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September 2010

Navaneetham
Newsletter of the 
Guruvayoor devotees
Hari OM !

Sri GurubhyO Nama:

I am writing this on Sunilji’s behalf as he is taking it


easy for this month. I am sure he will be back with full
of activities within a few days. I was asked to compile
this month’s Navaneetham and here it is. I know,
many of the regular features are missing and many
of our regular contributors could not send in their
articles on time.

After the auspicious Ramayanam Month we


celebrated the ThiruvOnam and this month we have
Vidyarambham. I wish each and every GuruDevs a
wonderful Vidyarambham. May this mark an
auspicious beginning/reminder of the spiritual journey
we all aspire to embark.

As I submit this freshly churned butter at the lotus feet


of our Kannan, may I encourage everyone to
contribute in preparing it in the months and years to
come?

Yours,

Sukumar

sukumarcanada@yahoo.com
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Vidyarambham at Sukumar’s house in Vancouver, Sept 2009


************************
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“BHAGAVATHA DHARMAM”
OHM NAMO BHAGAVATHE VASUDEVAYA:

Introduction : by M. P. R. Nair
“BHAGAVATHA DHARMAM” is a Book As a prelude to it, it may be noted that in
written in Malayalam, by Sadguru Sreemad Sreemad Bhagavatham, Brahmarshi Veda
Abhedanandaji Maharaj of Abhedashramam, Vyasa has composed 18, 000 Slokas
Trivandrum, Kerala. Sampoojya Swamiji (Verses) in 12 Skandhas (Cantos). The first
attained Maha Samadhi and left his mortal six chapters are exclusively meant to
coil on 29th October 1983. The Book, describe ‘Sreemad Bhagavatha
“Bhagavatha Dharmam’’ contains 1060 Mahathmyam’ alone and it is based on
Soothras, (Axioms) which bring out the Sreemad Padma Puranam, wherein the
essence of Sreemad Bhagavatham. This glories of Bhagavatham, amidst the
Book has been translated into English by description of the period when the world
Shri: P. N. Balakrishnan Nair, (formerly was once a Golden Lotus and many other
Senior Deputy Accountant General), a beautiful stories are narrated. So, ancient
devoted disciple of Swamiji Maharaj. He people used to say that we must read Padma
has been associated with Swamiji and Puranam first, before reading Bhagavatham.
Abhedashramam from 1967 onwards, not Padma Puranam contains 55,000 slokas in 5
only as a devotee but also as a member of Khandas (Parts), like Srishtikhanda,
the Ashram Trust and its Treasurer and Bhoomikhanda, Swargakhanda,
General Secretary from 1971 to 2000. He is Pathalakhanda, and Utharkhanda.
still continuing there as a member of the
Executive Committee of the Trust. He As mentioned above, the first exclusive six
received ‘Mantradeeksha’ from Swamiji in chapters in Srimad Bhagavatham are based
1972. One of his famous books is ‘Satsanga on Padma Puranam, covering various topics
Peeyoosham’. form ‘Bhakthi-Narada Samagamam’ to
‘Sapthaha-Vidhi’. The first 55 Axioms
Coming to ‘BHAGAVATHA (Soothras) out of the total 1060, cover
DHARMAM’, it is the quintessence of the Bhagavatha Mahathmyam, and the
18, 000 Slokas of Srimad Bhagavatham and remaining 1005 Soothras are made covering
is summarized very beautifully in 1060 the 12 Cantos of Srimad Bhagavatham.
Axioms or Soothras and they are grouped They are simple to follow, very interesting,
under 11 Chapters in this small book. They informative, and instill ‘Jnanam’ in us
are not the verbatim meaning of the Slokas through ‘Bhakthi’ and ‘Vairagyam’ and
in Bhagavatham, but they contain the hence it is nice we read them, study them
essence and spirit of the texts in full. They and try to understand them, one by one,
are very simple and even a lay man can especially with reference to various contexts
follow them easily and apply them in his and the beautiful stories in Srimad Padma
day-today-life. It will help increase our Puranam and Srimad Bhagavatham.
inquisitiveness to know more and more
about Srimad Bhagavatham and according The first 55 Axioms out of the 1060, are
as our knowledge increases, we can expand reproduced below, from the English
and interpret those Axioms into definite translation of Punya Sree P. N. Balakrishnan
dictums, based on Srimad Bhagavatham. Nair, with his kind permission:

1
BHAGAVATHA DHARMAM
(By Sadguru Sreemad Abhedanandaji Maharaj)
Sreemad Bhagavatha Mahathmyam.

1)Ananda (happiness) exists internally to become Yogees will definitely become


within every man. But he wanders in search Rogees (sick)
of happiness, among external objects like
wealth, woman and home. 9) Every activity of man should be based on
Bhakthi (Devotion)
2) Jnana (knowledge) flashes in Man, at
times; but it does not remain for long. So, it 10) It is not a sin to live in the house; but to
is difficult for those who follow the path of develop attachment towards the house is a
Janna to attain peace and happiness. sin.

3) Fulfillment of the aim of human birth is 11) Those who insult Bhakthi and indulge in
Realization of Lord Krishna. worldly pleasures on the plea that “youth is
the time for enjoying such pleasures and
4) The ultimate benefit of worshipping idols Bhakthi-Sadhana is for old age only”, will
of the Lord installed in temples as never get the taste of pure Bhakthi even after
Archavatharas will accrue to us only when undergoing several births and deaths.
we are able to see the presence of the Lord
in all living and non-living objects in the 12) Do not get entrapped in the magic web
world. of the world. The only method for it is to
minimize your interest in worldly pleasures.
5) All living beings are part and parcel of
God. So the one and only goal of all beings 13) Let remembrance of the Lord be your
is to become one with God. regular habit. Set it as your life’s goal and
realize it.
6) In the present day world human life has
become highly voluptuous. That is to say, 14) Man should perform all his actions on
man spends most of his life for gratification behalf of God. This is eternal law. When the
of the senses. It is, therefore, impossible for doer of an action, loses even the feeling that
such men to reach God through the path of he is doing it, that action gets transformed
knowledge. into Bhakthi.

7) Those who live in luxurious houses, 15) Worship of the Lord should not become
indulging largely in the material pleasures of merely an action of the body. Mind should
the world, are not eligible for the study of have the main role in it. Those who worship
the Upanishads. the Lord in this complete spirit, can bind
Him with the rope of Prema ( Bhakthi)
8) It is dangerous for those who immerse 16) In happiness as well as grief, God is
themselves in carnal pleasures to practise Man’s constant companion; but man co-
Yoga. Bhogees (voluptuous persons) trying operates only when he is happy.

2
17) Those persons, who receive God’s 28) Re-birth occurs because of accumulated
grace, will never get attached to worldly Vasanas (tendencies).Therefore, make all
pleasures. efforts to get rid of all Vasanas during this
life-time itself.
18) Make it a habit to remember God before
commencing every action. By doing so, it 29) God will be pleased with us, if we offer
will become easy for you to remember God to Him anything that is most dear to us.
at every breath and every heart-beat.
30) When evil tendencies and pleasure-
19) Study of the Scriptures, writing and mongering dominate our life, it becomes as
thinking about them are good, but dangerous as poison.
translating them into your life is better.
31) Unless you practice self-control and
20) Death is inevitable. The attack of the righteous living, your bookish knowledge is
God of death will definitely come any day. a mere waste.
Therefore, await the arrival of death, just as
King Pareekshit had done. 32) Speak less; speak the truth.

21) Fear (of death) will not approach anyone 33) Keep the mind pure by all means;
who takes refuge in Sreemad Bhagavatham. because, mind remains even after death.

22) Remembrance of death will enhance our 34) Observe Ekadasi day religiously. On
devotion and love towards the Lord. that day, try to imbibe the feeling that all
your sense organs and mind are surrendered
23) Fear of death will not affect those to the Lord. (Ekadasa means eleven. Ekadasi
Mahatmas who have conquered lustful means pertaining to eleven. i.e. five organs
tendencies. of knowledge and five organs of action plus
the mind.)
24) If your mind is not merged in God, you
cannot get rid of lust, anger and other 35) By listening to the stories of Bhagavan's
negative feelings. Glory, Bhakti (Devotion) arises in us. Then
Jnana (Knowledge) and Vairagya
25) By regular practice, prepare yourself to (Dispassion) which are the off-springs of
meet death any time. Devotion, also strengthens.

