Navaneetham Mar 2010

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NAVANEETHAMNAVANEETHAMNAVANEETHAMNAVANEETHAMM onthly N ew sletter of G uruvayoorappan D evotees

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Monthly Newsletter of Guruvayoor Devotees Forum

Om Namo Bhagavathe Vasudevaya!Om Namo Bhagavathe Vasudevaya!Om Namo Bhagavathe Vasudevaya!Om Namo Bhagavathe Vasudevaya!��

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WQxVeL YOâvLpPqÕL!WQxVeL YOâvLpPqÕL!WQxVeL YOâvLpPqÕL!WQxVeL YOâvLpPqÕL!Navaneetham = Fresh butter

Submitted at the lotus feet of Shree Guruvayoorappan by Devotees. ��

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http://group.yahoo.com/groups/guruvayur \h\oXw Page- 2


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

Sunil for Editorial Team



Upcoming festivals -

Shri Ramanavami

March 24th

Hanuman jayanthi

March 30th.

Guruvayur Uthsavam lighting 2010

Photo by Krishnadas, Naduvath. Published with permission. more at ( http://picasaweb.google.com/nairkdgvr )



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MANJADIKURU Featured discussion from our group.

Http://groups.yahoo.com/group/guruvayur

From: Gopala Krishnan <[email protected]>

To: [email protected]

Sent: Mon, March 8, 2010 6:54:58 AM

Subject: [Guruvayur] Kunnikkuru/Manchadikkuru

Dear Gurudevs,

Attached is a picture from Guruvayur Temple , a child playing with Manchadikkuru . It is belived that

children will become more smart and naughty like the Kannan of the period he spend in Gokulam.

Is there any stories/Eithihyams about it? If yes, please write for the benefit of those who do not know

it.

Gopalakrishnan ( [email protected] )

We got the answer from multiple sources and one of them is a blog about the same.

Anjali-ji's blog - http://luckyredseeds.blogspot.com/



MANJADIKURU

Anjali Menon

http://luckyredseeds.blogspot.com/

Manjadikuru/Lucky Red Seeds are found in Krishna temples in Kerala. In fact nowadays, that is the only

place we see them. The origin of this practice lies in the folklore of the Guruvayur temple. The temple of

Guruvayur houses the deity of Vishnu*, and this particular idol is believed to have been worshipped by Lord

Krishna** in Dwaraka. The first time I set eyes on Manjadikuru is in this temple.

The story goes like this… a long time ago, there lived a woman in a northern province of Kerala. She was an

ardent devotee of Krishna and aspired to someday visit the temple in Guruvayur. She wanted to carry

offerings to the temple as most people did but she was too poor to afford anything. But she knew of an old

tree that shed beautiful glossy red seeds. Fascinated by their beauty she began to collect them, hoping that

one day she can carry them with her to the temple as a gift to the Lord. One by one she would pick them

from the ground, treating each one like a precious gem, polishing them and keeping them safe from the rain

and the dust. In her eyes each of them glowed with warmth and radiance. She eagerly awaited the day when

the Lord would see them. Others laughed at her and called her insane to pick the worthless seeds but she

continued to do what she believed in.

Over an year the collection was built up and she had a large pouch full of Manjadikuru. Her eyes filled with

glee as she held them close to her even while she slept at night. Making up her mind to take them to the

temple, she set out on a journey. Leaving the safety of her home and her loved ones, she set out on foot

towards the temple. Her home was in a hilly province and she had to traverse rivers and deep forests as she

moved towards her destination. She met people on the way. Some of them discouraged her. Some of them

applauded her. But she didn’t care. Her mind was set on the temple and its deity and with single-minded

focus she trudged on. Many people told her “this is not the way” but she followed her instinct and a force

within her guided her ahead.

Every morning she would wake up with stiff joints, through the day her body would ache and at night she

would collapse on the wayside in a tired stupor. In her mind she was aware that she may never be able to do

this again in her life but in her eyes was a dream and on her lips was a smile. Forty four daunting days later,

she arrives in the temple city of Guruvayur. Unfamiliar and tired she stumbles through the streets, forcing her

body to make the last mile too.

Finally she arrives at the temple gates. She hears people talk amongst themselves about the special day at the

temple. Apparently the day was the first of that month and the local ruler or Naduvaazhi would visit the

temple on the first of every month. (some version of the story says it was none othern than The Zamorin –

owner of the temple and ruler of erstwhile of Kozhikode province)

To display his devotion, he would submit an elephant every month as an offering to Krishna. Hearing all

these tales, the woman carefully makes her way to the inner precincts with her pouch.



The officers of the Naaduvazhi are clearing people from the path to make way for the ruler. In their

powerdrunk arrogance and pettiness, they are unable to distinguish between wayfarers and devotees.

Mercilessly they insult devotees and trample on children to get them out of their way. The woman tries to

balance her pouch of Manjadikuru so that she doesn’t lose them but the officers insult and mock her and

physically shove her out of the area. The trumpeting of the Naaduvazhi’s elephant is heard. With a last push

from the insolent officers, the woman falls down and the pouch falls open and all the red seeds get scattered

all over. A tear from the woman's eye fall on the temple floor.

Immediately the Naaduvazhi’s elephant goes beserk and starts to run amok in the temple. People run for their

lives as the mad elephant starts to destroy things within the temple. Unable to control the elephant, the

Naaduvazhi prays to Krishna for a solution. A voice is heard from within the temple - “where is my

Manjadikuru?” "where is my devotee, who you have insulted and hurt?” "where is my gift that she lovingly

put together?”

Realizing their folly, the people apologize to the woman and start to gather the red seeds that are scattered

all over. Filling her pouch for her, she is escorted to the sanctum sanctorum with her lucky red seeds. After

her submission of the offering, the elephant returns to normal. In memory of that devotee’s offering, even to

this day, a big uruli full of Manjadikuru are kept within the temple.

Authors Note -

I must clarify that the story is not mine! It belongs to all of us who are conscious of Krishna!

Actually I has started the blog and people started to write in with their Manjadikuru stories. One day a friend

sent me this link to a Hare Krishna group site based in Atlanta, USA and that was where I saw this story.

http://www.atlantaharekrishnas.org/newsgroup/kcprinciples/0049.htm

They had linked it to the Bhagavad Gita 9.26

patram pushpam phalam toyam yo m e bhaktya prayacchati

tad aham bhakty-upahritam ashnam i prayatatm anah

Translation: If one offers Me with love and devotion a leaf, a flower, fruit or water, I will accept it.

I rewrote the story in my way and put it up on the blog. But now when I check back to that old link it seems

inactive. Since then though I searched a lot, I could not find any other source to this story. In case you find a

further source, please do let me know. As for credit, I don't think I deserve any as I am only a conduit in this

case and that itself is a blessing. – Om Namo Bhagavathe Vasudevaya.– Anjali Menon.



MOHAMUDHGARA-BAJAGOVINDAM OF SANKARA

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

geyam geethaa naamasahasram

Dhyeyam Sripathiroopam ajasram

neyam sajjanasanghe nithyam

dheyam dheenajanaaya cha vittham

Bhagavatgita and sahasranama are to be chanted and the form of the Lord should be meditated. The time

should be spent in the company of the good and wealth should be shared with the poor and needy.

Sankara explained the miseries of samsara which is lie rotting in hell for those who are obsessed with desire

in the previous sloka. In this, he shows the way to get rid of samsara. Four disciplines are outlined here ,

namely, nama sankeerthana, dhyana and dhana, which can be described as vachika, kaayika and maansika,

that is, through speech, mind and body and associating with the good and the saintly.

Chanting Bhagavatgita and sahasranama purifies the act of speaking, and meditating on the form of the Lord

purifies the mind as made out by Kulasekhara Azvar in his mukundamaka, jihve keerthaya kesavam mura

ripum, chetho baja SreeDharam, meaning, “Oh my tongue sing the glory of the Lord and my mind, think

of Him.” Giving away our wealth and other possessions cleanses the mind of the desires and avarice.

To enable one in engaging the mind in the chanting of the name and thinking of the glory of the Lord, always

. as enjoined by Sankara, it is essential to seek the company of the good and saintly souls because it is

impossible to do this by frequenting the association of the worldly people. That is why the Lord advises,

vivikthadhesasevithvanm arathiH janasamsadhi, retiring to a secluded place detached from the

association of people ( meaning the worldly) in Gita.

Sankara clubbed Gita with sahasranama in order to emphasize the devotion and faith in studying the sastras.

Without bhakthi, one will not attain athmajnana by merely studying and analyzing the meaning of the Vedas

and upanishats because the Lord cannot be attained by anything except bhakthi as He declares this truth

mentioned in the Upanishad in Gita as ‘bhakthyaa thu ananyayaa labhyaH,’ and also in the last chapter He

tells Arjuna not to repeat this discourse to any one who has no devotion or faith.

In Bajagovindam Sankara reiterates the main tenets of the Gita and Upanishads and this sloka is an example



of that.

In Gita the Lord has described the descent of man due to desire and showed that the happiness experienced in

the world is fleeting. He has also explained the real identity of man with the self , the body being similar to

clothes one puts on only to be discarded at death as when one puts on new clothes. The renunciation has

also been defined as giving up the attachment to the fruit and not the action. All this are relevant to the man

in the world only and to a recluse in the forest. Bajagovindam also is for a householder and not for sannyasis

who have already renounced the world.

To the question that why should one control the desires and practice detachment instead of enjoying life

Sankara gives the answer in the next two slokas.

sukhathaH kriyathe raamaabhogaH

paSchaath hantha Sareere rogaH

yadhyapi loke maraNam SaraNam

thadhapi na munchathi paapaacharaNam

The pleasures enjoyed in the company of women bring disease in its wake. In spite of knowing that the life

ends in death people do not desist from sin.

arTham anarTham bhaavaya nithyam

naasthi thathaH sukhlesaH sathyam

puthraadhapi Dhanabhaajaam bheethiH

sarvathraishaa vihithaareethiH

Wealth is not a good thing. Think about this always. There is no joy in it. Rich fear even their own son. This

is the case with wealth everywhere.

The two obsessions that lead to disaster are that of women and money. The former while enjoyable at first

brings disease later. Te latter creates avarice and also enmity. Even a son turns against his father for the sake

of money. The term son includes all relatives. Similarly the word women denotes all the vices. The Lord says

in the Gita that He is the kaama which is not against dharma. Hence desire is not bad provided it is about the

right things. Similarly, money is not condemned forthwith here but only the avarice created by money which

leads to miserliness. This gives rise to suspicion on one’s own son. He desire for women and wealth has been

denounced by Sankara in earlier slokas as well and here, in the end of the discourse it is affirmed again.



Geeta Dhyanam

Veena Nair|| Om Namo Narayanaya ||

Shreyaan dravya mayaad yajnaaj jnaana yajnah Parantapa;

Sarvam karmaakhilam Paartha jnaane pari samaapyate || 4.33 ||

Superior is wisdom-sacrifice to sacrifice with objects, O Parantapa! All actions in their

entirety, O Arjuna, culminate in knowledge!

Krishna here tells Arjuna that sacrificing one’s ignorance in the fire of knowledge is superior to the sacrifice of any

kind of object or material offering. Offerings in the form of material things are done with the desire for the fruits and

the individual then has to undertake more actions to enjoy those fruits. Thus this cycle of desires leading to material

offerings leading to more karmas is never ending. The only way to get out of this cycle is to strive for the knowledge

that will result in the end of all ignorance.

