Navaneetham Mar 2010

\h\oXw
1185 / February 2010
NAVANEETHAM
M onthly N ew sletter of G uruvayoorappan D evotees

Monthly Newsletter of Guruvayoor Devotees Forum
Om Namo Bhagavathe Vasudevaya!

WQxVeL YOâvLpPqÕL!
Navaneetham = Fresh butter
Submitted at the lotus feet of Shree Guruvayoorappan by Devotees.

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 Hanuman jayanthi

March 24th March 30th.
Guruvayur Uthsavam lighting 2010
Photo by Krishnadas, Naduvath.

Published with permission. more at ( http://picasaweb.google.com/nairkdgvr )

ʉ Ø
രചിത്് : ഭ
ശിേരാമണി വാഴം
രചിത
(പകിെയഴതിയത് ഗീത ച)
പീലിചാി മാല ച#ി േമാടിയാ മടി

%&ള(ളിണ( േഗാപിയ) െന#ി
ന+െള,-ി.ാനായ് െതല / ിള%ം ചില
/ ി
േ0ാ1വീഥി കവിെ3ഴം േന1നീരജ(5
ഏ)ി7)ി8ഭ)ക#ാ7) നല / നാസ
%:ല(5 നിഴലിം േകാമളഗ:(5
< വാനായ് നിര&രം േവ,േതടം ച=ം
ഉണ
ശണ> ശംഖിിയ# നീ= കണ > നാളം
താരി8മ@ാരാAിനായ് തിBവി# മാറം

ര= നല/ മ@മാെര പ=Bളം
E ൈകക5
മാമനീചരണാ@ം മാറിലാടം മാല

ൈവനേതയേവഗം മലം
E കാ#ിലാടം പAം
ഓമന.ാലടിയണിെ-ാGണിളക5
നീെരഴ നീരദി േനരി8 നി നിറം
പIപാത സാമേഘാഷപIപാത നാടLം
MNിയാെല മല ചാി %Nിടം ഗേജ
മിേലവം ഹരിെയാ മിിമിി ക=

്
ചPപാണി പാണിസപശാ8 നPപാശം െപാAി
പിലQRഭേയാടം സിദിദLമ
പSിരിTമല Uകി െപാSിലNണി3
െനSിലാടം മാല കാSിയSിതെ-ാNAം

ക@ണവമണി3ട പ@ജാIാംVിയി8
വീ,ബാഷം
X Uകി Uകി േക, മി8മ(ി
ര= താILGാരിേലറി ര=േപBെമാ-ം
അല/ െലേനL പരസപരം സല / പിം െകാ=്

നീലവണ Z ം േച വാനി8 േചലിയ#ിെപാ(ി
അNകൊBNേകാ7ം അNരോടേNാ5
അ[ിെതാA േദവവഗം \ േനാ.ി േനാ.ി നി8െ.
ഏGനസം ] ^ കവൊരാിGയGാ േപായി

Ac¤c¢h¢n« pj¢ c¢Yj¡« oYY«
©V¡.F.d¢. o¤J¤h¡t
J¦nå« l©z.... J¦nå« l©z .... o¤zjj¥d« ©L¡d¡k« j¡o~

J¦nå« l©z.... J¦nå« l©z .... ct·cko¢Y« j¡h« m¡É«
AÉjhÉ©j c¢si¤« j¡L~
pj¢ pj¢ c¡h o¤b¡h¦Y d¡c« o¡±z o«L l¢©k¡k« p¦ai«
pj¢Ozc o¤J¦Y¡h¦Y ©kd«
pj¢da Jhk aq¹q¢kgi« AY¢mio¤zj o¤Lh« lac«
Ac¤dahl¢Jk oäjX c¢a¡c« hch¡« hz¢jh¤¾¢v lo¢Y«
h¢r¢i¢v ¨h¡r¢i¢v Ö¡T¢i¢v lyhlu
©L¡J¤kf¡k« ©L¡d£©k¡k« Ac¤c¢h¢n« pj¢ c¢Yj¡« oYY«
j¡ol¢k¡o l¢©k¡k« oJk«
j¡b¡ h¡co hb¤j l¢©c¡a« J¦nå« l©z.... J¦nå« l©z ....
h¡hl h¡co hz¢j l¡o«
inhmÀ¨\

{]kmZv IyjvW (2010)

lclc i¦c kmw_inhw temI]mteizc kZminhw
Pb Pb i¦c kZminhw kpntcizc kmw_inhw
kpn
iwt`m i¦c kmw_inhw ]pctnizc kZminhw
]pctn
Pb Pb i¦c kZminhw hmNkv]Xoizc kmw_inhw
ê{Zm i¦c kmw_inhw hym{LvtemN\ kZminhw
]pjvIc i¦c kZminhw temINmcoizc kmw_inhw
I]meoizc kmw_inhw [ÀaNmcoizc kZminhw
\oetemlntXizc kZminhw Z£cn ZpÀPcn kmw_inhw
{XntemNt\izcm kmw_inhw kZvKXn kÖXn kZminhw
tZhtZthizc kZminhw ]pcbnX ]pWy kmw_inhw
hnizcqt]izc kmw_inhw kpæamc kptemN\ kZminhw
hncq]mt£izc kZminhw kz[yX kn² kmw_inhw
]n\mIoizc kmw_inhw `qjW `qXn kZminhw
Nnc´mt\izc kZminhw kp{]nX kpapJ kmw_inhw
kpJayX|ZmbI kmw_inhw kq£c kq£ kZminhw
ayX|RvPtbizc kZminhw lclc i¦c kmw_inhw
]ip]Xn i¦c kmw_inhw Pb Pb i¦c kZminhw
{]nb `à i¦c kZminhw iwt`m i¦c kmw_inhw
kp[m]Xoizc kmw_inhw Pb Pb i¦c kZminhw
APmX i{Xp kZminhw lclc i¦c kmw_inhw
k\mXt\izc kmw_inhw Pb Pb i¦c kZminhw
hntemNt\izc kZminhw iwt`m i¦c kmw_inhw
KWImtbizc kmw_inhw Pb Pb i¦c kZminhw
`kva{]ntbizc kZminhw lclc i¦c kmw_inhw
ZpÀe` ZpÀKa kmw_inhw Pb Pb i¦c kZminhw
tkma] AayX] kZminhw iwt`m i¦c kmw_inhw
hmbphmlt\izc kmw_inhw Pb Pb i¦c kZminhw
്
െനയിരി

(നാരായണീയിെ_
നാരായണീയിെ_ സa ത` പരിഭാഷ )
f¡©kz¤
VAISHNAVI #49, Vivekanada Street
Udayanagar, Dooravaninagar (PO), Bangalore - 560 016
Phone - 080 28530048, 41260122, 28533785, 09448367896
e-mail kavibalendu@gmail.com
20 :ഋഷഭേയാഗീശ
:ഋഷഭേയാഗീശa ര (അനട )
1
RിയfതRിയസതനഗ് നീgത-
iപ7 സ7വായ
E ് പിറവ നാഭി
ഭവ8Rിയിനായ് യജനം െചjേവ
ഭവാെ_ ദശനം ലഭി േമാIദം.
2
ഭവാേനാടlിാ മനിജനം തദാ
ഭവ8സമാനനാം iപസതലാഭം
ജനിെകാ)വ സa യെമോതിയ-
നലമmLി8 വിലയി ഭവാ.
3
iപRിയ േമBRിയയില=ായി
oപാനിേധ ഭവാ ഋഷഭനാമനായ് ;
്
വിേശഷസദrണമഖിലമ)വ
അേശഷേലാകിBളവാ സഖം.
4
RപSപാലക ഭവാ7 ന8കിനാ
iപപദവി ത പിതാവ; േകവലം!
Rിയാസേമതനായ് തേപാവനം വാ,
ഭജി തa 8-ദം ഗമി ധനLനായ് .
5
ഭവാെ_യദഗതി് െപാറാ3 വാസവ
അവിടേ Iിതിയജനാഭം തി8
മഴ പരിച് േഛദം ഒഴിെവ@ിലം
ഒഴി നീ ജലം സa േയാഗൈവഭവാ8.
6
വിര
െന@ിലം ജയ&ിെയ, ജിത
പരzരദതനയെയ േവA;
ജനി നzനശതം; ഒാമനാം