26) When your eyes, mind, words, deeds 36) We must withstand the biological urges
and wealth are put to proper use, you can like hunger, thirst and sleep.
defeat death and become ‘Mrithyunjaya’(he
who has defeated death) 37) Our body is the temple of God; eyes and
ears are the doors for God to enter into it.
27) By constant efforts, you can bring We must, therefore, keep our eyes and ears
Ridhies (plenteousness) and Sidhies pure.
(superhuman powers) to remain permanently 38) Never complain about the circumstances
in your home. So waste no time and offer in which God has placed us. Whatever be
prayers to the Lord. the circumstances, be always happy and

3
contented .Constantly remember God, who consisting of Kama (desire), Krodha (anger)
does only what is good for us. Lobha (miserliness), Moha (delusion), Mada
(pride), Mathsarya (conflict) and Avidya
39) If we surrender ourselves to God whole- (ignorance). It is, therefore, necessary that
heartedly, we will be able to shine forth like these knots are broken off by constant
God Himself. Sadhanas (spiritual practices)

40) Hands which do not serve God or help 49) Listen carefully to the stories of the
fellow creatures are no better than the hands Lord. Assimilate them properly through
of a corpse. By performing Sandhya- meditation, and imbibe their contents in
vandanam (prayers at sunrise and sun set) actual life.
your intellect becomes sharp
50) Good things should be done most
41) Our main duty is to detach the mind expeditiously. Never postpone anything for
from the worldly objects by any means and ‘tomorrow’.
keep it in close contact with God.
51) Do not look at this world with an eye of
42) Mind gets polluted by the cumulative desires and craving for enjoyment. When
effect of many many past births. our vision is vitiated we can’t get divine
vision.
43) A man who is subservient to his sense 52) Listen to the stories of God with one-
organs gets tormented by several mental pointed mind, so that you can forget the
agitations. world of miseries at least for that time.

44) Sinful men ultimately become ghosts. It 53) If a person succumbs to anger, he will
is rather difficult for them to get liberation. immediately lose all his merits. So, both the
story-teller and listener should be totally free
45) Departed souls get liberated through from anger.
Gaya Sradham.( Obsequies performed at the
holy place Gaya) 54) Study of the scriptures or their preaching
to others will not yield any results. The
46) Married life will be happy and peaceful, greatness of the Scriptures can be realized
if both husband and wife have the feeling only when we put them into practice.
that ‘we have joined together to serve God’
55) Do not bother about past actions or past
47) We should constantly endeavor to births. It is enough if you can keep your
destroy our vasanas (natural tendencies) and present, free from faults.
attachment to worldly objects.
‘Subham’
48) Scriptures have said that the Jeeva (the
life principle) is bound by seven knots

4
1

An Attempt to Appreciate Śrīmad Bhāgavataṁ


Chith K. Puram

The holy book of Śrīmad Bhāgavataṁ is considered the have the contentment. Then what about us? The sage in his
most sacred of all purān.as. It is said Śrīmad Bhāgavataṁ is infinite kindness has given us Śrīmad Bhāgavataṁ. Sage Śrī
svādu svādu pade pade.1 Let us explore what has been said Veda Vyāsa taught Śrīmad Bhāgavataṁ to his own son Śrī
about Śrīmad Bhāgavataṁ and why devotees have embraced Śuka who is a great sage.
it in large numbers.
W HY T HIS B OOK ?
R EASON FOR E XCITEMENT There are many reasons why this book is considered the
It is well known that it was Śrī Veda Vyāsa who divided most important. A great scholar has said2
the Vedas into four. Everyone is not capable of reading śrīmad bhāgavatākhyoyam
and understanding the Vedas and practicing it. It required pratyaks.a kr.s.n.a eva hi
knowledge of the finer and more difficult aspects of Sanātana svīkr.tosi mayā nāthā
Dharmam and considerable determination to practice it. muktyarttham bhava sagare
The sage realized this and therefore Sage Śrī Veda Vyāsa
wrote a book containing one hundred twenty-five thousand This sloka says that Śrīmad Bhāgavataṁ is Lord Kr.s.n.a
verses encompassing all the essential knowledge. This great Himself. He manifests in the form of Śrīmad Bhāgavataṁ.
epic of several stories called Mahābhārataṁ was created so Śrīmad Bhāgavataṁ is the only means to cross the ocean of
that the common man would be benefited. Great scholars have samsāram and obtain mukti .
unequivocally stated that this unique book contains essence of If we consider the Vedas to be a tree, Śrīmad Bhāgavataṁ
Vedas and therefore contains everything. The holy book Bha- is like its fruit. It is not easy to get the essence of the tree as
gavad Gīta is a part of the Mahābhārataṁ. It is accepted that such. You may eat a mango but not a mango tree. By drinking
Bhagavad Gīta is one of the most sacred and importance books the juice from the fruit one can get the essence of the tree.
of Sanātana Dharmam. Frequently it is said that whatever is This is expressed in the verse 1.1.3 of Śrīmad Bhāgavataṁ.
there in the universe is contained in Mahābhārataṁ. Whatever nigamakalpatarorggalitaṁ phalaṁ
is not there in Mahābhārataṁ cannot be found in the universe śuka-mukhad amr.ta-dravasaṁyutam
at all. pibata bhāgavataṁ rasamalayaṁ
In spite of all these monumental works he wrote, that were muhuraho rasikā bhuvi bhāvukāh
written by him Sage Śrī Veda Vyāsa was unhappy. He did not
have contentment. Oh intelligent men! Please drink the nectar of words
(Śrīmad Bhāgavataṁ) that comes from the Sage Śrī Śuka. It is
the essence of Vedas, which is similar to Kalpaka tree (which
T HE S AGE ’ S S OLUTION
will give you whatever you want.) Drink it again. Realize that
Sage Śrī Nārada knew the reason and told him that the it is your good fortune and drink it again till merger with Him.
discontentment was because Śrī Veda Vyāsa had not praised
the glory of Bhagavān Vis.n.u sufficiently in the books he T HE P OWER OF B HAGAVATAM
wrote. The great sage had written about Lord Kr.s.n.a in The greatness of Śrīmad Bhāgavataṁ is commonly talked
Mahābhārataṁ. He had included Bhagavad Gīta, the greatest about the day prior to the beginning of a saptāhaṁ (sapta –
instruction that anybody could give. But that was not sufficient, seven, aham – day). Six chapters from another purān.am speak
said Śrī Nārada. He had to write one entirely devoted to the of the glory of Śrīmad Bhāgavataṁ. The following verse is
glory of the Lord. He suggested that Sage Śrī Veda Vyāsa a big consolation for all of us living in this present day busy
write a book entirely devoted to Bhagavān describing his līlas world.
and praising His glory. ślokārdham ślokapādam vā
A great sage like Śrī Veda Vyāsa had contentment by nityam bhāgavatodbhavam
writing Śrīmad Bhāgavataṁ. Accordingly Śrī Veda Vyāsa pat.hasva svamukhenaiva
wrote Śrīmad Bhāgavataṁ and became contented. Prior to yadīcchasi parām gatim
that he had already written Mahābhārataṁ, still he did not
1 Verse 1.1.19 Śrīmad Bhāgavataṁ. Those who enthusiastically listen to the
If you aspire for the supreme satgati (salvation) read half
fascinating stories of Bhagavān enjoy them immensely. They get immense of a verse or even a line from Śrīmad Bhāgavataṁ yourself
ānandam (inexplicable enjoyment) with every word of it. They are never
satisfied with hearing these stories and want to hear them again and again. 2 Siddhinathananda Swami “Bhagavataamrtam” p. x
Copyright
c 2010 Chith K. Puram; krsnakrpa@gmail.com;
2

(Bhagavata Mahatmyam 3.33.) Therefore, to obtain salvation, with. Sage Śrī Veda Vyāsa at the end of the book stresses the
all that has to be done is to read daily just one line from importance of chanting namam. Let us chant His name.
Śrīmad Bhāgavataṁ.
Om namo bhagavate vāsudevāya
C OMMON P RAYERS
With this background let us look at couple of verses that are
widely chanted. Many of you know already know the verse
kr.s.n.āya vāsudevāya
devakī nandanāyaca
nandagopa kumr̄āya
govindāya namo nama

This verse is from Śrīmad Bhāgavataṁ. This is the prayer


by Kunti Devi to Śrī Kr.s.n.a after the Kuruks.etra war. In this
famous prayer Kunti Devi addresses Śrī Kr.s.n.a by different
names. She later says that whenever they were in distress Śrī
Kr.s.n.a came to their rescue. She is asking for calamities so
that He will always be near them. How many of us can do
that? When we run into any problem we almost invariably
complain.
Let us look at another verse
kr.s.n.āya vāsudevāya
haraye paramātmane
pran.ata kleśa nāśāya
govindāya namo namah

This verse is again from Śrīmad Bhāgavataṁ. It was the


prayer offered by the kings whom Śrī Kr.s.n.a released from
the prison of Jarāsandha. This again is a favorite prayer for
many.
The scholars emphatically say that it is not even necessary to
read the whole of Śrīmad Bhāgavataṁ. It is sufficient to recite
one verse. So if you know this verse that is good enough! Such
is the power of the great book Śrīmad Bhāgavataṁ.

T HE E ND OF THE B OOK
At the end of this glorious work Sage Śrī Veda Vyāsa says
nāma sankīrtanam yasya
sarva pāpa pran.āśanam
pran.āmo dukhaśamanas
tam namāmi harim param

By chanting the name of Śrī Hari with devotion all sins


are eradicated. Again devotional chanting of His name fully
removes all sorrows permanently. I bow to that Śrī Hari who
gives such blessings.
The sage says that all that is needed is to chant the holy
name of Śrī Hari. It is interesting to remember that when a
person chants nāmaṁ he is not asking for anything. That is
the ultimate form of devotion.

