Monthly Newsletter of Guruvayoorappan Devotees

Monthly Newsletter of Guruvayoorappan Devotees
Om Namo Narayanaya: Monthly Newsletter of Guruvayoor Devotees Forum March 1, 2011
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:

Hare Krishna!
Shri. Guruvayoorappan
Hare Rama Hare Krishna!

Editorial - Shri Rama Navami
RamaNavami is on April 12th. The festival of Ram Navami marks the birthday celebrations
of Lord Rama. Shri Rama is known as Maryada Purushottama, literally the Perfect Man
or Lord of Virtue. And Sita devi, was the incarnation of Goddess Lakshmi, and Lakshman,
his brother, a manifestation of the serpent king Adidesha along with his devoted dasa
Hanuman, a manifestation of Shiva.
Lord Rama was the ideal son, a righteous King, an upright husband and a loving
brother. He also led an ideal life of a householder and also the true embodiment
of humanity. Ram Navami is a therefore a special reminder of the noble ideals
for which Lord Rama stood. Let us remember Lord Shri Ram and his ideals on this
day and chant the maha manthra “Hare Rama, Hare Krishna.”
Wish you all a very Happy Rama Navami!

Samastha Loka Sukhino Bhavanthu-May all living beings in all worlds be happy.
- Sunilkumar / Editor.
http://groups.yahoo.com/group/guruvayur Navaneetham 2
April Special Days
April 6 Kodungalloore Bharani

April 12 Sree Rama Navami
April 14 Medam 1st
April 15 Vishu
Guruvayur Utsavam 2011 Photo
Photo by Krishnadas, Naduvath.

More at (http://picasaweb.google.com/nairkdgvr )
കിഷ്ണഺ ഗഽരഽവഺയാരന്ഫഺ ഭഗവഺീെ..
Nandakumar Raja
ൂക കാന്ഫ഻ ു ഺഴഽുംുന്നരും ൂകകള഻ല് ുലഺട഻യ െ഻ര്‍വി ഻ നഺെറ഻ഞഽ,
കണ്ണീന്പ പര്ര്‍ശെ സഽംും നഺെറ഻ഞഽ 2
ഽളസ഼ ദള െറഽ മണവഽും ുഗഺുരഺചെത്ത഻ന് ശഽദ്ധ ഗന്ധവഽും

ശ്ശ഼ുകഺവ഻ല് െടയ഻ീലീകഺഴഽക഻ീയത്ത഻
ശഽദ്ധ ്ഽണയഺഹ ഼ര്‍ഥമഺയ഻
കിഷ്ണഺ ഗഽരഽവഺയാരന്ഫഺ ഭഗവഺീെ 2
ുഄവ഻ലഽും മലരഽും ൂെുവദയമഺയ്

െവകഺഭ഻ുഷകും ൂെര്‍മലയമഺയ്
മെസ്സ഻ല് വ഻ടര്നുന്നഺുരഺ ുമഺഹമഺലരഽകള്
വഺകചഺര്നത്ത഻ലഽും കണ്ടാഞഺന്
കിഷ്ണഺ ഗഽരഽവഺയാരന്ഫഺ ഭഗവഺീെ ...2
കണ്ടാഞഺന് ുഄളകെന്ദ ന് ്ഺലഺഴ഻ ്ാ ഻രകള്

െ഻ന് ്ഺദഺരവ഻ന്ദങ്ങള് ഴഽകഽുപഺള്
ഽളസ഼ ചന്ദെ ുഗഺുരഺചെ കാട്ടഺ
രഽശ്ദ ഼ര്‍ഥ കര െ഻ീന്നടഽുത്തഺീട്ട
കിഷ്ണഺ ഗഽരഽവഺയാരന്ഫഺ ഭഗവഺീെ ...2
ദഽുഃംും ഒടഽകഽന്ന പഽരഺീെ

