Navaneetham Dec 2010

Monthly Newsletter of Guruvayoor Devotees Forum
Om Namo Bhagavathe Vasudevaya
\h\oXw
ധന 1186 ം December 2010
NAVANEETHAM : MONTHLY E-MAGAZINE OF GURUVAYUR DEVOTEES

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 1
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: Om Namo Narayanaya: narayanaya: narayanaya: narayanaya:
നവന ത
Submitted at the Lotus Feet of
Shri Guruvayoorappan
by the World Guruvayoor Devotees Forum
www.guruvayoor.com
Hare Rama Hare Krishna!

Editorial – Time for reflection, retrospection and thanksgiving.
Om Namo Narayanaya:
Dear GuruDevs,
Another year is coming to an end, it is time for retrospection, thanksgiving and
renewal of our promises to God and our fellow beings.
First of all let me Pranam and thank you for your great support, help,
guidance, volunteering spirit, and affection that made everything possible
for our extended family – the Guruvayur Devotees Group. Our prayers
and thanksgiving goes to each of you and your family.
As a group, we had a fruitful year as we continued to be active and meaningful in

many different ways. Our group continue to grow as a family and many of you wrote
to me about meeting others and how our group members helped you in one way or
other. It is indeed a blessing to have so many wonderful members in our divine
satsung family.
As a group we have about 1700 members in our core Yahoo

group and about 11,000 members in our Facebook group.
We had many excellent discussions, group prayers, touching personal stories, scholarly
articles, beautiful audio and videos, and some real life satsungs and valuable advices
from our learned members .
We have completed a Devi Laksharchana during Navarathri and started an Ayyappa

Swami Laksharchana during this Mandalam.
We have also reached our half crore mark with our second Koti Naama Japam
(http://kotijapm.blogspot.com).
With the blessing of Gurupavanapuersan we continued publishing Navaneetham

magazine and we have many more authors. Some of us have become very much
addicted to the stories and poems of our great authors. Thank you writers for your
excellent articles, poems, stories etc. Though we do not express it all the time, you
have become an integral part of our reading and life.
Second batch of Sarojaji's Sanskirt classes are on and many of our members are
learning Sanskrit from her. We Thank Dr. Sarojaji for all her hard work and dedicated
seva!
Our collective feeling as a family is emerging with every passing year. I hear from
many of you that our group has become an integral part of your life - as it has become
mine. Please try to help and support each other as Manava seva is a part of Madhava
Seva. Thank you members.
I am very grateful for all members and their family for their help, support and prayers
for the group and personally to me. Many of you have become more like my real
family members and let me thank you each one of you in my extended family.
For upkeeping our group, site, posts and Koti Japam, I like to specially thank a few
selfless volunteers who has done so much with their time and effort. Our special
pranams and gratitude goes to Chandraji, both Geethaji's, Veenaji, Shashiji and
Chithraji for their enormous help maintaining the koti japam blog, Facebook page,
moderating our group posts, and their precious time. Thank you and May Krishna bless
you always!
As the case with any large group and with our busy lives, we do make mistakes and
errors at times. I request all of you to forgive any mistakes, bad behavior or errors
from my side. It has been a very busy & stressful year for me and I apologize for the
mistakes and delay in email/phone replies. Praying for all your support and help in
years to come. Om Namo Narayanaya:
May god bless everyone. Samastha loka sukhino bhavanthu!

– Sunil - gvreditor@gmail.com
Navaneetham Cover Photo by -
Shri Jayachandra Das

Important days
December 22nd December 27th January 14th
Kuchela Dinam Mandala vilakku Makara vilakku
Parashurama Jayanhthi
Thai Pongal
Guruvayur Kalabhattam
Thiruvathira
As everyone of you know, our world is passing through a testing time – lots of illnesses,
war, droughts, natural calamities, human created calamities and more poverty around the
world ... We need Shri Guruvayoorappan's help to pass through this testing phase and HIS
blessings to have better days and a better world ahead. Let there be more peace in this world
and let us help others as much as we can.
ॐ परमद परममदम पर त परमदच त |
परस परम द परमव वम ष त ||
ॐ मत मत म त ||
Please pray for the well being of everyone and extend a helping hand to the needy
as much as you can. We all can make a small difference in each other's life by
extending a helping hand and support each other in need.
Samashta Loka sukhno Bhavanthu!! May everyone in the whole universe be happy!
| सर श कष र मस |
Wish you a happy New Year!
Om Namo Narayanaya:
May Krishna light up our days with better health & happiness.
“Kayenavacha manasendriarva budhiyatmane vaprakrithe swabhavath
KaromiyathiyadsakalamparasmaiNarayanaythi samarppayame”
Photo by Shri. Jay Chandradas

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XmcI {_Òta
TRIVIA
Did you know?
Where are the southernmost and northernmost
Hindu temples in the world?
[Answer at the end of this issue.]
Swamiye Sharanam Ayyappa – Keerthanam

Peringeth Narayanan Nambiar
(I have been chanting the following Keerthanan in the mornings and evenings for the past 40 years. I
would like to share the same among members through Navaneetham)
സ മയ ശരണ അയപ
ശബര ശ ര നമ ശബര ശ ര നമ ,
ശബര ശ ര നമ , ശബര ശ ര നമ...
ഓ ങ രഹങ ര , ശ ഗ രന ശന ,
ശങരൻ ക% ഞ ട ച ന യന .
ഐങരയസ ദര , ന ൻ-%ഴൽ യചർകയണ ,

ശ ഖന ദപ , ശബര ന ധ ,
ആരണ യ6 %ത ക6യ8 തണകവ ൻ ,

ആധ ര യവറണ ശബര ന ധ ,
ആറ 6 ,യമട 6 ,% ട 6 ,ന ക യ8
% തക% ളണകമ , ശബര ന ധ ,
കതറ%ൾ ചങ ൽകപറ ക 8 % 6 ,
കറ കപ റകയണ , ശബര ന ധ ,
ഞ നകണനള , യബ ധമണ %ണ ,
പ ദ നമ ക ൻ അരൽ തയരണ ,
യവദത കന86C ഏത ന ന ധന ,
ഭതന യതശ ര ശബര ന ധ പ ഹ , പ ഹ ,
ശബര ശ ര നമ ശബര ശ ര നമ ,
ശബര ശ ര നമ , ശബര ശ ര നമ...

KUCHELA
The story of Kuchela tells how one has to meditate on God, to worship him
and to honour him. Kuchela knew what exactly had to be given to the Lord.
The Lord cares more for the feeling that accompanies the gift, the attitude with
which the offering is made. He is not moved by the quantity or the cost.
Kuchela took a little "beaten rice" and the Lord ate it with relish and was
highly pleased at the offering so full of Bhakthi (devotion). The imprint of
Bhakthi (devotion) made the beaten rice precious." "Give the Lord the fruit of
prema (love), that grows on the tree of life. Develop the illumination of Prema
and the bats of grief, envy and egoism will fly away into the far darkness."
In the Kuchela episode the wife of Kuchela plays a more important role than
Kuchela himself. She had much more bhakthi (devotion). In fact women are
more devoted than men, they can master their mind better. It was her maternal
love that prompted her to send Kuchela to the Lord. Kuchela hesitated and
argued that Krishna may not recognise him or remember him or invite him or
accept his homage. He was described in the Bhagavatha as constantly engaged
in meditation. But then how can this doubt be explained? She argued with him
to give up all his doubts and proceed atleast as far as the gate of the palace of
Krishna. She was certain that Krishna would call him in, if he took atleast that
little trouble. Of course, fire warms all, but one has to go near it, is it not?
Staying away you can not complain that the fire is not warming you.
Once it was decided that Kuchela would go, she took from the place where
she had hidden it for a rainy day, a quantity of paddy. Just a handful, she put it
in boiling water, took it out, dried and then frying it over the fire she pounded it with a pestle to prepare the beaten rice, that Kuchela said
was Krishna’s favourite food while at school. She tied it to a corner of the cloth worn over the body and he moved on with his fear
increasing at every step. Such fear should be absent in a genuine bhaktha. He must approach the Lord as his right and earn the Grace that
is his due.
Of course the Lord showers his mercy on all. So he called him in with overwhelming joy and reminded him of the happy days at school
which they spent together at the Guru’s feet, and even while Kuchela was trying to hide the offering tied to the corner of his tattered cloth
Krishna sought out for the stuff and began eating it with great relish. Bhakthi had made it very tasty to the Lord.
It was related that Rukmini Devi held his hand when he took the third handful and the reason given usually by the commentators is that
she was afraid that all the riches of the Lord would go over to Kuchela if a few more handful were taken by the Lord. What a silly idea! as
if the riches of the Lord are exhaustible, as if he would care if Bhakthas carried all of it away, as if the Mother of the universe is stingy in
her gifts! This can never be true! The real cause for her holding the hand of Krishna was that she claimed her share of the offering of the
devoted heart. She wanted a portion for herself as it was her right to have a share.
* Kuchela left Dwaraka rather disappointed, because he was not given any donation or promise of a donation. He was sad when he
remembered his family and the starving children. He was lost in grief and so, he passed his own house without noticing that it had
undergone a great change and had become over night a big mansion. His wife, who saw him, called him back and related how suddenly,
happiness had been showered upon them by Krishna’s Grace.
Kuchela’s sadhana started that day! Until then he was just a ritualist, going through the outward forms of the rites precribed in the
Shastras. When he realised how the Lord can through this mahima, transform poverty to wealth, he decided to win the Grace of God for
securing perpetual undiminished joy that is to say, he got "Su-darshan" that is the vision of what is good for him. And in the midst of the
treasures that now filled his residence he lived a life of an ascetic without any attachment. He knew that it was all a dream, the riches now
and the poverty then.
On ane occasion even Kuchela doubted Krishna. He thought that although Krishna was his childhood friend, now that he was a very rich
and powerful king, Krishna may not even recognise him. Kuchela was very agitated. However Kuchela’s wife never had such doubt and
she encouraged him to go and see Krishna, who has a very broad mind and would never forget His friends. After passing through such
doubts and several tribulations, Kuchela entered Krishna’s mansion. Krishna welcomed him heartily and honoured him. Even without
being asked, Krishna gave a lot of material wealth and a lot of Grace to Kuchela. The moment God’s Grace is showered, one will forever
forget his own desires.
After this Kuchela returned to his home and to his great surprise, found his poor home transformed into a big mansion. He explained to
his wife how he was treated by Krishna and said, "He received me as if He was longing to meet me and He showed such Kindness that He
appeared as kindness and canpassion personified. He accepted a small quantity of parched rice from this poor Kuchela and showered on
us this large mansion." If you can give the Lord even a small quantity, he returns it back manifold.