C ONCLUSION
In summary we have seen that Śrīmad Bhāgavataṁ is
Lord Kr.s.n.a Himself and the essence of Vedas is completely
contained in Śrīmad Bhāgavataṁ. Other purān.as say that it
is enough if we recite one verse or even one line from it. We
touched upon some prayers which many of us may be familiar
CHINNA KATHA FROM BHAGAVAN
SHRI SATHYA SAI BABA’S DISCOURSES – cotd.

By Dr. B.G.Y Sasthri

19 - True devotion will surely win


Sri Sailam is a great pilgrim center in Andhra Pradesh, and is famous for its temple of
Siva and Parvathi atop a hill. There, Lord Siva is adored as Mallikarjuna and Goddess
Parvathi as Bhramaramba.. There is a legend relating to this sacred shrine and the
Divinity that abides there as Siva and Sakthi.

In a hamlet very near Srisailam, there lived a mother and a lad, six years old. He was
called Balaramanna. He was studying in the local elementary school.

Once, on the eve of Sivarathri all the school boys were returning home eagerly discussing
the festival. One boy said: "My sister and brother-in-law are coming tonight for
Sivarathri. Tomorrow we will all go to the temple on the hill. "Oh! What fun it is to be
with my sister and brother-in-law". Another boy said: "My sister and brother-in-law have
already come. They have brought me new dress to wear. We are all going to the temple
tonight itself." Balaramanna heard this talk. He wondered whether he too had a sister and
brother-in-law. He ran home and asked his mother: "Mother, do I have a sister?" Where is
she? What is my brother-in-law doing? Why don't they visit us? My friends are all
enjoying themselves in the company of their sisters. I too would like to be with my sister
and brother-in-law." The mother knew the child's heart. In order to comfort him and sow
the seeds of faith in him, she said: "My dear child, you too have a sister and brother-in-
law. They are, "Bhramaramba and Mallikarjuna". "Is that so? Where are they? I shall go
and bring them home for the festival. Tell me where they are", said the lad. The mother
sent her son along with her neighbours to the temple on the hill. She told them to take
care of their son and gave them some money to buy odd little things for him. Balaram
said: "Mother, should I not take something for my sister?" The mother replied: "No, my
son, since you are a child, they will themselves give you a lot of gifts."

Balaram was taken into the shrine. The neighbours showed him the two idols, beautifully
decorated with flowers and apparel and said, "Look that is Goddess Bhramaramba, your
sister and that is Lord Mallikarjuna." Balaram at once ran to the idol of Bhramaramba,
caught hold of her hand and said: "Sister, please come home with me. Mother has sent
me to invite you." There was no response. He ran into the other shrine and loudly said:
"Brother-in-law, please come with me along with my sister. I won't leave the place
without you." The temple priests took him for a mad cap and pushed him out. Balaram's
agony knew no bounds. He was determined to return home with his sister and brother-in-
law. He decided to end his life if his sister and brother-in-law did not appear before him.
He ran and stood on the top of a peak and cried: "Listen, if you won't come with me, you
my sister and you my brother-in-law, I will jump off the peak and end my life." At once,
he heard someone calling: "Brother, wait! wait! We are coming, we are coming." Both
Lord Mallikarjuna and Bhramaramba ran towards him and gathered him into their arms.
Balaram said: "You must come with me, mother is expecting you." The all
compassionate Lord and his consort did accompany the lad. They granted to them the
vision to see them as Siva and Sakthi.

"Whatever you hold once, you have held,

Hold on to it, till you win.

Whatever you have asked, once you have asked,

Ask aloud for it, till you win.

Whatever you wish, once you have wished,

wish deeper for it, till you win.

Whatever you have planned, once you have planned,

Plan firmer for it, till you win.

He must grant to stop your wail.

Wail, weep, pray till you win..

Don't lose heart and turn away

True devotion will surely win.."


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".

22 - True devotion

Once, Sathyabhama and Rukmini questioned Lord Krishna: "Why do you always make
much of the devotion of Draupadi? Is she that great?" The Lord replied with a smile, "I
shall let you know by and by."

One day, Draupadi came to visit her dear brother Krishna and she was given a suite of
rooms. Krishna called Sathyabhama and Rukmini and said: "Let us go to Draupadi's
apartment." Draupadi welcomed them with love and excitement. She had just taken oil
bath; her long tresses were hanging loose. She was combing her hair. The lord looked at
his queens and said: "See! My sister seems to find it difficult to comb her long tresses.
Why don't you both help her?" Sathyabhama and Rukmini readily agreed. The tresses
were parted; one half was taken care by Sathyabhama and the other by Rukmini. While
they were combing, they heard from every hair, "Krishna", "Krishna", in a soft tone.
They were surprised and looked at Krishna as if to say they had understood Draupadi's
devotion. Krishna sat still enjoying the scene.

True devotion is silent and avoids display.


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aapadi kim karaNeeyam?
Dr. A. P. Sukumar, Burnaby, Canada

aapadi kim karaNeeyam? What is the best recourse to face an affliction?


aapadi kim karaNeeyam?
Whenever I have the dilemma of facing
aapadi kim karaNeeyam? afflictions of life, a divine nectar of grace
ennuLLil aadhikaL theer_kkum nEram (amruth) springs forth as I experience your
amr^thinnuRavakaL kr^payaayozhukee august presence in my mind. (Thus the name
amr^thaam_bE nin savidhaththil (2) Amrithamba is apt for you)
aapadi kim karaNeeyam?
When you adorn the color and attire of Sri
kr^shNavar_NNaththil dEvee bhaavaththil Krishna you are the Lord of the goloka (world of
amma nee gOlOkanaathha (2) your devotees). When you adorn the
punjchirippoo chooTi kr^shNabhaavaththil mesmerizing smile just like Krishna you are
amma nee viSvaika gaathha none other than the one unifying hymn for the
thaavaka savidhaththil thaayE...... whole world. Oh! Mother, with your presence in
maan mana thaapathrayangngaLozhinjnjoo me all three levels of my afflictions disappear
kr^payuTe vaaridhiye thoTTaRinjnju effortlessly because I have been ‘touched’ by the
aapadi kim karaNeeyam? sea (abundant source) of everlasting grace.

anugrahavar_shaththin aalim_ganaththil When one takes refuge on that lap and gets a
aa maTiththaTTilamar_nnaal (2) shower of blessings in the form of an embrace,
paamaran pOlum paNDithanaavum he becomes a scholar, even if he is uneducated.
paNDitha gar_vvumaTangngum If he went there as a scholar, he ends up
pinne baalanair_malyam niRayum shedding even his last bit of pride and purifies
aapadi kim karaNeeyam? himself with a child like innocence.

niRukayilummaveykkum ammaykku munnil For Amma, a saint and a sinner are both her dear
pathithanum mukthanum ponnumakkaL (2) children. As Amma’s milk of love spreads
ammathan dug~dham paarithil snEhamaay~ everywhere everyone in the world is indeed her
engngumengngum churakkoompOL children as they all get to drink the nectar of
ellaarumamma peta paithangngaL thanne (2) divine love. The best remedy to treat afflictions
aa charaNayugam smaraNeeyam is indeed meditating upon the holy feet of the
ammathan charaNayugam smaraNeeyam divine mother.
aapadi kim karaNeeyam?
Sri Ranganatha Stotram
By Parasara Bhatta
Explanation by Dr.Saroja Ramanujam, M.A.,Ph.D

kasthooree kalithorDhva pundra thilakam karNaanthalolekshaNam


mugDhasmeramanoharaaDharadhalam mukthaakireetojjvalam
vaSyanmaanasa paSyathohararuchim paryaayapankeruham
SreerangaaDhipatheH kadhaa anuvadhanam seveya bhooyopyaham

When am I going to see the face of Sriranganatha decorated by the oordhvapundra made
of kasthoori, His moving eyes long reaching His ears, His lips with enchanting smile,
adorned with a crown of pearls, His lotus like face stealing the hearts of the onlookers?

Parasarabhatta expresses his anguish of being away from Srirangam in this and the three
slokas that follow. He is visualizing the lotus like face of the Lord, which steals the hearts
of those who look. His forehead is marked with the oorDhva pundra and it is done with
kasthuri paste. His eyes are long and reach till his ears. They are constantly moving to see
His devotees and to shower His grace on them. He has a bewitching smile on His lips as
though saying "at least you thought to coming to Me now." He is wearing a crown of
pearls. All these attributes are etched in the memory of the devotees as reflected in the
pasuram of Thondaradippodoi Azvar,

pongum neer parandhu paayum poompozil arangam thannuL


maayanaar kidandhavaaRum marakatha uruvum thOLum
thooya thaamaraikkaNgaLum thuvaridhaZpavaLavaayum
aaya Seer mudiyum theSum adiyarorkkagalalaame
It means, the reclining posture of the Lord of Srirangam which is situated between the
two streams of Cauveri, His form which is of the hue of emerald,(pacchaimaamalai, as he
says in another pasuram), His shoulders, His eyes like lotus, His coral lips, His crown and
his splendour, all this can never leave the mind of his devotees.