തനയ രാജനായ് , ഭരതെന{ േപ.
7
ഒെരാNതഭക യതീശa രGാരായ്
ഒെരാNതനLേരാ Rേദശമവ
അMകഴി3േ)ാരഖിലമ&ണ-
പദവി േനടിനാ തപസ ] ^ െചയകയാ8
് .
8
വിര
ിഭ
ിയാ8 ലഭിം മ
ിെയ-
റിപേദശം മനിജനമേmL
ഇBിേയകിനാ സത.ന&രം
പരമഹംസതa ം സa യം വരിട
നയി ജീവിതം; അതീവമഢ E ം
പിശാചി7Gനിവെമാേപാ8.
9
മനസ] ^ പ E ണ Z മായ് പരിലാകിലം
ജനിെനാെ.യമറിവ ന8കിയം
പരെ. േലാകാലേപIിതനായം
ഒB വിചാരവെമഴാെത നിസ് ഹം
പരമമാീയരസി8 മ(ിയം
പരെ.യ(ി(ായല3 മിയി8.
10
അജഗരസമം ശയി േഗാഗ-
fജം േപാ8 കാക7മിണ(മാചാരം
വരി ി8 ലയി വഹ് നിയി8
ദഹി ഭസമമായ ് ് %ടകൈശലി8.
ഇദം മഹാധനL ഋഷഭേയാഗിയാം
rBവായര- E , വിനക5 തീ.േണ.
0ീ നാരായണീയം മലം
E
ദശകം 20
©hv¸·¥t c¡j¡iX g¶Y¢j¢--
1 6
RിയfതസL Rിയപ1താ- ജിേതദാം കമനീം ജയ&ീ-
ദാ[ീരാജാദദിേതാ ഹി നാഭിഃ മേഥാദa ഹാരതാശേയാപി
് ് ്
തa ാം ഷടവാനിഷടദമിഷടിയമേmL അജീജന1 ശതം തജാ-
തൈവവ MഷൈടL ് oതയക+ാ േനLഷാം Iിതീേശാ ഭരേതാജGാ
2 7
്
അഭിഷടതസത1 ് മനീശa ൈരസത ് aം നവാഭവേനLാഗിവരാ നവാേനL
രാാ സa MലLം സതമlLമാനഃ തa പാലയഭാരതവഷഖ:ാ
സa യം ജനിേഷLഹമിതി വാണ- ്
ൈസകാ തa ശീതിസതവ േശഷപ1ാ-
്
സതിേരാദധാ ബഹിഷി വിശa മE േ ് ്
സതേപാബലാദസരയമീയഃ
3 8
നാഭിRിയായാമഥ േമBേദവLാം ഉ
a ാ സേതേഭLാഥ മനീമേmL
തa മംശേതാഷഭാഭിധാനഃ വിര
ിഭ
Lനa ിതമ
ിമാഗം
\
അേലാകസാമാനLrണRഭാവ സa യം ഗതഃ പാരമഹംസLി-
RഭാവിതാേശഷജനRേമാദഃ മധാ ജേഡാGപിശാചചരLാം
4 9
തa യി 1ിേലാകീതി രാജLഭാരം പരാേതാപി പേരാപേദശം
നിധായ നാഭിഃ സഹ േമBേദവLാ %വഭവസവനിരസLമാനഃ
തേപാവനം RാപL ഭവിേഷവീ ്
വികാരഹീേനാ വിചചാര oനാം
ഗതഃ കിലാനzപദം പദം േത മഹീമഹീനാരസാഭിലീനഃ
5 10
ഇസത ് a ദത് കഷoതാദമഷാദ് ശയfതം േഗാഗകാകചരLാം
വവഷ നാസമിജനാഭവ് േഷ ചിരം ചരാപL പരം സa പം
യദാ തദാ തa ം നിജേയാഗശ
Lാ ദവാതാംഗഃ %ടകാചേല തa ം
സa വഷേമനദ് വLദധാഃ സവഷം താപാGമാപാ%B വാതനാഥ
hncmSv]pêj kvtXm{Xw
By Suresh C. Kurup, New Delhi

BImiw PmXthZÊv alnPeaêXw A©p`qX§Ä tNÀìw,
]mI¯nÂ tNXÊmcvìw ]p\c]n alXmw _p²ylwImcbpàw,
\mK¯m³ tijs\ìw XnêæSbgImbv NqSnbmSp¶ tNenÂ
BImcw sImp hmgpw Xnê]cahncmSv ]qêjw Xw \aman
kzÀtÃmIw h£kmwKw, `phcXns\mfnbmbv tNÀ¶ \m`n {]tZiw

iwJw t]mÂ sXÃpaotX KfhpaXp alÀtemIaX|¯amwKw
kÀÆme¦mcbpàw XnêapJ P\temImß tZZo]yam\w
]¦w t]mäoSpa³]n³ XnêhpSsegnemw A¶ytemIw \aman.
ambw sN©pneqdpw a[pcckabw kpkvanXm\µ`mhw

thymamwKw hmcnPm£w, IXnscmfnhnXdn ImgvNbmæì kqcy³
I¬]oenXp¼pIÄ cXn{[pXcZn\cm{X§ftÃm hnNn{Xw
Nn{Xw tX Znhycq]w kXXa`bZw temI]mew \aman.
amtXmbw AÞ`mÞ s]êhbdebmbv BÀ¯nc¼pw ]tbm[n

\mYm! \n³ \mUnh}lw kenekcWnbmw ioX QwImct{kmXw
hr£§Ä X¼pcm³ X³ \n_nVXëêlw Xm]k´m]lmcw
D¯pwK ssiehrµw ]cnsNmSp `KhZv amwk]n¯w \aman.
]mXmfw ]mZ]ßw {]Xe]ZXew sXm«ptaembv XpS§oþ

«pÕwKt¯mfsa¯pw AXekpXeanXymZntemImćmfw.
`qtemIw Im©n anìw ISnXSh]pÊmw kÀÆtemtIm¯amwKw
{io Nn´pw {_Òcq] Xnê]cahncmSv ]qêjw Xw \aman.
Cutcg§p¯amwtK Aae kIe kuµcykw`qXamæw

amëjyÀ amwktbm\n AacIfNckky `qXmZnt{]Xw
kÀÆw tX \nÀ½emwKw, kzbaXne\niw \nXyssNX\yZo]vXw
Pohmßmhmbntahpw Xnê]cahncmSv ]qêjw Xw \aman.
C°w \n³ X¯ztamÀ¯mÂ kIeXnëbnêw, Km{Xhpw, t\{Xhpw \o

lr¯pw \o, `pàhpw \o, P\narXnIcWw, ImcWw, ImcW³ \o
Nn¯vImt¼ t\Àì I¯n {]`sbmSp sXfnbpw {]mW\mw Zo]hpw \o
XzXv]mZw æ¼nSpt¶³ \nê]aIêWmhmcnt[ kvt\laqÀt¯!
þ ip`w þ

MANJADIKURU
Featured discussion from our group.
Http://groups.yahoo.com/group/guruvayur
From: Gopala Krishnan <gopalkrishna25@yahoo.co.in>

