life of acelibate”. He will vehemently fight with all his clumsy arguments to support his view. Doremember the story of the king who took birth as a pig and was rejoicing with his piglings. His caseis similar to this king.

People have neither discrimination, dispassion nor subtle sharp intellect. Hence they are notable to know things in their true light. Their intellects are clouded, perverted, turbid, intoxicated andveiled by passion, delusion, infatuation and ignorance. Hence they do not know what they areexactly doing.When they are swayed with passion, husbands and wives forget all about their quarrelswhich occurred in the morning. They think that their life is a blessed one. They utter pleasantlysome flowery speech for the time being, though there is no real union and love in the core of theirheart.

Try to possess self-control. Rise above passions. Be pure. Develop good behaviour, goodconduct. Control anger. Be regular in Japa, Kirtan, meditation and study of Gita. Lead a life of idealhouseholders. Go through the books “Advice to Householders” and “Sure Ways for Success in Lifeand God-realisation”. Put the instructions in daily practice.

O Ram! Treat your wife like a Devi. She is the queen or Lakshmi of the house. Wherewoman is honoured there is wealth, prosperity, success and peace. O Lila! Become a Pativrata. Donot quarrel with your husband. Become like Savitri, Anasuya or Sita.May you all lead a life of Purity with devotion and attain the supreme blessedness in thisvery life!

Where there are kindness, humility and purity, there spirituality springs up,saintliness shines, divinity descends and perfection manifests itself. —Swami Sivananda



SURE WAYS FOR SUCCESS IN LIFE

Have a simple and unassuming manner of life. Live not to eat, but eat to live. Bear no envy.Commit no slander. Speak no falsehood. Practise no deceit. Harbour no malice. You will be everjoyful, happy and peaceful.

Righteousness is the rule of life. Lead a virtuous life. Strictly adhere to Dharma. Human lifeis not human without virtues. Study the lives of saints and draw inspiration from them. Cultivate amelting heart, the giving hand, the kindly speech, the life of service, equal vision, and impartialattitude. Your life will, indeed, be blessed.

Lead a simple life. Lead a regulated life. Lead a hard life. Take hold of each day as if it werethe last day, and utilise every second in prayer, meditation and service. Let your life become acontinuous sacrifice to God.

Live in the present. Forget the past. Give up hopes of the future. Understand well themeaning of life, and then start the quest. Life is thy greatest gift. Utilise every second profitably.Success often comes to those who dare and act. It seldom comes to the timid. May you all attainsuccess in life!

A MESSAGE TO YOU

Radiant Immortal Atman!

OmTat Sat! Homage unto the Divine! It is an immense happiness to me to address these fewwords to you today. May they be engraved in your heart and be enshrined in your thoughts!Live with understanding and wisdom. Understand the meaning and purpose of life.

Understand your real nature and why you are here. Here on earth you are but a passing traveller.Your real abode is that realm from whence you came. Here all things are temporary. All things pass.Therefore seek the Eternal. Your Real Nature is not earthly. It is spiritual and deathless.

To realise your Reality, your eternal identity is the purpose of life. While you strive diligently for thisinner experience, cultivate Ideal Relationship with this world around you. To all beings relate yourself

DOMESTIC ETHICS

with nobility, sympathy, kindness, love, selflessness and the desire to serve all, SERVEHUMANITY AND SEEK DIVINITY. Compassion to all is the key to blessedness. Humility is thehighest virtue. Truthfulness is the greatest treasure. Self-control is the supreme wealth to possess.

Egoism is the worst blemish.

Be an ideal individual. Become a spiritually illumined soul. Thus crown your life with Wisdom, peaceand blessedness. You will then become a blessing to all mankind. I wish you Joy and Peace.



Episodes in Srimad-Bhagavatam - A Vedantic Interpretation

By S. N. Sastri(Submitted with permission by Balagopal)

(Third & last part of the series. )

7. Slaying of Pralambasura

The Bhagavata Purana describes how Kamsa sent many Asuras to kill Krishna and how all of them were slaineffortlessly by Krishna. One of the Asuras who met with such a fate was Pralamba. The story is narrated in chapter18 of the tenth skandha.

One day, as usual, Krishna, Balarama and the cowherd boys took their calves to Brindavana for grazing. There theyentertained themselves by playing a game in which the boys were divided into two teams, one under the leadershipof Krishna and the other under that of Balarama. A boy belonging to one team would wrestle with a boy from theother team. The boy who was defeated had to carry on his shoulders the boy who won up to the foot of a particularbanyan tree. Krishna allowed himself to be defeated by his dearest friend Sudama and then carried Sudama up tothe tree. This action of the Lord is interpreted as indicating that He is the servant of His devotees.

An Asura named Pralamba, an emissary of Kamsa, came there in the guise of a cowherd boy, with the intention ofkilling Krishna and Balarama. He requested Krishna to allow him to take part in the game. Though Krishna knew whohe was, he pretended ignorance and took Pralamba in his own team. Pralamba wrestled with Balarama and wasdefeated. He then carried Balarama on his shoulders as required by the rules of the game, but did not stop at the footof the banyan tree to allow Balarama to get down.

When Balarama found that he was being carried far away he became suspicious and increased his weight in order toforce Pralamba to put him down. Pralamba then assumed his real form as an Asura. Seeing the huge form of theAsura and finding that the Asura was carrying him far away from Krishna, Balarama became frightened. He thenturned round and because of the great height of the Asura he was able to see the face of Krishna at a distance. It issaid in the Vishnupurana (5.9.23) that Krishna then mentally transmitted the following message to Balarama:-- "O youwho are the self of all! Why have you, who are the most mysterious indwelling self, assumed the attitude of anordinary human being (and become frightened)?". On receiving this message and looking at the face of Krishna, allfear disappeared from Balarama's mind and he got the courage and strength to crush the Asura and extricatehimself.

In this story Pralamba represents the evil vasanas (inherent tendencies acquired in past lives) in every human being.These vasanas make the human being engage himself in various worldly activities and carry him away from the Lordas Balarama was carried away from Krishna by Pralamba.

The message which Krishna gave to Balarama is applicable not only to Balarama but to every human being. Themeaning of the message is-- "You are really the Atman, but you are wrongly identifying yourself with your body-mindcomplex and looking upon yourself as a limited being. It is this wrong identification that makes you a slave to yourvasanas and results in your being carried away hither and thither by them. Once you realise your real identity, namely



that you are the indwelling self which is none other than the supreme Brahman itself, you will be able to extricateyourself from the hold of your vasanas". The destruction of Pralamba signifies the elimination of vasanas, which isthe same as liberation. Sri Sankara says in Vivekachudamani that the elimination of vasanas is itself liberation and itis what is called 'jivanmukti' (verse 318). Sri Narayana Bhattatiri says in his Narayaneeyam (which is a condensedversion of Srimad Bhagavatam) that when Balarama came back to Krishna after killing Pralamba, Krishna embracedBalarama and the gods showered flowers on both of them (Dasaka 57, verse 10). Krishna's embrace representsunion with the Lord or the realisation of the identity of the individual self and Brahman. Even the gods worship such ahuman being because by realising his real identity as Brahman he has become the self of the gods too.

8. Rescue of cows and cowherds from forest fire

In chapter 19 of the tenth Skandha of Srimad Bhagavatam is described how Lord Krishna rescued a group ofcowherd boys and their cows from a raging forest fire.

One day, as usual, Krishna and Balarama, along with a large number of cowherd boys, led their cows to the forest forgrazing. While the boys were engrossed in play, the cows went forward in search of tender grass. As they moved on,they advanced beyond the limits of Vrindavana which was the abode of Krishna and entered a forest called'Aishikam'. This forest was full of a particular variety of grass which had the tendency to catch fire easily. The forestwas unbearably hot and the cows became totally exhausted because of hunger and thirst. The tender grass whichthey hoped to find was nowhere to be seen.