Tadviddhi pranipaatena pariprashnena sevayaa;

Upadekshyanti te jnaanam jnaaninas tattwadarshinah.

Know that by long prostration, by question and by service, the wise who have realized

the Truth will instruct thee in (that) knowledge.

Swami Chinmayananda elaborates on the different ways that a seeker or a disciple can strive to attain knowledge – by

an attitude of complete surrender to the Guru, by careful contemplation of what one learns from the Guru and clearing

any doubts by asking questions to the Guru and by living a life in tune with the Guru’s teaching – these are the ways in

which a seeker can seek Knowledge.

A dilemma in modern life often is the question of how does one find a Guru? In the modern world one often finds

different kinds of Gurus and the problem of finding a Guru seems daunting. But by surrendering oneself to one’s

Ishtadevata, having full faith in Him/Her and being open to receive guidance one will sooner of later be guided to a

Guru.



Yajjnaatwaa na punarmoham evam yaasyasi paandava;

Yena bhootaanyasheshena drakshya syaat manyatho mayi.

Knowing that, thou shalt not, O Arjuna, again become deluded like this; and by that thou

shalt see all beings in thy Self and also in Me!

One should continue to serve the Guru and live a life of surrender, faith, contemplaiton, and practice until one is able to

fully understand that te whole worldis nothing but Brahman alone and be able to see the underlying unity in all beings.

And then comes the assurance from the Dear Lord that is heart warming and encouraging-

Api chedasi paapebhyah sarvebhyah papa-krittamah;

Sarvam jnaana-plavenaiva vrijinam san-tarishyasi.

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

raft of knowledge.

(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 ||



Personal Experience

A TRUE INCIDENT HAPPENED IN MY LIFE.

MOOKAMBIKA - 08/04/2006 – never forget this date in my life.

By – SARAVAN MAHESWER

2006 – I am a devotee o f Mookambika. Every year we visit to Mookambika. I spent most of theperiod of my life in gulf. Every annual vacation; first preference to visit mookambika. 2004 someunusual incident happened in my life. I resigned the job from Qatar and settled in our place. Thatperiod, financially not in a sound position. Too much worry; what will do? My wife handed-overgold to bank and got the loan for Mookambika darsan purpose.

Last time no way to go there. I have some film activities. Two, three falls to make a film. Nothingwill happen. One of my close friends said that he wouldproduce one telefilm. Find out a subject. First I preparedto make a one hour telefilm regarding the beauty andbhakti related to Agasthyamuni – related toAghasthyarkoodam – a forest destination. Script alreadyprepared. Some legal proceedings, and it stopped.

Afterwards; I find another subject relating to ourpuranas maruthvamala. This is near the place ofsucheendram – Kanyakumari district. My place tosucheendram more than 80 k.m. two months researchwork; I prepared the script and shot the film. Finally I thinkto release in a public function. At the same time more thanone year I could not go to Mookambika. That feeling wasin my heart. I received only 500/-IRS from the producer.“Only five hundred rupees income for two months of hard work.” Then I suggested to the Producer(Gopan Konchiravila) the release of the cassette from Mookambika. He didn’t go to Mookambikabefore. He agreed. I am also happy. We decide the date.

On 06/04/2006, we started the journey. Gopan Konchiravila (producer) his wife (SindhuGopan) daughters Pournemy (07 years) Vaishnavi(03 years) with my wife (Parvathy) also. Gopandrive the car. We start the journey in the early morning. The car started. It’s not starting. I feel littlebit. Again start the car. We are all on the way. My mind refresh and very happy. Continuousrunning... we saw the Lokanarkavu temple surroundings’ there we can spend one hour. That daymy brother wife house in Kannur; we stayed there. Next day morning again starts the journey.Around 3 0’clock we reached the Kolloor Mookambika temple. Find to stay in a medium typelodge. Routine’s finish evening deparadhana time we will be there. How can I express thefeelings? That day I find out the major poojari Kalidas Bhut.. He is very familiar to me. More than15 times we visit the temple and temple priest.

Last Seevali is over we try to see the poojari and brief the idea to keep two cd (“ Maruthvamala –The Mountain that resounds the hymn of Peace” ( English Version ) // “ Santhi ManthramMuzhangunna Maruthvamala” ( Malayalam Version ) with Mookambika devi’s presence. Next daymorning pooja’s over you can bring it out side and open the cd. One hand over to me and otherone hand over to Gopan. We give dhakshina to poojari and give two cassettes also. The functionis over. We are very happy to pray the god. The first project will be completely done in my life.

We went to outside and planned to go to Kutajadri. I visited two times by walk in the forest area.14 kilometers from the road side. In this occasion we can’t walk with children. We decide to go byjeep. We are discussed with one of the driver. Each person 450/rs paid for two ways. We are 06members and other three ladies (Two young ladies. One is pregnant, one old lady also.) oneyounger boy. 10 persons. Plus driver. Plenty of jeep going to Kudajadri. In front seat I seated near



the driver. My wife is sitting in my left. Others are sitting in the back side. Jeep starts the trip.Around 40km distance to reach the top of the hill area. From the sea level 5000 feet high this hillarea.

Jeep running on the road. I start sleeping. Half an hour later the jeep movement is horrible. Toomuch stones in the mid of the way. Side we can’t look, very deep area. Around 10.30 am onecurve there. Driver tries to move. But the jeep fell down and the four wheel in the up side. I openmy eyes; my wife under the beneath of me. I pushed out. My leg stuck in the gear area. Look inthe back side’ the pregnant lady can’t move. I try to pull her outside. Any way all of them outside.The muddy area what will do? The jeep speed turned all are fallen down in the deep area. Nobodycan escape. The back side three more jeep is waiting. We are tried to turn back the jeep. My wifeand Gopan's wife weeping and two small children frustrated and not agree to travel this vehicle.What will do? We can’t walk more than 8 kilometers more and the way very congested. Ultimatelywe travel other two jeeps. Gopan and two children in one jeep. We three in other jeep. Both ladiesare shivering and crying. I am also really desperate. But I can’t show in my face. Ultimately half anhour later we reached the Kudajadri. Everybody ask questions. We are not to pray in a goodmood. How can I return back to Kolloor. That’s we think. We are not go to the Sankara peedam.The jeep driver takes the full charge. Other driver’s said that they can safely send to the town. Ourfamily not agreed.

What will we do? I decided to go for a walk in the forest area. Five years over I visited this place.So I forgot the root. I pray to decide to walk. Our family not agreed. In that situation two smallchildren also walk. We are not buying or collect a bottle of water.

Around 2 0’ clock we start to walk. My wife Parvathy can’t walk too much. She is crying,.Gopancoming with me the first time. Something will be happened – imagine my only one child vishakh;he is studying in Plus 2 class. No brothers no sisters his future… Gopan family … except his onlyone( 01year) kid gopika still be there. Both families … god grace nothing will happen.

We start walking … 14 kilometers… 02 kids Gopan and me change over to take him in ourshoulder… we are fed up.. two hours continuously walking one college students group walkingopposite way. I request to pour some water to drink all of them. Again start walking. Thick forest, inmy tension I can’t predict. Sun set is nearby… suppose the night time animals start walking on theway. How can we reach very early…? Plenty of questions… I can’t say the distance. They heard;their mind will be confused. I repeated again and again very small distance only. We can reachsoon. Every five minutes my wife asked me “how much distance from here. I am really tired.´ atlast around 5.30pm we reach one Malayalee restaurant inside the forest area. We ate somethingand relax. Little bit. Again we start walking. Sunset feel in that area; little bit dark.

One congested area the small path, trees very less, we are walking: I checked the time is 6.15pmbut look into the area is too dark. From opposite side one boy (around 15 years) – too dark andhandled one stick. But it’s a special one. His eyes are reddish. Dressed in pant and shirt (notmodern) other one small boy he is too short but black. Look like a school boy. One girl dressedwith rose salwar commees with shawl. These three walking towards us. The tall boy talk inkannada… we don’t understand. “I replied “I don’t know kannada. Can you talk in Tamil?’

The tall guy responds. “ seekram nadannu ponke eruttile mirugangal vanthal romba kashtam”

“Walk very fast. Your survival is very difficult if animals come to pass this way”. Everyone of ussaw these people and heard it and they walked away the opposite direction. We are not thinkingtoo much at that time but just walk very fast. Around 7.30pm we reached in the road side. Sittingin the road side one group also reached. They give some glucose and water. Within few minutesthe last bus arrived; we travel to reach the temple.

We go to the lodge; they want to vacate the room. At last we vacate the room and get anotherroom. There no lights. How much horrible that trip.

Finally we go to the temple and see the golden chariot Seevali and ate the temple food. Next daymorning we leave the place. More than 20 years ambition fulfilled the day all this incidents



happened.

The question is, in the night time nobody can walk in to such thick forest. These three people werevery young and how will they managed to walk inside the forest and why they go inside. Plenty ofquestions arise.

God is the main factor of life. After that we go to ask one of the masters of Jyothish. He said thatthose three were Mookambika, Adi Sankaracharya and Vigneswera. In kudajadri temple thesethree moorthy’s roopa is there!

I believe, my family believe that the three god’s give me the new life.

Saravan Maheswer

e-mail address : [email protected]

00966 562623344 {m} – Saudi Arabia, 00971 503081351 {m} – U.A.E.



Episodes in Srimad-Bhagavatam - A Vedantic Interpretation

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

(Second part of the series. )

4. Vamana Incarnation

The incarnation of the Lord as Vamana forms the subject-matter of Chapters 15 to 23 of the eighthSkandha of Srimad Bhagavatam.

The Devas and the Asuras jointly churned the Milk Ocean for amrita (the nectar that confersfreedom from death). When the Lord emerged from the ocean in the form of Dhanvantari carryinga pot containing amrita, the Asuras snatched the pot. The Lord then appeared in the form ofMohini and distributed all the amrita to the Devas. The Asuras who were deprived of the nectarbegan to fight against the Devas. In the fight Bali, one of the Asuras, was killed by Indra, the kingof the Devas. Bali was later brought back to life by Sukracharya, the Guru of the Asuras. Underthe guidance of Sukracharya Bali performed a Visvajit sacrifice and acquired extraordinarypowers. He then attacked the capital of Indra in heaven. Brihaspati, the Guru of the Devas, toldIndra that Bali was very strong at that time and that it would be futile for the Devas to resist hisattack. He advised the Devas to go into hiding and bide their time for a counter-attack. Accordinglythe Devas left heaven and Bali occupied it as the ruler of all the three worlds.

Sorely grieved at the plight of her sons, Aditi, the mother of the Devas, requested her husband,the great sage Kasyapa, to devise some means by which the Devas could get back their kingdomand their previous glory. The sage advised her to worship Lord Vishnu by observing a vow knownas 'payovrata'. This consists of worship for a period of twelve days during the bright fortnight of themonth of phalguna, observing strictly certain disciplines and living on milk alone. Aditi observedthe vow, following all the instructions strictly. At the conclusion of the vow the Lord appearedbefore her and told her that He would soon be born as her son. He asked her to keep the fact ofHis having appeared before her a total secret.