To: guruvayur@yahoogroups.com
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 ( gopalkrishna25@yahoo.co.in )
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 the
period of my life in gulf. Every annual vacation; first preference to visit mookambika. 2004 some
unusual incident happened in my life. I resigned the job from Qatar and settled in our place. That
period, financially not in a sound position. Too much worry; what will do? My wife handed-over
gold 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. Nothing
will happen. One of my close friends said that he would
produce one telefilm. Find out a subject. First I prepared
to make a one hour telefilm regarding the beauty and
bhakti related to Agasthyamuni – related to
Aghasthyarkoodam – a forest destination. Script already
prepared. Some legal proceedings, and it stopped.
Afterwards; I find another subject relating to our
puranas maruthvamala. This is near the place of
sucheendram – Kanyakumari district. My place to
sucheendram more than 80 k.m. two months research
work; I prepared the script and shot the film. Finally I think
to release in a public function. At the same time more than
one year I could not go to Mookambika. That feeling was
in 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 Mookambika
before. He agreed. I am also happy. We decide the date.
On 06/04/2006, we started the journey. Gopan Konchiravila (producer) his wife (Sindhu
Gopan) daughters Pournemy (07 years) Vaishnavi(03 years) with my wife (Parvathy) also. Gopan
drive the car. We start the journey in the early morning. The car started. It’s not starting. I feel little
bit. Again start the car. We are all on the way. My mind refresh and very happy. Continuous
running... we saw the Lokanarkavu temple surroundings’ there we can spend one hour. That day
my 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 type
lodge. Routine’s finish evening deparadhana time we will be there. How can I express the
feelings? That day I find out the major poojari Kalidas Bhut.. He is very familiar to me. More than
15 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 Manthram
Muzhangunna Maruthvamala” ( Malayalam Version ) with Mookambika devi’s presence. Next day
morning pooja’s over you can bring it out side and open the cd. One hand over to me and other
one hand over to Gopan. We give dhakshina to poojari and give two cassettes also. The function
is 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 by
jeep. We are discussed with one of the driver. Each person 450/rs paid for two ways. We are 06
members and other three ladies (Two young ladies. One is pregnant, one old lady also.) one
younger 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 hill
area.
Jeep running on the road. I start sleeping. Half an hour later the jeep movement is horrible. Too
much stones in the mid of the way. Side we can’t look, very deep area. Around 10.30 am one
curve there. Driver tries to move. But the jeep fell down and the four wheel in the up side. I open
my eyes; my wife under the beneath of me. I pushed out. My leg stuck in the gear area. Look in
the 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. Nobody
can escape. The back side three more jeep is waiting. We are tried to turn back the jeep. My wife
and 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. Ultimately
we travel other two jeeps. Gopan and two children in one jeep. We three in other jeep. Both ladies
are shivering and crying. I am also really desperate. But I can’t show in my face. Ultimately half an
hour later we reached the Kudajadri. Everybody ask questions. We are not to pray in a good
mood. 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. Our
family 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 small
children 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,.Gopan
coming 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 only
one( 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 our
shoulder… we are fed up.. two hours continuously walking one college students group walking
opposite way. I request to pour some water to drink all of them. Again start walking. Thick forest, in
my tension I can’t predict. Sun set is nearby… suppose the night time animals start walking on the
way. 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 reach
soon. Every five minutes my wife asked me “how much distance from here. I am really tired.´ at
last around 5.30pm we reach one Malayalee restaurant inside the forest area. We ate something
and 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 6.15pm
but look into the area is too dark. From opposite side one boy (around 15 years) – too dark and
handled one stick. But it’s a special one. His eyes are reddish. Dressed in pant and shirt (not
modern) other one small boy he is too short but black. Look like a school boy. One girl dressed
with rose salwar commees with shawl. These three walking towards us. The tall boy talk in
kannada… 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 us
saw these people and heard it and they walked away the opposite direction. We are not thinking
too much at that time but just walk very fast. Around 7.30pm we reached in the road side. Sitting
in the road side one group also reached. They give some glucose and water. Within few minutes
the 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 another
room. 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 day
morning 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 were
very young and how will they managed to walk inside the forest and why they go inside. Plenty of
questions arise.
God is the main factor of life. After that we go to ask one of the masters of Jyothish. He said that
those three were Mookambika, Adi Sankaracharya and Vigneswera. In kudajadri temple these
three 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 : maheswera@yahoo.com
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 eighth
Skandha of Srimad Bhagavatam.
The Devas and the Asuras jointly churned the Milk Ocean for amrita (the nectar that confers
freedom from death). When the Lord emerged from the ocean in the form of Dhanvantari carrying
a pot containing amrita, the Asuras snatched the pot. The Lord then appeared in the form of
Mohini and distributed all the amrita to the Devas. The Asuras who were deprived of the nectar
began to fight against the Devas. In the fight Bali, one of the Asuras, was killed by Indra, the king
of the Devas. Bali was later brought back to life by Sukracharya, the Guru of the Asuras. Under
the guidance of Sukracharya Bali performed a Visvajit sacrifice and acquired extraordinary
powers. He then attacked the capital of Indra in heaven. Brihaspati, the Guru of the Devas, told
Indra that Bali was very strong at that time and that it would be futile for the Devas to resist his
attack. He advised the Devas to go into hiding and bide their time for a counter-attack. Accordingly
the 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 kingdom
and their previous glory. The sage advised her to worship Lord Vishnu by observing a vow known
as 'payovrata'. This consists of worship for a period of twelve days during the bright fortnight of the
month of phalguna, observing strictly certain disciplines and living on milk alone. Aditi observed
the vow, following all the instructions strictly. At the conclusion of the vow the Lord appeared
before her and told her that He would soon be born as her son. He asked her to keep the fact of
His 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 fortnight
of the month of Bhadrapada. This day is celebrated even now as Vijaya Dvadasi. At birth the child
was in the resplendent form of Vishnu, clad in yellow silks, with four arms bearing the conch, the
mace, the lotus and the discus, but he changed immediately into the form of a dwarfish human
child. The delighted sages present, including Kasyapa, conducted the appropriate sacraments
and 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; his
mother 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 gave
him a garland of beads. The sovereign of the Yakshas gave him the begging bowl, and Goddess
Uma Herself, the Mother of the universe, gave him his first alms. Thus honoured, Vamana
outshone by his Brahmic splendour every one in that assembly of Brahmarshis. Then, hearing
that Bali was performing horse sacrifices, Vamana set out for the Yagasala. Dazzled by the
splendour of Vamana even when he was at a distance, Bali and the priests who were conducting
the sacrifices wondered whether it was the sun-god himself, or god Agni or the sage Sanatkumara
who was coming towards them. They received Vamana with great respect. Bali washed Vamana's
feet and sprinkled the water purified by the touch of those feet on his own head. He then asked
Vamana 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 wanted
was just a small strip of land, three paces in length as measured by his own feet. On hearing this
Bali laughed and said, "O boy! You are a simpleton. Having approached me, the undisputed ruler
of all the three worlds, and so capable of gifting a whole continent, you are asking for such a petty
gift. My generosity is such that any one who has obtained a favour from me will not thereafter find
it necessary to go to any one else for anything". Vamana replied that he would be contented with
just what he had asked for, because a person who is not contented with three paces of land would
not be satisfied even if he gets an entire continent. Bali then said, "Let it be as you wish", and was
about to give the gift asked for.
Bali's Guru Sukracharya then recognised Vamana as Lord Vishnu Himself and asked Bali not to
give the gift, because the intention of Vamana was to take away everything belonging to Bali and
give it to Indra. Bali told Sukracharya, "Having made a promise, I will not go back on it, whatever
may be the consequences. I am not afraid so much of the tortures of hell, poverty, loss of position
or even death as I am of breaking my pledged word. If indeed Lord Vishnu Himself has come to
beg of me, there can be no greater blessing for me. I will therefore honour my word and give the
gift". Annoyed that Bali did not heed his advice, Sukracharya cursed him, saying, "You have grown
so arrogant as to reject my advice. A highly conceited fool that you are, you will soon fall from you
high position".
Undaunted by the curse, Bali insisted on honouring his word and proceeded to give the gift of
three paces of land to Vamana. Vamana immediately grew in size to such an extent that with the
first stride he covered the earth, the sky and the four quarters. With his second stride he covered
heaven and all the worlds up to Satyaloka, the world of Brahma. He then asked Bali to show him
the place for his third stride. Without flinching in the least, Bali said. "Pray place your third step on
my head". The Lord did so and sent Bali to one of the nether regions named Sutala, as the ruler
thereof, promising that He Himself would permanently stand guard there. The Lord further said
that Bali would become Indra in the next Manvantara and would thereafter go to the Lord's own
realm, 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 he
did not know to be Lord Vishnu). He was extremely generous. Above all, he kept his word and
refused to go back on it even after his Guru pronounced a terrible curse on him. Why was such a
person 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 entire
earth and all the other worlds he had won by good works to Thee; and even his body has been
offered without the slightest hesitation. A man who is free from guile obtains the highest of goals
by merely offering arghya at Thy feet and worshipping them with just a blade of grass. That being
so, how can he who gave away the three worlds with a serene mind be subjected to such a
punishment?" (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 of
being intoxicated with wealth that a person becomes arrogant and despises the whole world and
even 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 My
grace" (Bh.VIII.22.26).
Thus the great defect in Bali's character was the arrogance of wealth and power. This
overshadowed all his innumerable virtues. The lesson we learn from this episode is that as long
as there is arrogance spiritual progress is not possible, even though the person may possess
many 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 of
arrogance, is removed by the Lord, so that spiritual progress becomes possible. By surrendering
all 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 detachment
towards all possessions and total surrender to the Lord are the virtues to be cultivated by every
spiritual aspirant.
In fact, the Lord has not punished Bali, but has really blessed him, as may be seen from the
following words of the Lord Himself:--"You have been granted by Me a place unattainable even by
the gods. In the Meru-Savarni Manvantara you will be the Indra with my full support. Till then you
will live in Sutala; those who live there shall be vouchsafed My gracious glance and will ever be
unaffected by physical and mental ailments. You will always have My presence there. Constantly
witnessing My greatness there, you will become absolutely free from even the slightest trace of
asuric 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 therefore
celebrated 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 4
of the eighth skandha of Srimad-Bhagavatam.
There was a Pandya king by name Indradyumna who was a great devotee of the Lord. Towards
the end of his life he had retired to a hermitage in a forest and used to spend all his time in
worship 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--"This
king has insulted me. Let him therefore be steeped in blinding ignorance. Since he is haughty like
an elephant, let him be born as an elephant". Before proceeding further with the story it would be
worthwhile to examine what is the underlying idea behind such curses by great sages who are
expected to have conquered anger and to remain unaffected by either praise or insult. Such
curses are really blessings. In the present instance, though the king was a sincere devotee of the
Lord, he had not yet realized the truth that the same God or Self dwells in all beings. Liberation is
possible 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 consequent
suffering he undergoes as an elephant make him surrender totally to the Lord and become
liberated immediately. Thus the curse was intended to hasten his liberation and was really a
blessing.
One point which puzzles us here is-- why does the sage curse the king whose failure to recognize
him is due only to his being absorbed in the highly laudable object of worship of the Lord? There
is a parallel to this in the Ramayanamahatmya in the Skanda Purana. There was a very righteous
person named Somadatta who was a disciple of the sage Gautama. One day, when Somadatta
was engaged in the worship of Lord Siva, sage Gautama happened to come there. Somadatta did
not notice his presence. The sage did not however find fault with him, considering that he was
absorbed in worship, and went away. But Lord Siva became angry at this insult to the Guru and
cursed that he would become a Rakshasa. On Somatta's pleading for forgiveness the Lord said
that he would be relieved of the effect of the curse if he heard the entire Ramayana with devotion
over a period of nine days. The main object of this episode is to bring out the greatness of
Ramayana, but incidentally it also points out that even inadvertent indifference to the Guru is a
transgression.
As a result of the curse, king Indradyumna was born as a lordly elephant. The elephant used to
roam about in the forest accompanied by a herd of female elephants. One day he entered a lake
to bathe and drink water. Suddenly a very strong crocodile seized him by the leg and tried to drag
him 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 that
the crocodile was too strong and that their efforts would only result in themselves also being
dragged 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 the
crocodile by his own efforts. The suffering which he underwent brought back to him the memory of
the devotion he had practised and the knowledge he had acquired in his previous birth as King
Indradyumna. He then surrendered himself totally to the Lord, chanting hymns of praise
addressed to the supreme unconditioned Brahman. Since the hymns were addressed to the
supreme formless Brahman, Brahma and the other gods did not go to his help, because they
egoistically identified themselves with their own forms. The supreme Lord, who is the soul of the
whole universe, appeared immediately and rescued him by severing the jaw of the crocodile with
his discus. The crocodile was none other than a Gandharva by name Hoohoo, who was now freed
from 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 the
Lord, the leader of the elephants attained a form similar to the Lord's; he was clad in yellow silks
and 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 is
the result of the bondage of ignorance. This ignorance and its result, the ego, disappear by the
grace of the Lord and the individual realizes his identity with the supreme Self, here described as
attaining the same form as the Lord. The crocodile represents this transmigratory existence, or
samsaara, 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 real
nature, is caught in the jaws of the crocodile, the samsaara. He can get release from this only by
the Lord's grace. Neither his own efforts nor the help of others will save him from his false
identification.
The elephant's prayer is addressed to the Nirguna Brahman and contains the quintessence of all
the Upanishads. What is the idea in putting all this wisdom in the mouth of an animal? The object
is 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. The
knowledge 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 body
continues in the next birth and enables the person to evolve further. In the Brihadaranyaka
upanishad it is said that at the time of death the departing self carries with it the knowledge
acquired, 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 a
river, Hoohoo went under the water and caught the sage by the leg. Since this behaviour was
characteristic of a crocodile, the sage cursed him to be born as a crocodile. This story brings out
the principle enunciated in the Upanishads that a person's next life will be determined by his
actions 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 in
accordance with their actions and in conformity with their knowledge"-- i.e. the next birth will be as
a human being or an animal or as a plant or tree, depending on his actions and thoughts in this
life. The Gandharva Hoohoo was born as a crocodile because his action in catching hold of the
feet of sage Devala was characteristic of a crocodile. Thus several teachings of the Upanishads
are 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 in
chapters 5 to 11 of the eighth Skandha of Srimad Bhagavata. The story may first be narrated
before going into its inner meaning.
Sage Durvasa had received a divine garland from a celestial damsel. Knowing that the wearer of
this garland would be blessed with all prosperity, Durvasa went to Indra and presented the garland
to him. Indra, who was then seated on his elephant, received it without caring to get down and
make obeisance to the sage, and nonchalantly placed it on the head of the elephant. The
elephant shook its head and, when the garland fell down, trampled on it. Sorely annoyed at this
blatant display of disrespect, Durvasa left immediately after pronouncing a curse that Indra, as
well as the three worlds ruled by him, would soon lose all their splendour. Taking advantage of the
situation the Asuras attacked the Devas and killed many of them. Indra and the other gods rushed
to Brahma seeking his help. Brahma told them that none but Lord Vishnu would be able to help
them out of their predicament. Lord Vishnu, to whom all of them then went, advised them to make
peace with the Asuras and seek their co-operation for churning the Ocean of Milk to get the nectar
which would make them immortal.
As commanded by Lord Vishnu, the gods got the co-operation of the Asuras and set about the
task of churning the ocean, using the Mandara mountain as the churning rod and the serpent
Vasuki as the churning rope. While the gods and the Asuras were carrying the mountain to the
ocean they became exhausted by the great effort and dropped the mountain. The Lord
immediately appeared there on his mount Garuda, placed the mountain on Garuda and carried it
to the ocean with ease.
When the churning was to begin, the Lord asked the Asuras to hold the tail-end of Vasuki and the
Devas the head. The Asuras objected to this and wanted to be at the head-end. The Lord
immediately agreed to this. This was a stratagem adopted by the Lord to make the Asuras suffer
when poison would emanate from Vasuki's mouth during the churning. When the churning had
gone on for a little while, the mountain sank into the ocean because of its weight. The Lord again
came to their rescue by taking the form of a huge tortoise, going deep down into the ocean and
lifting up the mountain on His back. The Devas and Asuras then resumed the churning while the
Lord 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 Asuras
who 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 the
churning, holding both ends of Vasuki in His hands. The first thing to emerge after the Lord took
up the churning was the deadly poison known as Haalaahala. As it spread in all directions, the
terrified Devas ran to Lord Siva for refuge. Lord Siva took the poison in the hollow of His palm and
put 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 to
the Rishis, the horse Uchchhaisravas, the elephant Airavata, the Kalpaka tree which grants all
wishes, and divine damsels, all of whom were given to the Devas by the Lord. Then Goddess
Lakshmi emerged and she chose the Lord Himself as her consort. The next to come up was the
intoxicating liquor Varuni, which the Lord permitted the Asuras to take for themselves. Finally
emerged 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 Lord
again came to the rescue of the Devas, taking the form of a beautiful young damsel, Mohini. The
Asuras, who were intoxicated with the liquor Varuni, became infatuated with Mohini and requested
her to distribute the nectar. Mohini asked the Devas and the Asuras to sit in separate rows and
distributed 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 Sun
and the Moon and he was also served nectar, but, on being pointed out by a gesture by the Sun
and the Moon, the Lord cut him into two with his Discus. His trunk, which had not been touched by
the 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 with
the 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 taken
as representing the divine and demoniac tendencies in the human mind, which are described in
chapter 16 of the Bhagavadgita. This is supported by the explanation given by Sri Sankara in his
Bhashya on the Brihadaranyaka Upanishad, 1.iii.1. Sri Sankara says, "The Devas and the Asuras
are the organs of speech and the rest. They become Devas when they shine under the influence
of thoughts and actions as taught by the scriptures. Those very organs become Asuras when they
are under the influence of their natural thoughts and actions, based only on perception and
inference, and directed merely towards the attainment of worldly ends". The divine tendencies are
fearlessness, purity of mind, control of the senses, straightforwardness, non-covetousness,
humility, and the like. The demoniac tendencies are arrogance, anger, harshness, ignorance and
the like. Both these types of tendencies are present in every normal human being. The proportion
of divine and demoniac tendencies varies from person to person. Even in the same person
sometimes the divine tendencies may be dominant and sometimes the demoniac, making the
person behave differently at different times. Indra here represents such a human mind. When
sage Durvasa came, the demoniac tendencies were dominant in Indra and so he behaved
arrogantly. His discrimination was clouded. The curse of Durvasa shows that no one, however
high the position he occupies, can escape the consequences of actions performed under the
influence of demoniac tendencies.
As soon as the sage uttered the curse, Indra realised the consequences and sought the grace of
the 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 another
way of saying that it is not possible to get rid of the demoniac tendencies by fighting against them
and trying to suppress them when they are strong. The divine tendencies must first be made
stronger and then only can the demoniac tendencies be countered. The Devas were therefore
asked 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 of
the essence. The Svetasvataropanishad says (1.14):--
"Making one's own body the lower piece of wood and the pranava the upper piece of wood, and
practising churning in the form of meditation, one should realise God as one would find out
something hidden". (For lighting the fire for yajnas one piece of wood is placed vertically on
another piece of wood placed horizontally and churning is done to produce fire. The two pieces of
wood are known as Aranis). The same upanishad also says that the supreme Self can be
perceived 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 own
intellect.
In Sivanandalahari, verse 37, Sri Sankara says that the wise man should churn the ocean of the
Vedas, 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, the
cow Kamadhenu, the gem Chintamani, nectar and Goddess Lakshmi, so the wise churn the
ocean of the Vedas, using their virtuous mind as the rod and firm devotion as the rope and attain
you (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 without
the grace and help of the Lord. When the Devas and the Asuras were carrying the Mandara
mountain it fell down and only the Lord could take it to the ocean. When the mountain went down
into the water, the Lord had to take the form of a huge tortoise and lift it up. It was only after the
Lord 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 Siva
so that it may not do any harm to living beings. The idea brought out here is that when a person
progresses 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 may
be taken as standing for such impurities.
While asking the Devas to churn the ocean for nectar, Lord Vishnu warned them not to covet any
of the things that might come up during the churning (Bh.VIII.6.25).This is similar to the warning
given to the spiritual aspirant not to be tempted by the siddhis which may come to him, but to keep
his mind fixed on the ultimate goal, liberation. The Kamadhenu, kalpaka tree, etc, represent the
siddhis.
To be continued....