The cowherd boys, who were absorbed in play, did not notice for a long time that the cows had gone far away fromthem. When they did not find the cows at the place where they had left them, they became worried and went insearch of them and found them in the Aishika forest. When they were about to bring the cows back, a forest firebroke out. The boys found themselves and their cows surrounded by the fire. In desperation they cried out to Krishnafor help. Krishna came and asked them not to be afraid but to close their eyes for a few moments. They did so, andwhen they opened their eyes again they found themselves back in Vrindavana with no trace whatsoever of the fire.They were thus saved by Krishna from the fire.

The story looks very simple, but every statement in it has profound philosophical significance. The cows, whichmoved away from Krishna in search of tender grass represent human beings who forget the Lord and seekhappiness in the world outside. As happened to the cows, the search for happiness in the world proves futile andresults only in disappointment and suffering. The heat of the Aishika forest and the forest fire represent the sufferingsof man in this transmigratory existence. Krishna asked the boys and the cows to close their eyes for a while andimmediately all their sufferings vanished. 'Closing the eyes' stands for withdrawal of all the organs of sense from theirobjects. A very similar expression is used in the Kathopanishad, II.i.1 which says:--"The Lord made the senses outgoing. Therefore one can see only external objects and not the inner Self. A rarediscriminating individual, desiring immortality, turns his eyes away and then sees the indwelling Self". In this mantrathe term 'eyes' stands for all the organs of sense. The meaning of this mantra is: Our sense-organs have beenendowed by God with the power to experience only sense-objects in the external world. They are not capable ofknowing the indwelling Self. A rare person, who has acquired total purity of mind, withdraws all his sense-organs fromtheir objects and concentrates his mind on the Self. He then realises the self and becomes free from all the sufferingsof this world. The boys and the cows found that the fire which was tormenting them had disappeared without a tracewhen they closed their eyes for a moment. This episode thus brings out allegorically the meaning of the mantra of theKathopanishad quoted above.

9. Slaying of Narakasura

The slaying of Narakasura is described in chapter 59 of Skandha X of Srimad Bhagavatam.

Narakasura, described as a son of Bhumidevi, was a very wicked Asura who terrorised the whole earth. Heconquered many kings and carried away 16,100 young women from their families and kept them in captivity. Oncoming to know of this, Krishna marched against him. Krishna was first opposed by Mura, an Asura with five faces,who was an associate of Narakasura. After killing Mura, Krishna killed Narakasura also and released all the women.He then married all of them.

A careful study will show that the entire teachings of Vedanta are conveyed through this simple story. The firstsignificant fact is the description of Narakasura as the son of Bhumi, the Earth. Bhumi or earth is one of the fiveelements, the other four being water, fire, air and space. In Vedanta there is a figure of speech called 'upalakshana'by which, when one item of a group is specifically mentioned, all the other items of the group are also to be taken asimplied. Thus the mention of 'earth' here is to be taken as implying all the five elements. This conclusion is furthersupported by the following statements in the Bhashya of Sri Sankara on Brahmasutra. 3.1.2:--"Water consists ofthree components, according to the Upanishadic text about the elements becoming tripartite (Ch. Up. VI. iii). So whenwater is admitted as the constituent, the other two elements must also be admitted. Moreover, the body is the productof the three elements since all three, fire, water and earth, are seen to be its constituents". Only three elements are



mentioned here because the discussion is about a statement in the Chandogya Upanishad which mentions only thetriplication of these three elements. When quintuplication of the five elements is considered, it follows that all the fiveelements should be considered as represented by the term 'earth'.

Narakasura is said to be the son of the earth, which means allegorically that he is the product of the five elements.Vedanta says that the body (both physical and subtle) is made up of, or is the product of, the five elements. That is tosay, Narakasura stands for the body.

All living beings are kept in bondage by the body. This is what is implied by the statement that Narakasura had keptthe women in captivity. The women are the jivas who are imprisoned in the body. The name 'Narakasura' is alsosignificant. Being a slave to the body is itself Naraka or hell. Liberation is freedom from the bondage or limitation ofthe body. By slaying Narakasura the Lord, in His infinite compassion for His devotees, liberated them from bondage.The story also brings out the fact that God's grace is essential for getting liberation.

There is another very significant point in this story. Mura, the associate of Narakasura, is said to have five faces.These five faces stand for the five organs of sense which have first to be conquered and this is what the Lord did.The name 'Mura' is itself significant. The verb 'mura' means 'envelope'. (mura samveshtane-- Panini's Dhatupatha,No. 1287). Mura therefore stands for ignorance or 'nescience' which envelopes the jiva.

On attaining liberation the jiva becomes one with Brahman. This is the real import of the statement that the Lordmarried all the women who were released. 'Marriage' means becoming one with the Lord.

10. Redemption of Sudarsana

The Upanishads declare that every living being will continue to be born again and again until liberation from the stateof transmigration is attained by the realisation of the Self. This realisation is possible only in a human birth. InMundakopanishad I.ii.10 it is said that even a human being who has performed meritorious deeds and earned asojourn in heaven will not necessarily be born as a human being when he has to leave heaven on the exhaustion ofthe merit which took him there. He may be born as an animal or a bird or any other creature, or even as a plant,depending upon the nature of his residual karma. The Kathopanishad says (II.ii.7):--One will be reborn from a womb (i.e. as a human being or as any other creature born from a womb) or even as aplant, according to his actions and the nature and extent of the knowledge acquired by him in the present birth.

There is a short story in chapter 34 of Skandha X of Srimad Bhagavatam which beautifully illustrates the declarationsof the upanishads mentioned above. It is the story of a Vidyadhara (a semi-divine being) who became a python dueto the curse of some sages and was subsequently restored to a form even more resplendent than his original one bythe touch of Sri Krishna's foot. This story has a wealth of Vedantic implications.

On a certain day the cowherds of Gokula went, along with Krishna, to a place known as 'Ambikavanam'. Havingbathed in the river Saraswati there, they worshipped Lord Siva and His consort Goddess Ambika. They spent thatnight on the bank of the river, in prayer and fasting. Suddenly a huge python appeared and began to devourNandagopa. Hearing Nandagopa's cries the cowherds rushed to his rescue and belaboured the python withfirebrands. In spite of severe beating the python did not release Nandagopa from its hold. Krishna then went thereand touched the python with his foot. At once the python disappeared and there stood in its place a most resplendentVidyadhara. When asked by Krishna who he was, he said, "I am a Vidyadhara named Sudarsana. I was endowedwith great wealth and beauty and used to fly in my aerial car all over the world. Being very proud of my exceptionalbeauty, I was very haughty. One day I ridiculed some sages of the Angirasa family for their ugly looks. For this sinthose sages made me take this birth. The curse that those compassionate souls pronounced on me has become ablessing to me; because of it I have been blessed with the touch of the foot of the Lord of the universe, and havebeen cleansed of my sin". So saying, he prostrated before Krishna and ascended to heaven.

What are the lessons that this story has for us? In the first place, what are called curses in the Puranas are reallyblessings when they come from great sages who are full of compassion and do not even wish ill of anyone, let aloneinflicting punishment. They are beyond praise and ridicule and are not in the least influenced or affected by them.Whatever they do is always for the good of others. If we analyse the curses appearing in the Puranas, we will findthat they fall into two broad categories-- 1) those which, though outwardly appearing to be curses, really bless theperson concerned by placing him in circumstances in which he is able to free himself of the defects in his characterwhich stand as obstacles in the way of his spiritual advancement; (this can be compared to the action of a surgeonwho uses his scalpel on the patient with the noble intention of curing him of an ailment which prevents him fromleading a normal happy life) and 2) those which merely emphasize the fact that the next birth of a person will be inaccordance with his thoughts and actions in this birth. Examples of the first category are the curses on Jaya andVijaya by Sanatkumara and the other sages, the curse on King Indradyumna who became Gajendra, and the curseon Nalakubara and Manigriva by sage Narada. The curse laid on Sudarsana by the sages contains aspects whichmake it fit into both the categories, as will be clear from the sequel.