The Lord was then born as Aditi's son on Sravana Dvadasi, the twelfth day of the bright fortnightof the month of Bhadrapada. This day is celebrated even now as Vijaya Dvadasi. At birth the childwas in the resplendent form of Vishnu, clad in yellow silks, with four arms bearing the conch, themace, the lotus and the discus, but he changed immediately into the form of a dwarfish humanchild. The delighted sages present, including Kasyapa, conducted the appropriate sacramentsand invested him with the sacred thread. The sacred Gayatri mantra was imparted by the sun-god, Savita himself. Brihaspati gave him the sacred thread and Kasyapa the grass girdle.Goddess Earth gave him the skin of the black antelope, the moon-god gave him his staff; hismother gave him a cod-piece and a loin-cloth, while the goddess of the sky gave an umbrella.Brahma gave him a water pot and the seven sages kusa grass, while Goddess Sarasvati gavehim a garland of beads. The sovereign of the Yakshas gave him the begging bowl, and GoddessUma Herself, the Mother of the universe, gave him his first alms. Thus honoured, Vamanaoutshone by his Brahmic splendour every one in that assembly of Brahmarshis. Then, hearingthat Bali was performing horse sacrifices, Vamana set out for the Yagasala. Dazzled by thesplendour of Vamana even when he was at a distance, Bali and the priests who were conductingthe sacrifices wondered whether it was the sun-god himself, or god Agni or the sage Sanatkumarawho was coming towards them. They received Vamana with great respect. Bali washed Vamana'sfeet and sprinkled the water purified by the touch of those feet on his own head. He then askedVamana what gift he wanted, saying in all arrogance that he could give anything Vamana wanted--food, house, land or a bride or anything else, or all of them. Vamana replied that all that he wantedwas just a small strip of land, three paces in length as measured by his own feet. On hearing thisBali laughed and said, "O boy! You are a simpleton. Having approached me, the undisputed rulerof all the three worlds, and so capable of gifting a whole continent, you are asking for such a pettygift. My generosity is such that any one who has obtained a favour from me will not thereafter findit necessary to go to any one else for anything". Vamana replied that he would be contented withjust what he had asked for, because a person who is not contented with three paces of land wouldnot be satisfied even if he gets an entire continent. Bali then said, "Let it be as you wish", and wasabout to give the gift asked for.

Bali's Guru Sukracharya then recognised Vamana as Lord Vishnu Himself and asked Bali not togive the gift, because the intention of Vamana was to take away everything belonging to Bali andgive it to Indra. Bali told Sukracharya, "Having made a promise, I will not go back on it, whatevermay be the consequences. I am not afraid so much of the tortures of hell, poverty, loss of positionor even death as I am of breaking my pledged word. If indeed Lord Vishnu Himself has come tobeg of me, there can be no greater blessing for me. I will therefore honour my word and give thegift". Annoyed that Bali did not heed his advice, Sukracharya cursed him, saying, "You have grownso arrogant as to reject my advice. A highly conceited fool that you are, you will soon fall from youhigh position".

Undaunted by the curse, Bali insisted on honouring his word and proceeded to give the gift ofthree paces of land to Vamana. Vamana immediately grew in size to such an extent that with thefirst stride he covered the earth, the sky and the four quarters. With his second stride he coveredheaven and all the worlds up to Satyaloka, the world of Brahma. He then asked Bali to show himthe place for his third stride. Without flinching in the least, Bali said. "Pray place your third step onmy head". The Lord did so and sent Bali to one of the nether regions named Sutala, as the rulerthereof, promising that He Himself would permanently stand guard there. The Lord further saidthat Bali would become Indra in the next Manvantara and would thereafter go to the Lord's ownrealm, Vaikuntha.

We see from this story that Bali possessed many great virtues. He had great respect for holy men,which is evident from the way he received and honoured the Brahmachari boy, Vamana (whom hedid not know to be Lord Vishnu). He was extremely generous. Above all, he kept his word andrefused to go back on it even after his Guru pronounced a terrible curse on him. Why was such aperson punished by the Lord? This is the question that comes up in everyone's mind. This very



question was put by Brahma to Lord Vishnu. Brahma asked, "This Asura gifted away the entireearth and all the other worlds he had won by good works to Thee; and even his body has beenoffered without the slightest hesitation. A man who is free from guile obtains the highest of goalsby merely offering arghya at Thy feet and worshipping them with just a blade of grass. That beingso, how can he who gave away the three worlds with a serene mind be subjected to such apunishment?" (Bh.VIII. 22.23):--To this the Lord replied:--"O Brahma! I take away the wealth of those on whom I shower My grace. For, it is because ofbeing intoxicated with wealth that a person becomes arrogant and despises the whole world andeven Me" (Bh.VIII.22.24). He further adds, "If, in spite of high birth, great deeds, youth, beauty,learning, power, affluence and the like, a person remains free from pride, it is due only to Mygrace" (Bh.VIII.22.26).

Thus the great defect in Bali's character was the arrogance of wealth and power. Thisovershadowed all his innumerable virtues. The lesson we learn from this episode is that as longas there is arrogance spiritual progress is not possible, even though the person may possessmany virtues. When the Lord says that he takes away the wealth of the person he wishes to bless,what is meant is that the conceit that one is affluent and powerful, which is the cause ofarrogance, is removed by the Lord, so that spiritual progress becomes possible. By surrenderingall his possessions to the Lord Bali became free from the notion of 'mine-ness' (mamakara). Then,by asking the Lord to place His feet on his own head, he gave up his ego or 'I-ness' (ahamkara).With these two removed, he became fit for the Lord's grace. Thus an attitude of detachmenttowards all possessions and total surrender to the Lord are the virtues to be cultivated by everyspiritual aspirant.

In fact, the Lord has not punished Bali, but has really blessed him, as may be seen from thefollowing words of the Lord Himself:--"You have been granted by Me a place unattainable even bythe gods. In the Meru-Savarni Manvantara you will be the Indra with my full support. Till then youwill live in Sutala; those who live there shall be vouchsafed My gracious glance and will ever beunaffected by physical and mental ailments. You will always have My presence there. Constantlywitnessing My greatness there, you will become absolutely free from even the slightest trace ofasuric tendencies (Bh.VIII.22. 31 to 36).

Bali (or Mahabali) is believed to visit his land Kerala every year on Onam day; the day is thereforecelebrated as a great festival.

5. Liberation of Gajendra

The episode known as liberation of the lordly elephant Gajendra is narrated in chapters 2, 3 and 4of the eighth skandha of Srimad-Bhagavatam.

There was a Pandya king by name Indradyumna who was a great devotee of the Lord. Towardsthe end of his life he had retired to a hermitage in a forest and used to spend all his time inworship of the Lord. One day he was performing worship as usual and observing a vow of silence.Sage Agastya then happened to come there along with his disciples. Being engrossed in worship,the King did not notice the presence of the sage and so failed to offer him the customary honours.The sage took offence at this apparent indifference and pronounced the following curse--"Thisking has insulted me. Let him therefore be steeped in blinding ignorance. Since he is haughty likean elephant, let him be born as an elephant". Before proceeding further with the story it would beworthwhile to examine what is the underlying idea behind such curses by great sages who areexpected to have conquered anger and to remain unaffected by either praise or insult. Suchcurses are really blessings. In the present instance, though the king was a sincere devotee of theLord, he had not yet realized the truth that the same God or Self dwells in all beings. Liberation ispossible only with such a realization. In the normal course he would probably have to go through



many more births before attaining this state. The curse inflicted on him and the consequentsuffering he undergoes as an elephant make him surrender totally to the Lord and becomeliberated immediately. Thus the curse was intended to hasten his liberation and was really ablessing.

One point which puzzles us here is-- why does the sage curse the king whose failure to recognizehim is due only to his being absorbed in the highly laudable object of worship of the Lord? Thereis a parallel to this in the Ramayanamahatmya in the Skanda Purana. There was a very righteousperson named Somadatta who was a disciple of the sage Gautama. One day, when Somadattawas engaged in the worship of Lord Siva, sage Gautama happened to come there. Somadatta didnot notice his presence. The sage did not however find fault with him, considering that he wasabsorbed in worship, and went away. But Lord Siva became angry at this insult to the Guru andcursed that he would become a Rakshasa. On Somatta's pleading for forgiveness the Lord saidthat he would be relieved of the effect of the curse if he heard the entire Ramayana with devotionover a period of nine days. The main object of this episode is to bring out the greatness ofRamayana, but incidentally it also points out that even inadvertent indifference to the Guru is atransgression.

As a result of the curse, king Indradyumna was born as a lordly elephant. The elephant used toroam about in the forest accompanied by a herd of female elephants. One day he entered a laketo bathe and drink water. Suddenly a very strong crocodile seized him by the leg and tried to draghim into the water. The elephant tried his best to extricate himself from the hold of the crocodile,but all his efforts proved to be in vain. The female elephants tried to pull him out, but finding thatthe crocodile was too strong and that their efforts would only result in themselves also beingdragged into the water, they left him to his fate and went away.

After a long struggle the elephant realized that he could not save himself from the jaws of thecrocodile by his own efforts. The suffering which he underwent brought back to him the memory ofthe devotion he had practised and the knowledge he had acquired in his previous birth as KingIndradyumna. He then surrendered himself totally to the Lord, chanting hymns of praiseaddressed to the supreme unconditioned Brahman. Since the hymns were addressed to thesupreme formless Brahman, Brahma and the other gods did not go to his help, because theyegoistically identified themselves with their own forms. The supreme Lord, who is the soul of thewhole universe, appeared immediately and rescued him by severing the jaw of the crocodile withhis discus. The crocodile was none other than a Gandharva by name Hoohoo, who was now freedfrom the curse of sage Devala and regained his original marvellous form.

The story ends thus-- "Freed for ever from the bondage of ignorance through the touch of theLord, the leader of the elephants attained a form similar to the Lord's; he was clad in yellow silksand endowed with four arms (Saroopya)"- (Bh. VIII.4.6.)

Looking at this episode allegorically, it can be said that the elephant stands for the 'ego' which isthe result of the bondage of ignorance. This ignorance and its result, the ego, disappear by thegrace of the Lord and the individual realizes his identity with the supreme Self, here described asattaining the same form as the Lord. The crocodile represents this transmigratory existence, orsamsaara, which is often compared to a crocodile in Vedantic texts such as Vivekachudamani.The individual, because of his ego, i.e. identification with his body due to ignorance of his realnature, is caught in the jaws of the crocodile, the samsaara. He can get release from this only bythe Lord's grace. Neither his own efforts nor the help of others will save him from his falseidentification.

The elephant's prayer is addressed to the Nirguna Brahman and contains the quintessence of allthe Upanishads. What is the idea in putting all this wisdom in the mouth of an animal? The objectis to bring out an important teaching of the Upanishads and the Gita. The elephant was, in his



previous life as King Indradyumna, a great devotee and had mastered the Upanishads. Theknowledge acquired in that life came back to him in his next life as an elephant, at the proper time.The Bhagavadgita says in verse 43 of chapter 6 that the knowledge acquired in the previous bodycontinues in the next birth and enables the person to evolve further. In the Brihadaranyakaupanishad it is said that at the time of death the departing self carries with it the knowledgeacquired, the fruits of actions performed (karma) and past experience (IV.iv.2).