BHAGAVAN SHRI SATHYA SAI BABA’S DISCOURSES
A respectful compilation from the series of postings by Dr. BGY Sastry

( drbgysastry@yahoo.com )
10 - The instrument of flattery
Zebunnissa was the daughter of the Moghul Emperor Aurangazeb. She was not only beautiful and charming but a
great 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 her
maid was holding the mirror to her while Zebunnissa was combing her hair after her bath. The mirror just slipped from
the hand of the maid and broke into pieces. The maid was mortally afraid. She knew that the mirror was a precious
gift, given to the princess and how much she loved the mirror. The maid was prepared to accept any punishment her
princess may give her. She fell at her feet. But the princess very calmly said with a smile. "Get up. I am glad the
instrument of flattery is broken. Why worry over the broken mirror? Even this body to which all these articles cater is
liable 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. The
Pandavas had to undergo untold suffering during their exile. As Draupadi was also with them, they would keep vigil in
turns 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 sentry
for an hour to protect us?" Yet he cautioned Krishna: "Krishna, beware of the devil - my brothers and I encounter it
every night. On many occasions it has tried to attack us. Therefore, we pray to you not to do a turn in guard duty. You
have 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 the
entire universe and on the other you are apprehensive that I cannot protect myself. You are worried that the demon
will harm me. Rest assured that no demon can touch me. Therefore, permit me also to join you all in doing the
security duty."
Having completed one hour duty, Krishna sat on a rock and was smiling to himself. It was Arjuna's turn next. He
rushed to Krishna, a bit worried that the demon might have attacked him. Seeing Krishna smiling, Arjuna fell at His
feet and enquired whether he had vanquished the demon. Krishna replied, "Arjuna, I have never created demons and
evil spirits. Then, how can the non-existent demons appear in the forest? The demon you are talking about is not a
demon at all. It is just a reflection of the evil qualities within you such as hatred, anger and jealousy. The anger in you
is manifesting as the demon. Its power is increasing in proportion to the intensity of anger in you." The evil qualities of
man are the real demons troubling him today. Man is under the mistaken notion that demons exist and that they are
responsible for his suffering. This is all nothing but imagination and psychological fear. Only man puts another man to
suffering; there is no demon as such. There are no demons and evil spirits in this creation. Arjuna realised the truth of
Krishna's words and thereafter did not encounter the demon. Arjuna was beholden to Krishna for the revelation. He
fell 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 15 th 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 universe
everything else seems so superfluous.
Mahatma Gandhi: When doubts haunt me, when disappointments stare me in the face, and I see
not one ray of hope on the horizon, I turn to Bhagavad-gita and find a verse to comfort me; and I
immediately begin to smile in the midst of overwhelming sorrow. Those who meditate on the Gita
will derive fresh joy and new meanings from it every day.
Henry David Thoreau: In the morning I bathe my intellect in the stupendous and cosmogonal
philosophy of the Bhagavad-gita, in comparison with which our modern world and its literature
seem puny and trivial.
Dr. Albert Schweitzer: The Bhagavad-Gita has a profound influence on the spirit of mankind by its
devotion to God which is manifested by actions
Aurobindo: The Bhagavad-Gita is a true scripture of the human race a living creation rather than
a 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 gone
ages. 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 what
Krishna expresses in chapter 15 of Bhagavad-Gita.
Jawaharlal Nehru: The Bhagavad-Gita deals essentially with the spiritual foundation of human
existence. It is a call of action to meet the obligations and duties of life; yet keeping in view the
spiritual nature and grander purpose of the universe.
Herman Hesse: The marvel of the Bhagavad-Gita is its truly beautiful revelation of life's wisdom
which enables philosophy to blossom into religion.
Ralph Waldo Emerson: I owed a magnificent day to the Bhagavad-gita. It was the first of books; it
was as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice
of 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 full
understanding it is necessary to attune our soul to it.
Adi Shankara: From a clear knowledge of the Bhagavad-Gita all the goals of human existence
become fulfilled. Bhagavad-Gita is the manifest quintessence of all the teachings of the Vedic
scriptures.
Aldous Huxley: The Bhagavad-Gita is the most systematic statement of spiritual evolution of
endowing value to mankind. It is one of the most clear and comprehensive summaries of perennial
philosophy ever revealed; hence its enduring value is subject not only to India but to all of
humanity.
Ramanuja: The Bhagavad-Gita was spoken by Lord Krishna to reveal the science of devotion to
God which is the essence of all spiritual knowledge. The Supreme Lord Krishna's primary purpose
for descending and incarnating is relieve the world of any demoniac and negative, undesirable
influences that are opposed to spiritual development, yet simultaneously it is His incomparable
intention to be perpetually within reach of all humanity.
Bhaktisiddhanta Saraswati: The Bhagavad-Gita is not seperate from the Vaishnava philosophy
and the Srimad Bhagavatam fully reveals the true import of this doctrine which is transmigation of
the soul. On perusal of the first chapter of Bhagavad-Gita one may think that they are advised to
engage in warfare. When the second chapter has been read it can be clearly understood that
knowledge and the soul is the ultimate goal to be attained. On studying the third chapter it is
apparent that acts of righteousness are also of high priority. If we continue and patiently take the
time to complete the Bhagavad-Gita and try to ascertain the truth of its closing chapter we can see
that the ultimate conclusion is to relinquish all the conceptualized ideas of religion which we
possess and fully surrender directly unto the Supreme Lord.
Madhvacarya: The Mahabharata has all the essential ingredients necessary to evolve and protect
humanity and that within it the Bhagavad-Gita is the epitome of the Mahabharata just as ghee is
the essence of milk and pollen is the essence of flowers.