It will first be explained how the present curse falls under the first category. The Vidyadhara named Sudarsana hadbecome very haughty because of his beauty. Haughtiness is the greatest of all obstacles to spiritual progress. Thesages therefore temporarily deprived him of the cause of his haughtiness, namely his good looks and made him takethe very repulsive form of a python. This turned out to be a blessing because he got the touch of the Lord's foot. Notonly did he then get a form which was even more resplendent than his original form, but he also realized that what hehad done in his haughtiness was a great sin. He thus became free from pride and so fit for spiritual progress.

The curse pronounced by the sages on Sudarsana can be brought under the second category also. Since theVidyadhara was so proud of his beauty that he was contemptuous of others who were not so endowed, he would, onthat count itself, be deprived of beauty in his next birth. This is what happened to him when he was born as a python.The curse only reiterated what would have happened even without it. The offence committed need not necessarily beagainst sages who have the power to curse. Such an offence even against ordinary persons would have led to thesame result of depriving him of whatever he was proud of, in his next birth. The lesson conveyed by this story is thatone should never be proud of one's wealth, pedigree, good looks, learning or any other accomplishment and lookdown on others not so fortunate. Every one should remember that this is not the only birth and what one has in thisbirth may not necessarily be his in a subsequent birth. It is the thoughts and actions in this birth that will determinewhat the next birth will be. If a person who is rich becomes arrogant and treats the poor with contempt or uses hiswealth for doing harm to others, he will be born as a beggar in his next birth. There is no guarantee that a personwho is rich in this birth will remain so in future births also. If he uses his wealth for good purposes he may have thegood fortune of being rich in the next birth also. This is the real meaning of the well known saying that no one cancarry his wealth with him when he dies. The same logic applies to all natural talents and gifts that one is born with.One should be humble about them and use them for good purposes. Leave alone losing in the next birth; one maylose his or her beauty or wealth or other accomplishments even during this birth itself because of illness and variousother causes. We have to remember that everything in this world is transient. If this thought is always kept in mind,one will never swerve from the right path. These are the lessons that we can draw from this story.

A former Pontiff of the Sringeri Mutt explained in a discourse the reason for persons being born blind, dumb, etc. If aperson does not make use of his faculties of speech, etc., to help another person in a situation in which such help iscrucial, he will be born without that faculty in his next birth. To illustrate, supposing two boys are playing in a village.One of them suddenly falls into a well. If the other boy immediately shouts for help, neighbours would rush to theplace and would probably be able to rescue the boy from the well. If, instead, the other boy just walks away, fearingthat he may be blamed for his friend falling into the well, with the result that the boy who fell into the well loses his life,the boy who did not use his faculty of speech at the proper time will be born dumb in his next birth. In a Puranic storysuch an episode would be put this way. The boy did not try to save his friend by using his voice and so he was cursedby the dead boy's parents or by some sage to become dumb.

It will be interesting to examine the various curses in the Puranas keeping the above views in mind.

There are sixteen Samskaras, starting from Garbhadhana (conception), that continue throughout the life ofan individual, withAntyesti (funeral rites) being the last. These sixteen Samskaras are as follows:

collected by Balagopal Ramakrishnan. 1. Garbhadhan (Sacrament of Impregnation) 2. Punsavanam (Second or Third month of pregnancy) 3. Simantonnayana (Between the Fifth and Eighth months of pregnancy) 4. Jatakarma (At the time when the child is being born) 5. Namakarana (Naming the child) 6. Niskramana (Child is brought out of house. Third and Fourth months) 7. Annaprashana (The first feeding of cereal at Six months) 8. Chudakarma (First time cutting of hair. First year or Third year) 9. Karnavedha (Piercing the ears in the Third or Fifth year) 10. Upanayana (Investiture of Sacred Thread. From Eight year) 11. Samavartana (When studies are completed) 12. Vivaha Samskara (Marriage ceremony) 13. Grihasthashrama (Sacraments relating to house-holders) 14. Vanprasthashrama (Renouncing the house-holder's life) 15. Sanyasashrama. (Leading the life of a monk) 16. Antyeshti (Funeral:last rites of the dead)

COPIED FROM: http://webcache.googleusercontent.com/search?q=cache:CPtt-kYDymMJ:www.shritrimurti.org/Aug07newslet.doc+'amanitwam'+gita'&cd=1&hl=en&ct=clnk&gl=in



BHAGAVAN SHRI SATHYA SAI BABA’S DISCOURSES

A respectful compilation from the series of postings by Dr. BGY Sastry( [email protected] )

12 - Solutions to three problemsAfter Buddha gave up worldly ways, he travelled far and wide. People were wonder-struck at his brilliant,handsome form. Enamoured by his effulgence, a woman named Ambashali approached him and said, "Ogreat one, you look like a prince in ochre robes. May I know why you don ochre robes at this young age?"Buddha replied that he took to the path of renunciation in order to seek solutions to three problems. "Thisbody which is young and handsome is bound to become old with time - will be made sick and perishultimately. I want to know the cause for old age, sickness and death." Impressed by his quest of truth she invited him for lunch. In no time the entire village came to know of this.The villagers started coming to Buddha one by one, and requested him not to accept her invitation as shewas a woman of bad character. Buddha listened to all their complaints patiently. Buddha smiled and askedthe village head, "Do you also affirm that she is a woman of bad character?" The village head replied, "Notonce, but thousand times I will vouch for the evil character of Ambashali. Please do not visit her house." Holding the village head's right hand, Buddha asked him to clap. The village head said that he could not doso as one of his hands was in Buddha's hold and it was not possible for anyone to clap with a single hand.Buddha replied, "Likewise, Ambashali cannot be bad by herself unless there are men of bad character in thisvillage. If all the men in this village were good, this woman would not have turned bad. Therefore, men andtheir money are responsible for the bad character of Ambashali." Saying so, he wanted to know if there was any individual in that gathering without any trace of bad in him sothat he could visit his house for lunch. No one came forward. Then Buddha said, "When there are so manybad men in the village, it is not proper to point a finger at one woman. She turned bad due to bad company."That is why it is said, 'Tell me your company, I shall tell you what you are.' Realising their folly, the people fellat Buddha's feet and sought forgiveness. Since then they started treating Ambashali as one amongst them.Inspired by the teachings of Buddha, Ambashali also took to the path of renunciation and led a pious life. Noone else is responsible for the good and bad in an individual. Each one is responsible for his own good andbad. Who is good, who is bad? First eliminate the bad in you.

REQUEST

Please do a special prayer to Guruvayoorappan for our respected group elder and author Dr. BGY

Sastryji to recover fast from illness.

May Guruvayoorappan bless him with Ayurarogyasoukhyam!!

Om Namo Narayanaya:



`Khm³ kzman \mcmbWëw bap\mXoc¯nse inåhnkvabamb A£À[mapw

]n. cmLh³, ]ÃmhqÀ]n. cmLh³, ]ÃmhqÀ]n. cmLh³, ]ÃmhqÀ]n. cmLh³, ]ÃmhqÀ

temI¯nÂ Ggv ]gb AÛpX§fpw Ggv ]pXnb AÛpX§fpw DN് .UÂlnbnse A£À[mw t£{X kap¨bs¯ F«mas¯ AÛpXambn Xs¶IW¡m¡mw.

2009 s^{_phcnbnÂ BWv Rm³ UÂlnbnse A£À[mw ImWm³sN¶Xv. Cet{ÎmWnIv kwhn[m\¯mÂ X¿mdm¡nb Cu sI«nShpw A¼ehpw aäpImgvNIfpw Hì ImtWXp Xs¶bmWv. F´ÛpXw, F´p hnkvabw, F´p NmXpcn, F´vBËmZw, F{X at\mlcw. kl{kmÐ§Ä \ne\nÂ¡¯¡ hn[¯nÂ `mcXob hmkvXpinåaëkcn¨mWv CXv ]WnXn«pÅXv. bmsXmê temlhpw Cu t£{X\nÀ½nXn¡mbnD]tbmKn¨n«nÃ. apKÄ km{amPy¯nsâ XeØm\ambnê¶ UÂlnbpsS ]gb Ime{]uUnív amäpIq«p¶ H¶mWv A£À[mw t£{Xhpw AXnse IuXpI{]ZambImgvNIfpw. 2005þÂ A¶s¯ cm{ã]Xn {io. F.]n.sP. AÐpÄ Iemw BWv CXnsâDÂLmS\w \nÀÆln¨v _lpP\ kw£w kaÀ¸n¨Xv. GXm N്v 100 G¡À

hnkvXoÀ®¯nemWv Cu t£{X kap¨bw ØnXn sN¿p¶Xv. A©p hÀjw sIm N്v7000þÂ A[nIw inånIfpw, At\Iw k¶² `S·mêw Atlmcm{Xw ]WnsbSp¯mWvCXv \nÀ½n¨n«pÅXv. Cìw sNdnb sNdnb \nÀ½mW {]hÀ¯\§Ä\SìsIm N ിcnçì.