(An old and beautiful Sandhya Namam.)
(It can be heard in an album "Suprabhathathrayam", sung by Dr. K.J. Yesudas in 2007)
Collected and submitted by Seema Warrier
ദഽുഃംും ഒടഽകഽന്ന പഽരഺീെ - കിഷ്ണ!
ികഴല് നഺെ഻ ഺ കഽപ഻ടഽുന്നന്
ദഽംീമടഽത്ത ഻ീെുേ മാലും - കിഷ്ണ
ദഽംീമടഽത്തത് ജന്ഩമാലും
ജന്ഩീമടഽത്ത ഻ീെുേ മാലും - കിഷ്ണ
ജന്ഩീമടഽത്തത് കര്‍മമാലും
കര്‍മീമടഽത്ത ഻ീെുേ മാലും - കിഷ്ണ
കര്‍മീമടഽത്തത് രഺഗമാലും
രഺഗീമടഽത്ത ഻ീെുേ മാലും - കിഷ്ണ
രഺഗീമടഽത്തത് മഺെമാലും
മഺെീമടഽത്ത ഻ീെുേ മാലും - കിഷ്ണ
ീന്ന െ഻െയ്കഺയ്ക മഺെമാലും
ീന്ന െ഻െയഺയ്ുവീെുേ മാലും - കിഷ്ണ
ുഄജ്െഺെമഺമവ഻ുവകും മാലും
ുഄജ്ഞഺെും ു്ഺവ ഻ീെുേ മാലും -കിഷ്ണ
ുഄജ്ഞഺെും ു്ഺവ ഽ ജ്ഞഺെും ീകഺുണ്ട
ജ്ഞഺെമഽണ്ടഺവ ഻ീെുേ മാലും - കിഷ്ണ
ജ്ഞഺെമഽണ്ടഺവ ഽ ഭക്ത഻ീകഺുണ്ട
ഭക്ത഻യഽണ്ടഺവ ഻ീെുേ മാലും - കിഷ്ണ
ഭക്ത഻യഽണ്ടഺവാ വ഻രക്ത഻ീകഺുണ്ട
സക്ത഻ു്ഺയ഼ടഽവഺീെുേ മാലും - കിഷ്ണ
ച഻ത്തത്ത഻ല് െീലലഺരഽ ശഽദ്ധ഻ീകഺുണ്ട
ച഻ത്തശഽദ്ധ഻ക് നഺീെേഽ ീചയ്വാ? - കിഷ്ണ
െലല വഴ഻കഽള്ള ശ്ശദ്ധ ീചയാ
ശ്ശദ്ധയഽണ്ടഺവ ഻ീെുേ ീചയ്വാ? - കിഷ്ണ
്ഽണയകഥകീള ുകട്ടുീകഺള്വാ
സത്കഥ ുകള്ന്ഫ ഻ീെേഽ ീചയ്വാ? - കിഷ്ണ
സജ്ജെസുംഗ ഻ ീചയ് ഽീകഺള്വാ
സജ്ജെസുംഗ ഻ീകേഽ ീചയ്വാ? - കിഷ്ണ
വഺയഽ്ഽുരശീെ ുസവ ീചയാ
വഺയഽഗിഹഺധ഻്! വഺസഽുദവ! കിഷ്ണ!
ബഺലുഗഺ്ഺലക! ്ഺലയ മഺും.
കിഷ്ണ ഹുര! ജയ കിഷ്ണ ഹുര!
കിഷ്ണ ഹുര! ജയ കിഷ്ണ ഹുര!
KANNA NE ENNE ARIYUNUVO

Sushma suresh
KANNU THURAKATHA THENTHE KANNA
EN MANAMARIYATHA THENTHE KANNA
ENATHMA SPANDANAM KELKATHA THENTHE KANNA
EN JEEVA VYADIKAL AKATATHA THENTHE KANNA
JANMA SUKRUTHAMO KANNA- ETHU

KARMA FALAMO KANNA
THRIPADA POOJA KONDO KANNA

NIN PADA SEVA KONDO
EN JEEVA VYADIKAL AKATEEDU NEE

EN YATHANAKALELKA THATHENTHE KANNA
EN ADIKALAKATATHA THENTHE KANNA
THRI PRASADAMO KANNA- ETHU

THEERA SAPAMO KANNA
MADHAVA POOJA KONDO KANNA

MANAVA SEVA KONDO
ENNADIKAL AKATEEDU NEE

ENATHMA RAGAM KELKATHA THENTHE KANNA
ENNIL KARUNA CHORIYATHA THENTHE KANNA
JANMANTHARA PUNYAMO KANNA -ETHU

E JANMA PAPAMO KANNA
PATHMA PADAM KONDO KANNA

PATHMA PARAGAMAYO
SARVAPARADAM PORUTHEEDU NEE

EN KANNU THUDAYKATHA THENTHE KANNA
ENN ASRU KANANGAL AKATTATHA THENTHE KANNA
ETHU JANMATHIN SAFALYAMITHU KANNA

EE JANMATHIL SAAYUJYAMANINJU
PEETHAMBARATHIL NINNE POTHINJU KONDO KANNA

NEELAMBARATHIL NJAN PUKANJU KONDO
ENNASRUKANATHE AKATTEEDU NEE...