alm inhcm{Xn
]n. cmLh³, ]ÃmhqÀ
`mcXw B[ymßnIXçw [mÀ½nI aqey§Äçw hfscb[nIw {]m[m\yw \ÂIn hê¶
cmPyamWv F¶v an¡ t]Àçw Adnbmw. Cìw AXnë henb tIm«w X«nbn«nÃ. AXp sIm-
mWv \½psS BtLmj§fpw B²ymßnI t_m[w \ndªhbpw PohnX¯në B[ymßnIamb
NS§p am{Xambn amdnbncnçIbmWv. C¶v BtLmj§Ä an¡Xpw ùXnIamb NS§pam{Xw
Bbn amdnbncnçIbmWv. F¶mepw {]m[m\yX H«pw ædªn«nÃXmëw. Nne DÕh§Äç
am{Xta alm tNÀì hêìÅq. ImcWw Ah hfsc {]m[m\yw DÅhbmWv. A§ns\ hê¶Xv c-
v DÕh§Ä am{XamWv. alm\han, alm inhcm{Xn. alm inhcm{Xn tZhm[ntZh\mb ]cainhs\
kw_Ônç¶XmWv. AXp sImpXs¶ \mw `àn hnizmkt¯msS Xo{hamb
{hXmëjvTm\§tfmsS, AÀ¨\ XÀ¸W§tfmsS, \ma k¦oÀ¯\t¯msS, kÀtÆm]cn
k¨nZm\µ `mh\tbmsS sslµh Krl§fnepw inh t£{X§fnepw BNcn¨p hê¶ Hê
hntijZn\amWv inhcm{Xn. Cu Zn\¯nÂ inh `Khm³ ]mXn cm{XnbnÂ \ScmP cq]¯nÂ
`qanbnÂ AhXoÀ®\mæìsh¶mWv k¦åw.
Bß Úm\hpw, XymKhpw apJap{Zbm¡nb BÀj`mcX¯nsâ Bcm[y tZh\mWv
Xt]m\njvTëw, XymK aqÀ¯nbpw Bb inh `Khm³. `Khm\v [mcmfw Xnê \ma§fpv. F¦nepw
PohëÅh³, aKfZmbI³ Fs¶Ãmw AÀ°apÅ inh\maw {]Wht¯mSv tNÀ¯v
D¨cnçt¼mgpÅ Aë`qXn Aë`hnçIbpw, B AdnhnÂ \nì Xs¶ BßÚm\hpw, tijw
tam£ {]m]vXnbpw ssIhcn¡m³ km[mcW¡mcë km[nçIbpw sN¿p¶ Hê
almImcy¯nsâ \nÀÆlW {]{InbbmWv inhcm{Xn {hXmNcWw.
amLamk¯nse Idp¯ NXpÀZinbpw XnêthmWw \£{Xhpw tNÀì hê¶ Zn\amWv
alminhcm{Xn. tPymXnimkv{X{]Imcw A©phn[w inhcm{Xnbpv. AXnÂ amLamk¯nse
(æwàmk¯nse) Idp¯ NXpÀZinbpw, XnêthmWw \£{Xhpw tNÀì hê¶ Zn\s¯bmWv
alminhcm{Xn Fì ]dbp¶Xv. `mcX¯nÂ DS\ofw BNcn¨p hê¶Xpw, BtLmjnç¶Xpamb
Hê DÕhamWv alminhcm{Xn. FÃm inht£{X§fnepw. lnµp¡fpsS ho«nepw BNcn¨p hê¶
Hê ]pWyZn\amWv alminhcm{Xn. s]cnbmdnsâ {]im´kpµcamb Øe¯v, AXmbXv,
Bephm¸pgbnÂ Bephm inhcm{Xn F¶ t]cnÂ hfsctIaambn
BtLmjnçì. At¶Znhkw AhnSw P\ kap{Zambncnçw. i¦cmNmcyÀ¡v inh`Khm³
ZÀi\w \ÂInsbìw AXns\ Aëkvacn¨psImmWv ChnsS inhcm{Xn
BtLmjnç¶Xpw. {hX§sfÃmw Cuizc km£mÂ¡mc¯nëÅ hgnIfmsW¦nepw
alminhcm{Xnsbt¸mse A{X {]m[m\yw \ÂInb {hXanÃ. hfsc ]p apXÂçXs¶ `mcX¯nÂ
inhmcm[\ \ne \n¶nêì. inh]pcmW¯nse inh amlmßyw F¶ A[ymbw Xs¶
inhcm{XnbpsS alXzs¯ ]pIgv¯pì.
inhcm{Xnsbçdn¨v ]e IYIfpw Dv. ]memgn aY\ IYímWv IqSpXÂ {]m[m\yw

Imé¶Xv. ZpÀÆmkmhv alÀjnbpsS im]¯mÂ tZh kaql¯në hì tNÀ¶ Pcm\cbpw,
hmÀ²Iy ]oUbpw CÃmXmIm³ alÀjnbpsS \nÀt±i {]Imcw Xs¶ ]memgn ISªv AarXv
FSp¯v `£n¡m³, alm hnjvéhnsâ \nÀt±ihpw klmbhpw IqSn In«nbt¸mÄ tZh·mÀ
AXn\v apXnÀì. hnjvéhnsâ \nÀt±i {]Imcw Xs¶ Akpc·mscbpw Iq«p ]nSn¨p. Akpc·mÀ
BZyw hg§nbnÃ. ]ns¶ klmbn¨p. cp Iq«êw IqSn aY\w XpS§n. aµc ]ÀÆXs¯
IStImem¡nbpw hmkpInsb ]miam¡nbpw £ocmÀ®hs¯ ISbm³ XpS§n. Aåw
Ignªt¸mÄ hmkpInbpsS Npägnªv aµc ]ÀÆXw Bgnbnteív Xmé t]mbn. `Khm³ hnjvé
IqÀ½ambn AhXcn¨v ]ÀÆXs¯ Xsâ NpaenÂ DbÀ¯n ]qÀÆØnXnbnem¡n. tZhIfpw
Akpc·mêw H¯p]nSn¨v hopw aY\w XpS§n. ]e hninã hkvXp¡fpw ]pd¯p hì. AXv
almhnjvé ]eÀçw Bbn \ÂIn. aµc¯nsâ LÀjW¯mÂ hmkpIn Ahkm\w tLmcamb
ImfIqS hnjw OÀ±n¡m³ XpS§pIbmWv. B hnjw `qanbnÂ hoWmÂ `qan apgph³
\mi¯nemhpw F¶v almtZh³ a\Ênem¡n. bmsXmê aSnbpw IqSmsX B hnjs¯
æSn¨p. ]cn{`m´bmb ]mÀÆXn tZhn `ÀXr\miw hcmXncn¡m³ `Khmsâ IWvTs¯
apdp¡n¸nSn¨v hnjw DÅnteív t]mImsX t\m¡n. At¸mÄ hnjw ]pdt¯ív hogmdmbn. hnjvé
`Khm³ inh`Khmsâ hmbpw s]m¯n¸nSn¨p. Nph«nteív Cd§m³ IgnbmsXbpw ]pdt¯ív
{]hln¡m³ IgnbmsXbpw B hnjw inh `Khmsâ IWvT¯nÂ ]cì \nì. inh `Khmsâ
IWvTw \oe \ndambn. A§ns\ inh`Khmë \oeIWvT³ F¶ t]êw In«n. hnjw Ign¨ Znhkw
inh `Khmsâ ØnXnKXnIÄ \nco£n¨v tZhIÄ CXn IÀ¯hymaqUcmbn. `Khm³
AkzmØyhpw \n{Zm[oiXzhpw hcmXncn¡m³ `Khm\v Cãs¸« hn[¯nepÅ IoÀ¯\§fpw
Bem]\w sNbvXp. hmZyw apg¡nbpw A¶]m\mZnIÄ Dt]£n¨pw \n{Zmhnlo\cmbn B cm{Xn
Ign¨pIq«n. FÃmhêw ]cn{`mćmbn inh`Khmsâ Npäpw \nì. t\cw ]pecmdmbt¸mÄ `Khm³
hnj`pànbpsS Beky¯nÂ \n¶v hnapà\mbn. kpkvtac hZ\\mbn Fgpt¶äp. FÃmhêw
B\µ \r¯w sN¿m³ XpS§n. `Khmëw tZh·mtcmsSm¸w B\µ \r¯w BSn. tZhIÄ kÀÆ
ku`mKy k¼¶cmbncn¡s« F¶v Aë{KlnçIbpw sNbvXp. At¶Znhkw tZh·mÀ
D]hkn¨Xpt]mse \½fpw D]hkn¨v Dd¡samgn¨mÂ kÀÆ sFizcy§fpw e`nçsa¶
hnizmk¯nemWv {]kvXpX Zn\w inhcm{Xnbmbn BNcn¨p hê¶Xv.
lnµpaX hnizmk§fnÂ BNmc§Äçw Aëãm\§Äçw H¶nÂ IqSpXÂ IYItfm