1782þÂ D¯À {]tZinse Atbm²ybnÂ kzman \mcmb¬ F¶ \oeIWvT³ P\n¨p.D¯tc´ybnÂ Xé¸p Ime¯v IqSpXÂ Xé¸ë`hs¸Spw. C¡me¯v sh«w hoWIng¡³ Zn¡nÂ æ«n¡Xnch³ ]pdt¯ív IS¡m³ {iançì. ]t£ BImihpw `qanbpwshÅ]pX¸v ]pX v̈ ]pdt¯ív {]Imiw IS¡m³ AëhZnç¶nÃ. ]n¶oSv Cu ]pX v̧ X«n\o¡n ]Xnsb ]Xnsb shfn¨w ]pdt¯ív hêw. sNdp¸¯nÂ Xs¶ Cu *«nbnÂ

kmlknI {]hÀ¯\§Ä sN¿m³ DÅ Ignhv I N# XpS§n. GXnt\bpw t\cnSmëÅ

Bß ss[cyw, ssZhoIamb GtXm Hê iànbpw Cu æ«nbnÂ IN# XpS§n. Xé¸p hIsshímsX, {Iqc P´p¡sf IqkmsXbpÅ Bß ss[cyw, Xé¸p hIssh¡msXbpÅbm{X. Iqew æ¯nsbmgpæ¶ ]pgbnÂ henb Hê tXmÀ¯p apN# am{Xw NpänNmSn¯naÀçw. Xe tXmÀ¯msX Xs¶ ASp¯pÅ t£{X§fnÂ sN¶v sXmgpw.At±lw ]e Øe§fnepw sNì Xsâ _p²niànbpw hmÜnXzhpw, Fs



´¶nÃm¯ Hê tXPÊpw sIm N# v FXncnSp¶hsc ZpÀºecmçw. ]n¶oSv ]p©ncn¨v

Ahsc hioIcn¨v ]e XXz§fpw ]dªp sImSp¯v Xsâ ]£¯nteç sImN#hêw. C§ns\ Hmtcm Øe§fnepw \n¶v t\cnSp¶ Zpjv {]hÀ¯\§sf FXnÀ¯vAhsc XtXzm]tZiw \ÂIn \mWn¸nçw. A§s\ Ahsc Hs¡ Xsâ ]£¯nteívsImN# hêw. CXv Hê hntijX Xs¶bmbnêì. AhnsSbpÅ Im«mf·mÀ BNcn¨ph¶nê¶ Nne sXämb ioe§sf \JinJm´w FXnÀçIXs¶ sNbvXp. t\cs¯kqNn¸n¨t]mse D]tZi§fpw \evæw. am{XaÃ bpàn bpàw sXfnbnçIbpw sN¿pwA§s\ sNdp¸w apXÂç Xs¶ [mcmfw AëbmbnIÄ Dmhm³ XpS§n. XsâamkvacnI iànbmÂ ]ÞnX·mtcbpw, {][m\nItfbpw, cmP æSpw_mwK§tfbpw Xsâhi¯m¡n, Im«nÂ IqSn t\cs¯ kqNn¸n¨t]mse Zpã arK§tfbpw, \nIrãPohnItfbpw aäpw Xsâ {]tXyI iàn sIm N# v imćmçw. C§ns\ ZpjvIcamb ]

mXIfpw, h³ aeIfpw, sNè¯mb ae©cnhpIfpw, NXp¸pIfpsams¡ Xm N ി HmtcmØe§fnÂ sN¶v AhnSps¯ {][m\ t£{X§Ä kµÀin¨v Hmtcm t£{X§fnepwHt¶m ct Nm Znhkw X§n, Cuizc {]mÀ°\ \S¯n aäv ZnçIfnteív BêtSbpwklmbw IqSmsX ImÂ\Sbmbn Xs¶ t]mæw. GXv IãXItfbpw ZpcnX§sfbpwt\cnSm³ X¿mdmbnêì. A§ns\ Cýbnse FÃm {][m\ t£{X§fpwkµÀin¨p. Cuizc [ym\§Ä sImN v X]Êpw Aëãn¨p. Nne [ym\§ÄImWnIÄçw ]dªp sImSp¯p. Ct±l¯nsâ PohnXs¯çdn¨v,{]hÀ¯\§tfçdn v̈ ImkäpIÄ X¿mdm¡nbn«pv. henb Hê ]pkvXIwXs¶bp N v. PohnX IYIfpw Ncn{X§fpw FgpXnbmÂ henb Hê ]pkvXIwXs¶bmæw. {][m\s¸« Nne Ncn{X kw`h§Ä am{Xw FgpXmw. F¶mÂ Xs¶ [mcmfwt]PpIÄ DN mhpw. ]Xns\m¶mw hbÊnÂ hoSphn«nd§n. Ggp hÀj¡mew Cý H«p¡vk©cn v̈ AhnSps¯ t£{X§fnÂ X§n.

Iãs¸Sp¶ BfpIse klmbn¡mëw, ssZhoIamb h|Â¸¯n {]ISn¸n¡mëw, am\hPohnXw \¶m¡mëw thN n KpPdm¯nÂ Hê skmsskän cq]oIcn¨p. At±l¯nsâ{]mtbmKnI PohnXhpw, {]hÀ¯\§fpw am\h kapZmb¯nsâ A`nhr²n¡mbn \o¡nh¨p. Atbm²ybnepÅ Ns¸¿ F¶ {Kma¯nemWv P\\w. [À½ tZhv, `àn amXmF¶n§s\bmbnêì AÑ\½amêsS t]À. \oeIWvT³ Fì hnfn¨nê¶kzman\mcmbWsâ bYmÀ° t]À L\iymw ]msÞ F¶mbnêì. At±l¯nsâhwi¯nÂs¸« ImfnZ¯³ F¶ BÄ¡v Cu æ«nbnÂ IN khntijXfnÂ \n¶v ]eZpcnXmë`h§fpw t\cnSm³ XpS§n. æ«nbpsS i{Xphmbn æ«nsb \in¸n¡m³ ]e{]hÀ¯\§fpw sNbvXp XpS§n. `ànamXbpsS Ikn\mbnêì Imfn Z¯³. æ«nív BdpZnhkw {]mbambt¸mÄ Hê kwLhpambn AhÀ æ«nbpsS ho«nÂ sNì. æ«nsbA½bpsS ssI¿nÂ \nìw ]nSn¨p hen¨p sImN p t]mbn. A½bpsS \nehnfn tI«vlëam³ Pn {]Xy£ambn. ss]imNnI {]hÀ¯IÀ Im«nÂ F¯nbnê¶p. æ«nsb AhÀHê Kplbnteív hen¨p sImp N t]mbn. sNdnb æ«nbmbncn¶n«pIqSn æ«nív Hìw ]änbnÃ. lëam³ AhnsSsb¯n Xsâ henb cq]w Xs¶ Im«n t]Sn¸n¨p. X§sf HìwsN¿êtX, R§Ä s]msímÅmw Fì ]dªv æ«nsb AhnsS hn«v HmSnt¸mbn. æ«nívaqì hbÊmbt¸mÄ B æ«nsbbpw FSp¯v henb æ«nIÄ Im«nteív sIm-N pt]mbn. AhnsS [mcmfw ê§Ä Dmbnêì. ê§Ä ]dnçhm³ th Nn æ«nsbNph«nÂ InS¯n. ]n¶oSv aäv æ«nIÄ Ifnçhm³ XpS§n. Ifn¯nc¡n\nSbnÂ æ«nsbadì. kabw t]mbXv AhÀ AdnªnÃ. CêÄ ]cçhm³ XpS§n. Zpã\mb ImfnZ¯vCu kµÀ`w D]tbmKn¨v AbmfpsS BfpIfpambn F¯n. ss]imNnIamb {]hr¯nsIm-