This description bring to mind an incident in the life of Sri Ramanuja. A man named
Urangaavillidasa had a beautiful wife and was in madly love with her. He used to carry
an umbrella to cover her head so as to shield her from the sun. One day Ramanuja saw
him and took pity on him and asked him the reason why he was madly in love with his
wife. He said that no one in the world had as beautiful eyes as she had. Ramanuja asked
him what would he do if he saw a pair of eyes more beautiful then hers. Urangavilli said
that he would become the slave of one with such eyes, being sure that no one else could
have more beautiful eyes than his wife. Ramanuja told him that he would show the more
beautiful eyes and took him inside the temple and showed the form of Ranganatha.
Seeing the Lord Urangavilli due to his past good karma became a devotee of the Lord and
he and his wife became the best disciples of Ramanuja.
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Charvaka or Lokayatha
the materialist school

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

“Yaavajjeeveth sukham jeeveth


rNam krthvaa ghrtham pibeth
basmeebhoothasya dhehasya
punaraagamanam kuthaH”
" Live well as long as you are alive. The Charvakas are of two kinds called
Drink ghee even if you have to incur dhurthas and susikshithas. To the former
debt for that. When the body is burnt there are only four elements and the
where is the question of returning?" body is the result of atomic combination.
The intelligence is also biological,
For this school, perception is the only arising from the combination of the
valid means of cognition. They accept elements like the intoxication arises in
only four elements, namely, earth, water, wine due to fermentation The latter
fire and air, which alone are perceptible accepts a soul but according to them it is
by the senses. That is they believe in destroyed with the body.
what they experience by their five
senses, namely. The eye, the ear, the Founder of this system is said to be
nose, the tongue and the skin. There is Brhaspathi whose chief disciple was
nothing beyond that they recognize as Chaarvaka from whom the name was
knowledge. They do not believe in derived, who is also considered as the
rebirth nor in the absolute realty or a founder by some. Brhaspathi was a
permanent self. The body, senses and heretic philosopher or it could be the
the sense objects are the products of the guru of devas who propounded the
five elements. A human being is a body philosophy so that the humans will not
possessing sentience and the only strive for mukthi marga which will result
purpose of life is fulfilling the sensual in their abandoning the ritual practices
desires. This kind of people are easily like yajnas etc. that provide food for the
recognized in today's world indeed! devas through the havirbhaga. The name
They are out and out materialistic with Chaarvaka may also be a common name
no inclination towards spirituality. Their derived from charv to eat or it could be
only purushartha is kaama and of the chaaru vaaka as the teachings are
other three, namely, dharma, artha and palatable to all.
moksha, the first and third are
nonexistent and the second, that is artha The main objective of the Chaarvaka
is only for the satisfaction of kaama. philosophy is to deny life after death and
the concept of punya and papa and that
The Charvaka system belongs to the post of karma. They do not accept God and
upanishadic and pre-Buddhist period. moksha. The self perishes with the body.
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േJാത് ക1Jനി'ംബിതാംബരമേഹാ ജീയാ@േവദം വപ,ഃ
വാ@വാപ
H മഹാദരീസഖമ,ഖം ഖഡ് േഗാDവദ് ഗNഹാ-
ജിഹ- ാനിഗമOശമാനസ, മഹാദംഷ് Pായ, േഗാഡ
Q ാമരം
025:004
ഉTപദ- ലിഭംഗഭീഷണഹ<ം ഹ് റസ- സVവീയസ് തര-
Dീവം പീവരേദാശ
W േതാദ് ഗതനഖXരാംYദേരാദ് ബണം
േവാേമാല
Z ംഘിഘനാഘേനാപമഘനJധ- ാനനിBാവിത-
സ് പBാല,Jകരം നമാമി ഭവതസ് ത"ാരസിംഹം വപ,ഃ
025:005
\നം വിഷ
] രയം നിഹNമ,മിതി >ാമദ് ഗദാഭീഷണം
ൈദേത^ം സമ,പാ*വ?മ_ഥാ േദാഭാം `ഥ,ഭാമമ,ം
വീേരാ നിഗളിേതാ/ഥ ഖഡ് ഗഫലകൗ aഹ് ണന- ിചിb+മാc
വാdണ- cപ,നരാപപാത =വനDാേസാദതം ത- ാമേഹാ
025:006
>ാമ?ം ദിതിജാധമം പ,നരപി േJാദ് aഹ േദാഭാം ജവാദ്
ദ- ാേര/േഥാfയ, േഗ നിപാത നഖരാc വത്
, ഖായ വേ7ാ=വി
നിഭിg"ധിഗഭനിഭരഗള*hാംബ, ബേBാTവം
പായം പായമ,ൈദരേയാ ബiജഗTംഹാരിസിംഹാരവാc
025:007
തh- ാ തം ഹതമാY രhലഹരീസിേhാ"മദ- ഷ് മണി
Jതത്
, പത സമസ് തൈദതപടലീം ചാഖാദമാേന ത- യി
>ാമദ് )മി വിക1ിതാംബ,ധി'ലം വാേലാലൈശേലാത് കരം
േJാTപത് ഖചരം ചരാചരമേഹാ ദ, ഃസVാമവസVാം ദധൗ
025:008
താവNാംസവപാകരാളവപ,ഷം േഘാരാlമാലാധരം
ത- ാം മേB സഭമിBേരാഷമ,ഷിതം ദ, വാരmവാരവം
അേഭoം ന ശശാക േകാ/പി =വേന ദേര സVിതാ ഭീരവഃ
സേവ ശവവിരിpവാസവമ,ഖാഃ Jേതകമസ് േതാഷത
025:009
)േയാ/പ7തേരാഷധാംനി ഭവതി rsാtയാ ബാലേക
Jഹ
Z ാേദ പദേയാനമതപഭേയ കാfണഭാരാ'ലഃ
ശാ?സ് തവ് ം കരമസ മB് നി സമധാഃ സ് േതാൈbരേഥാദ് നായത-
സ് തസാകാമധിേയാ/പി േതനിഥ വരം േലാകായ ചാ<Dഹം
025:010
ഏവം നാടിതരൗ*േചഷ് ടിത വിേഭാ +ീതാപനീയാഭിധ-
+,ത?സ് ഫ,ടഗീതസവമഹിമ"ത?YBാvേത
ത@ാOങ് നിഖിേലാ@രം പ,നരേഹാ കസ് തവ് ാം പേരാ ലംഘേയത്
Jഹ് ളാദJിയ േഹ മfത് പ,രപേത സവാമയാത് പാഹി മാം
s\bv¯ncn
{io _mteµp
`mjm\mcmbWobw
Dasakam: 25: നരസിംഹാവതാരം
(കാകളി)
െമാ@താം വ–ം, ഭയാവഹം ദംഷ് Pകള് ,
25.01
ച,—ി@ിരിയ, " ഖഡ് ഗസമാനമാ-
വ1c ഹിരണകശിപ,വ€ണിെന-
േയ—ം മ,ഴ,െ@ാf ജിഹ- െയ"ീവിധം
യേ1 പിള‚മാെറാ"ടിƒെ„ാേഴ
എb ഭയ˜രമാ2രകാരകം
കണ
 ം പിള‚ം പടി‚, rsാ&വ,ം
അ@<െവˆം ജയി‚മാറാകണം
തിണ
 ം െപാടിയാ'മാറതിേഘാരമായ്
ഉ‡ായിoൈƒസ് തരം ശബ് ദെമാ- 25.04
"&കടാഹം വിറƒ,േപായ7ണം.
ഭീദിതമായ് െഞാറി, • കീഴ് @ാടിയ, ം
മ,െ1ˆെമ‰, േമ േകŠ‹ാെ@ാരാരവം
šസ- മാേയ—ം തടിƒ ഗളസVലം,
ക1ം വള@ിയാ ൈദതെŒയ, Š@േട;
എണ
 മ—,• തടിƒ കര‰ളി-
rsാവ, േപാല,മ„;ാസന@ില് നി-
ല,• നഖ‰ളില് നിെ"ഴ,ം േജാതിയ, ം,
"ാŽാറ, െപാ‰ിെ@റിƒാനര7ണം.
പ#നനിഘാതoലം ഭയാവഹം
25.02 ഗ#ന, മംബരച,ംബിയാകാരവ,ം
വല
Z ാെത സം>മം പെ‡ാf ൈദതന- േനവf"വ േപടിെƒാളിƒിട, ം
െ‰ല
Z ായിടം തിര, േനാ‹ീടേവ മതസിംഹാvതി‹ായി നമിƒിടാം.
Jത7മായിത€ണില് നിc വിDഹം
25.05
മതനെല
Z "ാല് തികƒ,മല
Z ാ :ഗം!
"സംശയമില
Z ിവc വിഷ
] , ഞാc സത- രം
എെ?ാf ജ“വിെത"‰, ൈദത<-
ഹിംസിƒ,െകാ•,വc"എˆ േഘാഷിƒ,ടc
മ1ര"ീടേവ ചാടി„തിƒ,ടc
ഭീഷണമായിƒ,ഴ—,ം െപfംഗദ
” െവള,@ േരാമ‰ള് നിറ, ടല്
േഭസി„,റെ„ ൈദതെനൈ‹കളാല്
ചീെപfകിട‰ിയ<7ണം.
േനേര പിടിƒ,െവ"ാല,ം വിട, വിƒ,
25.03 വീരc പയ—ിട‰ി ൈകവാളിനാല്
വിശ- െ@െയാെ‹യ, Šെ‹ാ•,വാc െവ1,"
ച,,പഴ,„ിƒ സൗവണ
 വണ
 വ,ം
വിശ- മഹാകാരIപി നിേ"ാടേഹാ!
Oഷ് ടികളതDമായ്
, മിഴിƒ,•oം
വി‡ലം േഭദി‚മാെറഴ,ˆ•താം 25.06
സ് കനVേരാമ‰ള് ചിടപിടിƒ,•oം വം തിരിെ‰, േമാട, " ൈദതെന
എbയ, ം വിസ് താരമാˆ mഹാ?ര- െപെˆ ചാടി„ിടിƒ, തc ൈകകളാല്
ഉŽറവാതിœ„ടിയിœ@"˜@ി- 25.09
 ില് നഖ‰ളാല്
ലാŽാറ, വƒ, വ7സ േപം സ് oതി‹ില,ം ശാ?നായീടാെത
ആഴ@ിലാഴ് @ി„ിളˆ പ,റെ„ട, ം ചീ@ േകാപ@ിെŒ മ@ിയായ് ക‡,ടc
ചെടഴ,ം രhം രേസന പാനം െചയ് o. 7@ാവ, െചാœകയാല് ബാലനാം Jഹ് ളാദ-
വല
Z ാെത േലാകം നട, ‰, മാറ, ƒ@ി- ന@ിfമ,1ിലായ് നിഭയം െചˆടc
ലേല
Z ാ ഭവാെŒയാ ഗ#നം ഭീകരം! ¡„ദം ത"ില് Jണമിƒ, ശാ?നായ്
ത- œJഭാവ‰െള വാഴ് @ിസ് oതിെ‹ നീ
25.07
അല് േപതരം vപാവായ് േപാട, ¡‹രം
െപെˆ ൈദതജഡെ@െയറി, ടc
 ിലണയ് ‹യായ് ;
െകല് േപാടവെŒ ശിരസ
രhാഭിഷിhമാം േദഹേമാേട ഭവാc
താല് രേമoമവനില
Z െയ˜ില,ം
േന@ി, വേ"ാരസ, ര„ടകെള
7ിJം വരേമകി Jഹ് ളാദ< ഭവാc.
തീം നശി„ിƒ, സംഹാരന@നം
ഒ„ം ജഗ@ിെനാേ‹യ, ം ദയാല,വായ്
െകാ‡ാടി, )മി 'ല,‰ി, Jക1നം
ചിœ„,fഷ, ഭവാc നœകിയ<Dഹം.
െകാ‡ാഴിയാെക‹ല‰ി; ഗിരികള,ം
ആടിയ, ല, , ഖേഗാള‰െളാെ‹യ, ം 25.10
സVാനം െവടി, rsാ&മസ- സVമായ് . ഈവിധം രൗ*രസഭരം നാടകം
ആവിഷ് കരിേƒാരന?YBാvേത
25.08
+ീതാപനീയാദി പാടി„,കഴ് െ"ാ-
േചാരയ, ം മാംസരസാദിയ, ം െകാ‡തി
രാദ?മാഹാ;ധാമേമ സത് Jേഭാ,
േഘാരമായ് , വc 'ടല് മാലയായ് ƒ,—ിയ, ം
ത- Tമം മ—ാf? സേ ാ@മc ഭവാc
ഉൈƒസ് തരം സിംഹനാദം മ,ഴ‹ിയ, ം
മTരി„ാ<മfതിെ"ാf@<ം;
ൈദതസഭാതലമേB fഷാŸനായ്
Jഹ് ളാദവTല, നാഥ, mfവായ-
േമവീട, മേ‰യ് ‹ട, േ@യ് ‹ട, ‚വാc
ര„, െയ"ാമയെമാെ‹യ, ം നീ‹േണ. 10
ആവാെത േദവാദി േപാല,ം ഭയˆ േപായ് .
ശ <ം വാസവc താ<ം വിരിp<ം
െവേ െറ വാഴ് @ിസ് oതിƒ, നി"ീടിനാ.
A Few Great Men and Their Words
Dr. Lakshmanan, University of British Columbia