The crocodile which caught the elephant was in its previous life a Gandharva by name Hoohoo.This Gandharva used to indulge in various pranks. Once, when the sage Devala was bathing in ariver, Hoohoo went under the water and caught the sage by the leg. Since this behaviour wascharacteristic of a crocodile, the sage cursed him to be born as a crocodile. This story brings outthe principle enunciated in the Upanishads that a person's next life will be determined by hisactions and thoughts in this life. The Kathopanishad says- (II.ii.7) -"Some souls enter wombs for acquiring bodies and others are born as motionless beings inaccordance with their actions and in conformity with their knowledge"-- i.e. the next birth will be asa human being or an animal or as a plant or tree, depending on his actions and thoughts in thislife. The Gandharva Hoohoo was born as a crocodile because his action in catching hold of thefeet of sage Devala was characteristic of a crocodile. Thus several teachings of the Upanishadsare conveyed through this story.

6. Churning of the Ocean of Milk

The episode of the churning of the Ocean of Milk for getting the Nectar of immortality appears inchapters 5 to 11 of the eighth Skandha of Srimad Bhagavata. The story may first be narratedbefore going into its inner meaning.

Sage Durvasa had received a divine garland from a celestial damsel. Knowing that the wearer ofthis garland would be blessed with all prosperity, Durvasa went to Indra and presented the garlandto him. Indra, who was then seated on his elephant, received it without caring to get down andmake obeisance to the sage, and nonchalantly placed it on the head of the elephant. Theelephant shook its head and, when the garland fell down, trampled on it. Sorely annoyed at thisblatant display of disrespect, Durvasa left immediately after pronouncing a curse that Indra, aswell as the three worlds ruled by him, would soon lose all their splendour. Taking advantage of thesituation the Asuras attacked the Devas and killed many of them. Indra and the other gods rushedto Brahma seeking his help. Brahma told them that none but Lord Vishnu would be able to helpthem out of their predicament. Lord Vishnu, to whom all of them then went, advised them to makepeace with the Asuras and seek their co-operation for churning the Ocean of Milk to get the nectarwhich would make them immortal.

As commanded by Lord Vishnu, the gods got the co-operation of the Asuras and set about thetask of churning the ocean, using the Mandara mountain as the churning rod and the serpentVasuki as the churning rope. While the gods and the Asuras were carrying the mountain to theocean they became exhausted by the great effort and dropped the mountain. The Lordimmediately appeared there on his mount Garuda, placed the mountain on Garuda and carried itto the ocean with ease.

When the churning was to begin, the Lord asked the Asuras to hold the tail-end of Vasuki and theDevas the head. The Asuras objected to this and wanted to be at the head-end. The Lordimmediately agreed to this. This was a stratagem adopted by the Lord to make the Asuras sufferwhen poison would emanate from Vasuki's mouth during the churning. When the churning hadgone on for a little while, the mountain sank into the ocean because of its weight. The Lord againcame to their rescue by taking the form of a huge tortoise, going deep down into the ocean andlifting up the mountain on His back. The Devas and Asuras then resumed the churning while theLord Himself kept the mountain in position by pressing it down with one hand so as to prevent it



from springing up due to the force of the churning. When Vasuki began to emit poison, the Asuraswho were at the head-end were affected most and the Devas at the tail-end to a lesser extent.The Lord then caused cool showers of rain to fall on the Devas, but not on the Asuras.

When nothing emerged from the ocean in spite of long churning, the Lord Himself took up thechurning, holding both ends of Vasuki in His hands. The first thing to emerge after the Lord tookup the churning was the deadly poison known as Haalaahala. As it spread in all directions, theterrified Devas ran to Lord Siva for refuge. Lord Siva took the poison in the hollow of His palm andput it in His mouth, but did not swallow it, lest the living beings inside His stomach be destroyed.He kept it in His throat and thereby protected all the living beings, both within and outside Him.The poison left a black mark around His throat and that became His special adornment.

Then there emerged from the ocean, one after another, Kamadhenu, whom Lord Vishnu gave tothe Rishis, the horse Uchchhaisravas, the elephant Airavata, the Kalpaka tree which grants allwishes, and divine damsels, all of whom were given to the Devas by the Lord. Then GoddessLakshmi emerged and she chose the Lord Himself as her consort. The next to come up was theintoxicating liquor Varuni, which the Lord permitted the Asuras to take for themselves. Finallyemerged Dhanvantari, another form of the Lord Himself, holding in his hands a vessel of nectar.The Asuras immediately snatched the nectar, while the Devas looked on helplessly. The Lordagain came to the rescue of the Devas, taking the form of a beautiful young damsel, Mohini. TheAsuras, who were intoxicated with the liquor Varuni, became infatuated with Mohini and requestedher to distribute the nectar. Mohini asked the Devas and the Asuras to sit in separate rows anddistributed all the nectar to the Devas, while the Asuras, who had succumbed to her charms,merely looked on. One Asura, Rahu, had disguised himself as a Deva and sat between the Sunand the Moon and he was also served nectar, but, on being pointed out by a gesture by the Sunand the Moon, the Lord cut him into two with his Discus. His trunk, which had not been touched bythe nectar, fell down, but the head having gained immortality because of the contact of nectar,Brahma turned him into a planet. It is that planet which, entertaining animosity against them,swallows the Sun and the Moon, causing the eclipses.

When the Asuras realised that they had been fooled by Mohini, they attacked the Devas, but withthe help of the Lord the Devas were able to vanquish them.

Now let us see what are the lessons conveyed by this story. The Devas and Asuras can be takenas representing the divine and demoniac tendencies in the human mind, which are described inchapter 16 of the Bhagavadgita. This is supported by the explanation given by Sri Sankara in hisBhashya on the Brihadaranyaka Upanishad, 1.iii.1. Sri Sankara says, "The Devas and the Asurasare the organs of speech and the rest. They become Devas when they shine under the influenceof thoughts and actions as taught by the scriptures. Those very organs become Asuras when theyare under the influence of their natural thoughts and actions, based only on perception andinference, and directed merely towards the attainment of worldly ends". The divine tendencies arefearlessness, purity of mind, control of the senses, straightforwardness, non-covetousness,humility, and the like. The demoniac tendencies are arrogance, anger, harshness, ignorance andthe like. Both these types of tendencies are present in every normal human being. The proportionof divine and demoniac tendencies varies from person to person. Even in the same personsometimes the divine tendencies may be dominant and sometimes the demoniac, making theperson behave differently at different times. Indra here represents such a human mind. Whensage Durvasa came, the demoniac tendencies were dominant in Indra and so he behavedarrogantly. His discrimination was clouded. The curse of Durvasa shows that no one, howeverhigh the position he occupies, can escape the consequences of actions performed under theinfluence of demoniac tendencies.

As soon as the sage uttered the curse, Indra realised the consequences and sought the grace ofthe Lord which alone can help man. The Lord asked him to make peace with the Asuras



temporarily because they were at that time very strong and could not be defeated. This is anotherway of saying that it is not possible to get rid of the demoniac tendencies by fighting against themand trying to suppress them when they are strong. The divine tendencies must first be madestronger and then only can the demoniac tendencies be countered. The Devas were thereforeasked to strengthen themselves by getting the nectar from the ocean.

The figure of 'churning' is one which appears in the Upanishads also. It stands for the extraction ofthe essence. The Svetasvataropanishad says (1.14):--"Making one's own body the lower piece of wood and the pranava the upper piece of wood, andpractising churning in the form of meditation, one should realise God as one would find outsomething hidden". (For lighting the fire for yajnas one piece of wood is placed vertically onanother piece of wood placed horizontally and churning is done to produce fire. The two pieces ofwood are known as Aranis). The same upanishad also says that the supreme Self can beperceived in the intellect, just as butter can be obtained from curd (1.16). So, just as butter is obtained by churning curd, one can realise the Self by churning one's ownintellect.

In Sivanandalahari, verse 37, Sri Sankara says that the wise man should churn the ocean of theVedas, using his virtuous mind as the rod and firm devotion as the rope, in order to realise God:--"Just as the Devas churned the ocean of milk and obtained the moon, the wish-fulfilling tree, thecow Kamadhenu, the gem Chintamani, nectar and Goddess Lakshmi, so the wise churn theocean of the Vedas, using their virtuous mind as the rod and firm devotion as the rope and attainyou (Lord Siva), who confer the nectar of eternal bliss".This is the significance of this episode of churning the ocean of milk.

It has been repeatedly brought out in this episode that no one can succeed in any action withoutthe grace and help of the Lord. When the Devas and the Asuras were carrying the Mandaramountain it fell down and only the Lord could take it to the ocean. When the mountain went downinto the water, the Lord had to take the form of a huge tortoise and lift it up. It was only after theLord Himself took up the churning that things began to emerge from the ocean.

The first thing to emerge from the ocean was the deadly poison, which was removed by Lord Sivaso that it may not do any harm to living beings. The idea brought out here is that when a personprogresses sufficiently in meditation, all the impurities in his mind such as desire, anger, greed,and the like, which harm his spiritual progress, are removed by the grace of God. The poison maybe taken as standing for such impurities.

While asking the Devas to churn the ocean for nectar, Lord Vishnu warned them not to covet anyof the things that might come up during the churning (Bh.VIII.6.25). This is similar to the warninggiven to the spiritual aspirant not to be tempted by the siddhis which may come to him, but to keephis mind fixed on the ultimate goal, liberation. The Kamadhenu, kalpaka tree, etc, represent thesiddhis.

To be continued....



BHAGAVAN SHRI SATHYA SAI BABA’S DISCOURSES

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

10 - The instrument of flattery

Zebunnissa was the daughter of the Moghul Emperor Aurangazeb. She was not only beautiful and charming but agreat scholar and a poetess. She was an ardent lover of Indian Culture. Once, Aurangazeb gave her a beautiful mirror as a birthday gift. Zebunnissa loved the mirror very much. One day hermaid was holding the mirror to her while Zebunnissa was combing her hair after her bath. The mirror just slipped fromthe hand of the maid and broke into pieces. The maid was mortally afraid. She knew that the mirror was a preciousgift, given to the princess and how much she loved the mirror. The maid was prepared to accept any punishment herprincess may give her. She fell at her feet. But the princess very calmly said with a smile. "Get up. I am glad theinstrument of flattery is broken. Why worry over the broken mirror? Even this body to which all these articles cater isliable to damage and destruction". Is this not a lesson in detachment?