N v IqSpXÂ Cê«m¡n¯oÀ¯p. Xos¡mÅnsImN v Fdnªp. ssZhoIiàn FìXs¶ ]dbs« B Xo ImfnZ¯ët\sc Xs¶ Xncnªp. ImfnZ¯ë Xs¶hn\bmbn. ImfnZ¯³ æ«nsb hn«v ambm iàn hÀ²n¸n¨p Hê Imämbn amdn. KwòcambImäpN mbn. BImiw IqSpXÂ Cêp. Kwòcamb CSnbpw an¶epw Dmbn. s]s«ìmb Cu{]IrXn t£m`¯nÂ aäv æ«nIÄ hÃmsX t]Sn¨p. æd¨p Ignªt¸mÄ {]IrXn Xmt\ imámbn. ImfnZ¯v Imäns\ amhnî t\sc {]tbmKn¨p. amhnsâ Nph«nÂ æ«nInS¶nêì. Imäv æ«nbpsS t\sc sNì. ]t£ æ«nív Hìw kw`hn¨nÃ. AXvImfnZ¯ëXs¶ \miapm¡n. Imäp \nì. [À½tZhpw {KmahmknIfpw hnfçIfqambnæ«nIsf At\zjn¨p XpS§n. HmSns¡m Nnê¶ aäv æ«nItfmSv L\iymw FhnsS FìtNmZn¨p. R§Äs¡mìw AdnbnÃ, Ah³ ]n¶mse hêìmæw Fì ]dªp. [À½tZhpw Iq«pImêw æ«nsb Dds¡ hnfn¨p. bmsXmê {]XnIcWhpw D-mbnÃ. Ahkm\w ssI¿nepÅ hnf¡nsâ km¶n²y¯nÂ ac¨ph«nÂ IfnçIbmbnê¶æ«nsb IN p. kao]w Xs¶ ImfnZ¯³ acn¨p InSç¶Xpw IN p. FÃmhêw{Kma¯nteív aS§n.

sNdp¸Ime¯v \oeIN sâ PohnXw ZpcnX§fpsS Iq¼mcambnêì. AXns\sbÃmw

shÃp hnfn¨p sIm Nv B æ«n hfÀì hepXmbn. ]e hnkvab {]hÀ¯\§fpwXpS§n. Hmtcm Øe§fnÂ sN¶v aX {]kwK§Ä \S¯n AhnSps¯ P\§sfDZv_p²cm¡n. C§ns\ Cý apgph³ k©cn¨v A¼e§Ä kµÀin¨v (]pWy ZÀi\w)P\§Ä¡v \Ã XXz§Ä D]tZin¡Â, XWp v̧, ag, Im«p arK§Ä,, h\y arK§Ä, Zpã P´p¡Ä Chsb Hìw Iq«m¡msX ss[cy ]qÀÆw DÅ bm{XIÄ At±ls¯_lpam\yëw, kmlknIëw B¡n¯oÀ¯p. A§s\ kaql tkh\¯në thn XsâPohnXw kaÀ¸n¡s¸« amlmßmhmWv kzman \mcmb³ Pn. A£À[mw F¶ t]cnÂkzman\mcmb¬ Pn bpsS t]cnÂ DÅ Cu amÀºnÄ Ieminå¯nsâ \nÀ½mW coXnbnepwAt\Iw {]tXyIXIÄ Dv. PohNcn{Xw hfsc KwòcamWv. æd¨p kwKXnIÄhnhcn¨pshì am{Xw.

KpPdm¯nepw UÂlnbnset¸mse \sÃmê A¼ehpw aäpw D Nv. \mSnsâ \m\m

`mK§fnepw Cu skmsskänbpsS {]hÀ¯\§fpw DN v. æsd F®w hntZi¯pw D-

N v. k¶² `S·mÀ [mcmfw DN v.

al¯mb Cý³ hmkvXpinå coXnbëkcn¨v 200 tImSn ]n¦v, shÅ, Nph¸vamÀ_nfpIfnemWv Cu t£{X kap¨bw \nÀ½n¨ncnç¶Xv. Cu sI«nS§Ä Hì ImtW-Xp Xs¶bmWv. F´ÛpXw, F´p hnkvabw, F´v BËmZw, F´v (F{X) at\mlcw. temI¯nse \m\m cmPy§fnse `àP\§fnÂ \nìw hnNmcn¨Xne[nIw klmbklIcW§Ä e`n¨p. Ct¸mgpw e`n¨psImncnçì. A£À[manse {][m\ aµnc¯n\v 141ASn Dbchpw 316 ASn hoXnbpap Nv. t£{X¯nÂ kzman\mcmbWsâ 11 ASn DbcapÅ

Hê ]©teml hn{Klw DN v. CXnë apIfnse Gähpw henb aæSw 72 ASnDbcapÅXmWv. t£{X¯nse apJy {]Xnã kzman\mcmb¬ Xs¶bmWv. bap\mXoc¯mWv CXv. {][m\ hn{Klw 20 S¬ `mcapÅ shfp¯ Hä amÀ_nÄsImv\nÀ½n¨XmWv. {][m\ hn{Kl¯në kao]w e£vao \mcmb¬, cm[m ktaX\mbIrjvW³, inh]mÀÆXn, koXm ktaX\mb cma³ F¶nhêsS hn{Kl§fpw D-N v. IqSmsX \nch[n aqÀ¯nIsf AhnsSbpw ChnsSbpw A§n§mbpw DN m¡nØm]n¨n«pv. AhXmc§Ä, dnjnhcy·mÀ, BNmcy·mÀ, 148 B\IfpsS inå§Ä



F¶nhbmWv Cu aµnc¯nÂ DÅXv. IqSmsX hymk³, hknjvT³, k]vXÀjnIÄapXembhÀ, XpfkoZmkv, aocm`mbv, I_oÀ apXembhÀ, KmÔnPn, PhlÀemÂ s\{lp,tam«nemÂ s\{lp apXemb cm{ãob t\X¡·mÀ C§ns\ ]eêsSbpw {]XnaIÄ,apJyaÞ]¯nsâ ASn¯dtaÂ AXnë Npäpambn KtP{µtam£w apXembsFXnlmknI IYIÄ ImWnç¶h, t£{X NpaêIfnÂ thtZm]\nj¯pIÄ ]pcmtWXnlmk§Ä, ]© X{´w IYIÄ F¶nhbnÂ \nìÅ D²cnWnIÄ BteJ\wsNbvXn«pv. AXnë ]pdta t£{X¯në NpäpapÅ ]¨ ]pÂ¯InSnbnÂ ]n¨fbnÂ XoÀ¯alXnIfpsSbpw alm·mêsSbpw {]XnaIÄ Ø]n¨n«pv. Cýsbçdn¨pÅ HchtemI\wChnsS F¯p¶hcnÂ krãn¡m³ BWv DZyan¨n«pÅXv. a§teäpsImncnç¶ `mcXobkwkvIyXnçw, ZÀi\¯nëw ]p\À Poh\w \ÂImëÅ DZya¯nsâ `mKamWv CXv.

BsI 155 aæS§fpw 160 XqéIfpw D Nv. XqéIÄ tbmPn¸nç¶Xn\v knatâm I¼ntbmD]sbmKn¨n«nÃ F¶Xpw Hê {]tXyIX Xs¶bmWv. t£{X kap¨b¯nse \mcmb¬ktcmhdnÂ `mcX¯nse 101 \ZnIfnse shÅw \nd¨ncnçì. asämê XSmI¯nÂ sseävAâ v ku Nv tjmçÅ kwhn[m\hpap Nv. Cý³ Ncn{Xs¯bpw IeIsfbpw PohnXaqey§sfbpw, kwkv¡mcs¯bpw ædn v̈ Bg¯nÂ Aht_m[w Dmçhm³ t£{XZÀi\w klmbnçw.