z+I gur_u yae nm> , hir> `.

Sri Sukumar approached me and asked me to


pen something appropriate for the readership
of Navaneetham with little time to spare. Given
the quality of articles that appear in this lovely
magazine, I could hardly bring myself to say “Of
course.” Indeed, I told him I hoped some noble
thoughts would arise in me in time. Thoughts
worthy of sharing with others. Thoughts
avowedly not completely original but have a
grounding in the works and wisdom of great
souls. I am not sure I have been blessed with a
realization of the said hope but here are some State of doubtlessness
matters that I have found very appealing to my Let’s begin with Sri Sri Sankara BhagavatpAdAL.
spiritual heart and physiological brain at once. Everyone knows of His glory and of His
Matters that have made an impact on me over superhuman accomplishment in a very short
the years. Matters I place before you in the lifespan. Among many other things, He is
sincere hope you may find them interesting and
worthwhile. As always, whatever merit you see credited with the revival ( punrudx
! ar[m! ) of
in what follows belongs to the Mahatmas it Advaita Vedanta. Let us turn to Him for the
originated from and whatever flaws you answer to a question that may have occurred to
perceive therein is truly mine and mine alone many of us. We often read or hear that
and must have arisen from my poor Mahatmas do not have any doubts once they
transcription. are realized. What does it really mean to have
no doubts whatsoever? Does it mean they
First off, on the very subject of noble thoughts, suddenly know the workings of a rocket or
let me first invoke the Rig Veda Mantra principles of quantum physics or the diameter
of the universe or how iPhone4G works,
Aa nae _ad+a> k+tvae yNtu ivZvt> . without necessarily having formally studied all
these sorts of things? No offense to them, but
which means “Let noble thoughts come to us
doesn’t this sound magical and somewhat
from all directions.” unrealistic? Says Sankara, the state of
doubtlessness comes from realizing the
Oneness. What is One? In Advaita Vedanta,
usually Oneness refers to that of JeevAtman or
conditioned individualized Consciousness and
ParamAtman or Supreme Consciousness. What nothing but this undivided Witness Principle,
does this realization have to do with having all and conversely, the essence in everything is just
of one’s doubts removed? To have questions or this Witness Principle, from the standpoint of
doubts, we need a minimum of two things -- the what is essential, is there anything in the
subject who has the doubts and the object equation other than the subject? And by the
about which the subject has doubts or logic above, when there is nothing second to
questions. Where there is only one thing, there the subject, how can the subject possibly have
cannot be any room for doubts, for if we regard any questions or doubts?
the one thing that exists as subject, then about
what shall this subject entertain doubts? This deep truth is expounded by Sri Sri Sankara
BhagavatpAdAL in His famous DakshiNAmUrty
The foregoing may well sound like specious AshTakam, as part of the epilog.
reasoning. Indeed, there are occasions when we
say “I am not sure of myself; I am not sure of ict+< vqtraeml
RU e v&dx
! a> iz:ya gury
u v
uR a ,
my own feeling about that” or we tell our boss
guraeStu maEn< VyaOyan< iz:yaStu iDNn s<zya> .
“I am not sure I can do that by tomorrow” etc.
In these instances, are we not entertaining
doubts about ourselves? A little logical Under the banyan tree sits the Guru, indicating
reasoning will reveal exactly what it is that we here Sri DakshiNAmurty and beside him are
claim to doubt in such instances. In the first seated His great disciples such as Sanaka
example, I the subject doubt my own feeling, Maharshi. The Guru expounds the Truth
the object. In the second example, I the subject through silence while the disciples have all their
have doubts about my own abilities. In both doubts eradicated. It stands to reason that
cases, we can identify clearly a subject and an through realization of Oneness and through
object which are mutually disjoint. In Vedanta, such a realization alone can all doubts be
JeevAtman or conditioned Consciousness refers eradicated.
to what remains after a series of negations or
rejections of things that are not me based on I can sense some lingering doubts (!) in the
minds of some. Isn’t saying the essence in
the famous neit neit reasoning. E.g., I am clearly
everything is Consciousness an escapist
not my body but simply possess one. Nor am I principle? Isn’t that ignoring the reality of what
my mind. My mind is mine, but I am clearly we see before us in our everyday experience?
different from it. And so on. Many Mahatmas Literally taken, it may well appear to be so.
have written about the greatness of such However, the intent of Vedanta is not to deny
realization as well as the prescriptive processes the physical reality of things as they are
leading to such realization and I am hardly perceived. Vedanta defines truth as something
qualified to comment on that. The point is from that existed, exists at the moment, and will
this perspective the only thing that resists the never cease to exist. It is not difficult to see that
series of “It’s not me” rejections, the only thing physical things such as body, mind, intellect,
that remains, is the Witness Principle that acts rockets, iPhones, etc. do not fit this description
as a witness for everything in the universe and are thus rightly discarded as untruths.
(svRsai]). When one realizes that they are Vedanta is about liberation not escape!
Who is helping who? colleague lands the promotion many of us at
work were vying for, with a clear conscience
Often we encounter situations where good and true joy in mind I go and congratulate that
warm-hearted people are ever willing to help colleague. Generous, large-hearted,
the less privileged. They help by donating their
magnanimous etc are the adjectives that come
money or their time or their services. Have you to mind. And why not? But a true Vedantin, a
ever stopped to think how we often refer to true Master, sees even such mundane matters
such donors? Magnanimous, merciful,
slightly differently. He reasons that to genuinely
generous, munificent are the kinds of adjectives derive joy from someone else’s fortune or
one normally associates with such people. victory, I must be really fortunate. Huh? I should
Swami Vivekananda had a different outlook on
be lucky to feel happy for someone else? How
the matter. He was no ordinary man and his
come? The reasoning is that anyone who has
outlook on many subjects bears study and many sources he can draw upon for deriving
reflection. He says when you help a less happiness is indeed blessed or fortunate. We
privileged person, e.g., by donating money to a
cannot possibly quarrel with this. Now, if you
poor person, do not have the attitude that you limit your sources of joy to just a few limited
are helping him. Indeed, do not stand on a individuals or things such as yourself, your
pedestal in your mind as you help them.
children relatives etc. then clearly your options
Instead, be grateful to them for giving you an for feeling happy are limited compared to
opportunity to help them and thus help yourself someone who can derive happiness from
(purify yourself). Swami Vivekananda was not
anyone! Once again, this is not to be taken as
just an academic haggling over terminology academic word play. Hidden herein is deep
when he said these words. He lived a life of truth. I was fortunate enough to hear this being
sacrifice, nobility, service, and wisdom. A
expounded in a discourse by H.H. Sri Sri
teaching from such a Mahatma is worth Bharathitheertha Mahaswamiji of Sringeri
incorporating in one’s life. SAradA peeTham some twenty six years ago.
Do you need to be magnanimous to feel happy Let me end with these verses which help me
for others? help myself by wishing the best for everyone
Speaking of adjectives, how do we describe a who is but a reflection of the same
person who genuinely delights from watching ParamAtman that pervades everyone of us and
others succeed and derives happiness from everything.
seeing others’ accomplishments or fortune?
Don’t we normally think of such people as being svRe _avNtu suio
< n> ,
well, generous? I am generous enough that
svRe sNtu inramya> .
when I see that my friend’s son lands the job
that he and my son interviewed for, or when I svRe _ad+ai[ pZyNtu ,
see an athlete from a foreign country win the
ma kiZct! du>o vaG_avet! .
top spot in a sport for which I was rooting for
my country’s top athlete, I am genuinely happy
and I go ahead and congratulate the successful
party. Or I am generous enough that when a
Teachings of the Bhagawad Gita: karmayoga