sFXnly§tfm Dmbncnçw. AXpsImv inhcm{Xn {hXs¯çdn¨pw {]Npc {]Nmcw t\Snb ]e
IYIfpw Dv. kvIµ ]pcmW¯nepw alm`mcX¯nepw ]dªn«pÅ IYIfnÂ H¶v kqcyhwi
cmPmhmbnê¶ Nn{X`më cmPmhnsâ apÖ· PohnXamWv hnhcn¨n«pÅXv. At±lw ]qÀÆ
P·¯nÂ Hê thS\mbnêì. awkt`mP\w \S¯n \nXyPohnXw \bn¨nê¶ Im«mf³. Hê ]IÂ
apgph³ A¼pw hnÃpambn ImSmb ImsSms¡ Npän \S¶n«pw Hê arKs¯t¸mepw In«msX
\ncmi\mbn kÔybmbt¸mÄ {IqcP´p¡sf `b¶v Hê hr£s¡m¼nÂ
Ibdnbnêì. A¶s¯ Xsâ ZpÀhn[ntbmÀ¯v k¦Ss¸«p. cm{Xn apgph³ B ac¯nÂ Xs¶
Ign¨p Iqt«n hì. Dd¡w hcmXncn¡m³ ssZhs¯ hnfn¨v Hmtcm Ce ëÅn FSp¯v Xmtgív
C«psImtbnêì. B Ce apgph³ Xmsgbpmbnê¶ inhenwK¯nemWv hoWXv. A¶s¯ Znhkw
æwàmk¯nse Idp¯ NXpÀ±inbpw XnêthmWhpw Bbnêì. ]pecmdmbt¸mÄ
`àhÕe\mb {io]ctaizc³ {]Xy£s¸«v thS\v ZÀi\w \ÂIn. thS³ Ibdnbnê¶Xv Hê
Iqhf¯nsâ apIfnÂ Bbnêì. Iqhf¸qhv / CebmWv ]dn¨v Xmsgbn«Xv. Iqhfw `Khm\v
CãambXpsImv B CesImv ame sI«n¨mÀ¯mdpv. Iqhf¯nesImv inhenwKw apgph³
aqSnbXn\memWv `Khm³ {]Xy£s¸«Xv. Ahs\ ]m]hnapà\m¡n. ASp¯P·w
Úm\tbmKhpw cmPtbmKhpw ssIhêsaìw Xsâ ]ca `à\mbn¯oêsaìw
Aë{Kln¨p. B thS\mWs{X ASp¯ P·¯nÂ Nn{X`mëcmPmhmbn hnJymX\mbn Fìw
inhcm{Xn BtLmj§Ä¡v {]m[m\yw \ÂInbXv B cmPmhmWv Fìw ]dbpì. Xsâ
cmPy¯nÂ B BtLmjw \S¸nem¡n. arKioÀj (aIocw \£{Xw) thSëw Cu Znhycq]¯nÂ
{]Iminçìs{X.
\nÀKpWëw \nÊwKëamb inh`Khm³ ]cmiàn, BZniàn, CÑmiàn, Rm\iàn F¶o kz

´ iànIsfs¡mv krãn ØnXn kwlmcw, ambmÚm\w F¶n§s\bpÅ temI

hym]mc§fnÂ hym]cnçhm³ ]mÀÆXo tZhnív AëÚ \ÂIn. Imemcw`¯nÂ Rms\¶
`mh¯nÂ ASns¸« ]mÀÆXnsb inh`Khm³ X¶nÂ \n¶v amän \nÀ¯n kÀÆ NcmNc§fpw
ssNX\y aäv PU{]mbambn. kakvX temI§fpw AÔImc PTneambn. F§pw Xo{h ZpJw Xfw
sI«n \nì. ]mÀÆXo tZhn sXäv a\Ênem¡n ]Ým¯m] hnhibmbn inh `Khmt\mSv
am¸ncì. tZhnbpsS £ambmN\w {ihn¨v PKZoi³ DSs\ GImZiê{Z·mÀ¡v DWÀÆpw
Dt·jhpw {]Zm\w sNbvXp. B ]mXncm{XnbnÂ IqcmIqcnê«nÂ Xangv \m«nepÅ XnêhSaêhfÀ
F¶ ]pWy ]pcmX\ t£{X¯nse¯n GImZiê{Z·mÀ tjmU tim]Nmc§tfmsS inh ]
©m£cn a{´w, hnezZf§Ä, Xp¼]q¡Ä F¶nhbmÂ {ioalmtZhs\ ]qPn¨p. B ]
pWycm{XnbmWv alminhcm{Xnbmbn BtLmjnç¶sX¶mWv asämê sFXnlyw.
kqcyhwi¯nse an{Xm knwl³ F¶ cmPmhv Xsâ ]mNI¡csâ NXn{]tbmK¯nÂ Hê

{im²Zn\¯nÂ æe Kpêhmb hknã\v amwk`£Ww \ÂIm\nSbmbn. AXv Xncn¨dnª
hknã³ an{Xmknwls\ i]n¨p. im] tam£¯n\mbn KuXa alÀjnbpsS \nÀt±imëkcWw
tKmIÀtWi\mb inh `Khms\ hfsc¡mew `Pn¨v \nXy \nÀÆmWw {]m]n¨p. CXns\
XpSÀ¶mWv inhcm{Xn BtLmjw kmÀÆÀ{XnIambn¯oÀ¶Xv Fì ]dbpìv.
tKmlXy, hy`nNmcw XpS§n Hmtcm ]m]mNmc§fnÂs]« kuan\n F¶ {_mÒW kv{Xo ASp¯

P·¯nÂ æã tcmKnbpw _[ncbpw Bb Hê NÞmenIbmbn¯oÀì. ]n¨ sXp¶Xn\nSbnÂ
Xsâ ]n¨ N«nbnÂ ]Xn¨ Hê Iqhf¯ne Blcn¡m³ ]äm¯Xn\mÂ AsXSp¯v Zqtcív
Fdnªp. B Iqhf¯ne sNì hoWXv Hê inhenwK¯nembnêì. hni¸pw £oWhpw sImv
Dd¡w h¶nÃ AdnbmsXbmsW¦nepw inhcm{Xn \mfnÂ \S¯nb hnezZfmÀ¨\bpsS êambn
kuan\nív tam£w In«n F¶XmWv asämê sFXnlyw.
\a:inhmb F¶ ]©m£c a{´w Hmw F¶ {]Wh a{´w tNÀ¯v P]nç¶XmbmÂ kwkmc

kmKc¯nsâ adpIc ]ämw F¶mWv BNmcy·mÀ hn[n¨n«pÅXv. IenbpK¯nÂ
P]bÚ¯n\mWtÃm {]m[m\yw. kÀÆ hym]nbpw, kÀÆćymanbpw, kÀÆÚëw, kÀÆ
PK¶nb´mhpw, kÀÆ PKÂ¡mcëw, kÀtÆiëamb ssIemkm[n]Xnsb `Pn¨v Cl
temI§fnÂ Bßm\µ`qXn t\Snbn«pÅhÀ æds¨mìaÃ. ]Ibpw, Imepjyhpw, kzmÀ°
XåcXbpamÀ¶ aëjy PohnXw ]m] ]¦neambn \cI Xpeyambn AXy´ Zp:Jhpw,
ZpÊlhpambn amdns¡mncnç¶ C¡me¯v Cuizc hnizmkw H«pw CÃmsX Pohnçhm³
{]bmkIcamWv F¶v \nXymë`h§Ä \½sf ]Tn¸nçì. F¶n«pw aëjyÀ Cìw Hìw ]Tn¨p
ImWm¯XnÂ hfsc hyk\w Dv. Cuizc hnizmknIfmbn `à P\ kaqlw D-
mhs«. Npê¡¯nÂ P][ym\w, kÂkwKw, D]hmkw F¶o Xo{h km[\IfneqsS
AÚm\s¯ AIän hnÚm\ tPymXnÊnse¯nt¨cmëÅ ]hn{X ktµiamWv inhcm{Xn
\ap¡v \Âæ¶Xv.
aëjycnÂ B[ymßnI `mhw DÅnSt¯mfw Imew XymK¯ntâbpw, ImêWy¯nsâbpw

{]XoIambn inhcm{Xn \nXy \qX\ambn ]cntim`nçw FìÅXn\v bmsXmê kwibvhpw
CÃ. A§ns\ t\m¼neqsSbpw {]hÀ¯nbneqsSbpw aëjy³ \¶mbn¯ocWsa¶XmWv
inhcm{Xn \s½ ]Tn¸nç¶Xv.