\} UÂlnbnÂ \n¶v GItZw 10 In.an. ZqcsabpÅq A£À[mw t£{X¯nteív. \nÊmap±n³ dbnÂth tÌj\nÂ \nìw Iãn¨v 2 In.an. Zqchpw.at\mlcamb ]q¦mh\¯nÂ ØnXnsN¿p¶ Cu t£{X kap¨bw Iméhm³ Npê§nbXv4 aWn¡qÀ thWw. cmhnse 9 aWnapXÂ sshIn«v 8 aWnhscbmé kµÀi\ kabw.A£À[mansâ kpc£m Imcy§fpw, ipNoIcW {]hÀ¯\§fpw sN¿p¶Xv temI¯vF¼mSpapÅ kzman\mcmb¬ `à·mcmWv. I\¯ kpc£m k¶mlapÅ Cu t£{X¯nÂ, samss_Â, Iymad, ImÂçteäÀ F¶nh AëhZ\obaÃ. ssIhiapÅkm[\§Ä {]thi\ IhmS¯nÂ Gån¨v tSm¡¬ hm§mhp¶XmWv. UÂlnbnseNph¸p tIm«bpw, Nmµn\o Nuçw, cmPv L«pw, Pqam akvPn¯pw, tem«kv sS¼nfpwkµÀin¡m³ F¯p¶hÀ¡v ad¡m\mhm¯ Hcë`hamWv A£À[manÂHê¡nbncnç¶Xv. CtX \nÀt±iw ap³ \nÀ¯n Xs¶bmWv GXmv 300 NXpc{i aoäÀhnkvXoÀ®¯nÂ \nÀ½n¡s¸« {]ZÀi\ kap¨bw. {]ZÀi\ kap¨b¯nteív{]thinç¶Xnë thn apXnÀ¶hÀ¡v 125 cq]bpw æ«nIÄ¡v 75 cq]bpamWv {]thi\ôkv. kuv Bâ v sseäv tjmív 20 cq]bpw. {][m\mcm[\meb¯nte¡pÅ {]thi\wkuP\yamWv.

t£{X kap¨b¯nÂ aqì henb {]ZÀi\ imeIÄ D Nv. klPm\µv ZÀi³, \oeIWvTvZÀi³, kmwkvIrXn hnlmÀ F¶nhbmWh. klPm\µv ZÀi\nteív {]thinç¶hÀBZyw F¯p¶Xv hnizmkw, klnjvéX, kvt\lw, Alnwk F¶o aqey§sfçdn¨vt_m[hÂ¡cWw \S¯phm³ DXæ¶ Hê shfn¨ iÐ {]ZÀi\¯nte¡mWv. XpSÀ¶v `Khm³ kzman\mcmbWsâ PohnXw tdmt_m«nIv kwhn[m\¯nÂ Hê¡nbncnçì.IqSmsX kzman\mcmbWsâbqw temIsa¼mSpapÅ kzman\mcmb¬ kwØmë (kwLS\)IfptSbpw AXnsâ {]hÀ¯\§tfbpw ædn¨pÅ sNdp sNdp kn\nam {]ZÀi\§fpwHê¡nbn«pN v.



cmas¯ {]ZÀi\ imebmb \oeIWvT ZÀi³ Hê CþamIvkv XotbädmWv. `Khm³kzman\mcmbWsâ PohnXs¯çdn¨pw `mcXob BßobXtbbpw kwkv¡mct¯bpw{]Xnên¸nç¶Xpamb GXm Nv 20þ25 an\näv ssZÀLyapÅ Hê Ne¨n{X {]ZÀi\wHê¡nbncnçì. Cu CþamIvkv Xotbädnse Pbâ v kv{Io³ F¶dnbs¸Sp¶ XncÈoeGjybnse Xs¶ Gähpw henb kv{Io\mWs{X. IqsS Un.än.Fkv. kuv knÌhpwIqSnbmæt¼mÄ tlmfnhpUv Zriyhnkvabs¯sbms¡ shÃp¶ Zriy hnêìXs¶bmWv. kzman\mcmbWsâ Poh Ncn{Xw, lcnZzmÀ, Imkn, Atbm²y, am\ktcmhÀ,I\ymæamcn, apXemb Øe§fnse ZÀi\w. ImÂ \Sbmbn¯s¶bpÅ t]m¡v,Aë`hnt¡n h¶ Iã¸mSpIÄ, FXnÀ {]hÀ¯\§Ä, shÃphnfnIsf t\cn«v Ahscan{X§fmç¶ coXn, aX {]`mjW§Ä \S¯p¶Xv, tbmKm ¢mÊpIÄ AXnsâ hnhcWwapXembh ]eXpw ImWmw. Im«neqsS \S¶v Iqew æ¯nsbmgpæ¶ \ZnbnteípÅ Nm«w,B{Ian¡m³ ASpç¶ {Iqc P´p¡sf imćm¡n sXm«p XtemSn aS¡n Abç¶XpwImWmw.

aq¶mas¯ {]ZÀi\w {]ZÀi\imebmb kmwkvIrXn hnlmdnse Pebm{X. GXm Nv 10000hÀjt¯mfw ap³]pÅ BbpÀtÆZw DÄs¸sSbpÅ `mcX kwkvImcs¯çdn¨pÅAdnhv ]IÀì \Âæì. CXv ckIchpw hnÚm\{]ZhpamWv. thZ kwkvImc¯nÂXpS§n `mcX¯nsâ hnÚm\ tI{µ§fmbnê¶ X£ine apXemb ]pWy`qanbvte¡mWv t{]£IÀ F¯p¶Xv. imkv{X¯nëw hnÚm\¯nëw BXyńIambn temI¯në `mcXw \ÂIn sImncnç¶ Hê {]ZÀi\w. t_m«v bm{XsN¿pt¼mÄ Cê hi§fnepw Imé¶ kzman\mcmbWsâ {]hÀ¯\§fpsS \nÝeZriy§Ä, bpK hnhcW§Ä, `mcXob kwkv¡mc¯nse inembpKw apXÂCt¶hscbpÅ ]ptcmKXn, sXmgne[nãnXamb {]hÀ¯\§Ä, N{Iw DN mbXv,BZys¯ N{I¯nsâ cq]w, kaql {]hÀ¯\w F¶nh ImWmw. DZm: BimcnþaçWn,sImÃ³þCê¼p ]Wn, X«m³þkzÀ®¸Wn C§ns\ sXmgne[nãnX{]hÀ¯\§Ä. AZys¯ N{I§Ä, AXnë IqsS¡qsS hìsImN nê¶

amä§Ä. N{I§Ä D]tbmKn¨v Ifn a®p sIm Nv N«n, Iew, ]m\n apXembh DNmç¶Xv. thtZXnlmk§Ä DN mbXv, hymksâ {]Xna, At±lw FgpXnb ]pkvXI§Ä. Ahkm\w Hê ac¡q«wþImSv X¿dm¡nbXv. Im«neqsSbpÅ BfpIfpsSk©mcw F¶nh ImWnç¶ Hcćo£w. tXm«¯nÂ ]ehn[w Pe[mcIÄ, BPe[mcIÄ D]tbmKn¨v ags]¿nç¶Xv. ]s¯ \mep sI«nepÅ \Spapäw t]msebpÅkwhn[m\w, AXnÂ s]¿p¶ ag shÅw HgpInt¸mæ¶Xv. ]ehn[¯nepw hen¸¯nepwDÅ Pe[mc, at\mlcamb {]hÀ¯\§Ä.