11 - Psychological fear

During the exile of the Pandavas, Krishna visited them to enquire about their welfare. He spent a night with them. ThePandavas had to undergo untold suffering during their exile. As Draupadi was also with them, they would keep vigil inturns for one hour each, every night. Krishna also volunteered to keep vigil for one hour. Dharmaja wondered, "When You are the protector of the entire universe, what is the meaning in your standing sentryfor an hour to protect us?" Yet he cautioned Krishna: "Krishna, beware of the devil - my brothers and I encounter itevery night. On many occasions it has tried to attack us. Therefore, we pray to you not to do a turn in guard duty. Youhave come to enquire about our welfare. We should not put you in danger. Kindly take rest." Krishna replied,"Dharmaja! Is this what you have understood of my divinity? On the one hand you extol me as the protector of theentire universe and on the other you are apprehensive that I cannot protect myself. You are worried that the demonwill harm me. Rest assured that no demon can touch me. Therefore, permit me also to join you all in doing thesecurity duty." Having completed one hour duty, Krishna sat on a rock and was smiling to himself. It was Arjuna's turn next. Herushed to Krishna, a bit worried that the demon might have attacked him. Seeing Krishna smiling, Arjuna fell at Hisfeet and enquired whether he had vanquished the demon. Krishna replied, "Arjuna, I have never created demons andevil spirits. Then, how can the non-existent demons appear in the forest? The demon you are talking about is not ademon at all. It is just a reflection of the evil qualities within you such as hatred, anger and jealousy. The anger in youis manifesting as the demon. Its power is increasing in proportion to the intensity of anger in you." The evil qualities ofman are the real demons troubling him today. Man is under the mistaken notion that demons exist and that they areresponsible for his suffering. This is all nothing but imagination and psychological fear. Only man puts another man tosuffering; there is no demon as such. There are no demons and evil spirits in this creation. Arjuna realised the truth ofKrishna's words and thereafter did not encounter the demon. Arjuna was beholden to Krishna for the revelation. Hefell at his feet and expressed his gratitude. Good and bad are man's own creations.

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:



OHM Namo Bhagavathe Vasudevaya.

NAMA MAHATHMYAM

(Advantage of Namasankeerthan)

M.P.R.Nair. At the outset, by ‘Namamahathmyam’, I mean the benefit or advantage of reciting God’ name.

Namajapam, Namasankeerthan, Nagarasankeerthan, Bhajan etc. are quite familiar to us from time

immemorial or from the origin of man, but it is a very great subject, not possible to cover exhaustively in a

small article. I am attempting only to throw some light partly on the mahathmyam alone of reciting God’s

name

The existence of the rich tradition of Namasankeerthan is well known in almost all parts of the

world from very ancient times. Namasankeerthan is often done by devotees singing in congregation.

Sankeerthan means singing keerthans or songs in a ‘samyak’ or most beautiful way. When this is done by

walking through the streets of city or cities, it becomes Nagrasankeerthan. Bhajan includes divine songs,

accompanied mostly by musical instruments of different varieties. Bhajan mutts or Bhajan halls are also

common even today. Thank God, in these days the number of ‘Satsangs’ are also seen increasing day by day

in various parts of the world. A Malayalam verse lays down the benefit of Satsang as follows:

‘Chitswaroopamarivaneluppamay satsangatholam nannalla mattonnum’,

that is, there is no good thing other than Satsang , for God-realization.

In temples we watch the performance of pooja, we meditate on the Deity, whereas in

Sankeerthan or Bhajan, we fix our minds on the lord by singing His divine names, His ‘gunas’ or dispositions

and His Leelas or Dvine plays. Bhajan has the unique feature of inculcating Bhakthi directly in people.

Sometimes we may go in trance or weeping or crying like a small child or dance, often ignoring completely

the surroundings. Bhakthi really means remembering always God. ‘Sadhakas’ by repeated ‘Sadhanas’, like

repetition of God’s name and constant prayers with austerities in all its sanctity, become ‘Sidhas’. At that

stage, God becomes the same as man. They have no desires. God is everywhere. Love leads the Devotees to

God. Our Sanathana Dharma teaches us that there is Divinity in anything and everything. So, there is divinity

in music and hence musical reciting will be more beautiful, emotional and exciting. The saying goes that

‘Manthramoolam gurorvakyam’, and hence it adds another premium of beauty, if we learn it from a Sat-

Guru.

It reminds me here, though some personal, the opportunity of my family in having got

Darshan of H.H. Sree Maharanyam Muraleedhara Swamiji of Madhurapuri Ashram, Madras. It was a quite

unique experience that ever remain fresh in my memory. The Ashram was like Vrindavan, every inch of it

was permeated with the sublime presence of the Lord. The place was exquisitely beautiful. It was almost

surrounded by mountains. On one side of the Ashram, beautiful and healthy cows along with their sweet

calves were seen grazing freely. It really defied description. The atmosphere echoed with sweet and



melodious ‘Akhandanama Sankeerthan’. On the other side of the Ashram, we found Tulasi plants, like a little

dense forest amidst various kinds of other flowerings plants. Reaching closer, devotees were seen reciting

Hare Rama keerthan, while perambulating around a tall and shining lighted brass lamp, near a most beautiful

and effulgent vigraha of Lord Krishna. Devotees were deeply immersed in singing the Lord’s name and

playing musical instruments according to its tune, while walking. My joy and ecstasy knew no bounds; I felt

that I was in some heavenly world. Unknowingly within seconds we were also in that stream of devotees,

walking and singing His glorious names.

The Veda Patasala on one side of the Ashram, like that we heard of in ancient Nalanda

and Thakshasila, attracts special attention. The Sanctum Sanctorum there, is known as ‘Namadwaar’, being

followed in the same way as those of Chaithanya Maha Prabhuji of the 15th centuary. Swamiji has started

many such Namadwaars at different places in various parts of India and they are all functioning perfectly

well with increased attendance of devotees, day by day.

A long cherished desire of Swamiji was materialized here in America at Manvel, Houston,

when the Mayor inaugurated the first Namadwaar, outside India on Sunday, 28th February, 2010. The

Namadwaar is a power house of Divine Prayers, for universal peace and harmony by the manifestation of the

power of Divinity in each individual through the very simple path of chanting the Divine Name. Prayers to

the Almighty from time immemorial are most powerful; they will never go in vain. Prayers, powered by the

Divine names, are extra ordinarily powerful. All our ancient scriptures extol this fact in unequivocal terms.

In ‘KaliSantharanopanishad’, writen about 5000 years ago, it is laid down that, at the end of

Dwapara Yuga, When Brahmarshi Narada asked Lord Brahma, as to what could be done for salvation in

Kaliyuga, Brahma gave Narada, the following mantra: (This is the one Swamiji uses in all his Namadwaars):-

“Hare Rama, Hare Rama, Rama Rama, Hare Hare,

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare,”

and said that by the mere recital of this Mahamantra, consisting of 16 times the holy names of the Lord, man

gets relieved from all the evils of Kaliyuga and that he could not find any other way to get-rid of the

miseries, though he searched all the four Vedas. Sage Narada then asked Lord Brahma, ‘Lord, what are the

rules to be observed for reciting this Mahamantra? ‘. In reply Lord Brahma said ‘There are no special rules to

be observed for reciting this Mahamantra; it can be chanted by any one at any time, without regard to purity

or impurity and anywhere and everywhere.

After giving us all Vedic Scriptures, Brahmarshi VedaVyasa said that he had searched all

Sastras and finally found out that the very essence of all Sastras is to worship Lord Narayana, through

Namasankeerthan, for real salvation. In this age of Kali many people are seen by nature knowledgeable but

without character, hunting after pleasure without conscience, engaging in commerce without morality, using

science without humanity, worshipping God without any sacrifice, impure of mind, engaged in politics

without principles, gambling, drinking, illicit relations with women, falsehood, intoxication, passion,

violence showing animosity, earning wealth without properly working, and thus committing real sins of the

society, eventually ruining the human race and wasting the most sacred human birth. Namasankeerthan or

chanting the names of God is the only way to reach the Supreme Lord, which is the ultimate aim of mankind.

To quote from our Puranas, a few examples stressing the importance of reciting God’s

name:-

‘ Kalou kalmasha chithanaam papadravyopajeevanam,

Vidhi kreeya viheenam, gathir Govinda Keerthanam.’,

that is, Kali makes our mind poisonous, makes us living on polluted things and do rituals in an improper way

using mean short-cuts, and therefore the only way out is to recite the names of Govinda to mitigate all evils.

Our Scripptures also tell us ;

‘Dhyanal krite; yanjai; tretayam; dwaparerarchanad,

Yadapnoti, tadapnoti, kalou sankeerthya Kesavam’, meaning,

for getting Salvation, meditation was the way in Krita Yugga or Satya Yuga; Yanja or sacrifice was the way in

Treta Yuga; Archana or worshp of idols was done in Dwaapara Yuga. Namasankeerthan is the only way to

achieve moksha in Kali Yuga. All our Scriptures exhort us for Namasankeerthan in this KaliYuga.



In the 11th Canto (ekadasa skanda) in Srimad Bhagavatha, it is written:

“Namasankeerthanam yasya, sarva papa pranashanam,

Pranamo dukha shamana: tam namami Harim param’. , that is,

prostrate unto that Supreme Power Sree Hari, the singing of whose Divine names, obliterates all sins, and

paying respects to whom attenuates all the sorrows of the world. Namasankeerthanam causes inner

transformation.

Bhagavat Gita re-iterates that Jnana is the highest state in life. As such, how can one attain

the highest state by merely chanting the Lord’s Divine names? Our Swamiji answers the question simply

quoting from the Gita itself as;

‘Swalpamalpasya dharmasya, trayate mahato bhayat’, meaning;

even if you perform the smallest Dharma, I will protect you from the worst fear. Smallest dharma is really

Namasankeerthan, and ignorance or ajnana, is the worst fear. Annihilation of anjana is verily, Jnana.

In Adhyatma Ramayana by Ezhuthachan, Sutheekshna Muni, the best disciple of Rishi

Agasthya, tells Rama, when asked what boon he wants from him;

‘Mutteedum bhakthya nin namamucharikkayeedanam.

Mattoruvaramapekshikkunnenillapotti’ ………………..meaning,

he wants nothing except the blessings for reciting His name with the deepest devotion in mind

devotion in mind.

Bhakthakavi Poonthanam, sings in his famous ‘Jnanappana:

‘Sakthikoodathe namangaleppozhum, bhaktipoondu japikkanam nammude,

Sidhakalam kazhivolameevannam, sradhayode vasikkanamevarum..’

Here, ‘Japa’, is made of two letters, ‘ja’ and ‘pa’,

‘Jakaro janma vischeda: pakara: papanashanam’;

‘ja’ stands for liberation or moksha and ‘pa’ stands for obliteration of all sins. Thus, Japa atonce removes our

sins and makes us free from janmas.

Poonthanam continues:

‘Bhaktitannil muzhuki chamanjudan , mathaneppole nrutham kuthikkanam,

Parilingane sancharicheedumbol, prabdangalasheshamozhinjupom’. , meaning

shortly, the japa of God’s name without any hesitation, will help us to get-rid of all our difficulties in life.

All famous Philosophies of great Sages like that of Madhvacharya, Ramanujacharya,

Sankaracharya, Sri Vallabhacharya, etc. teach us the importance of reciting Nama or God’s name. God is love

and our hearts should abound in unconditional Supreme Love for God. We should believe in God, as a fish

believe in water. Only complete surrender to God is the way to realize the fullness and grandeur of His love.

God is the only reality; the only Truth. He is atonce transcendent and immanent. One cannot but sing His

glory, because we are all parts of the God - individual units of microcosms of the huge, voluminous and

indefinable Macrocosm. The Supreme Power is Brahman, the Paramatma, and it is infinite. We are

jeevatmas, the infinitesimals; the relation is like that of an ocean and a drop of water, thereof. If Brahman is

fire, jeevatma is a spark, therein. The union of jeevatma with Paramatma or the Jeevatma-Paramatma

aikyam, or Pindandam merging with Brhmandam or the Microcosm becoming one with the Microcosm, is

the ultimate aim of our birth and it will be repeated until the last life exists.