Imthcn amlmßyw
]n. cmLh³, ]ÃmhqÀ
`mcXw ]pcmX\ Imew apXÂç Xs¶ ]cn]mh\hpw ]pWyhpw Bb `qanbmbnêì. Cìw AXp
Xs¶. Ejn t{ijvT·mÀ \ap¡v \ÂInb ]pcmW§Ä, CXnlmk§Ä imkv{X§Ä, thZ§Ä,
D]\nj¯p¡Ä, t£{X§Ä F¶nh \½psS ]pcmX\ `qansb alXz¯nte¡v \bn¨p Cìw
B ]mc¼cyw \½psS cm{ãs¯ temI cm{ã§fnÂ kap¶Xamb Øm\w t\Sm³
klmbn¨p. \mSnsâ \m\m `mK§fnÂ Imé¶ t£{X§fnÂ {][m\s¸«h _Zco\mYv, lcnZzmÀ,
tIZmc\mYv, Imin, EnjntIiv, i_cnae, Xnê¸Xn, KpêhmbqÀ F¶nhbpw, {]IrXn `wKnbnÂ
tIcfhpw Imivaoêw, KwK, Imthcn, `mcX¸pg, ]¼ F¶nhbpw \½psS cmPys¯ ]cn]qÀ®hpw,
sFizcy ]qÀ®hpw, ]cn]mh\hpw, t{ijvThpw, al¯pw DÅ cmPyam¡n XoÀçì. al¯mb
kmwkv¡mcnI ]cn]qÀ®X \ngen¨nê¶Xv \ZoXS§fnembnêì. \½psS alÀjn
t{ijvT·mcmÂ \ap¡v e`n¨ BßobX, alXzw, ta·, tbmKyX ChbpsS NphSp ]nSn¨v sIm-
mWv \mw {]hÀ¯n¨n«pÅXpw, {]hÀ¯nç¶Xpw. A§ns\bmWv k\mX\w F¶ t]À
e`yambXv. kzmX{ýw In«nbt¸mÄ sh®nçfw tKm]meçdp¸v ]dªXp t\m¡q ....
hoipì ]pIsfs§§pw
hnIknçì `mcXw
hocyhpw _ehpw tNÀì
hnPbnçì `mcXw
A§ns\ Cým cmPyw AYhm `mcX JÞw ]ptcmKXn {]m]n¨p sImtbncnçì. Cý Hê
atXXc cm{ãamWv. lnµp¡fpw, apkÂam·mêw, {InkvXyëw, knçImêw aäpw Hcp t]mse
Pohnç¶ 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. ImthcnbpsS
amlmßys¯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«v
F§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. AKkvXy
ap\n, cmPmhnsâ tNmZy§Ä¡v D¯cambn lcnÝ{µsâ Xs¶ IYbpw, aäp cmPmIm·mêtSbpw
Nne hwi§fptSbpw IY hnhcn¨v ]dªv lcnÝ{µ cmPmhnsâ kwibw XoÀçì. Imthcn
amlmßys¯ hniZoIcnçì. B hnhcWw \ap¡v hfsc Npê¡n ]dbmw. sXs¡ Cýbnse
{][m\ \ZnbmWv Imthcn. CXns\ Z£nW KwK Fìw hnfnçì. æSIn\Sp¯pÅ

{_ÒKncnçìIfnÂ \n¶mWv Imthcn DÛhnç¶Xv. kap{Z¯nÂ tNê¶ Imthcn ]q¼«Ww
hsc ]e Øe§fnepw XoÀ°mS\ tI{µ§Ä Dv. DÛh Øm\¯v Imthcnsb Hê tZhnbmbn
IêXpì. IêXÂ am{XaÃ Bcm[\bpw Dv. A§ns\ ]pWy Øe§fptSbpw ]pWy
\ZnIfptSbpw ]cn]mh\ `qanbmWv `mcXw. AhnsS¯s¶ `Khm³ hnjvé Hê AaeI
hr£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 AKkvXysâ
ap¼nÂ æ\nªp \n¶Xmbpw ap\n Xncn¨p hê¶Xp hsc hnÔyt\mSv AXpt]mse \nÂ¡m³
BÚm]n¨v AKkvXy³ ]ÝnaL«¯nse {_ÒKncnçìIfnÂ h¶nê¶v X]Êp sN¿m³
XpS§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\nÂ
æSnsImÅm³ Bhiys¸«p. A§ns\ `qanbpsS k´penXmhØ \ne\nÀ¯n Fì ]
dbpì. hnÔys\ s]m§m³ AëhZn¨nsÃìw ]dbpì. Z£nW `mcX¯nÂ sImSpw hcÄ¨
Aë`hs¸«t¸mÄ C{µ³ Hê Im¡bpsS cq]¯nÂ sN¶v AKkvXy alÀjnbpsS IaÞep
X«nadn¨Xmbn ]dbpì. AXnÂ \n¶v DÛhn¨ Imthcn Pe £mas¯ ]cnlcn¨pshìw ]
dbs¸Spì. AaeI hr£¯nsâ cq]¯nÂ ØnXn sN¿p¶ hnjvéhns\ ZÀinçhm³
hs¶¯nb {_Òmhv hnjvé `Khm\v A`ntjIw sNbvX XoÀ°w AKkvXy IaÞep
XoÀ°¯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 sshjvWh
Acm[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]êIfnÂ
aqì 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_Ô³
P\n¨Xpw I¼cmambWw cNn¡s¸«Xpw Imthcn Xoc¯mWv. XymKcmP `mKhXêsS
kwKoXmcm[\ \S¶ Xnêsshbmdpw Imthcn Xoc¯p Xs¶bmWv. tNmf cmPy¯nsâ
XeØm\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{Xnbmb
hnjvéambsb hfÀ¯m\mbn cmPmhns\ GÂ¸n¨p. {]mb]qÀ¯nbmb hnjvéamb hfÀ¯Ñsâ
B{Kl ]qÀ¯n¡mbn lnameb¯nÂ sN¶v hnjvé `Khms\ X]Êp sNbvXv {]Xy£s¸Sp¯n
Ithc\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 cp
cq]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 Imthcn
F¶ ]pWy\Znbmbn¯oêIbpw sNbvXp. æSInsâ ]p{Xnbmbn IqSn Adnbs¸Sp¶ ImthcnbnÂ
AÑ\½amÀ a¡sf bm{Xbbç¶ coXnbnÂ P\§Ä kzÀ®m`cW§fpw ]Whpw
DÛhØm\¯v CSmdpv.
Imthcn kvacWhpw, Imthcn IoÀ¯\hpw, Imthcn kµÀi\hpw, Imthcn {ihWhpw, Imthcn

Pekv]Àihpw, Imthcn kv\m\hpw ]pWyambn IêXpì. ]pjv]§fnÂ Xpfknbpw, {hX¯nÂ
GImZinbpw, ip²nbnÂ a\:ip²nbpw, tZh·mcnÂ hnjvéhpw, ê{ZcnÂ {ioi¦cëw hÀ®¯nÂ
Ae¦mchpw, thZ§fnÂ kmathZhpw, a{´¯nÂ Kmb{Xnbpw, `qtZhkm²oP\¯nÂ
AêÔXnbpw \mcnbnÂ {iotZhnbpw, Zm\¯nÂ A¶Zm\hpw, {Kl§fnÂ Xmcm\mbIëw,
_ehm·mcnÂ XmÀ£yëw, imkv{XoWmw kp{_ÒWyëw, `àcnÂ {]ËmZëw t[ëhnÂ
Imat[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¡Ãmw
Imthcn \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]qÀÆw

DW¡ecn, FÅv F¶nhsImv XÀ¸Ww sNbvXmÂ ZoÀLmbpÊp e`nçw F¶v
hyàamçì. hnjvéhnëw, inhëw {]nbs¸«hfmb Imthcn, ssih sshjvWh
`à·mÀs¡Ãmw Hì t]mse {]nb¦cnbmWv. Xpem hnjp kw{Ia¯nÂ Imthcn kv\m\w
Gähpw ]pWy{]Zhpw, tZh, ]nXr Aë{Kl¯n\v hntijhpamWv. Xpemamk¯nÂ Hê tImSn
XoÀ°§Ä ImthcnbnÂ hì tNêas{X. tImSn P·§fnse ZpcnX§fpw XoÀ¶hfmWv Imthcn.
Xpemamk ]pWyw :
Xpemamkw apgph³ Imthcn Xoc¯v hkn¨v ]pcmW]mcmbWmZn kÂ¡À½w sN¿p¶Xv