Km\mem]§fpw aäpw t{]£I lrZb§fnÂ AhnkvacWobamb, BXyńIambhnÚm\{]Zamb, kpJZamb Bßmë`qXn Dfhmçì. t_m«p bm{XbpsS Cêhi§fnÂImé¶ AhnkvacWobamb a\Êpw, I®pw DS¡nt¸mæ¶ hnNn{Xamb IgvNIÄ acWwhscbpw \½psS a\ÊnÂ X§n \nÂçw. hnImc hnNmc§sf FgpXn Adnbnçhm³Rm³ Aià\mWv. kvt\lnX·msc, kvt\lnXIsf, am\y·msc, alXnIsf, kuIcyaps-¦nÂ Ft¸msg¦nepw CsXmì ImWq. UÂlnbnÂ C\nbqw ]e ImgvNIÄ ImWmw IqsSCXpw. A{Xípw hnNn{XX, k´pãX, amlmßyw, Bßmë`qXn Dfhm¡Â, BÀjkwkvImc¯nsâ amlmßyw F¶nh \n§sf amSn amSn hnfnç¶Xmbn ImWmw. CXpIméhmëÅ `mKyw \n§Ât¡hÀçw DN mhm³ `Khm³ \n§sfsbÃmw ISm£nIs«.



CXpsIm Npt]mbn ImWn¨p X¶ cmas¯ aêaIt\mSpw AXnë AëhmZw \ÂInb c-

N mas¯ aItfmSpw Rm³ Fìw AXoh IrXmÀ°XbpÅh\mbncnçw. apKÄ KmÀU³

Rm³ t\cs¯ IN n«nÃ, AXpw Iméhm³ km[n¨XnÂ Rm³ AXoh kt´mjhm\mWv. kmwkvImcnIambpw, hymhkmbnIambpw, kmaqlnIambpw,inåkuæamcyambpw, BÀ¡nsSIvNdnsâ sshhn[yamb Zriy§fpsS at\mlmcnXbpw,inembpK¯neqsSbpw, thZ kwkvImc§fneqsSbpw, ]ucmWnI inåIem]cambpw,aX]cambpw,, imkv{X]cambpw Fì th N ]eXpdIfneqsSbpw \ap¡v e`n¨IuXpIIcamb, at\mlmcamb Zriy§Ä, sshhn[yLSI§Ä AXneqsSbpÅ Hêkm[mcW F¯nt\m«w F¶nhbneqsS `mcX¯nsâ BÀjÚm\w GhÀçw e`nçhm³CSbmIs«.

Lighted Night view of Akshardham temple



Kerala Temples Series.

വ > ലവ > ലവ > ലവ > ല C ീC ീC ീC ീ ജ ന ാ t നജ ന ാ t നജ ന ാ t നജ ന ാ t ന സ ാ മ ിസ ാ മ ിസ ാ മ ിസ ാ മ ി�� േ � L ംേ � L ംേ � L ംേ � L ം Gk Prasanth - [email protected]

തി വനm പരം# നഗര+ ി' നി2് ഏക േ ദശ ം 50 ക ി:മ ി വട>് പടി_ാറ# അറബി> ടല ി5 സമ ീപ+ ായ ി j� തിഒ > ിയ മ േ നാഹ രമ ായപാപനാശ ം * f ക H മ ക ള ില ായ ി# ആ യ ിര+ ാN്വ ഷ G ള െ ട പഴ > വം ഐ തീഹ F െ പ മ ക ള െ ട നിറവം# ## #െ ക ാേ N C tയ ാക ഷ ി9 ഒ മ ഹ ാേ � L ം അതാണ്വ > ല C ീ ജനാ tന സ ാമ ി� േ � L ം . � � ാവി' നി2്ശ ാപVസതരായ് േ ദവക H ശ ാപ േ മ ാ� + ിനായ ി ഭഗവാXനാരായ ണ സ ാമ ിെ യ തപസ െ ച e ാX �നിയ ക യ ം അതിനായ ി� © ª # #അ5േ യ ാജF മ ായ സ ല ം നി േ ദശ ി9 തരാX നാരദ മ നിേ യ ാട« # # ്അേ പ� ി ക യ ം# നാരദമ നി# തെ B ക e ി' ഇ 2 വ' > ല ം ¬മ ിയ ിേ ല >് വല ിെ 9 റിയ#

യ ക യ ം# # അത് വീണ jേ ദശ +് തപസ െ ച യ � െ ക ാg ാ5ം© ª ്നി േ ദശ ി ക യ ം െ ച യ � അG െ ന വ' > ല ം വീണ സ ല ം# «്ക ാല ാm ര+ ി' വ > ല യ ായ ി മ ാറി . േ ദവX മ ാ െ ട തപസി' സം jീതനായ മ ഹ ാവിഷ അവ >© ്ശ ാപേ മ ാ� ം െ ക ാട ക യ ം അG െ ന പാപ േ മ ാച നം ന' ക ിയ സ ല ം പാപ നാശ ം# # «

എ 2 റിയ െ 8ടക യ ം െ ച യ �# # ് . േ � L വിVഹ െ + * റി9്പറ_ േ ക H 2 ഐ തീഹ F ം ച � ബാ® ആ യ# മ ഹ ാവിഷ വിVഹ ം ക ടല ി' നി2 ല ഭി9 താണ് ് എ 2 ാണ് .ഈ േ � L + ിെ ല മ െ Pാ jധാന ആ ക ഷ ണം ഒ പട#Z PX മ ണി ആ f .മ X െ പാരി> ' # അറബി ക ട' മ ാ ഗം സ� രി9 ി 2 ഒ ഡ9് ക 8' ക ട' േ � ാഭ+ ി' െ പടക യ ം# # വഴ ി അറിയ ാെ ത * ഴ G ിയ ക 8ി+ ാX പക 9 നി2 േ 8ാH ക രയ ി' ഒ അപ വ# �േ ശ ാഭയ g jക ാശ ം ക ാ@ ക യ ം അതിെ ന ല ക ഷ F മ ാ> ി# #നീG ക യ ം ഒ ടവി' പാപനാശ ം തീര+ അട ക യ ം െ ച യ �# # ## #് ് .തെ 2 സര� ിതമ ായ ി എ + ി9 ആ jക ാശ ം േ � L + ി' #നി2 ായ ി f എ f മ നസില ാ> ിയ ആ ക 8ി+ ാXഉപക ാരസമ രണയ ായ ി സമ പി9 താണ ആ മ ണി് ് . N ot e : നിG ള െ ട സമ ീപb g# േ � L G െ ള * റി9 ം അവയ െ ട# #

ഐ തിഹ F G െ ള * റി9 ം ദയ വായ ി # എ ഴ തി# പ ബ� ിഷ ് െ ച e ാX C മ ി .



Nananeetham Member of the Month

Shri. Narayanan kutty Menon and Smt. Sreedevi menon

When asked us to write an account of ourselves for the member of the month column. This job fell on me,since

my husband promptly gave me that duty.

Both of us cannot boast of any vedic knowledge or authority on spiritual matters, though we are more than 70

years old .We have great admiration for all the Gurudevs of this blessed group, young and old alike who are

much more knowledgeable than us. We thank our friend, Chandraji for introducing us to this divine group.

Both of us belong to a tiny village called Nadavaramb, near Irinjalakuda in Trissur district. We used to go to

Guruvayur temple as children at least once a month,as every child in the area did. We have two small temples

nearby. One Trimoorthi temple and one Hanuman temple, where we used to go every morning when we were

school going children. We also used to sing some of the bhajans which were popular in Kerala, like

“AnjanaSreedhara”, Achutham Keshavam, naranayingane etc , in the evening after lighting the wick lamp.

(SandhyAnAmam) We both studied Sanskrit as a second language in school.

I wanted to become a doctor at a very young age,and tried and became successful to become one. My husband

studied to be an engineer, and worked in Mumbai in Larsen and Toubro till 1968. After finishing the medical

degree, I went to Mumbai for post graduation, when we met again. We got married in 1967 and emigrated to

USA two years after the marriage .We have two children, one daughter, Lakshmi and a son, Jaykumar. Our

daughter, Lakshmi is a doctor and works in a pharmaceutical company in New Jersey .Our son, is a computer

specialist and works as a consultant in Washington, DC. I became an internist and a geriatrician in USA and

worked in a medical group till 2003. My husband became a specialist as an environmental engineer and worked

as a consultant and retired in 2003, when he had a stroke and a right side paralysis..