Shyam
Let us examine this with the aid of a very Bhagwaan Shankara's commentary
famous shloka from the Bhagawad Gita
3.30 Vigata-jvarah, devoid of the fever of the soul,
mayi sarvani karmani i.e. being free from repentance, without
sannyasyadhyatma-cetasa remorse; yuddhyasva, engage in
nirasir nirmamo bhutva battle;sannyasya, by dedicating; sarvani, all;
yudhyasva vigata-jvarah karmani, actions; mayi, to
Me, who am Vasudeva, the omniscient
3.30 Devoid of the fever of the soul, engage in supreme Lord, the Self of all; adhyatma-
battle by dedicating all actions to Me, with cetasa, with (your) mind intent on the Self-
(your) mind intent on the Self, and becoming with discriminating wisdom, with this idea, 'I
free from expectations and egoism. am an agent, and I work for God as a servant';
and further, bhutva, becoming; nirasih, free commision as well as omission.

Now no action is possible without desire. And


desire is always for the fruit of the action.
A surgeon performs a surgery. It is an act.
What is his desire? That the surgery be
successful. Now can he perform the action
with no desire that the surgery be successful?
Of course not. Then how can he be free from
expectation? The Lord and Sankara make it
clear - free from expectations of the results for
"my"self – nirasih nirmamah. He wants the
surgery to be successful. But he knows this
from expectations ['Free from expectations of result is not in his hands. It is in the hands of
results for yourself']; and nirmamah, free from the Supreme Bestower of the results of all
egoism. You from whom has vanished the actions - the Karmaphaladaata – which is
idea, '(this is) mine', are nirmamah. Ishwara. And is this Ishwara sitting in some
place and watching this action(surgery) by live
This sloka is one of the most important slokas relay - no - the very Laws of the Order that
of the Bhagawad Gita, and carries tremendous will determine the results of that action is
significance for reflection as well as Ishwara itself. You jump from a tree - the very
understanding. law that forces you to hurtle down at 9.8m/sec
is Ishwara.
The Self referred to here is Vasudeva or
Ishwara as karmaphaladaata. Now Bhagwaan asks this surgeon to surrender
"his action" to Me, the Supreme Self - mayi
Let us see what is implied and explained. sarvani karmani sannyasya. How?? I can
What is karma? Any action done with an surrender to you something i have with me.
intent. Whenever we do any action there are You can ask me to surrender my watch, my
two things involved icchashkati and money, my food and so on. The results of my
kriyashakti - the capacity to desire and the action are not
capacity to do. mine - what/how then to surrender? I do have
(Now a doubt may arise - suppose I trample an one and only one thing I can surrender - my
insect while walking on the street? Is that a attachment to the result for myself. My self
karma - i didn't intend to trample it – yes it is - right now is my ego-sense- the sense of
it is an act of omission - the intent was to cross insignificance and separation from Ishwara.
the street but in performing that task, care Hence the result becomes important to me –
should have taken to not cause harm.) because in that result I falsely see myself
becoming a little more significant a little more
So karmas are intentional acts of both complete - by gaining more respect, money,
pleasure, validation, honor, etc. peace. He can now focus his attention solely
on the job at hand. His entire inner equipments
And these sow the seeds for me to get the of his mind and intellect as well as his outer
results also for myself alone - and these results equipments of his hands and eyes are now
can be the same, different or opposite of what I completely in sync. His whole being is now
expected for myself. So by attaching myself to focussed wholly and solely on the action itself
the results of the action I am setting my"self" - and this lends itself to dexterity in action -
up for an unexpected occurence. This then sets and that the Bhagwan says is what is yoga.
up the lifelong struggle of ups and downs, "Yoga karmasu kausalam"
which we call samsara. A good result results in
elation which is however shortlived as the next As Swami Chinmayananda-ji puts it so
thought is focussed now on either safeguarding beautifully - "If hope is the child of the unborn
it or repeating it. A bad result results in future, ego is the lingering memory of a dead
depression and frustration. Either way it leads past. To revel in ego and hope is an attempt on
to mental agitation. This is what the Lord our part to live, either with the dead moments
refers to as fever or agitation.(jvarah) of the past, or with the unborn moments of the
future."
So instead for the good of my own self, the
Lord advises me very kindly - "Look, you do If the action is not "my" action, then the result
not have an iota of control over the results of is also not "my" result. I do not see myself as
your actions. So why attach yourself to that. the "karta" and hence I do not see myslef as
Surrender that attachment to me. Going back the "bhokta" What happens happens in strict
to the example of the surgeon - his attitude accordance Ishwara's perfect order, and I
would/should be "O Omniscient Lord. I am a accept it gracefully as His prasad. Thus a
mere instrument in your hands. You brought surrendering intellect gives rise to an accepting
me to this world. By your Grace have some intellect.
small skills been imbibed my me whereby You
have now given me this ability as well as This can be made applicable to each one of us
opportunity to be of some service in a very - whatever activity we do - we do it in this
limited way to one of my brothers. My same spirit of surrender - we surrender the
performance of this task is for You alone. Let expectations of the false self at the altar of the
my skills, which You alone have imparted, not true self.
fail me as I perform this task."

Adhyatma chetasa refers to this attitude soaked


in devotion to the Supreme Self whilst
engaged in action.