_lphntijw. Imthcn Xoc¯v ]mcmbWw sNt¿ {KÙw Imthcn amlmßyw
Xs¶bmWv. iu\ImZn alÀjnamêsS k{XthZnbnÂ kqX³ ]dªpsImSpç¶ coXnbnemWv
Cu {KÙw hnhcn¨n«pÅXv. hÓn]pcmW´ÀKXamb 30 A²ymb§fnemWv {KÙw
AS§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¶mWv
kqX³ ]dbp¶Xv. ImthcnbpsS Pe¯pÅnIÄ tZl¯p kv]Àinç¶Xpw, ImthcnbpsS \maw
D¨cnç¶Xpw, Imthcn amlmßy IY ]dbp¶Xpw, tIÄç¶Xpw, ]qÀÆoIêsS
XeapdIsft¸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§Ä
F¶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. Imthcn
amlmßyw CÃm¯ hoSpIfnÂ Cu {KÙw {]tXyIn¨v Xpemamk¯nÂ \Âæ¶Xv ]ca ]
pWyamWv.
]mcmbW coXn.
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. Xpemamk
kw{Ia thfbnÂ kv\m\w, XÀ¸Ww XpS§nbh sNbvXv ]mcmbWw XpS§mw. \nXy ]mcmbWw
sN¿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 hrÝnI
kw{Ia¯në ap³]v ]mcmbWw ]qÀ¯nbm¡Ww. Imthcn amlmßy¯nse FÃm tZhIfpw
hê¶ 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¯mb
thsdmê {KÙanÃs{X. lcnÝ{µ\v ap\namÀ \ÂInb hnhcWw CXnenÃ. `àP\§Ä¡v Imthcn
amXmhnsâ FÃm Aë{Kl§fpw Dmhm³ Rm³ ssZht¯mSv {]mÀ°nçì.
(Ahew_w :þ Imthcn amlmßyw F¶ ]Zy IrXn)


Temple / Bhakthi news

Report from Manoramaonline.com
News Courtesty – Malayala Manorama Online - manoramaonline.com


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 to
tell them. The first instinct was to go humble and modest and politely inform them
that there are many others who need to be recognised before me ( I did it earnestly
but in vain). But then sooner or later I will have to give in owing to the repeated
requests from a few good friends.
Writing about oneself is always a tricky affair except for its historical facts. In fact it is
easier and safer to just state them and leave it at that. That way injustice is done to
the 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 in
all probability satiate the readers' curiosity.
Though I was born at Thanniyil, East Nadakkave, Kozhikode (Mother, late

Sreelatha's home), I spent major part of growing years at Ernakulam, (where my
Father late Ramakrishna Menon belonged, lived and worked) a small town, at that
time, 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 where

my Mother's Father late O. S. Menon belonged to. He was a task master when it
came 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 at
his research complex, a palatial building of ancient built amidst a vast area of land
(provided by Arya Vaidya Sala Coimbatore) at Kanjhikode, Palakkad triggered the

knowledge 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 mainly
due to the association with creative minds of Aravindan, Namboodiri, MT, S K
Pottekkatt, Prof R Ramachandran, Thikkodiyan...and many others. With a couple of
college friends, we made a short film for which music was scored by Aravindan, and
it happened to be the first film made by students in Kerala. I remember how the
news was covered extensively in the media making all of us a sort of celebrity in
those days.
All these changed once the journey took its course briefly meandering through Law
College, Ernakulam the erstwhile crucible of student politics of Kerala (many from
there later led and leading the state) for MBA at the School of Management at
CUSAT. After the intense tutoring (literally 24*7 for 2 solid years received from ivy
league 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 dominant
Marwari business and a decadent western affluent Bengali Babu culture had a
different 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 remotest
of remote villages to the world of high finance (gilt market) - sooner gave way to look
for bigger challenges.
Leaving the safer cocoons of conventional Banking jobs to merciless rat racing of
corporate 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 move
towards - 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 more
enjoyable and fruitful and that is what brought us here in this virtual world 'face to
face' (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 presently
working smart to be 'not a wandering generality' (as MT said- 'kaneshumary
kanakkile orakkam maatram'- just a number in the census) but to 'live a life of
significance'. Thankfully having 'him' as the navigator I just have to drive and enjoy
the 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 come
to know 'him' at Guruvayur. To be honest I don't know. As the case with most
families in Kerala our man at 'Guruvayur' was always always the focal point - be it a
pilgrimage, marriage, celebrating an event... So 'he' was a household name. At
home, as I mentioned in a write up earlier, there was always someone who was
going to Guruvayur or coming from Guruvayur. All prayers, pledges, declarations
were all done to 'him' and in 'his' name. - 'Guruvayurappanthanne sharanam' was
always the way . In the beginning the journey was always with the family. Then as I
grew and got myself busy the travel were either singly or with close friends just to be
there 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' seemed
more closer to me than me to myself! Probably it may be the reason why I must have
strayed 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 a
sense 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's
discourses 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 it
again and again were its profound power in revealing the scathing 'principles of life
in all its glory. The way it lifts you to the soaring heights of personal vision and the
grandeur one could see from that level was mind boggling. I got hooked to that. And
I 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 enduring
purpose 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 it
becomes more fulfilling. I know this much - with 'him' there isn't anything one can't
make it ever. That being the case, remember always to keep that goal as BIG as
possible. 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 dhanurdharaH

tatra shrIrvijayo bhUtirdhruvA nItirmatirmama" (BG 18/78)
NARAYAN NARAYANA NARAYANA

Please read and respond with your comments and suggestions to gvreditor@gmail.com
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
editor@guruvayoor.com
Om Namo Narayanaya: Om Namo Narayanaya: Om Namo Narayanaya:

Our apologies for those articles & poems we could not publish this time due to space
limitations. We will have them published in the forthcoming issues.
Please email us at navaneetham@guruvayoor.com with your name and brief introduction to

have your name appear in this section, also please email us your comments, suggestions,
articles for Navaneetham June issue to editor@guruvayoor.com
Cover photo from Narayanan K.M.

Sources, credits and copyright acknoledgements
Manoramaonline.com thehindu.com http://members.rediff.com/guruvayurappan/
Krishna pictures/Artwork courtesy of http://www.vrindavanart.com
The Bhaktivedanta Book Trust International, Inc. http://www.vanamaliashram.org/
http://images.google.com http://www.indiapost.gov.in
http://www.krishna.com Madhu Ramanujam -
http://www.stephen-knapp.com http://picasaweb.google.com/madhuraamanujam
http://www.swaminarayan.org http://www.flickr.com
http://spirituality-meditation-yoga-pictures.blogspot.com/ http://www.columbia.edu/itc/mealac/pritchett/00routesdata/0400_049
http://www.narayaneeyasamsthuthi.org 9/pantheon/lingam
www.nammudemalayalam.com http://www.dollsofindia.com
http://gaurangakishore.blogspot.com
http://www.bhameshwari.ca/
Submitted at the lotus feet of Shree Guruvayoorappan.

Om Namo Bhagavathe Vasudevaya! WQxVeL YOâvLpPqÕL ! Om Namo Narayanaya:
May God Bless you all.

Navaneetham Mar 2010

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Navaneetham Mar 2010

Uploaded by

Copyright:

Available Formats

        

Om Namo Bhagavathe Vasudevaya!

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

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 3

Shri Ramanavami Hanuman jayanthi

Guruvayur Uthsavam lighting 2010

Photo by Krishnadas, Naduvath.

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 4

പീലിചാി മാല ച#ി േമാടിയാ മടി

താരി8മ@ാരാAിനായ് തിBവി# മാറം

മാമനീചരണാ@ം മാറിലാടം മാല

മിേലവം ഹരിെയാ മിിമിി ക=

െനSിലാടം മാല കാSിയSിതെ-ാNAം

അല/ െലേനL പരസപരം സല / പിം െകാ=്

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 6

Ac¤c¢h¢n« pj¢ c¢Yj¡« oYY«

J¦nå« l©z.... J¦nå« l©z .... o¤zjj¥d« ©L¡d¡k« j¡o~

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 7

{]kmZv IyjvW (2010)

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 8

ജനി നzനശതം; ഒാമനാം

By Suresh C. Kurup, New Delhi

kzÀtÃmIw h£kmwKw, `phcXns\mfnbmbv tNÀ¶ \m`n {]tZiw

ambw sN©pneqdpw a[pcckabw kpkvanXm\µ`mhw

amtXmbw AÞ`mÞ s]êhbdebmbv BÀ¯nc¼pw ]tbm[n

]mXmfw ]mZ]ßw {]Xe]ZXew sXm«ptaembv XpS§oþ

Cutcg§p¯amwtK Aae kIe kuµcykw`qXamæw

C°w \n³ X¯ztamÀ¯mÂ kIeXnëbnêw, Km{Xhpw, t\{Xhpw \o

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 12

From: Gopala Krishnan <gopalkrishna25@yahoo.co.in>

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 13

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 14

They had linked it to the Bhagavad Gita 9.26

– Om Namo Bhagavathe Vasudevaya.

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 15

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

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 17

Shreyaan dravya mayaad yajnaaj jnaana yajnah Parantapa;

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

Tadviddhi pranipaatena pariprashnena sevayaa;

Yajjnaatwaa na punarmoham evam yaasyasi paandava;

Api chedasi paapebhyah sarvebhyah papa-krittamah;

Srimad Bhagavad-Gita – Swami Chinmayananda, Chapter IV.

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 19

A TRUE INCIDENT HAPPENED IN MY LIFE.

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 22

Episodes in Srimad-Bhagavatam - A Vedantic Interpretation

(Second part of the series. )

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 23

6. Churning of the Ocean of Milk

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 29

BHAGAVAN SHRI SATHYA SAI BABA’S DISCOURSES

A respectful compilation from the series of postings by Dr. BGY Sastry

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 30

OHM Namo Bhagavathe Vasudevaya.

‘ Kalou kalmasha chithanaam papadravyopajeevanam,

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

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 34

Famous Reflections on the Bhagavad Gita

NARAYANA NARAYANA NARAYANA

same questions which exercise us.

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 36

inhcm{XnbpsS alXzs¯ ]pIgv¯pì.

inhcm{Xnsbçdn¨v ]e IYIfpw Dv. ]memgn aY\ IYímWv IqSpXÂ {]m[m\yw

പീലിചാി മാല ച#ി േമാടിയാ മടി

താരി8മ@ാരാAിനായ് തിBവി# മാറം

മാമനീചരണാ@ം മാറിലാടം മാല

മിേലവം ഹരിെയാ മിിമിി ക=

ജനി നzനശതം; ഒാമനാം