ॐ
Story of two strange prince-brothers
Or
Meaning of ‘Sandranananda-avabodhatmakam’
Viswanathan. K
When, some years ago, I started reading Sriman Narayaneeyam for the first time, doubts arose in my mind about
the exact meaning of certain expressions therein.
For example, I could not get at the full meaning of:

स न र नन रब ध तमकम ‘Saandrananda-avabodhatmakam’, the very first expression in the very first sloka of the
very first Dasakam No.1.
I reflected within myself, “What could be the exact meaning of this expression? Why has the author used this? He
could have used the expression, Sat-chit-Ananda, well-known to us, as Maharishi Veda Vyasa has begun his
invocatory sloka of Srimad Bhagawatha Mahapuranam:
‘Sacchidaananda-roopaaya viswotpatyadi hetavey.’
The word-by word meaning of this expression, according to the Dictionary, reads as under:
सन Compact, dense or deep
आनन happiness or joy
अरब ध(न) perception
आतमक Composition or collection.

So, we may freely translate this expression, as
1. One, Who bestows immense and perennial happiness or joy on the perceiver; or
2. Personification or Embodiment of perennial happiness for the perceiver.
Naturally, the question arises: How to perceive that Brahma-Tatvam or Para-Brahmam?
I felt that it was, at that initial stage, too much for me to delve deeper into the meaning.
So, I left it at that and proceeded ahead, to the second sloka.

Its first line reads as:
एर रभ$-रस न$पर सरभ $ हस रभध( $ न$ ।
Yevam durlabhya- vasthunyapi sulabhatayaa hasta-labhdhe yadanyath |
Meaning: Although this Brahmatatvam or Parabrahmam, which is very difficult to attain or perceive, is easily
available on hand…
I thought within myself: ‘Why does the author say that it is very difficult to attain?
If I just stand in the line or queue of the devotees, it will automatically take me in front of the Sanctum Sanctorum
or Garbha Gruham.”
Leaving my reflections there, I proceeded ahead with my first study.
But the questions were lingering in my mind.
In Slokas 1 and 2 of Dasakam 2, Sri Narayana Bhattadhri takes us directly in front of the Sanctum Sanctorum of
Sri Guruvayurappan and casts a spell over us, that we forget ourselves and just stand before Sri Krishna, spell-
bound. It takes us sometime for us to come back to terra firma. So beautiful and exquisite is the description of Sri
Krishna!
Again, Dasakam 3 on Bhakthi is just superb and non-pareil. The manner, in which he establishes the superiority
of Bhakthi over Gnyaanaa and Nishkamyakarma, is so logical and thoroughly convincing that we feel that he is
voicing our own convictions.
After Dasakam 3, I was eagerly expecting Sri Narayana Bhattadhri to start his summarized version of Srimad
Bhagawatha Mahapuranam, with the story of Sri Mathsyavatharam, as per the direction of Sri Guruvayurappan:
‘Mathsyam thottu thudangu’ (Touch Fish and start). But, to my utter surprise and some bewilderment, he has dealt
with the topic: “Ashtanga Yogam” in Dasakam 4.
I started wondering: ‘What is Ashtanga Yoga? What have that Yoga and Sri Guruvayurappan in common? When
he has praised Bhakthi Yoga sky-high or we may say Vaikuntam-high, why is he now praising Ashtanga-Yoga?’
I tried to find out the answers to these doubts, but could not. Thereafter, I went thru the remaining 96 Dasakams,
but with these doubts lingering in my mind.
After thus finishing the first reading of Sriman Narayaneeyam, I referred to Srimad Bhagavatha Mahapuranam to
see if that holy book contained any chapter on Ashtanga Yoga. Yes; Chapter 2 of Skandam 2, Chap.28 of
Skandam 3 and Chap.14 of Skandam 11 deal with this topic.
I then referred to Sri Vishnu Puranam composed by Maharishi Parasara, grandson of Brahma Rishi Vasishta,
father of Maha Rishi Veda Vyasa. Therein, I came across a place where Maharishi Parasara was narrating a story
to his illustrious disciple Rishi Maitreya, while explaining about Para Brahmam or Brahma Tatvam.
“O, Maitreya! Mahatmas, who have realized the Supreme, both within themselves and outside in all the living
beings, by resorting to intense spiritual practice of Gnyaana Yoga,
are themselves Para Brahmam (as they are beyond the mischief of the three Gunas of Maya). So, by intense
practice, seek unity with the Supreme God-head and with the help of Yoga, intensify your efforts to attain Moksha
or Nirvana or Merger. Paramatma cannot be perceived by the sense organs as it is the subject-matter of Supreme
Knowledge, transcending the sense organs, the mind, Buddhi or Intellect. These are all for looking externally.
One can perceive the Para Brahmam, only by intense spiritual practice using
Sadhana and Yoga (Ashtanga Yoga) as the two eyes.”
At this stage, Sri Maitreya comes out with a request:

“O, Sadguru! Please explain to me that Yoga, by practicing which I can perceive the Supreme Lord
(Parameshwara).”
Sri Parasara replies:
“Yes. I shall presently explain that Yoga, first by means of a story, to convince you of its effect and then the exact
Yoga itself.
“Once upon a time, there was a king called Dharma-dwaja.
He had two sons: Amita-dwaja and Kruta-dwaja.
Amita-dwaja had a son by name, Khandikya Janaka.
The younger brother, Krutha-dwaja was mainly engaged in seeking Self-knowledge, (Atma-vidya, Brahma-vidya
or Brahma-Nishta).
The elder brother, Amita-dwaja had a son, Khandikya Janaka, by name.
The younger brother Kruta-dwaja had a son, Kesidwaja by name.
While the elder cousin Khandikya Janaka was an authority on Karma Nishta or the route by which one can attain
the Paramatma, through the Karma route (Nishkamya Karma), the younger cousin, Kesidwaja was an expert in
Atma-vidya or Brahma-Nishta.
Still, they were frequently engaged in outwitting each other. In due course, the relationship between the cousins
soured to such an extent that the fight between them intensified. By a quirk of fate, the younger cousin and Atma-
gnyaanee Kesidwaja succeeded in driving out King Khandikya out of the kingdom and in proclaiming himself as
the king. Poor Khandikya took his Purohit (the Guru) and certain loyal ministers with him and disappeared in a
dense forest.
Although Kesidwaja was engaged in Gnyaana Nishta or Brahma-Nishta, he was performing many Yagnyaas to
conquer death. One day, it so happened that when King Kesidwaja was engaged in performing some Yagnya, he
came to know that his holy cow, which was supplying milk required for the Yagnyas, was killed by a lion in a
dense forest.
Shocked by this incident, King Kesidwaja asked his Ritwigs (performers of Yagnyas), whether any ‘Prayaschitta’
or atonement had to be done.
The Ritwigs pleaded their ignorance and directed the king to seek the advice of Rishi Sunaka, son of Maharishi
Bhrigu. Accordingly, King Kesidwaja approached Rishi Sunaka for advice. But, Rishi Sunaka too pleaded his
ignorance and directed him to seek the advice of his cousin and enemy, Khandikya, who alone knew about it
clearly, as he was an expert in Karma-Kandam.
King Kesidwaja thanked Rishi Sunaka and told him ‘O, Maharishi! As advised by you, I shall now go and seek
the advice of my enemy Khandikya in this matter. If he clarifies my doubt, well and good. Then, I can complete
my Yagnya without hindrance.
If, on the other hand, he kills me out of enmity, then I’ll get the fruit of the Yagnya, even without completing it.
The sin of stopping the Yagnya will stick to him.’
So saying, King Kesidwaja took leave of Rishi Sunaka, wore a deer-skin of a black deer (as a Rishi), mounted on
a chariot, and reached the place of Khandikya in the dense forest. On seeing him, Khandikya grew angry, took up
his bow on hand and threatened him, ‘Have you come here, wearing the deer-skin as a Rishi, hoping that I would
spare your life? Have you forgotten that both of us were wearing the same deer-skin even while fighting against
each other? In any case, I am going to kill you. You shall not return to your kingdom alive. You have usurped the
kingdom from me and driven me out of the kingdom, to this forest.’
King Kesidwaja calmly replied: ‘O, Khandikya! I have come here to get a doubt clarified by you, and not to kill
you. First listen and then decide whether to kill me or leave me.
First, leave your anger against me.’
On hearing these conciliatory words, Khandikya consulted his Purohit (Guru) and the ministers separately. The
ministers advised him: ‘Now the enemy is now under your control; and so you must kill him and get back your
kingdom.’
Khandikya replied, ‘What you say is undoubtedly true. The problem is, by killing him, I’ll get back the entire
kingdom. But, Kesidwaja will win victory over all the other worlds and thereby this Earth also, because he is a
Gnyaanee. I consider victory over all the other worlds more important than this kingdom, because the former lasts
for a very long time, perhaps for eternity, while the latter lasts only for some time. So, I shall not kill him, but
agree to clarify all his doubts.’
So saying, Khandikya approached King Kesidwaja and told him, ‘All right. Whatever you want to ask, you may
ask.’
Then, King Kesidwaja explained all that happened from the death of his holy cow till his arrival there and sought
his expert advice about the Prayaschitta or atonement. Mahatma Khandikya listened to the king carefully and
explained the steps to be taken for performing Prayaschitta or atonement, as he was an expert in Karma Kandam.
The king listened to the valuable advice of the Mahatma, thanked him and went back to his kingdom, performed
the Prayaschitta or atonement and then completed the Yagnya perfectly.
After thus completing the Yagnya, he was greatly satisfied, but reflected within himself,
‘I have respected all the Ritwigs here, and all those who attended the Yagnyas, gave away alms to all the seekers
and completed all the formalities, in accordance with the well-accepted practices. But I have forgotten to pay
Guru-dakshina or fees to Mahatma Khandikya.’
Immediately, he mounted on his chariot and proceeded to the place in the dense jungle where Mahatma
Khandikya was residing. On seeing King Kesidwaja from a distance, Mahatma Khandikya grew angry, took up
his bow and got ready to attack and kill King Kesidwaja.
Then, King Kesidwaja said, ‘O, Khandikya! Don’t get angry with me. I have come now to pay you Guru-
dakshina, fees to you for the expert advice. I have completed the Yagnya according to your invaluable advice.
Whatever Dakshina or fees you want to ask, please let me know.’
Then, Mahatma Khandikya became calm and consulted his ministers and sought their advice. The ministers said,
‘This is the right time for you. Seek the entire kingdom as your fees. You can thus get back your kingdom without
a fight.’
But, Mahatma Khandikya said, ‘What can people like me, with a short span of life, achieve by occupying the
throne as the king? Whatever you said was in the self-interest. But, I don’t want my self-interest to overrule me. I
want to know what is Paramartha or Purushartha, and how to seek It. Unfortunately, no one here has any
knowledge or idea of this.’
So saying, Mahatma Khandikya went near King Kesidwaja and asked him,
‘Will you definitely give me the Guru-dakshina that I seek from you?’
King Kesidwaja agreed immediately and unhesitatingly.
Then Mahatma Khandikya said, ‘You are an expert in Paramarta Vidya or Brahma-gnyana and Yoga Sastra. If you
really want to pay me Guru-dakshina, then please teach me that Brahma-gnyaana,which will put an end to all my
worldly miseries and confer Sat-chit- ananda or Eternal Bliss and happiness on me.’
King Kesidwaja was just surprised beyond words to hear this desire of the Mahatma.
So, he asked him, ‘Normally, Kshatriyas wish to rule over kingdoms. Then, why did you not demand the kingdom
from me?’
Mahatma Khandikya replied, ‘O, Kesidwaja! I shall tell you the real reason for not demanding the kingdom as
Guru-dakshina. A kingdom and its rulership make a man a fool. I do agree that it is the duty of a Kshatriya to
protect his subjects and save them and the kingdom from the enemies. Although you have snatched the kingdom
from me, due to my weakness, the sin of not saving the kingdom and the subjects are no more mine. The kingdom
which I was enjoying earlier, in the company of my ministers and advisors, was due to the fruits (good or bad) of
my karmas in my previous births.
Further, according to the opinion of the Mahatmas, a Kshatriya is not supposed to seek alms from others. That is
why I did not demand the kingdom as Guru-dakshina.’
On hearing these words, King Kesidwaja became happy, applauded the view-point of Mahatma Khandikya and
told him, ‘I am now reducing my Prarabdha karma by administering the kingdom and performing Yagnyaas. I
now find that your mind is really mature to receive my teachings (on Brahma Vidya).
‘First, I shall deal with Ignorance (अज न), which is the seed of this tree of samsara or worldly life: (a)
Considering things which do not possess permanence as Sat or real;
(b) Considering things which are not one’s own, as one’s own (especially when one wields power).
This Ignorance envelops the Mind and the Intellect (Buddhi) and creates impressions and infatuations, such as ‘I’
and ‘Mine’ in the physical body.
The Atma or Atman inside the physical body is entirely different from the physical body, which is made up of the
pancha bhoothas, five elements. The infatuation is not confined to one’s physical body, but extends to one’s wife,
children, and grandchildren and even to possessions of others.
‘The human body is for working out one’s karmas, which are nothing but ties, fetters or coverings around the
Jeevatman. Just as a house is built up by mixing sand, stone and other materials, with water, in the same way, this
physical body too, which is just a combination of the five elements (pancha bhootas), lasts as long as the Atma
resides in the body. Immersed in the worldly pleasures in all the various janmas or births, this Jeevatma is ever
enveloped by Infatuation (Moham), due to its karmas and vasanas.
This dirt and dust (Karmas, vasanas and infatuation) enveloping the Atma is removed to a great extent by
knowledge or Gnyaana of the Parabrahmam.
‘Once this infatuation is calmed down, the mind becomes healthy, tries to attain freedom
from thought-waves and ultimately attains Moksha or Merger with the Para Brahmam.
This pure Atma of the form of Gnyaana is Nirvana or Moksha. Sorrows, pains, pleasure etc., are all characteristics
of Ignorance and are the result of Prakruti, acting through Maya and its three agents, Sattva, Rajas and Tamas.
Atma is free from all these three and is ever independent.
That is why I told you that Infatuation or Ignorance is the seed of all worldly miseries. One can overcome this
Infatuation, only by Yoga (Yoga means union or Merger with the Paramatma by meditating upon, experiencing
and thus perceiving It).
When thus the mind is cleared of all its impurities and becomes blemishless, it is automatically attracted by the
Para Brahman. Thus, Yoga is the ultimate merger of the Jeevatma with the Paramatma, as a result of Yama,
Niyama, etc.
A person seeking Nirvana or Moksha through Yoga is called a Mumukshu or Seeker.
In the initial stages of Yoga practice, he is called ‘Yoga-yukta-Yogi’ or a Saadaka.
When he perceives the Brahmam through Meditation, that stage is called ‘Vinishpanna-
Samadhi. If, by some bad luck, the Mind of the Sadhaka or Mumukshu is polluted by bad thoughts, words or
deeds, he can still attain Moksha by restarting the practice.
[Sri Krishna too confirms this in the following sloka of Srimad Bhagawath Geeta. (6.40)]
When the Mumukshu perceives the Para Brahmam, when alive, in the physical body,
he is praised as a Jeevan Muktha. After his Atma leaves the body and merges in
the Para Brahmam, never ever to return in any form, he is praised as a Videha Muktha.
A yogi should observe celibacy (Brahmacharya, in thought, word and practice), non-violence (ahimsa), truth,
simple living, and work without any selfish motive (Nishkamya Karma).Only such a person can mediate on the
Paramatma, without break or hindrance.
Such a Mumukshu, Seeker or Sadhaka should start his Yoga practice from Yama,
then go to Niyama, Asana, Pranayamam, Pratyaharam, Dharana, Dhyana and finally
reach the Samadhi Stage.’
At this moment, Mahatma Khandikya came out with a request for enlightenment:
‘O, Great Yogi Kesidwaja! Please explain to me how to control or destroy the Mind.’
King Kesidwaja explains:

‘ So long as the Mind is not controlled, it will go on wandering from thought to thought, and place to place,
without getting tired, and struggling like a rudderless ship in a vast ocean of illogical, disconnected and worthless
thoughts. The only way to control the Mind is to peg it to the Para Brahmam or any deity of one’s choice (Ishta
daivam), with or without Form. (Saguna or Nirguna).
In this world, there are three kinds of Faiths to attain the Parabrahmam;
Brahma yoga, Karma Yoga and a combination of both.
Mahamunis like Sananda and his brothers followed the Brahman Faith.
All the other living beings, right from the devas to plants and creepers follow the Karma path.
Certain others combine Knowledge (Brahma-Nishta) and Karma-Nishta.
(See Bhagawat Geeta Chapter 4)
O, King Khandikya! So long as Prarabdha Karma does not get diminished in spite of special Knowledge
(Gnyaana), till then ego etc., prevent the man from seeing the Brahmam and the world as one. When such
difference in perception (Bheda-buddhi) vanishes, he sees, experiences and perceives everything as Brahmam and
enjoys within himself. He is called Brahma-Gnyaani. It is Bhagawan Vishnu’s Supreme Form, the Viswa-roopam.
‘O, King Khandikya! A beginner will not be able to meditate upon the Unmanifest Form of the Supreme Being.
(Sri Krishna too advises Arjuna in the same way- Bhagawat Geeta.). So, we should start with the manifest Forms,
such as the Cosmic Golden Egg
(Hiranya-garbha), Bhagawan Vasudeva, Brahma Deva, Marut, (Vayu), Vasu, Rudra, Surya,stars, planets,
Gandharva, Yaksha, Daitya or Asuras, Human beings, animals, mountains, oceans, rivers, trees, all the five tan-
matras,consciousness, unconsciousness, etc., which are all nothing but Its Manifestations. All these together are
together called ‘Viswam’ or Universe.
The minimum stage that one should reach in the practice of Brahma-Yoga or Brahma-Nishta is Dharana. From
Dharana, the Mumukshu or the Sadhaka reaches the Dhyana stage. At this stage, the Sadhaka loses all his body
consciousness and knowledge of the surroundings in toto. He is the said to have reached the Samadhi stage. He
becomes one with the Paramatma.
‘O, King Khandikya! I have so far told you everything about Brahma-Nishta.
What more do you want from me?’
Mahatma Khandikya submits:
‘O, King Kesidwaja! By explaining this Yoga to me, you have rendered a great help.
All the impurities of my mind have been washed away by your Upadesa or teaching.
The feelings, such as ‘I’, Mine’, ‘You’ and ‘Yours’ caused by Ignorance, have all
disappeared from my mind. In fact, ‘Paramatma’ is not a matter that can be discussed, because it is a thing beyond
speech and words and all the five senses; nay, It is beyond the Mind and the Buddhi. It is a thing to be perceived,
experienced and enjoyed inwardly.’
Then, Mahatma Khandikya performed all the Poojas to the King Kesidwaja, the Guru.
The feeling of enmity and vengeance had vanished from his thoughts altogether.
He then retired deeper in the forest, performed Brahma-Nishta, as taught by King Kesidwaja, without any break
or disturbance, and became one with the Parabrahmam.
But, poor King Kesidwaja continued to enjoy the pleasure of the kingship. In order to exhaust his Prarabdha
Karma, he performed Yagnyaas for the general welfare. After thus enjoying all his Punyams, he too, like his
cousin, practiced Brahma-Nishta and merged with the Para-Brahmam.
It looks as if too much of Punyam too is an impediment to Moksham or Final Liberation!
A rare case of the disciple excelling the Guru!
Thus, Maha Rishi Parasara concludes this story.
After going through this story, I could understand, not only the full meaning and import of the expression,
Saandra-ananda-avabodhaatmakam., but the full meaning and substance of the first line of sloka2 of Dasakam 1.
Indeed, one has to practice Ashtanga Yoga and study the numerous verses of the Vedas and the Upanishads, to
perceive the Brahma-tatvam or the Para Brahmam.
But, at Guruvayur, it is not at all difficult; rather it is very easy, as the enlightened author
declares. The moment the devotee steps into the small pathway leading to the Sanctum Sanctorum, he/she is just
transformed. The devotee’s eyes, the Mind and the Buddhi, all converge and focus at the Lotus Feet of Sri
Guruvayurappan!
Most of the devotees, who enter the temple to seek some help or the other from Him, forget themselves, because
they lose all consciousness of everything around them and within themselves. At this stage, the Jeevatma just
looks at the Para Brahmam or Brahma-tatvam, Sri Guruvayurappan and pays its obeisance to It, the Brahma-
tatvam.
If this is not transcendental perception, then what else is it?
That is why the learned author, Sri Narayana Bhattadhri exclaims:
हन ! भ ग$ जन न म !
How to describe the good luck of these people!
| सर श कष र मस |

കന F ത ര by Balendu.
Now "Neytthiri is available at Guruvaayoor Devaswam Book Stall.
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About the author: Shri Balendu (Chandrasekhar K. Nair)

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Narayaneeyam Moolam: Chapter 28
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Buddhism
Dr. Saroja Ramanujam, M.A.,Ph.D
Buddhism which started in India swept the whole world and became a popular world
religion like Christianity and Islam as it spread in many countries in the east. Due to its
simple doctrines it was embraced by all classes of people. It was basically a religion for
common people though like Jainism it also did not accept the authority if the Vedas
which might have been the main reason why it spread to other countries.
Siddhaartha, though a prince by birth renounced his worldly life seeing that all pleasures
are fleeting and often followed by suffering due to illness and old age. He got
enlightenment after six years rigorous austerities and found that the desire is the root
cause of all evil . He came back as Buddha, the enlightened and taught the world his
wisdom. Thus the mortal Siddhartha became the immortal Buddha. The fact that Buddha
is considered as one of the avataras among many mentioned in Srimadbhagavatham
speaks a lot about the greatness of Buddha.
Buddha was basically a social reformer and ethical teacher. He never touched on topics
of metaphysics and dtold his disciples that he purposely left it out because what was
needed then was only moral rehabilitation of degenerated values. The atmosphere in
Buddha’s time was such that people were more preoccupied with rituals, l karma kanda
of the Vedas than metaphysics or Vedanta. There was all sorts of tantric practices
involving himsa and Buddha therefore preached ahimsa as his main tenet. If Buddha can
be described in one word it would be kaaruNya or Mercy.
The teachings of Buddha were oral and it was later recorded by his disciples and hence it
is now known what was his original teachings and what was interpretations or expansion
of his disciples according to their own understanding.
The original literature of Buddhism was in Pali language compiled long after Buddha.
Some later Buddhists claimed that these works were misinterpretations and they had
separate literature in Sanskrit. They called themselves Mahaayanis and the former as
Heenayanis and their school is known as Mahayana buddhism and the former as
Hinayana buddhism.
The teachings of Buddha are threefold, namely, The four noble truths, the noble
eightfold path and the doctrine of dependent origination.
The four noble truths
1. There is suffering in this world experienced by all. Even the sukha always ends in
duhkha when it is gone as everything is fleeting.
2. There is a cause for the suffering. This is the basis of the third teaching, namely
the dependent origination.
3. There is also an end to suffering. As everything arises from some cause , when the
cause is removed there is no more effect.
4. The means of removing the cause. This is elaborated in the noble eight fold path.
The eightfold noble path
The Noble eight-fold path consists of eight steps to remove suffering. They are,
Right faith
Right resolve
Right speech
Right action
Right living
Right effort
Right thought
Right concentration.
We shall see about the Doctrine of dependent origination next.
Padmanabha Swamy temple Uthsavam

Thamasoma Jyothirgamaya
(lead me from darkness to light)

Sri Gurupavanapura Divya Alaya Darsanam.
Shri. Nadukaveri Viswanathan

Ch - 5 FOUR GREAT GURUS
(Continued from last issue of Navaneetham.)
On closer scrutiny of the events, a very important fact surfaces that four Gurus were involved in
shifting the Moorthi from Dwaraka and Its consecration at Guruvayur!
They are: 1. Sri Krishna Himself;
2. Deva Guru Bruhaspati;
3. Lord Siva (as Sri Dhakshinamoorthi); and
4. Sri Adi Sankara
i) Sri Krishna:
He asked Uddhava to shift the Moorthi from Dwaraka to a safer place. Is He not described as the
Jagadguru, who taught Bhagawat Geetha to us thru Arjuna? Let us recite Sri Krishna Ashtakam
composed by Sri Adi Sankara:

१. वसदव सतदवकस-च रर-मद नम।

दवक -परम न दक रव दजग ु म॥
२. अतस( प प-स क ह र-नपर- * भतम।
र -क कर-क र क रव दजग ु म॥
३. क टल लक-स ु पर- च - नभ ननम।
वलसतक डलधरक रव दजग ु म॥
४. म द र-ग ध-स ु च ह सचतभज म।
ब ह प छ व चड ग,क रव दजग ु म॥
५. उ प ल-प -प ु ु न(ल-ज(मत - मस नभम।
दव न र*र ु क रव दजग ु म॥
६. मु मर(-क ल-स ु प(त बर-स * भतम।
अव -तलस(-ग ध, क रव दजगदग म॥
७. ग* पक न कच- ुक कम मु कत व सम॥
ु( नकतमह व स क रव दजग ु म॥
८. ु(व स क मह*र क वनम ल - वर मुजतम।
ख-च -धरदव क रव दजग ु म॥
क र क मदप ुतथ पठत।
क* ट-ज म-कतप प मररन वन त॥
इ त ु( क र क सपरम ु॥
Transliteration: -
ii) Vasudeva Sutam Devam Kamsa Chanoora- mardanam!
Devakee paramanandam Krishnam Vande Jagadgurum!!
i. Athasee pushpa sankasam Haara Noopura sobitham!
Ratna Kankana Keyooram Krishnam Vande Jagadgurum!!
i) Kutilaalaka samyuktham Poorna Chandra Nibhananam!
Vilasath kundala dharam, Krishnam Vande Jagadgurum!!
१. Mandara gandha Samyuktham charuhaasam chaturbhujam!
Barhi pinchava choodangam, Krishnam Vande Jagadgurum!!
1. Utpulla padma pathraaksham, Neela Jeemootha – sannibham!
Yadhavaanam Siroratnam, Krishnam Vande Jagadgurum!!
i) Rukmini – keli –samyuktham, peethambhara – susobhitham!
Avaaptha – thulasee – gandham, Krishnam Vande Jagadgurum!!
1. Gopikanam Kucha–dwandam, Kunkumankita – vakshasam!
Sree Niketam mahesvasam Krishnam Vande Jagadgurum!!
1. Sree Vatsankam Mahoraskam Vanamali – virajitham!
Sankha Chakra dharam devam, Krishnam Vande Jagadgurum!!
2. Krishnaashtakamidam punyam, pratharutthaya yah pateth!
Koti janma krutham papam smaranena vinasyathi!!
Thus Sri Krishnshtakam Sampoornam!
j) Deva Guru Sri Brahaspathi: It was Deva Guru Bruhaspathi, who shifted theMoorthi, from Dwaraka to
Guruvayur with the help of Vayu Bhagawan. We usually worship him by the following sloka of
Maharishi Vyasa:
दव न च ॠष(र च, ग ु क चन-मस नभम।

ब -भत ल*क तनम म बह प तम ॥
Devanam cha Risheenam cha, Gurum Kanchana Sannibham!
Buddhi – bhootam thrilikasya tham Namami Bruhaspathim!!
i) Lord Siva (as a teacher or Guru) :

Did He not teach Sri Rudra Geetha to the Pracheta princes and was therefore their Guru? Did he not
direct Deva Guru Bruhaspathi to consecrate Moorthi on the banks of Sri Rudra Teertham and thus
became the Guru of Deva Guru himself?
We usually worship Him as Sri Dakshinamoorthi by the following slokas
(Only some are given below):
१. मAन- - क टत पर -त व व न म,ु
व ष ु तवस षगरBर वत ु हम न ुBु ।
आच ुकर-क लत- च म ु -म नद- प,
व म र मम दत -वदनद र म त- म(ड॥
२. वट- वट प-सम(पभ मभ ग नष र,
सकल म नजन न }।नद त रम र त।
भवन-ग म( द र म त दव,
जनन-मरर द ुखचछद-द ुनम म ॥
३. च ुवट-तर*मल ुव ु ु ु ग वु ।
गर* तमAन न त छ न-स ॥
४. नध सव - व ु न भषजभवर* गर म।
गरवसवल ु*क न द र मत ुनम ॥
Translit:
1. Mouna – vyakhya – prakatitha – parabrahma tatvam yuvanam,
Varshishtanthe vasad - rishi – ganai – ravrutham Brahma – nishtaih!
Acharyendram kara kalitha chinmudra-mananda roopam
Swatmaramam muditha vadanam Dakshinamoorthi meede!!
1) Vata vitapi Sameepe’ Bhoomibhage nishannam,
Sakala – muni – jananam, gyana dathara marath!
Thri – bhuvana – gurumeesam Dakshinamoorthi devam
Janana – marana duhkha chcheda–daksham namami!!
1. Chitram vata–tarormoole vriddhah Sishya gurur yuva!
Gurosthu mounam vyakhyanam, sishyasthu china samsayah!!
Nidhaye sarva – vidhyanam, Bhisheje bhavaraoginam!
Gurave Sarva lokanam, Dakshinamoorthaye namah!!
The meaning of the third sloka is:

What a wonder! The Guru and the disciples are sitting under the Banyan tree. The Guru
is young but the disciples are all old! Guru Dakshinamoorthi teaches all by Silence.
(Mounam) He just explains by Chinmudra, by joining the right thumb and pointer–finger
(thus making a Zero or Soonya) and keeping the other three fingers apart. In short, it
means that if the three gunas, Satva, Rajas and Tamas are removed or overcome, the
Jeevatma automatically merges in the Paramatma.
1. Sri Adi Sankara Bhagawat Pada :
He is described as Jagat-Guru! He devised and introduced suitable systems and
procedures for conducting various kinds of worship in Sri Guruvayurappan’s temple.
Who else is or was more qualified for this? He was chosen by Sri Guruvayurappan
Himself! We offer our Namaskarams to the Jagat Guru thus:
ु त- म ुत- पर र न आल क र ल म।ु
नम म भगव प द करल*क- करम॥
Translit: Sruthi – Smruthi – purananam Alayam – Karunalayam!
Namami Bhagawath padam Sakaram Loka Sankaram!!
Thus Sri Guruvayurappan‘s Temple, as we see today, is the result of the efforts and
blessings of these four great Gurus!
Our humble Namaskarams to them, again and again!
LIFE SKETCH OF SRI ADI SANKARA