Now if the surgery is successful or not, the


surgeon is prepared. His mind is at ease, at
A travelogue
By
Shri V. Venkitaraman,
Retd. Air Vice-Marshal, Bangaluru

Compiled by Cheenu, Coimbatore

Map
                   
  Ashtaganapathy visits: (Part I)
(This I dedicate to Sree Nanjundan who suggested that I should write a travelogue based on our recent
visits to temples in Maharashtra)

Introduction:

The attached map shows (not to scale) the locations of the 8 Ganesha sthaapanas collectively
called Ashtaganapathy. Additionally, we included in the itinerary Bhimashankar Jyotirlingam and
Nasrapur (duplicate Tirupathy Venkatesha). We made Pune as HQ and launched out to different places by
hiring a taxi covering roughly 1050 Kms totally in 3 days time viz. roughly averaging 350 kms a day.
Each day we took off @ 7 AM and reached back home by 6.PM avoiding driving in the dark. The tariff
was Rs.6.50 per km for a non a/c Tata Indigo. The toll taxes (quite heavy with several tolls enroute, but
well maintained highways by Private entrepreneurs) and parking fees were to be borne by us. Of course
we did tip handsomely the driver for his excellent service. We totally avoided (except for tea/coffee)
eateries outside as there were none worth mentioning near the temples. So our 4 layered Tiffin carrier
with home made food and bottles of water came in handy. As there are no good choultries we decided not
to stay overnight any where but came home to rest at night. At the end of the trip none of us fell sick nor
any one felt fatigued. All in all a satisfying ennobling experience. One of our Maharashtrian friends wrote
out slokas for recitation at each place.

I shall cover in parts the entire trip.

First day:

Ozar: (Pune Dist.) 85 kms from Pune (via Narayangaon; travel direction North).
Shree Vighneswar idol faces east, trunk towards left with Riddi & Siddi, Other idols are SUN, Shiva,
Vishnu, and Devi. The only one with Golden dome & pinnacle, huge dwaara paalakas in granite; built
1785. River Kukadi flows nearby.
Sloka:
Bhaktanugrahe Gajamukho Vighneswaro Brahmapam
Nana Murti Dharop: naijamahima Khanda Sadatma Prabhu
Sweccha Vighnahara sadasukhakara sidha kallo swayepum
Ksehtre cha Ozarke namostu satatam tasme parabrahmane.

(Let my mind be concentrated on the God, who is elephant headed, benignant and remover of
obstacles. He had defeated demon Vighnasur. He himself is Brahma. His greatness is undisturbed
in his different forms. He is the greatest artist, he gives happiness to his devotees, He who abodes at
Ozar.)

Lenyadri: (Pune Dist.)100 kms from Pune (via Narayangaon, Junnar on Pune-Nasik high way.
Srigirijaatmaja idol facing east tucked away in the 8th cave amongst 18 Buddhist caves. The idol is 7 feet
high. It is quite a tough climb...307 steep steps Parvathi is said to have consecrated the Ganesh idol when
she performed penance inside the cave. Puja can be performed on your own.
Sloka:
Mayesh Bhuvaneswari Shivasati Dehashrita Sundari
Vighnesham Sutamaptukam sanhita Kurvetapo Dushkaram
Takhya Bhutprakat Prasanna Varado tishtathaya sthaapitam
Vande Girijaatmaja Parmaj tam Lekhanadri sthitham.

(Mother of universe, beautiful wife of Lord Shiva Goddess Parvati performed long penance
of Shri Ganesh & at last obtained Shri Ganesh as her son. I salute Girija Parvati's son
Girijatmaj who stays on mountain Lekhanadri (i.e.Lenyadri)

Bhimashankar: 110 kms from Pune in Sahyadri ghat section is one of the 12
Jyotirlingams. This temple is closely associated with the legend of Shiva slaying Tripurasura.
Shiva is said to have taken abode in the Bhima form, upon the request of the Gods, on the crest
of the Sahyadri hills, and the sweat that poured forth from his body after the battle is said to have
formed the river Bheemabharathi. Temple dates back to 18th century. The Sikhara of the temple
was built by Peshwa Nana Phadnavees. The great Maratha ruler Shivaji is also said to have made
endowments to this temple to facilitate the carrying out, of worship services. As with other Shiva
temples in this area, the sanctum is at a lower level.
 

Ashtaganapathy visits: (Part II)

Backdrop:

Before I proceed with the second day of our travel, I thought I will share with you some pieces of
information I gathered here and there. What we notice as Lord Ganesha’s idol of today, with all
specifications, came into being, people say when Ganapati Atharvasheersha was written. We do see
different moods and modes of Ganesh idols since 6th century. In the beginning Lord Ganesha had only
two hands, there after Ganesha came out with 4 hands with Gajamukh and a big belly. Rarely, Ganesha is
seen with his trunk twisted on the right side, otherwise it is twisted on left side. Ganesha with right side
trunk is supposed to be very rigid in application.

All temples are open from 5.30 AM to 11 PM all days.

Mahad: (Raigarh Dist.), 24kms from Karjat, 6 kms from Khopoli or 120 kms from Pune.
Varadavinayaka as known here, idol facing east, trunk twisted to left, with Riddi & Siddi, 25ft high dome
with pinnacle. In the temple of Varadvinayak, one Nandadeep (lamp) is lit and burning for last 107 years.
Mahad has beautiful surroundings. In the ancient period it was called as Bhadrak or Mahad & so many
sages & sects had resided in this place. In 1725 A.D. Varadvinayaka's temple was built by peshava sardar
Ramji Mahadev Biwalkar & he gifted this to the village. There is a Gomukh towards north. Holy water
(tirth) comes out of this Gomukh. Devotees can perform Pooja on their own.
Sloka:
Bhaktabhimani Ganaraj Ekam|
Kshetre MadhaKhye Varadam Prasanam|
Yastishtati Shree Varado Ganesham|
Vinayakasta Pranamami BhaktamII

(I salute Ganaraj who is leader of Ganas, who is proud of his devotees & who abodes at
Mahad & has pleasant appearance.)

Pali: (Raigarh Dist.), From Pune via Lonavla & Khopoli, Pali is at a distance of 111 kms. 30 kms.
from Karjat. From Mumbai via Panvel & Khopoli, Pali is at a distance of 124 kms.
Shree Ballaleshwar�s original wooden temple was renovated & a new stone temple was built in 1760
A.D. by Peshwa Fadnis. Shape of the stone temple is in the form of letter "Shree" & faces east. During
Dakshinayan at sun-rise, the sun rays falls exactly on the Vinayaka. Idol of Vinayaka sitting on stone
throne faces east & its trunk is left turned. Temple complex has a big bell made in Europe. After defeating
Portuguese in Vasai, Chimaji Appa brought the bell here.
Village Pali is situated between fort Sarasgad & river Amba flowing on the other side. On being
pleased by devotion of Ballal, Shri Ganesh remained in the stone worshipped by Ballal & hence is called
as Ballaleshwar of Pali. Among Ashtavinayakas, Pali's Ballaleshwar is the only Vinayak who is famous
by his devotee's name & who is dressed up as Brahmin. Since Vinayaka gave his darshan in the guise of
Brahmin, idol of vinayaka at Pali is dressed up as Brahmin. This place is very famous & spiritually
awakened. It is said that in Peshva regime justice was done by taking kaul (answer to the question asked
in the form of flower, leaves etc.)from Ballaleshwar.

Vedo Sanstuvaibhavo Gajmukho Bhaktabhimaniyo |


Ballaleravya Subhaktapal Narat; Khyat Sada Tishtati ||
Kshetre Pallipure Yatha Krityuge Chasmistha Laukike |
Bhakterbhavite Murtiman Ganapati Siddhiswar Tam Bhaje ||

(I worshipped God Ganesh, who is elephant headed, who has been praised in vedas, who is popular
by the name of his devotee (Ballal),who take care of his devotees & in this kritayuga who abodes is
Pallipur or Pali.)

Ranjangaon: On Pune-Ahmednagar Highway via Shikrapur, Ranjangaon is 50 kms. from Pune.


Idol facing east is in a crossed legged sitting position with broad forehead & the trunk turned towards the
left. Riddhi & Siddhi are installed. It is said that, original idol of Mahaganapati is hidden in a cellar in the
basement; has 10 trunks & 20 hands. Meditating on that idol is called Mahaganapati Dhyaanam
Mahaganapati means powerful Ganapati. Mahaganapati has eight, ten or twelve hands. Lord
Shiva could conquer Tripurasur (demon) on worshipping Mahaganapati. Therefore it is called Tripurari
Varado Mahaganapati. (Lord Shiva is called as Tripurari after his victory over Tripurasur)

Shree Shambhuvarprada Sutapasa Namna Sahastra Swakam |


Datwa Shree Vijay padam shivkar Tasme Prasanna Prabhu ||
Ten Sthapit Eva Sadgunavapu Kshetre Sadatishtati |
Tam vande Manipurke Ganapati Devam Mahant Mudra ||

(Shiva obtained a boon by propitiating Ganesha who stays at Manipur, who gave boon to Mahadev,
whose appearance is beautiful & pleasing & who is statue of good qualities.)
 