Only God, the Supreme Truth is perennial; everything else is ephemeral. Sanathana

Dharma, the perennial wisdom, makes it clear to us. We should try to concentrate on things which last long,

for only it could give us permanent joy. So, we should concentrate on God. The higher the soul evolves the

more spiritual the understanding becomes, until rapport with the Divine Spirit is attained. This is atonement

and it makes a man perfect.

Jeevatma is chained to the earth by Karma and when karma ceases to exist the soul or

jeevatma gets liberated. Karma is the law of consequences – of merit and demerit. Karma depends on

Character. When we change our Character, we change our Karma. When character is lost, everything is lost.

Character, in its turn, depends on habits. Good habits should be cultivated from the very childhood. For



making easily eligible to be loved by God, we must remain grateful, humble, patient, generous, show

response, be motivating, be brave in all our actions, be disciplined in prosperity, spread good ideas, fetch

name, fame and reputation to the family and to the country by dedication to work, be intuitive, and also have

patience, persistence, perseverance, and providence.

Sri Bhagavannama Bodhendra Swamiji says, “The ever blissful Supreme Lord, out of

compassion for the welfare of the world, took up various forms such as Sri Vishnu, Sri Siva etc. Feeling that

these forms alone will not suffice for redemption of the world, He also became the Divine Names, such as

‘Hari’ Shambhu’ etc., and is ever alive in theses names. Divine Namas are not mere names. Like the Deities,

they are also verily the Lord, the ‘wordy idols’. Nama possesses all the powers of the Lord. There is no better

boat than the recital of God’s name, to help us cross over the troubled ocean of life. Ajamila, the horrible

sinner, as laid down in Srimad Bhagavatha, was purified and taken to Heaven, by the messengers of Lord

Vishnu, when he uttered ‘Narayana’, through calling his own son.

Of all the wisdom so far I have gained, I tell you truly that the most important one is the

knowledge about the mahathmya of Namasankeerthan, that we rarely recognize or appreciate until it has

been depleted. So, make your decision to grab this precious moment in joy, faith and thankfulness to God,

and chant:

“Hare Rama, Hare Rama, Rama Rama, Hare Hare,

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare,”

and count your many blessings instead of your blemishes, right from now onwards. In the beat of a heart, let

this moment remain in history, as the most auspicious occasion to know how to commune with God.

May God bless all.

Jai Hind.

Pearland,

Dated 2nd March, 2010.

‘Subham’



Famous Reflections on the Bhagavad Gita

Collected by Balagopal

NARAYANA NARAYANA NARAYANA

Albert Einstein: When I read the Bhagavad-Gita and reflect about how God created this universeeverything else seems so superfluous.

Mahatma Gandhi: When doubts haunt me, when disappointments stare me in the face, and I seenot one ray of hope on the horizon, I turn to Bhagavad-gita and find a verse to comfort me; and Iimmediately begin to smile in the midst of overwhelming sorrow. Those who meditate on the Gitawill derive fresh joy and new meanings from it every day.

Henry David Thoreau: In the morning I bathe my intellect in the stupendous and cosmogonalphilosophy of the Bhagavad-gita, in comparison with which our modern world and its literatureseem puny and trivial.

Dr. Albert Schweitzer: The Bhagavad-Gita has a profound influence on the spirit of mankind by itsdevotion to God which is manifested by actions

Aurobindo: The Bhagavad-Gita is a true scripture of the human race a living creation rather thana book, with a new message for every age and a new meaning for every civilization.

Carl Jung: The idea that man is like unto an inverted tree seems to have been current in by goneages. The link with Vedic conceptions is provided by Plato in his Timaeus in which it states..."behold we are not an earthly but a heavenly plant." This correlation can be discerned by whatKrishna expresses in chapter 15 of Bhagavad-Gita.

Jawaharlal Nehru: The Bhagavad-Gita deals essentially with the spiritual foundation of humanexistence. It is a call of action to meet the obligations and duties of life; yet keeping in view thespiritual nature and grander purpose of the universe.

Herman Hesse: The marvel of the Bhagavad-Gita is its truly beautiful revelation of life's wisdomwhich enables philosophy to blossom into religion.

Ralph Waldo Emerson: I owed a magnificent day to the Bhagavad-gita. It was the first of books; itwas as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voiceof an old intelligence which in another age and climate had pondered and thus disposed of the



same questions which exercise us.

Rudolph Steiner: In order to approach a creation as sublime as the Bhagavad-Gita with fullunderstanding it is necessary to attune our soul to it.

Adi Shankara: From a clear knowledge of the Bhagavad-Gita all the goals of human existencebecome fulfilled. Bhagavad-Gita is the manifest quintessence of all the teachings of the Vedicscriptures.

Aldous Huxley: The Bhagavad-Gita is the most systematic statement of spiritual evolution ofendowing value to mankind. It is one of the most clear and comprehensive summaries of perennialphilosophy ever revealed; hence its enduring value is subject not only to India but to all ofhumanity.

Ramanuja: The Bhagavad-Gita was spoken by Lord Krishna to reveal the science of devotion toGod which is the essence of all spiritual knowledge. The Supreme Lord Krishna's primary purposefor descending and incarnating is relieve the world of any demoniac and negative, undesirableinfluences that are opposed to spiritual development, yet simultaneously it is His incomparableintention to be perpetually within reach of all humanity.

Bhaktisiddhanta Saraswati: The Bhagavad-Gita is not seperate from the Vaishnava philosophyand the Srimad Bhagavatam fully reveals the true import of this doctrine which is transmigation ofthe soul. On perusal of the first chapter of Bhagavad-Gita one may think that they are advised toengage in warfare. When the second chapter has been read it can be clearly understood thatknowledge and the soul is the ultimate goal to be attained. On studying the third chapter it isapparent that acts of righteousness are also of high priority. If we continue and patiently take thetime to complete the Bhagavad-Gita and try to ascertain the truth of its closing chapter we can seethat the ultimate conclusion is to relinquish all the conceptualized ideas of religion which wepossess and fully surrender directly unto the Supreme Lord.

Madhvacarya: The Mahabharata has all the essential ingredients necessary to evolve and protecthumanity and that within it the Bhagavad-Gita is the epitome of the Mahabharata just as ghee isthe essence of milk and pollen is the essence of flowers.



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A§ns\ Cým cmPyw AYhm `mcX JÞw ]ptcmKXn {]m]n¨p sImtbncnçì. Cý HêatXXc cm{ãamWv. lnµp¡fpw, apkÂam·mêw, {InkvXyëw, knçImêw aäpw Hcp t]msePohnç¶ cm{ãamWv `mcXw. {]tXyIn¨v tIcfw. ]pWy \ZnIfpsS kt¦XamWv `mcXw. Gähpw{][m\w KwK. Z£nW KwK F¶ t]cnÂ Adnbs¸Sp¶ \ZnbmWv Imthcn. ImthcnbpsSamlmßys¯bmWv Cu teJ\¯nÂ hnhcnç¶Xv. ]m]tadp¶ Cu IenbpK¯nÂ {]tXyIn¨v ]m]nã·mcmbhÀ¡v F§ns\ ]m] imń hê¯mw Fì ]dbpì. kqcys\ ImÂ Cê«vF§ns\ \o§pìthm AXpt]mse kÂ {]hÀ¯\w, kÂ¡Y tIÄ¡Â Ch aqew ]m]§Ä \o§pì. lcnÝ{µ almcmPmhv hmgp¶ Imew. F§pw kar²n, kXyw, [À½w. AKkvXyap\n, cmPmhnsâ tNmZy§Ä¡v D¯cambn lcnÝ{µsâ Xs¶ IYbpw, aäp cmPmIm·mêtSbpwNne hwi§fptSbpw IY hnhcn¨v ]dªv lcnÝ{µ cmPmhnsâ kwibw XoÀçì. Imthcnamlmßys¯ hniZoIcnçì. B hnhcWw \ap¡v hfsc Npê¡n ]dbmw. sXs¡ Cýbnsehttp://group.yahoo.com/groups/guruvayur \h\oXw Page- 40


{][m\ \ZnbmWv Imthcn. CXns\ Z£nW KwK Fìw hnfnçì. æSIn\Sp¯pÅ{_ÒKncnçìIfnÂ \n¶mWv Imthcn DÛhnç¶Xv. kap{Z¯nÂ tNê¶ Imthcn ]q¼«Wwhsc ]e Øe§fnepw XoÀ°mS\ tI{µ§Ä Dv. DÛh Øm\¯v Imthcnsb Hê tZhnbmbnIêXpì. IêXÂ am{XaÃ Bcm[\bpw Dv. A§ns\ ]pWy Øe§fptSbpw ]pWy\ZnIfptSbpw ]cn]mh\ `qanbmWv `mcXw. AhnsS¯s¶ `Khm³ hnjvé Hê AaeIhr£ambn \ne\nÂçì. hnÔym ]ÀÆX¯nsâ Al¦mcw XoÀ¡m³ `Khm³ hnjvé Xsâ ]p{X\mb AKkvXys\ Z£nW `mcX¯nte¡v Abçì. hnÔy³ Xsâ Kpêhmb AKkvXysâap¼nÂ æ\nªp \n¶Xmbpw ap\n Xncn¨p hê¶Xp hsc hnÔyt\mSv AXpt]mse \nÂ¡m³BÚm]n¨v AKkvXy³ ]ÝnaL«¯nse {_ÒKncnçìIfnÂ h¶nê¶v X]Êp sN¿m³XpS§nbXmbpw ]pcmW§fnÂ ]dbpì.