As stated earlier, it was Sri Adi Sankara who prescribed appropriate systems and
procedures for the performance of all the poojas of Sri Guruvayurappan and that too at His
Command!
Now let us learn something about the birth and achievements of Sri Adi Sankara. That was the time
when Sanatana Dharma, called Hindu Dharma these days, was misinterpreted, mutilated and
desecrated by its own splinter groups like Buddhism and Jainism, and inside Sanathana Dharama
itself by various separatist groups, such as Vaishnavam, Saivam etc. Thus cracks started developing
inside Sanathana Dharma. It was in that critical time that Sri Adi Sankara innovated and removed all
the weeds, shrubs, thorns and bushes and re-established Sanathana Dharma on the solid basis of
Advaita.
There was a pious couple, Sivaguru and his wife Aryambha, living in a village called Kaladi, on the
banks of the River Bharathpuzha (near Trichur) Kerala. They had no children for a long time. So both
of them visited the famous Sri Vadakkunathan Temple (of Bhagawan Sankara) at Trichur, stayed there
for 48 days and prayed for His Mercy. One early morning, much before dawn, Bhagawan Sankara
appeared on Sivaguru’s dream and asked: “I am satisfied with your worship. Now would you like to
have one good and famous son but not with long life, or many sons, with long life, but all dull–witted?”
Sivaguru replied, “One good son”! Bhagawan Sankara said, “Then I Myself will be born as your son”.
Then the early morning dream ended. When he got up, he narrated his dream to his wife
and she was just surprised! After some months, Lord Siva’s Amsam or fraction was born as their Son
at Kaladi, under the star Ardhra or Thiru–ardhra, Lord Siva’s star. They named Him Sankara. Experts,
looking at His face and limbs and other characteristics predicted that He was no ordinary child,
although not one with a long life!
Sivaguru, the father taught Him the alphabets, (Akshara Abhyasam) when the child was three years
old. As Sivaguru died the next year, Mother Aryambha performed the Upanayanam function of her
son, taking help from neighbours and relatives. Then, in accordance with tradition, He was sent to
Gurukulam for learning. While at Gurukulam, He was observing the Ekadasi Vratham as directed by
His Guru.
Once, on a Dwadasi morning, He took His Biksha-patram or begging bowl and went out to collect food
from the houses there, for breaking the Ekadasi fast. On his way He went and stood before a house
and sought food (Bhiksha). After sometime, a young married lady (a Sumangali) looking very weak
and famished, came out and placed a goose-berry, partly rotten, in His bowl, went round Him
clockwise, bowed to Him and then went inside. He reflected for a while: “All others give us fresh rice
and vegetables, but this lady has given me a goose-berry and that too slightly rotten”. Then, things
became very clear to him: “This couple is also observing Ekadasi Vratham. This slightly rotten
gooseberry is intended for her husband, so that he can complete the Ekadasi Vratham, when he
returns home after taking bath in the river.” His heart melted. He remembered the line in “Pala Sruthi”
in Sri Vishnu Sahasranama Sthothram:
न व सदव-भ ु न अ भ व त व चत।
Na vasudeva Bhakthanam asubham vidhyathe kwachith!
“Vasudeva’s devotees never suffer.”
Immediately, He appealed to Sri Mahalakshmi to shower Her blessings on this povertystricken
couple, by singing the famous “Sri Kanakadhara Sthothram.”
Once He finished singing this prayer, it rained inside the poor man’s house, golden of goose-berry.
Their poverty became a thing of the past! (The descendants of this family are still there at Kaladi, it is
understood!) Note: We, the devotees of Sri Guruvayurappan can also recite this Sthotram daily. It may
not rain golden goose-berries. But, it is certain that She will help us in getting our basic necessities
and comforts for leading a long, healthy, wealthy and happy life! She resides in His Vakshasthalam!
Sankara was still a young boy, when one day He went to the River Bharathapuzha along with His
mother, for taking bath. While His mother was taking bath near a bank, He was taking bath almost at
the centre of the River. All of a sudden, a crocodile caught hold of His feet and would not leave Him.
Then, He cried aloud. His mother was just shocked to see this and did not know what to do. Then, He
told his mother, “O Mother, There is only one way to escape! If you give me permission to become a
sanyasi, it amounts to my taking another birth. If you do not permit me, then I have to die.”
After all, a mother is a Mother! She wanted her son to escape from this danger and live somewhere in
the world safely and happily. So she gave Him permission. And He took to Sanyasa (called Aapat–
sanyasa) (that is, sanyas taken when one is in serious danger or at the verge of death). As if by
magic, the crocodile left His leg that very moment and went away. Now that He had became a
Sanyasi, He took His mother’s blessings and left Kaladi, after assuring her that whenever she thought
of Him, He would rush to her. In His search for a Guru, He reached the banks of River Narmada and
there, the hermitage of Sri Govinda Bhagawath Pada. River Narmada was then in full spate and
threatened to submerge the hermitage. He immediately reduced the flood to a handful of water, by
using His supernatural powers and contained it in His “Kamandalu” vessel! Some disciples of Sri
Govinda Bhagawat Pada were witnessing this scene with wonder. Sri Sankara then went to His Guru,
stood outside the hermitage and sought the permission of the Guru, Sri Gouda Govinda Bhagawat
paada, to enter in.
The Guru asked Him: “Who are you?”
The classic reply then given by Sri Adi Sankara goes by the name Dasa Sloki. The first
and the tenth slokas are given below, just to enable us to perceive the meaning:
1. न भ म न त* न तज ु* न व , न खनमु व न तष ु ुसमह ।
अनBक मु तक व तसष स - तदक*ऽव स ु व कवल*ऽहम॥
2. न चBक तद त त( कत त ुन व कवल वन च कवल वम।
न नच अ ुBतक व तकथवद त- स ु व( म ॥
Translation:
1. I am not the element Earth, nor Water, nor Fire, nor Air, nor Ether, nor any of the organs or limbs,
nor a collection of all of them. I am that which exists by Itself in deep sleep. I am that most auspicious,
attribute less, non-dual entity that alone remains.
2. It is not one; how can there be a different from it? It has neither absoluteness nor nonabsoluteness.
It is neither void nor non-void, since it is devoid of duality. How can I describe that which is the
essence of the entire Vedanta! Sri Govinda Bhagawath Pada was impressed and took Him as his
disciple and taught Him, the Vedas, Sastras etc. and above all the ‘Advaita’ philosophy (that every
creature in this Creation is Para Brahmam. (Sarvam Brahmamayam Jagat).
After completing His studies, He took leave of His Guru and then traveled extensively. He had four
disciples: Sanandhyaya (later came to known as Padma Pada, Sureshwara (formerly known as
Mandana Misra), Hasthamalaka and Giri (later known as Thotakacharya). When once Sri Adi Sankara
called out His disciple Sanandhyaya, the disciple who was on the other bank of the River, came
running across the river, which was in floods, without even thinking of the consequences.
Wonder of wonders! Whenever he took a step on the water, his foot was supported by a
Lotus firmly! All the other disciples were struck with amazement on seeing this. From that day, he
came to known as Sri Padma Pada.
When once he was going somewhere with His disciples, a chandala (low caste) came across His way,
with four dogs. Sri Adi Sankara aksed him to go away from him and not to come near him ,as he
considered him an untouchable. The chandala asked back: “O Gyanee! You ask me to go away. Are

you asking my physical body to go away from you or the Atman inside Me? Your body is made up of
the same five elements and flesh, blood and bone etc., as mine. So, there is no difference between
our physical bodies. The Atman, as you know, is one and the same for both of us. Please clarify what
exactly do you want to go away from you?” On hearing this revelation, Sri Adi Sankara was just
stunned and at once fell at the feet of the ‘Chandala’ saying, “Whoever you may be, you are My Guru,
because you have opened my inner eyes.” When He got up, He saw Lord Siva and the four Vedas
(which appeared in the form four dogs) in front of him.
Yet, another incident! While he was once going from one place to another, with one of his
disciples, thru a street, a prostitute happened to come that way. He asked her to go away and
she did so, at once. A little later, they reached their place. Then the disciple said, “If the prostitute
had not come that way, we would have reached here much earlier.”
Sri Adi Sankara replied, “Your mind is still with her. I left her the moment she went away from us.”
Moral: Don’t be thinking or brooding over the past, however bad it might have been.
Overcome your obstacles with confidence and attain your objective. Remove negativism from the
mind!
He was then 16, when He met an elderly scholar at Varanasi. Both of them engaged themselves in
philosophical debates. He was just surprised at the depth of erudition of the elderly scholar and felt
that He was about to be defeated by his arguments. But to His utter surprise, the scholar conceded
victory to Sri Adi Sankara. When He reflected about it for a moment, He realized that the elderly
scholar was none other than Maharishi Vedavyasa. Immediately, He fell at his feet and apologized for
arguing with him. But the Rishi said that the Advaita was the Absolute truth and that all His arguments
and reasoning were perfectly correct and asked him to go ahead with the holy task of introducing
renaissance in the Kali Yuga, blessed Him, and vanished.
Once, he proceeded to Kashmir and entered into a debate with King Amarasimha, who was a staunch
believer of Jainism. He was a great scholar and had written many books on various subjects in
Sanskrit.
The condition of the debate was: If Adi Sankara won, the king should become his disciple. If the king
won, Sri Adi Sankara would convert to Jainism. The arguments and counter-arguments went on and
on for days together. Sri Adi Sankara was just impressed and wondered how such a king could be so
proficient in philosophy. But, ultimately, the king conceded victory to Sri Adi Sankara. The king became
his disciple. Immediately, he burnt all his various literary works by consigning them to Agni, without the
permission and knowledge of Sri Adi Sankara, who rushed to his palace and asked the King, how
he could burn the works without his permission and knowledge, as He was his Guru. The king realized
his folly and apologized profusely to his Guru. Among the heap of works burnt, only one book
remained. The king retrieved it and submitted it at the feet of His Guru. That book is known as “Amara
Kosam” a dictionary-cumthesaurus in Sanskrit. Students learning in Patasalas are taught Amara Kosa,
as part of their basic studies. The king, in memory of his Guru built a temple on the outskirts of Sri
Nagar, capital of Kashmir. The temple is known as Sri Sankaracharya Mandir or temple. It can be
visited even today.
How Mandana- misra became His Disciple:

Sri Adi Sankara came to Varanasi and met one Mandana Misra, who advocated that one could attain
Moksha or Liberation by performing the rites and rituals for the ancestors and by discharging Karmas
or duties alone. He rejected the Advaita Philosophy of Sri Adi Sankara. So Sri Adi Sankara went to his
house one day, when Mandana Misra was performing Sraadha and knocked at his door. Mandana
Misra asked him to wait outside till the Sraadha was over. The Guru could not wait; so using His
supernatural powers, He entered inside the house. Mandana Misra and his wife were just surprised
but still asked him to wait. After the Sraadha was over, they engaged themselves, into a serious
debate. Bharathi or Saraswathi, “wife” of Mandana Misra was appointed as the judge, but she was
sitting behind a thick white curtain. The condition of the debate was “If Sri Adi Sankara won, Mandana
Misra would become a sanyasi and His disciple. If Mandana Misra won, Sri Adi Sankara would have to
renounce Sanyasa and get married and become a Grahastha!” The debate continued for 48 days.
Ultimately, Sri Adi Sankara won. But then, Mandana Misra’s wife, Saraswathi said, from behind the
curtain, “Wife is half of the husband.I would like to ask you certain questions on family life and
conjugal relations between a man and his wife.” On hearing this, Sri Adi Sankara was perplexed,
pleaded his ignorance but asked time for a mandalam (say 42 or 48 days.) Expecting that He would
get married for this purpose, Devi Saraswathi too granted Him time. He then continued his journey
and entered a kingdom, where the king had just then died and his body was being taken to the
cremation ground. He at once hit on a plan, called His disciples and asked them to take care of His
own body, till His return, as He was entering into the body of the dead king. This is called ‘Para Kaya
Pravesam’ (transmigration of Soul). He left His own body in a cave under the charge of His disciples
and His Atma entered into the dead body of the King. The king, whose body was about to be
cremated, got up as if from deep sleep. All around him were just stunned. He then returned to the
palace and occupied the throne.
He solved all the problems of the kingdom in such a thorough, authoritative and excellent
manner, with His razor-sharp intellect, that it aroused the suspicion of the Prime Minister and some
others. So, the Prime Minister secretly sent out his own trusted spies all around the Kingdom, to find
out dead bodies if any, lying uncremated and then cremate them immediately.
And the spies too somehow traced the body of Sri Adi Sankara inside the cave guarded by His
disciples, took it to the creamation pyre and set fire to it! The moment the fire started burning a part of
His hand, Sri Adi Sankara too had a burning sensation on His hand. By His divine vision, He came to
know that His own physical body was about to be burnt. His Atma immediately left the King’s body and
re-entered His own body burning on the ‘Chithagni’ or funeral pyre. He jumped out of it and prayed
intensely to Bhagawan Sri Lakshmi Narasimha, admitting His ‘mistake’ in having entered
‘Grahasthasramam’ and seeking His helping hand. Bhagawan Sri Narasimha too gave Him a helping
hand by restoring it to normalcy and blessed Him!
The Sthothram called Sri Lakshmi Narasimha Karavalamba Sthothram is a beautiful one
and fit to be recited by all drowned in the Ocean of Samsara.
He then entered to Mandana Misra’s house to answer the questions; but He came to know that she
had already gone to Sringa-giri or Sringeri in Karnataka and manifested Herself as Sri Sarada Devee!
He now realized that the Judge Saraswathi was none other than Mother Saraswathi! At that place, Sri
Adi Sankara set up His ‘Sri Sankara Matam’, also called Sri Sarada Peetam and stayed there for
some time.
When at Sringagiri, news reached His ears that his mother’s health was not up to the mark. So, He
rushed to His mother at Kaladi and attended to her till her demise. After she passed away, He
requested some of the neighbours and relatives to help Him perform the cremation and final rites to
His mother. But, they refused to co-operate, saying that a Sanyasi should not perform
such rites. So, the story goes that, He cut the dead body of His mother into parts, placed them on
a pyre of green plantain stems and cremated them by His power of penance!
Moral: Even a Great Sanyasi cannot repay His debt to His mother. He may be a Jagat Guru. But
to His mother, He is only her child!
Adi Sankara with His Disciples

Thereafter, He went to Kolloor Mookambika Temple at Karnataka. There, He met a couple with their
son, aged about 5 years, deaf and dumb since birth. He took pity on him and cured him of his defects.
It was then that He composed the famous “Mooka Pancha Stuthi.” One of the disciples of Sri Adi
Sankara, Giri by name, was by nature, a comparatively silent person. All the other three disciples
thought that he was somewhat dull-witted. One day, when Sri Adi Sankara was teaching them, Giri
was not there. Then the Guru called out to him and asked him what he learnt. He immediately started
reciting Thotakashtakam to the amazement of the rest. From then onwards, He was known as Sri
Thotaka Acharya. During His peregrinations, Sri Adi Sankara visited Lord Siva’s temple at
Thiruvidaimaruthur (Thanjavur Dt.) and Sri Akhilandeswari Temple at Thiruvanakkaval (near Trichy)
and fitted Thatanga Prathishta to Her ears, to control her fierce looks. At Tirupathi, He sang the
famous Sri Vishnu Paadaathi-Kesantha Sthothram. He composed Sri Soundarya Lahari at
Thiruvidaimaruthur. While at Sri Sailam, (Andhra), a group of Kapalikas, captured Him and were about
to sacrifice Him to Mahakali, but they were all killed by Bhagawan Lakshmi Narasimha, who acted thru
one of His disciples! Finally, He visited Badrinath on the Himalayas and as per the orders of Sriman
Narayana Himself, constructed a temple for Sri Badri Narayana and established detailed Pooja
procedures there, as He did in Sri Guruvayurappan temple.
He established four matams or mutts, one each at Sringeri, Dwaraka, Puri and Utharakasi and
appointed His disciples as the head of each matam. Kanchi Kamakoti Peetam was also set up by Him,
with Devi Kamakshi as the presiding Deity!
Now let us complete this topic, with Namaskarams to Sri Adi Sankara, His Gurus and His Parampara
of Disciples:
ॐ! न र रप भवव स ु, ु च त प ुपर रच ।
स क गAडप दमह त, ग* व द- *ग( ुअथ म॥
ु( कर च अथ प प दच, ह त मलक च ,
त ु*टक व तक -क रम न,ुअ म ग स तत-म नत*ऽमु म ॥
ु त- म ुत-पर र न आल क न ल ,
नम म भगव प द करल*क- करम॥
कर कर च क वब दर रम,
स -भ कतA व दभगव तA पन पन ॥
ल*क }।न-प *द-प टनधर, ु( कर मद ु,
ु न द-सरसवतFग वर म * तम म॥
हर हर कर, व व कर।
भव भव कर, ज ज कर ॥
७. Om! Narayanam Padmabhavam Vasishtam
Sakthim cha thatputram Parasaram cha!
Vyasam Sukam Gowdapadam Mahantham,
Govinda Yogeendram Atha asya Sishyam!!
१६. Sree Sankaracharyam Atha Asya Padmapadam cha, Hasthamalakam cha sisyam
Tham Throtakam Varthika Kaaramanyan, Asmad Guroon Santhathamanathosmi!
1) Sruthi – Smurthi purananam Aalayam Karunalyam!
Namami Bhagawat padam Sankaram Loka Sankaram!!
1. Sankaram Sankaracharyam Kesavam Baadarayanam!
Soothra – bhashya Kruthou Vande Bhagavanthow punahpunaha!!
Hara Hara Sankara!Siva Siva Sankara!!
Bhava Bhava Sankara! Jaya Jaya Sankara!!
-

CHINNA KATHA FROM BHAGAVAN SHRI SATHYA SAI BABA’S DISCOURSES
A respectful compilation from the series of postings

by Dr. BGY Sastry (drbgysastry@yahoo.com )
20 - Urgent letter to Lord Narayana

In an obscure village lived a mother and her son. The boy had lost his father when he was just two years
old. The mother exerted herself in many ways to earn enough money for bringing up her only son and
educating him. The boy too was very smart, obedient and had a great love and regard for his mother. The
boy grew up and reached seventh class. He was studying hard for the examination. One day he told his
mother, "Ma, I have to pay fees Rs. 20 for the examination within four days. Please somehow get for me the
amount."
The mother was panicky, she had no money with her, and it was the last week of the month. She went to the
headmaster and explained her inability to pay the fees in time and requested to help her in some way or
other. The headmaster replied that nothing was in his hands. The mother returned home, sat under a tree
near her hut and was weeping. The boy returned from the school, found his mother weeping. He sat near
her and asked: "Why are you weeping mother?" "My son, I cannot find money. You cannot go to school
from tomorrow. You better come and work with me. There is no other way." The boy said: "Why don't you
ask somebody a loan of Rs. 20? After the examination, I shall work and will be able to pay back the
amount." "My dear son," replied the mother, "who will give me the money? Only God if He will." The boy
eagerly enquired, "Who is God, Ma? Where is He? What is His address? I shall go and get money from
Him." The mother helplessly said: "Yes, there is the Lord of Vaikunta, Narayana, who is the source of all
wealth."
Without a moment's hesitation, the boy ran to the post office. He had a few small coins with him. He
purchased a card and wrote on it his mother's unfortunate condition, his own need and requested God to
send Rs. 20 immediately by return post. He ran to the post box tied to a tree, but he was too short to reach
the slit to put in the letter box. The postmaster, who had been observing the boy all the while, came out took
the card from him and asked: "To whom are you writing the letter?" The Boy said: "Oh Sir! This is a very
urgent letter to Lord Narayana in Vaikunta. I have to pay my examination fees within three days. I am
writing to him requesting him to send Rs. 20 immediately." The postmaster stared at the address on the
post card. He could not find words, tears gathered in his eyes at the innocence of that boy. "My dear boy,
who gave you this address?" asked the postmaster. The boy narrated the dialogue between himself and his
mother. "Sir, my mother says that God is very kind and He will certainly help the poor like us if only we
pray to Him earnestly." The postmaster was very much moved. He patted the boy and said: "My dear boy,
I shall see to the express delivery of this post card. You better come day after tomorrow."
The boy ran home in a joyful mode. He told his mother that he would get the money in a day.
The boy went to the postmaster the day after. The postmaster said: "My dear boy, here is the cover; inside
it you will find Rs. 20. Now go and pay the fees." The boy ran home with the cover and placed it in his
mother's hands. The mother asked him sternly how he had got the money. The boy narrated the entire
discussion with the postmaster. She would not believe him. She hurried to the postmaster and asked him
whether what her son had told her was true and how it could have happened. The postmaster told her:
"Mother, believe me. I have always been a hard hearted man. When I saw your son with that letter, I could
not believe my own eyes. A letter written to God with such faith! It moved me. It must be God who had
induced me to come to the rescue of your son. Please take the money. It must be God's will that I should
give this money. Otherwise I would not have chanced to see your boy and your son's faith in God would
have been shattered. I consider this an opportunity to help a good boy."
If we pray to God sincerely, God does help us. He would induce someone to act as His agent. Implicit faith
in God alone would rescue everyone from all troubles and travails.
21 - Mere adulation is poor adoration