   
 

Ashtaganapathy visits: (Part III)

Background:
There have been many interpretations of Ganesha body. Mudgala Purana seems to explain some. The
elephant head denotes wisdom and its trunk represents Om, the sound symbol of cosmic reality. His
twisted trunk represents the zigzag path to wisdom. It reminds us that there is no direct path, that we must
turn right and left in the search for truth thus adding to the Ganesha sculpture a symbolic meaning about
the position of his trunk. One priest told us, if it is turned towards left, it denotes success in the world
which is associated with house holders. If it is towards the right, it stands for moksham, good for those
who renounce the material world. In lighter vein, when one chooses a Ganesha sculpture, the trunk
position be kept in mind as per your requirement. And yes a prayer to Ganesh is invariably accompanied
by smashing a coconut, symbolic of smashing the undesirable forces inherent in one self. The significance
of the mouse (muushhika, strangely the English word sounds the same) as the vehicle of Ganesha is
explained by the Mudgala Purana, although a form called Heramba-Ganapati is depicted as riding a lion.
There are also rare references to the peacock as the vehicle in some texts. (ref; Moreswar @ Moregaon
described below)

Third Day: We started a little early. We had to accommodate Nasrapur (not Narsapur) as well in our
itnerary apart from the 3 balance Ganesha sthalams.

Theur: is the nearest Ashtavinayaka from Pune. (Distance of 25 km from Pune), Theur is situated
on the confluence of the Mula, Mutha & Bhima rivers on Pune Solapur highway, after Hadapsar and
Loni, at a distance of 3kms.from Loni, a small road to the left leads to Theur. Don’t miss this turning. Idol
facing east is swayambhu and has a left side trunk. There are carbuncle and diamonds in the eyes of
Vinayaka. Glowing all the time. Lord Brahma meditated here to subdue his wavering mind. As his
worries (chinta) were removed the idol is called Chintamani. The place is called Sthar (stable) or Theur.
Sloka:
Brahma Srushtyadisakta Sthirmatirahittam Pidito Vighnasandhe |
Aakranto Bhutirakta Krutiganrajasa Jeevita Tyaktu Mischina ||
Swatmanan Sarvyakta Ganapatimamal Satyachintamaniyam |
Mukta cha stapayant sthirmatisukhadam sthavare dhudhi Midhe ||

(The one who is in search of happiness, whose mind is wavering like Lord Brahma, who is in the
midst all calamities should go to Sthavar means Theur & worship Shree Chintamani & get rid of all
Chintas (worries) & calamities.)

Siddhatek: (Situated on the banks of river Bhima, in Ahmednagar district.) Take Pune - Solapur
road via Daund (Daund is 78 kms from Pune and Daund-Siddhatek is another 18 kms). Here the roads
were bad-real bad. Siddhatek is situated on the banks of river Bhima. Sage Vyasar had performed yagnya
(sacrifices) here. It is said that, years ago there was a heap of ashes from this sacrificial fire. However,
this place is now covered by water. The swayambhu idol of Shree Siddhivinayaka is placed in brass
frame. Brass idols of Jay and Vijay are placed on both sides of Siddhivinayaka. In the sanctum itself
there is Shivapanchayatan and goddess Devi's small temple. The idol is swayambhu. facing north with his
trunk turned right. Idol is Gajmukh; however belly of the idol is not big. Riddhi & Siddhi are sitting on
one lap of Vinayaka. The pradakshanam (circumnavigation) of the God is said to be very fruitful. One has
to travel 5 kms. To complete one Pradakshanam as the idol is attached to the hill itself. We skipped this
for want of time.
Sloka;
Sthitho Bhimatire jagadvan kamen Harina |
Vijetu Daityo Tachuti Malbhavou Kaitabhmadhu ||
Mahavighnarten Prakhar Tapasa Seitpado |
Ganesh Siddhisho Girivarvapu Panchjanak ||

(Lord Vishnu, who was beset with calamities, performed penance on mountain Siddhetek on the
bank of river Bhima. On receiving a boon from Ganesha, Lord Vishnu could kill the two demons
Madhu & Kaitabh. Oh! Lord Siddheswar accept my salutation.)

Moregaon: Moregaon, on the banks of river Karha is in Baramati Taluka. Shape of this place is
like a peacock & long ago there were many peacocks here, as such called "Moregaon'. We drove on Pune-
Solapur highway. Moregaon lies on the right side of Chaufula at a distance of 79 km from Pune. On the
way to Moregaon have darshan of God Khandoba of Jejuri. But we skipped it.
The Ganesha deity at Moregaon is in sitting posture, facing east with the trunk turning left &
smeared with vermillion mixed in oil. On its head is the hood of Nagaraja. On left & right are brass idols
of Siddhi & Buddhi. In front of the idol are the Mooshika & Mayura (Peacock).The original idol of
Moreshwar was small in size. As many layers of vermillion got applied on it, it grew bigger. Sometime
after 100 &125 years this armour of vermillion casts off by itself & original beautiful idol inside this
armour is seen again. The original small idol was made up of atoms of sand, iron & diamonds & it is
behind the present statue. It was consecrated by Brahma on its destruction by demon Sindhurasur,
There is a mouse made up of black stone, holding 'Laddu' in his front two legs. On climbing the
steps you will see a big 'Nandi in front of Ganapati instead of Lord Shiva!! How come? :-
'Years ago, this Nandi was taken on a cart for its consecration in front of a near by Shivaalaya. However,
the cart carrying Nandi broke down in front of Mayureshwara's temple and Nandi sat before
Mayureshwar's temple for ever. People tried their best to shift Nandi from this place but Nandi did not
move an inch. The artisan had a dream in the night. Nandi appeared in his dream and said, "I want to stay
before Mayureshwar only. Don't try to shift me elsewhere forcefully, I won't come." People left with no
other alternative, dropped the idea of shifting Nandi to other place. Hence this Nandiji was consecrated
before Mayureshwar.

NIJE BHUSWANANDJADBHARAT BHUMYA PARATARE |


TURIYOSTIRE PARAMSUKHDETVA NIVASASI ||
MAYURAYA NATH STAWAMASICH MAYURESH BHAGWAN |
ATASWA SANDHYAYE SHIVHARINI BRAHMAJANAKAM ||

(O! Lord Mayureshwar of Moregaon, you stay on sage jadbharat's land, on the banks of river
Karha which is known as "Bhuswanand' (means happiness on land). Shree Moreshwar, who is far
from three qualities, who resembles Omkar, who is always in fourth state of yoga & who rides on
peacock mayur accept my salutation.)

With that we completed Ashtavinayaka visits.


 

   
Trust is your third eye
By Osho(Kindly contributed by Dr. B.G.Y Sastri)
dreams her lover visits her. Later she wakes
Trust is an inner eye. Just as the two outer up and sees that the doors are still closed
eyes are for seeing the universe, there is a with the bolts in place, just as they were.
third eye inside of you whose name is trust. Who knows how he enters and by which
With this eye of trust the divine is seen. The route he leaves?
eye of trust means the eye of love. There are
some things which only love can know. "Which way do you enter, which way do
There is no other way to know them. you depart? From which window do you
peep?" This window is called trust.
If you love someone you will see certain
things in the person that no one else will see. Someone living in logic will never know
You will see in that person a sweetness that anything deeper than the material; his life
no one else can see. That sweetness is will be meaningless. He may well collect
delicate and the touch of love is needed for money, but all his wealth will be left lying
it, only then is it revealed. You will hear the there when he dies and he will have missed
echo of a song in that person that no one else meditation. And it is only meditation that
will hear. To hear it one has to come closer will accompany you in death. Such a person
than anyone else has come. Only you are will not attain the ultimate wealth. Only the
that close. one who has the eye of trust within attains
the ultimate wealth.
This is why beauty begins to manifest in the
person whom you love. People think that Trust is the culmination of love. Trust is the
you fall in love with someone who seems faith that what has not already happened so
beautiful to you. They are wrong. The one far will happen. Trust also arises from what
you fall in love with begins to be beautiful – has already happened: there is such beauty
all of life's grandeur, all of its dignity is in this universe, there is such light, and such
revealed in the person. And it is not that you music...the throat of each bird is filled with
are imagining it. As soon as the eye of love song.... There is beauty in each leaf, light in
opens the invisible begins to be visible to each star; this universe is so full of
you, the unperceivable begins to be magnificence, there must be some energy or
perceivable. The presence of what is hidden other behind it.
begins to be experienced. Without any door
opening, someone enters into you. Trust means trusting that there must be some
energy creating this entire colour. Trust
"Finding upon waking the doors yet bolted, means trusting that where so much beauty is
Who knows by which door he enters and being showered, the source of such beauty
leaves?" must also exist.

This is a very lovely couplet from Bihari. Trust means accepting the existence of the
The beloved is sleeping with all the doors source from which you receive these subtle,
and windows of the room bolted, yet in her delicate indications
Navaneetham- September 2010

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നിതയ്ം പtാലയാ േദവി സാമാം പാതു സരസ തി

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