We used to go to Kerala at least once a year for a month or so and used to go to Guruvayur every time we were

there. Guruvayurappan always obliged us with a good Darshan. We also used to buy Carnatic music and bhajan

audiotapes every time we were in Guruvayur and we used to hear them during our travel in the car. Our



daughter liked bharatanatyam as a child and studied this and had arangetram in New York at the age of 13. My

husband was very good in his thalam and was able to help my daughter in her dance instruction. I would like to

mention also that we had a lot of mental and physical hardships during this adjustment in the new country,

which gradually made us closer to Guruvayurappan ,whom only we could positively depend upon whenever

we are in trouble. We also studied BhagavatGita in the Ashram of HH Swami Dayananda Saraswathi in

Pennsylvania in the eighties and used to attend the classes conducted by HH Shanatananda of Chinmaya

mission in the nineties..

Menons son Jayakumar and daughter Lakshmi

One fine day, in 1999, my husband told me that he had a dream previous night wherein he was singing classical

Carnatic song in front of Guruvayur temple! I told him to forget about it, since he does not have a good voice

and he had never sung one song in the past. This dream repeated again and again and he heard Guruvayurappan

asking him to write songs in praise of HIM in simple language which most people will be able to understand.

So he told this to one of our our musician friend . She also thought it was a joke. She asked him to start as Hari

Om Narayana and the song will come on its own. After a few days, suddenly a tune came in his mind and

suddenly words began to pour from his pen and thus the first song was created!

That song, started as Hari Om Narayana was in the Raga, Reethigowla. Since, he has not studied music, he

needed the help of our relative who had learnt Carnatic music to sing the song. The musician said that one

charanam was not coming out well and needed to be corrected.. He wrote six songs within a week or so. He

wanted to get some sign from Guruvayurappan if he should continue this. So he gave these sets of songs to the

Melsanthi in Guruvayur for archana. The priest did the archana, put some prasadam inside the roll of paper of

the handwritten songs and gave it back to him. The stanza which was not approved by the musician had

disappeared because of the prasadam!. He took it as an approval from Guruvayurappan. He was able to correct

the stanza immediately.

He got the help of our local young musicians in New Jersey to sing these songs. We conducted many music



sessions in our house in New Jersey as offering to Guruvayurappan. He composed many songs, since then.

Words poured out from him on certain days. On other days, no songs came to his mind. He uses

SundaraNarayana as his pen name for writing these songs. Sundaran is the pet name by

which he is known at home and Narayanan is part of his real name Dr. K .Omanakutty

who is a retired music professor in Trivandrum music college was inspired by his story

and offered to sing these songs. The first Gananjali concert by Dr. Omanakutty was

conducted in Melpattur auditorium in 2002. The first CD was submitted to our Lord's

feet that day. The famous kerala composer, Thulaseevanam Ramachandran Nair who

inaugurated the function, compared Narayanankutty to Poonthanam and offered his best

wishes to continue to compose many songs . The noted carnatic musiician, Sreevalsan

Menon, was the second person to offer the concert and the CD in the lotus feet of

Guruvayurappan. Other musicians ,Mr. Murleddharan Unni and.Leela Muraleedharan offered these songs to

Guruvayurappan in 2004. More than 200 songs were composed by Narayanankutty by now.

Mr.Menon also composed the story of Manjula charitham dance drama in BharathanAtyam style. This was

choreographed by the dance teacher, Rema Rao of Calicut and presented in Melpattur

auditorium in september 2004.

Most of the songs written are in praise of Guruvayurappan. They are in the form of keerthanas,

and bhajans Some of these bhajans are inlcuded in our Guruvayur website,

thanks to our Sunilji.. In 2009 he composed 5 kaikottikkali songs in praise of

Krishna .

He has composed 4 songs about Ganesa, about 12 songs in praise of Poornathrayeesa, about 12 songs about

Devi , 4 songs about Ayyappa, one song about Siva and 2songs about Swami Chinmayananda.

Sree Chenkottai Harihara Subramanyan sang the Devi Krithis in 2008 in Urakam Temple. Sree

Shankaran Namboodiri is scheduled to sing another set of new songs in Cherppu on August

14th 2010.

The work still continues as per HIS wish.

He has suffered from major health problems, a stroke and paralysis on 2003, heart attack and heart failure and

bypass surgery in 2007 April and prolonged hospitalization due to complications. HE rescued him from death

many times. During one of these critical situations in2007, Narayanankutty blurted out in agony to

Guruvayurappan that he will write another 200songs! and soon after his physical condition improved!

He still needs a lot of assistance ,but with God,s Grace continues to write .At present we are in the process of

compiling 200 songs in a book , “Guruvayurappan Gananjali” and submit to HIS lotus feet

He always wonders why “he” was selected by Bhagavan to do this divine work. He does not take any

authorship on these songs and considers that he is only a medium through which Guruvayurappan sends the

message.

We have learned to take each day and each event as PRASADAM and surrender to HIM completely.

May the Lord bless our Guruvayur group to continue the good work.

Regards, 58 Village road,

Sreedevi Kendall Park, NJ 08824 (732-297-5464)

Om Namo Narayanaya



TRIVIA CONTEST - ANSWERSTRIVIA CONTEST - ANSWERSTRIVIA CONTEST - ANSWERSTRIVIA CONTEST - ANSWERS

What is the oldest name of epic mahabharata ?

Answer: mahasamhita

Who is Shantanu's famous son?

Answer: Bhishmar

How many son's Karna had?

Answer: 8

Who was Bhishma's mother?

Answer: Ganga

Who was the father of king Dhrithurashtra and Pandu?

Answer: Veda Vyasan



Navaneetham (freshly churned butter) is a humble attempt by Guruvayur Devotees

Forum to create a monthly news letter for our group. Please send your comments,

suggestions and any materials that you wish to publish to [email protected]

Our apologies for those articles & poems we could not publish this time due to spacelimitations. We will have them published in the forthcoming issues.

Please email us at [email protected] with your name and brief introduction to haveyour name appear in this section, also please email us your comments, suggestions,

articles for Navaneetham June issue to [email protected]

Sources, credits and copyright acknoledgements

Manoramaonline.com thehindu.com

Krishna pictures/Artwork courtesy of

The Bhaktivedanta Book Trust International, Inc.

http://images.google.com

http://www.krishna.com

http://sss.vn.ua

http://summit.gaia.com

www.sriramanamaharshi.org/bhagavatasaptaha

m.html

http://images.exoticindiaart.com

padmanabhapuram.blogspot.com

http://www.bsgindia.com

krishna-keshav.blogspot.com

http://www.cmmiami.org

http://www.vrindavanart.com

http://www.vanamaliashram.org/

http://www.indiapost.gov.in

Madhu Ramanujam -

http://picasaweb.google.com/madhuraamanujam

http://www.flickr.com

www.russianpaintings.net

picasa.google.com

flickr.com

Submitted at the lotus feet of Shree Guruvayoorappan.Submitted at the lotus feet of Shree Guruvayoorappan.Submitted at the lotus feet of Shree Guruvayoorappan.Submitted at the lotus feet of Shree Guruvayoorappan.

Om Namo Bhagavathe Vasudevaya! Om Namo Bhagavathe Vasudevaya! Om Namo Bhagavathe Vasudevaya! Om Namo Bhagavathe Vasudevaya! WQxVeL YOâvLpPqÕL !WQxVeL YOâvLpPqÕL !WQxVeL YOâvLpPqÕL !WQxVeL YOâvLpPqÕL ! Om Namo Narayanaya:Om Namo Narayanaya:Om Namo Narayanaya:Om Namo Narayanaya:

May God Bless you all.



Cover of some of the previous issues of Navaneetham

NavaneethamM onthly N ew sletter of the devotees of G uruvayurappan


navaneetham apr 2010

Documents