inh `Khmsâ hnhml¯n³ FÃm ap\namêw ]s¦Sp¯t¸mÄ `mcw Hê `mK¯mbXv ImcWw k´penXmhØ CÃmsX h¶Xn\mÂ inh`Khm³ AKkvXys\ sXt¡m«b¨v hnÔy\nÂæSnsImÅm³ Bhiys¸«p. A§ns\ `qanbpsS k´penXmhØ \ne\nÀ¯n Fì ]dbpì. hnÔys\ s]m§m³ AëhZn¨nsÃìw ]dbpì. Z£nW `mcX¯nÂ sImSpw hcÄÄë`hs¸«t¸mÄ C{µ³ Hê Im¡bpsS cq]¯nÂ sN¶v AKkvXy alÀjnbpsS IaÞepX«nadn¨Xmbn ]dbpì. AXnÂ \n¶v DÛhn¨ Imthcn Pe £mas¯ ]cnlcn¨pshìw ]dbs¸Spì. AaeI hr£¯nsâ cq]¯nÂ ØnXn sN¿p¶ hnjvéhns\ ZÀinçhm³hs¶¯nb {_Òmhv hnjvé `Khm\v A`ntjIw sNbvX XoÀ°w AKkvXy IaÞepXoÀ°¯nÂ hì ebn¨Xmbpw ]dbpì. {_Òmhv X]Êp sNbvX ØeambXn\mÂ Cu Øew{_ÒKncn F¶dnbs¸Spì. At±lw A`ntjIw sNbvXpmbXn\mÂ Imthcn XoÀ°saìw,AaeI XoÀ°w F¶ t]cn\mepw Adnbs¸Spì. {_Òmhv Cu A`ntjI XoÀ°s¯ssIemk¯nÂ \n¶v sImph¶XmWv Fìw ]dbpì. X·qew ssih sshjvWhAcm[IÀs¡Ãmw Imthcn ]pWy XoÀ°amWv. Imthcn Xoc¯v A\íb\ cq]¯nepÅ{]kn²amb aq¶v t£{X§fpv. {iocwK ]«Ww, {iocwKw, inhkap{Zw F¶o aqì t]êIfnÂaqì Zzo]pIfmWv Ah. AXp t]mseXs¶ NnZw_cw, X©mhqÀ, {iocwKw, æw`tImWw,XnêsshbmÀ, ioÀ¡mgn F¶o apJy inhmcm[\m tI{µ§fpw Dv. XnêÚm\ kw_Ô³P\n¨Xpw I¼cmambWw cNn¡s¸«Xpw Imthcn Xoc¯mWv. XymKcmP `mKhXêsSkwKoXmcm[\ \S¶ Xnêsshbmdpw Imthcn Xoc¯p Xs¶bmWv. tNmf cmPy¯nsâXeØm\amb Imthcn ]q¼«Whpw ChnsSbmWv. ImthcnbpsS amlmßyw {]IoÀ¯nç¶kpµcamsbmê IY Btáb ]pcmW¯nepv. Ncn{XmXoXIme¯v Ithcs\¶ cmPmhv tam£eÏn¡mbn {_Òmhns\ X]Êp sNbvXnêì. {_Òmhv {]Xy£s¸«v {_Ò]p{Xnbmbhnjvéambsb hfÀ¯m\mbn cmPmhns\ GÂ¸n¨p. {]mb]qÀ¯nbmb hnjvéamb hfÀ¯ÑsâB{Kl ]qÀ¯n¡mbn lnameb¯nÂ sN¶v hnjvé `Khms\ X]Êp sNbvXv {]Xy£s¸Sp¯nIthc\v tam£w t\Sn sImSp¯p. hnjvé `Khmsâ \nÀt±i {]Imcw Ithc ]p{Xn Imthcn F¶t]cnÂ klym{ZnbnÂ \n¶v DÛhnç¶ \Znbmbpw AKkvXy ]Xv\nbmb tem]ap{Zbmbpw cpcq]saSp¯phs{X. tem]ap{Zsb hnhmlw sNbvXp AKkvXy³ Ahtfbpw sImv Z£nW`mcX¯nse Pe £maw XoÀ¡m³ IaÞephnte¡v Bhmln¨psImp h¶v iwJXoÀ°w AhnsS\n¶v HgpçIbpw AXv AKkvXysâ IaÞephnÂ \n¶v HgpInb XoÀ°hpambntNÀ¶v ImthcnF¶ ]pWy\Znbmbn¯oêIbpw sNbvXp. æSInsâ ]p{Xnbmbn IqSn Adnbs¸Sp¶ ImthcnbnÂAÑ\½amÀ a¡sf bm{Xbbç¶ coXnbnÂ P\§Ä kzÀ®m`cW§fpw ]WhpwDÛhØm\¯v CSmdpv.

Imthcn kvacWhpw, Imthcn IoÀ¯\hpw, Imthcn kµÀi\hpw, Imthcn {ihWhpw, ImthcnPekv]Àihpw, Imthcn kv\m\hpw ]pWyambn IêXpì. ]pjv]§fnÂ Xpfknbpw, {hX¯nÂGImZinbpw, ip²nbnÂ a\:ip²nbpw, tZh·mcnÂ hnjvéhpw, ê{ZcnÂ {ioi¦cëw hÀ®¯nÂAe¦mchpw, thZ§fnÂ kmathZhpw, a{´¯nÂ Kmb{Xnbpw, `qtZhkm²oP\¯nÂAêÔXnbpw \mcnbnÂ {iotZhnbpw, Zm\¯nÂ A¶Zm\hpw, {Kl§fnÂ Xmcm\mbIëw,_ehm·mcnÂ XmÀ£yëw, imkv{XoWmw kp{_ÒWyëw, `àcnÂ {]ËmZëw t[ëhnÂImat[ëhpw, kIe XoÀ°§fnÂ N{µ]pjvIÀWnbpw, bpK§fnÂ IrXbpKhpw F¶t]mse \ZnIfnÂ FÃmänepw Imthcnbpw (ImthcP) C§ns\ A\h[n hntijW§Ä ]dbpì. aq¶mw A[ymb¯nÂ Imthcn kv\m\w sImv In«p¶ ê kn²nIfpw hnhcnçì-v. Xpemamk¯nÂ kv\m\w t{ijvTw. ]m]w t]mçw. `mXrl´mhv, ]nXr l´mhv, tKmLv\³,alm]mXIn, {`qWl´m KpêXåK³ F¶nhscbpw, IqSmsX ]escbpw hnhcnçìv. ChÀs¡ÃmwImthcn \ZnbnÂ kv\m\w sNbvXmÂ apà ZpjvIrX·mcmbn {_ÒtemIw {]m]n¡mw Fì ]



dbpì. Imthcn Pe¯nÂ {]mXkv\m\w sNbvXv tZhÀjn ]nXr¡sfçdn¨v `àn]qÀÆwDW¡ecn, FÅv F¶nhsImv XÀ¸Ww sNbvXmÂ ZoÀLmbpÊp e`nçw F¶vhyàamçì. hnjvéhnëw, inhëw {]nbs¸«hfmb Imthcn, ssih sshjvWh`à·mÀs¡Ãmw Hì t]mse {]nb¦cnbmWv. Xpem hnjp kw{Ia¯nÂ Imthcn kv\m\wGähpw ]pWy{]Zhpw, tZh, ]nXr Aë{Kl¯n\v hntijhpamWv. Xpemamk¯nÂ Hê tImSnXoÀ°§Ä ImthcnbnÂ hì tNêas{X. tImSn P·§fnse ZpcnX§fpw XoÀ¶hfmWv Imthcn.

Xpemamk ]pWyw Xpemamk ]pWyw Xpemamk ]pWyw Xpemamk ]pWyw :

Xpemamkw apgph³ Imthcn Xoc¯v hkn¨v ]pcmW]mcmbWmZn kÂ¡À½w sN¿p¶Xv_lphntijw. Imthcn Xoc¯v ]mcmbWw sNt¿ {KÙw Imthcn amlmßywXs¶bmWv. iu\ImZn alÀjnamêsS k{XthZnbnÂ kqX³ ]dªpsImSpç¶ coXnbnemWvCu {KÙw hnhcn¨n«pÅXv. hÓn]pcmW´ÀKXamb 30 A²ymb§fnemWv {KÙwAS§p¶Xv. \nj[ cmPmhmb [À½ hÀ½³ {ioZmay³ F¶ ap\nt{ijvTsâ sFlnIhpw ]mc{XnIhpamb t{ibÊpw t{]bÊpw e`nçhmëÅ amÀ¤ap]tZin¨psImSpç¶XmWv F¶mWvkqX³ ]dbp¶Xv. ImthcnbpsS Pe¯pÅnIÄ tZl¯p kv]Àinç¶Xpw, ImthcnbpsS \mawD¨cnç¶Xpw, Imthcn amlmßy IY ]dbp¶Xpw, tIÄç¶Xpw, ]qÀÆoIêsSXeapdIsft¸mepw ]hn{XoIcnças{X. AXpw Xpemamk¯nemsW¦nÂ ]dbmëanÃ. C§ns\kÀÆ ]m]apànbpw, kÀÆ]pWyem`hpw t\Snb H«\h[nt]êsS IYIÄ CXnÂ tNÀ¯n«p-v. PohnXw apgph³ ]m]n t{ijvTcmbn Ignªv acWm\ćw c£ÊpIfmbn«pw, KXnIn«m¯t{]X§fmbn«pw ]nimNp¡fmbpw Ignbp¶hÀs¡Ãmw kÂKXn \Âæw Cu ]pWy]mcmbWw. Cu {KÙw \nXyhpw Xpemamk¯nÂ hntijn¨pw ]mcmbWw sN¿Ww. t£{X§fnÂ `àP\§sf hnfn¨p hê¯n Ae¦cn¨ thZnbnÂ Cê¶v ]mcmbWw, {]`mjW§ÄF¶nh \S¯Ww. ]mcmbW kab¯nÂ A¶w, hkv{Xw, {KÙw (Imthcn amlmßyw) ]g§Ä,[m\y§Ä (DW¡ecn hntijw) ]mÂ, ]mbkw XpS§nbh Zm\ambn \ÂImw. Imthcnamlmßyw CÃm¯ hoSpIfnÂ Cu {KÙw {]tXyIn¨v Xpemamk¯nÂ \Âæ¶Xv ]ca ]pWyamWv.

]mcmbW coXn]mcmbW coXn]mcmbW coXn]mcmbW coXn.

ap¶nÂ Hm«phnf¡v I¯n¨p h¨v hSt¡mt«m, Ingt¡mt«m, ]Snªmt«m Xncnªv ]eItatem,\em¡n aS¡nb hncn¸nt·tem Cê¶v Aåw DbÀ¶ ]oT¯nt·Â Imthcnamlmßyw h¨v ]mcmbWw sN¿Ww. ]mcmbmWmcw`¯nÂ Aåkabw CãapÅ tZhXm\maw, hµ\tÇmI§Ä,a{´§Ä Ch P]nç¶Xpw D¯a ]pjv]§Ä sImv hnfç ]qP sN¿p¶Xpw \¶v. Xpemamkkw{Ia thfbnÂ kv\m\w, XÀ¸Ww XpS§nbh sNbvXv ]mcmbWw XpS§mw. \nXy ]mcmbWwsN¿m³ D¯aamb Cu {KÙw kv{XoIÄ hmbnç¶Xv IqSpXÂ t{ibkvIcw. het¯ t]PnÂ\n¶v Bcw`n¨v het¯ t]PnÂ Ahkm\nçw hn[w hmbn¡Ww. het¯ t]Pv e£vaotZhnbpw,CSt¯ t]Pv tPyjvTbpas{X. Aip²amb `mK¯v hmb\ \nÀ¯êXv. ipàmb `mKt¯m,XtXzm]tZiØm\t¯m \nÀ¯mw. Xes¡«ns\¸än thhemXn th. HmtcmZnhkhpw hmb\IgnªmÂ Aå kabw IoÀ¯\§Ä ]mSWw. Xpemamkw Ahkm\ Znhkw hrÝnIkw{Ia¯në ap³]v ]mcmbWw ]qÀ¯nbm¡Ww. Imthcn amlmßy¯nse FÃm tZhIfpwhê¶ Hê hÀjw apgph³ R§fpsS Krl§fnÂ km¶n[yw sN¿tW F¶v {]mÀ°n¨v{KÙs¯ sXm«p sXmgpXv hmb\ ]qÀ¯nbm¡mw. hmb\bnÂ ]s¦Spç¶hÀ¡v A¶Zm\w{]kmZw, {KÙZm\w Ch sNt¿XmWv. `qX t{]XmZn D]{Zhw, tcmKw, i{XptZmjw, Zmcn{Zyw,{Kl¸ng, IÀ½ tZmjw Chs¡Ãmw Cu ]pcmW]mcmbWw D¯aamWv. `ÀXr k´m\ em`w,sXmgnÂ eÏn, sFizcyw, kar²n ku`mKy§Ä, IoÀ¯n, BtcmKyw, æSpwss_Iyw,s\SpamwKeyw, ZoÀLmbpÊv Chípw Imthcn amlmßy ]mcmbWw \¶v. C{Xbpw al¯mbthsdmê {KÙanÃs{X. lcnÝ{µ\v ap\namÀ \ÂInb hnhcWw CXnenÃ. `àP\§Ä¡v ImthcnamXmhnsâ FÃm Aë{Kl§fpw Dmhm³ Rm³ ssZht¯mSv {]mÀ°nçì.