Akbar as we all know is one of the greatest Moghal Emperors. He was a lover of mankind and respected
the great and pious souls of all religions.
He had heard of Guru Nanak's reputation and his attempts to unite the Hindus and the Muslims. He
desired to welcome him and honour him in his court. So he sent word to him through his minister, paying
his respects and requesting him to grace his court. Guru Nanak replied to the minister: "I shall only
respond to the call of God, the Emperor of Emperors and shall enter only His court."
The minister conveyed this message to the Emperor. Akbar's respect for Guru Nanak increased and so he
sent word again to meet him at the mosque at least. Nanak consented and did come to the mosque at the
appointed hour. Both Akbar and Nanak were welcomed by the mullah with due honour. According to the
custom, the mullah should say the prayers first. So he sat on his knees and prayed loudly. Nanak laughed
loudly. All the Muslims in the temple got angry but dared not say anything because of the Emperor's
presence. Then Akbar sat on his knees and prayed. Nanak at once laughed even more loudly. The
atmosphere in the mosque was becoming tense. The faces of the devotees became red and their lips
twitched to pounce upon Nanak. Akbar controlled them by way of silent gesture. Both of them came out.
Akbar questioned Nanak with all humility: "Oh revered one! may I know why you laughed loudly during
the prayer session? Does it become you?"
Guru Nanak replied: "Oh king, how could I withhold my laughter when I could see clearly that neither
the mullah nor your majesty where thinking of God while praying. The mullah was thinking of his ailing
son and you were thinking of the pair of beautiful Arabian horses that were gifted to you. Is it worthy of
either the mullah or your majesty to call that prayer? Is it not hypocrisy? The mullah and emperor
sought pardon from Nanak and thanked him for opening their eyes to their own weakness.
Remember that prayer is not just a string of words of praise to God to be recited mechanically. It is an
earnest attempt to awaken and arouse the divinity in us. We should say prayers with full concentration.
What matters is the feeling, not either the voice or words. "Mere adulation is poor adoration".
As some of you know our Sastry-ji is back to being active but he is still on Oxygen and
need all our prayers and monetary help. Please have Sastry-ji in your prayers and please
help him financially for his expensive treatment & medicine. Please contact Shri. KV G or
one of us at guruvayur-owner@yahoogroups.com
May Guruvayoorappan be kind to him and bless him with better health and long life.

Group News.
World Narayaneeyam day celebration in California.
Hantha Bhagyam Jananam.
By the grace of Lord Guruvayurappan, California Bay Area devotees celebrated World
Narayaneeyam day on Dec 12th Sunday in Fremont Temple's Balaji mandhir.
About 30 devotees from Bay Area attended the function and the group recited Dhayna
slokams followed by twenty dasakams as well as the 100th dasakam of Narayaneeyam led
by Shri Viswnathanji.
After the Narayaneeyam recital, Guruvayoorappa pooja was conducted by Shri
Sivaram Krishnan-ji of Fremont.
Many devotees sang Guruvayoorappa bhajans on this special occasion followed by a
potluck prasadam-dinner.
Om Namo Narayanaya:
TRIVIA Answer
Southern most Hindu temple in the world is in Chile! The 2002 inaugurated 'Centro
Culturaly Templo Hindu' is in the city of Punta Arenas in Chile.
The Northen most Hindu temple is 'Sri Ganesha Mandir' in

Anchorage, Alaska.
Knowledge couretesy – Hinduism Today.

Haridwar..
Om Namo Narayanaya: Om Namo Narayanaya: Om Namo Narayanaya:
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 gvreditor@gmail.com
Please email us at gvreditor@gmail.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 to
gvreditor@gmail.com
Sources, credits and copyright acknoledgements http://4.bp.blogspot.com/_fNECgCVKCxs/SKfElKHCHyI/AAAAAAAA AOo/Ez9
picasa.google.com 9GvTpZGM/s1600-h/PTA13.jpg
- Krishna pictures/Artwork courtesy of www.kacha-stones.com
The Bhaktivedanta Book Trust International, Inc. http://www.funtrivia.com
google picture searches google image search
www.flickr.com http://www.hinduyuva.org
http://www.krishna.com thestar.com.my
www.flickr.com/photos/dey http://www.fortunecity.com/meltingpot/nevada/1061/
mottu.blogspot.com dollsofindia.com
Om Namo Bhagavathe Vasudevaya!

May God Bless you all.

NAVANEETHAM
“lo¤©al o¤Y« ©al« J«o O¡X¥j htÀc«

©alJ£ djh¡cz« J¦nå« l©z QLa® L¤y«”

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Monthly Newsletter of Guruvayoor Devotees Forum

Om Namo Bhagavathe Vasudevaya

NAVANEETHAM : MONTHLY E-MAGAZINE OF GURUVAYUR DEVOTEES

Hare Rama Hare Krishna!

As a group, we had a fruitful year as we continued to be active and meaningful in

As a group we have about 1700 members in our core Yahoo

We have completed a Devi Laksharchana during Navarathri and started an Ayyappa

With the blessing of Gurupavanapuersan we continued publishing Navaneetham

May god bless everyone. Samastha loka sukhino bhavanthu!

Navaneetham Cover Photo by -

Shri Jayachandra Das

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

Kuchela Dinam Mandala vilakku Makara vilakku

Wish you a happy New Year!

Photo by Shri. Jay Chandradas

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

J»c¤¾ J·¤® ~ J»c¤« J»£y« S¡c¤«.

lË¡o¤j©Êi¤« fJ¡o¤j©Êi« JZ ©J¡J¢k« dsº¼®® j¡±Y¢ ©J¡J¢k·¢¨Ê

“c½w´¢¼¤® gLl¡¨Ê lc©g¡QcÌk« J¡X¡u ©d¡J¡u l¢nhh¡X¤®. C¼¢l¢¨T

S¡u mj¢¨lµ¤. S¹w dkY¤« dsº¢j¢´¤¼Y¢¼¢Ti¢v ©J¡J¢k« Hy

“c¢¹w l¿©¸¡r¤« a¤K« ¨J¡©Ù¡ o©É¡n« ¨J¡©Ù¡ l¢Y¤Ø¢´ji¡s¤©Ù¡?”

©J¡J¢k·¢¨Ê ©O¡a¬·¢c¤ oY¬oÜh¡i Hy·j« ck®J¡u ©lÙ¢, J»¡,

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

Jc·hr©i¡¨T Js¤· J¡t©hM¹w c£¹¢ BJ¡m« c£k¢hi¡t¼¤ c¢v

APc¤Ù¼k¢©ls¤h½i¤« CP©d¡¨k Jq¢µ¤ cT¼¢T¡«

(J»¡, Cª lj¢Jw l¡i¢µ¤ Yy©Ø¡w, APu Jji¡s¤Ù¡i¢y¼Y¤ S¡c¢¼¤«

Q£l¢Y¡c¤gl¹q¤¨T Cy¶¢k¥¨Ti¤« ¨lq¢µ·¢k¥¨Ti¤« JT¼¤©d¡i©¸¡w Cª

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H¼¤h¡±Y¨hc¢´s¢i¡«, F¨Ê l¡T¢´¥Ø¢i p¦aih¡J¤¼ Y¡hj¨i l¢Tt·¢,

F©É¡ J»¡, Fc¢¨´¡¼¤hs¢i¢¿¬. S¡u

“‘F¿¡« J¦nåJ¦di¡¨X¼¤ JyY¢©´¡q¥.

J»©c¡T¤ cz¢ dsi¤©Ø¡w ©d¡k¤« H¼¤

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 9

XmcI {_Òta ]mcn¶nêÄ \oçw

s\¿`ntjIw \ndhmbn ap¶nÂ

Swamiye Sharanam Ayyappa – Keerthanam

ഐങരയസ ദര , ന ൻ-%ഴൽ യചർകയണ ,

ആരണ യ6 %ത ക6യ8 തണകവ ൻ ,

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 11

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

For example, I could not get at the full meaning of:

‘Sacchidaananda-roopaaya viswotpatyadi hetavey.’

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

So, I left it at that and proceeded ahead, to the second sloka.

At this stage, Sri Maitreya comes out with a request:

King Kesidwaja explains:

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 18

About the author: Shri Balendu (Chandrasekhar K. Nair)

Bangalore - 560 016 .. Phone - 080 28530048, 41260122, 28533785, 09448367896

±m£ c¡j¡iX£i ©oí¡±Y«

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 20

Dr. Saroja Ramanujam, M.A.,Ph.D

The four noble truths

The eightfold noble path

We shall see about the Doctrine of dependent origination next.

Padmanabha Swamy temple Uthsavam

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

(lead me from darkness to light)

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

Sri Gurupavanapura Divya Alaya Darsanam.

Shri. Nadukaveri Viswanathan

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 24

१. वसदव सतदवकस-च रर-मद नम।

दव न च ॠष(र च, ग ु क चन-मस नभम।