(Ahew_w :þ Imthcn amlmßyw F¶ ]Zy IrXn)



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Temple / Bhakthi news

Report from Manoramaonline.com

News Courtesty – Malayala Manorama Online - m anoramaonline.com

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SREEDHARASMRITHI-2010

A.K.Prabhakar

SREEKRISHNAKATHASUKAN BRAHMASREE VENGERI SREEDHARAN NAMBOODIRI

SMARAKA SREEMAD BHAGAVATHA TRIPAKSHA YAGNAM,GURUVAYUR

2010 APRIL 15 TO MAY 27

We are happy to announce the decision to conduct the 3rd Sreemad BHAGAVATHA Tripaksha Yagnam in

memory of Late VENGERI SREEDHARAN NAMBOODIRI who attained the Lotus Feet of SREE

GURUVAYURAPPAN on the sacred Suklapaksha Dwadashi day of 2007.He was one of the most

renowned exponents of Sreemad Bhagavatham, who was conferred with the title ”SREEKRISHNA

KATHASUKAN”

Sreemad Bhagavatham is the greatest and holiest of all PURANAS, written by Sage Veda

Vyasa, who taught it to his son disciple SREESUKA’ who narrated it to King Pareekshit during the last

week of his earthly life, to liberate him eternally. Sreemad Bhagavatham was first disclosed by Supreme

Lord SREE HARI to Brahma, the creator in four verses known as “CHATHUSALOKI BHAGAVATHAM”

which was revealed to Sage Narada who elaborated it and narrated to Veda Vyasa. Full credit for expanding

it to a great composition of 18,000 verses in 335 chapters goes to Sage VEDA VYASA.

Sreemad Bhagavatha Tripaksha Yagnam is an exceedingly rare congregation of leading

exponents in Bhagavatham, who are independently conducting discourses in SAPTAHAMS or SATRAMS.

Speciality of Tripaksha Yagna is that the whole 335 chapters are covered in 41 days in 164 sessions, where

around 100 eminent scholars speak on the topics assigned to them in advance, besides rendering the

original Sanskrit in full.

The grand success of the first and second events held at Mammiyur Temple,

Guruvayur(2008 May 15- June 25) and Parthasarathy Temple,Guruvayur(2009 April 14-May26) enlivened

the idea of conducting the 3rd Thripakshna Yagnam. Fortunately Melpathur Auditorium of Sree

Guruvayurappan has been allotted to us from 15 April(Vishu) to 27 May 2010 for the purpose.

His Holiness Kanchikamakotipeetam Sree Jayendra Saraswathi Sankaracharya Swamigal

has blessed the event directly at Guuvayur on 20 Jan.2010. The spiritual congregation led by Prof.Thuravur

VISWAMBHARAN(Bharatha darsanam—Amrutha T V) on 21 Feb. was well attended. Earnest

cooperation participation and support of all good people are solicited.

CONTACT US:-

Web-www.bhagavathatripakshamguruvayur.com

President:- Brahmasree Mallissery Parameswaran Namboodiripad:-9847741320

Secretary:- Kozhiyode Unnikrishnan-9349955950

Coordinator:-A.K.Prabhakar-9446363564 , (0487)2556968; Mob.9446363564



Navaneetham Member of the Month

Balagopal Ramakrishnan

When Navaneetham Editorial team asked me to write about me I didn't know what totell them. The first instinct was to go humble and modest and politely inform themthat there are many others who need to be recognised before me ( I did it earnestlybut in vain). But then sooner or later I will have to give in owing to the repeatedrequests from a few good friends.

Writing about oneself is always a tricky affair except for its historical facts. In fact it iseasier and safer to just state them and leave it at that. That way injustice is done tothe readers - they are not given the chance to have a peek at the inner personality.

I shall try my best to give a fair view of my both inner and outer lives which should inall probability satiate the readers' curiosity.

Though I was born at Thanniyil, East Nadakkave, Kozhikode (Mother, lateSreelatha's home), I spent major part of growing years at Ernakulam, (where myFather late Ramakrishna Menon belonged, lived and worked) a small town, at thattime, where most knew each other at least by their family names - Pukalakkattu,Elenjherial, Chakkiyath, Poothamppilly etc..

My learning ('ezhuthiniruthal') began from 'Guru Madhom', Chittoor, Palakkad wheremy Mother's Father late O. S. Menon belonged to. He was a task master when itcame to quest for knowledge. Sanskrit grammar and Kalidasa were his favourites.My stay ( I must have been around 10 or 12 years of age) during holidays with him athis research complex, a palatial building of ancient built amidst a vast area of landhttp://group.yahoo.com/groups/guruvayur \h\oXw Page- 45


(provided by Arya Vaidya Sala Coimbatore) at Kanjhikode, Palakkad triggered theknowledge seeking habit which helped me in my later years very positively.

Balagopalji with wife Uma-ji

Graduation days at MCC, Kozhikode impacted the inner thoughts profoundly mainlydue to the association with creative minds of Aravindan, Namboodiri, MT, S KPottekkatt, Prof R Ramachandran, Thikkodiyan...and many others. With a couple ofcollege friends, we made a short film for which music was scored by Aravindan, andit happened to be the first film made by students in Kerala. I remember how thenews was covered extensively in the media making all of us a sort of celebrity inthose days.

All these changed once the journey took its course briefly meandering through LawCollege, Ernakulam the erstwhile crucible of student politics of Kerala (many fromthere later led and leading the state) for MBA at the School of Management atCUSAT. After the intense tutoring (literally 24*7 for 2 solid years received from ivyleague Professors), life moved out in totally different direction. The stay in Calcutta,which had a charm of its own with its arty attitude running parallel with the dominantMarwari business and a decadent western affluent Bengali Babu culture had adifferent take on the already confused mind of a typical small town young man.

After a prolific Banking career in the widest spectrum possible - working in remotestof remote villages to the world of high finance (gilt market) - sooner gave way to lookhttp://group.yahoo.com/groups/guruvayur \h\oXw Page- 46


for bigger challenges.

Leaving the safer cocoons of conventional Banking jobs to merciless rat racing ofcorporate world brought in yet another phase in life and the deeper urge to 'own'one's own activity surfaced unabashedly. This ( may be, the first call to movetowards - FREEDOM ) was achieved by starting and running a successful Merchant& Investment Banking and Stock Broking companies.

Somewhere in this process the 'friendship' with our 'Man at Guruvayur' became moreenjoyable and fruitful and that is what brought us here in this virtual world 'face toface' (the faces of 'bhakthi & spirituality').

Happy and contented with wife, Uma, a true 'sahadharmini' who hails from'Kenathu', Elappully, Palakkad, (born, grew up and studied at Chennai & Bangalore)and a daughter, Ayishwariya (3rd year Architecture) as a blessing, am presentlyworking smart to be 'not a wandering generality' (as MT said- 'kaneshumarykanakkile orakkam maatram'- just a number in the census) but to 'live a life ofsignificance'. Thankfully having 'him' as the navigator I just have to drive and enjoythe rally.

Balagoplaji's daughter Ayishwariya-ji

Accomplishing the four 'purusharthas' of 'dharmam, artham, kamam and moksham'with a tenet 'dharmo rakshati rakshitaha' is, like everybody, my goal too.



Pursuing the dream of driving as many to 'him' and 'his' abode at'Gurupavanapuram', life is full of great significance and happiness. Sunil also requested me to say a few words about how, when and where did I cometo know 'him' at Guruvayur. To be honest I don't know. As the case with mostfamilies in Kerala our man at 'Guruvayur' was always always the focal point - be it apilgrimage, marriage, celebrating an event... So 'he' was a household name. Athome, as I mentioned in a write up earlier, there was always someone who wasgoing to Guruvayur or coming from Guruvayur. All prayers, pledges, declarationswere all done to 'him' and in 'his' name. - 'Guruvayurappanthanne sharanam' wasalways the way . In the beginning the journey was always with the family. Then as Igrew and got myself busy the travel were either singly or with close friends just to bethere and say 'hi' to 'him'.

Just being there was more enough and were never compelled to wildly chase 'him' at'his' sanctum sanctorum'. I always felt 'him' to be so close that at times 'he' seemedmore closer to me than me to myself! Probably it may be the reason why I must havestrayed sometimes to the 'Gita' Jnana Yajnas' of Swami Chinmayanandaji. The 'Gita'began to embolden me to remain firm on the path of truthfulness. It developed asense of balance at the same time a deeper understanding of people around me.But I never took to its study or even reading. Occasional attendance at Swamiji'sdiscourses were the only link I had. Sometime in its course I bought Swamiji's 'Gita'commentary and began to casually scan through. But what kept me going back to itagain and again were its profound power in revealing the scathing 'principles of lifein all its glory. The way it lifts you to the soaring heights of personal vision and thegrandeur one could see from that level was mind boggling. I got hooked to that. AndI also stood my ground, feeling the realities of life and never missing its true flavours.Closer and closer association began to give me a deeper, stronger and enduringpurpose to life. After all, the moment one gets the feel of life, it becomes a mission,happily growing every other day. And when it happens with lots many others itbecomes more fulfilling. I know this much - with 'him' there isn't anything one can'tmake it ever. That being the case, remember always to keep that goal as BIG aspossible. My message is the same which Sanjaya has beautifully sung at the end of'his' Upanishad, the Bhagavad Gita).

With 'him' in the loop success is ensured as Sanjaya says:

"yatra yogeshvaraH kRiShNo yatra pArtho dhanurdharaHtatra shrIrvijayo bhUtirdhruvA nItirmatirmama" (BG 18/78)

NARAYAN NARAYANA NARAYANA



Please read and respond with your comments and suggestions to [email protected]

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]

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

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 tohave your name appear in this section, also please email us your comments, suggestions,articles for Navaneetham June issue to [email protected]

Cover photo from Narayanan K.M.

Sources, credits and copyright acknoledgementsManoramaonline.com thehindu.comKrishna pictures/Artwork courtesy of The Bhaktivedanta Book Trust International, Inc. http://images.google.comhttp://www.krishna.comhttp://www.stephen-knapp.comhttp://www.swaminarayan.orghttp://spirituality-meditation-yoga-pictures.blogspot.com/http://www.narayaneeyasamsthuthi.org

www.nammudemalayalam.com

http://members.rediff.com/guruvayurappan/http://www.vrindavanart.comhttp://www.vanamaliashram.org/http://www.indiapost.gov.inMadhu Ramanujam -http://picasaweb.google.com/madhuraamanujamhttp://www.flickr.comhttp://www.columbia.edu/itc/mealac/pritchett/00routesdata/0400_0499/pantheon/lingamhttp://www.dollsofindia.comhttp://gaurangakishore.blogspot.comhttp://www.bhameshwari.ca/

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.


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