ENATHMA SPANDANAM KELKATHA THENTHE KANNA
EN JEEVA VYADIKAL AKATATHA THENTHE KANNA
NAVEENKRISHNA
The Small Line
Chith K. Puram
``Here is a line which is about 2 cm long.1 Can you make it small without touching it?'' This was a question which was
asked to me when I was very young. I was perplexed with the question when I heard it first and did not know the
answer. Then the person who asked me the question drew a line which was about 10 cm long. He pointed to the first
line and asked, `Ìsn't this line small now?'' and he walked away with a smile on his face.
A similar situation would have happened to many of you. I still can't get over the amazement that I had when I first
encountered this question and answer. As childhood memories don't go away I probably will never forget this.
As a layman, if I have a `slight' headache, I may take one tablet of Tylenol or Crocin. If I have a `splitting' headache, the
remedy may be two tablets and a strong cup of coffee. I treat a stronger headache with more `respect' but nobody else
will pay attention to it except my wife.
A person with headache, fever and dehydration would be cared for more `seriously' with perhaps IV fluids and
medication. As the ailment becomes more serious, the treatment is carried out more carefully. A person who is
`suspected' to be terminally ill is treated by several doctors. Friends and relatives pray for a person who is on the
deathbed. The prayer is that he may go to heaven or attain moksham (salvation.) All these are examples where one
ailment makes a less severe ailment `small.' We may say that the biggest ailment is if we can go to heaven or get
moksham.
But in reality, most of the time, our objective is to remain in this world without ailment. All of us (except Budha before
he went on the streets) know that life as we know it on Earth is only a temporary state. A person who is fine today may
catch a cold in couple of days and suffer for a week. In the end we all know that all of us will die. That being the case,
the biggest problem is whether we can go to heaven or get moksham. Once we realize that, all the other ailments
become small, just as the 10 cm line overshadowed the 2 cm line. We will be able to understand that, the ailments we
have are really insignificant. The moment we have that realization we shall be able to handle this life better.
1 Copyright © 2011 Chith K. Puram. Email address: krsnakrpa@gmail.com
Jeevanmukthi
S.N.Sastri
Submitted by Sukumar
The core of Advaita is that Brahman is the only reality. 'Reality' is defined as that which does not undergo any
change at any time. By this test, Brahman, which is absolutely changeless and eternal, is alone real. The world
keeps on changing all the time and so it cannot be considered as real. At the same time, we cannot dismiss it as
unreal, because it is actually experienced by us. The example of a rope being mistaken for a snake in dim light
is used to explain this. The snake so seen produces the same reaction, such as fear and trembling of the limbs, as
a real snake would. It cannot therefore be said to be totally unreal. At the same time, on examination with the
help of a lamp it is found that the snake never existed and that the rope alone was there all the time. The snake
cannot be described as both real and unreal, because these two contradictory qualities cannot exist in the same
substance. It must therefore be said that the snake is neither real nor unreal. Such an object is described as
'mithya'. Just as the snake appears because of ignorance of the fact that there is only a rope, this world appears
to exist because of our ignorance of Brahman. Thus the world is also neither real nor unreal; it is also 'mithya'.
Just as the snake is superimposed on the rope, the world is superimposed on Brahman. Our ignorance of
Brahman is what is called Avidya or Ajnana or Nescience. This ignorance not only covers Brahman, but it
projects the world as a reality. The world has no reality apart from Brahman, just as the snake has no reality
apart from the rope. When the knowledge of Brahman arises, the world is seen as a mere appearance of
Brahman. Another example may be taken to explain this. Ornaments of different sizes and shapes are made out
of one gold bar. Their appearance and the use for which they are meant vary, but the fact that they are all really
only gold, in spite of the different appearances and uses, cannot be denied. The appearance may change, a
bangle may be converted into rings, but the gold always remains as gold. Similarly, on the dawn of the
knowledge of Brahman (which is the same as the Self), though the different forms continue to be seen by the
Jnani, he sees them all only as appearances of the one Brahman. Thus the perception of difference and the
consequences of such perception, such as looking upon some as favourable and others as the opposite, and the
consequent efforts to retain or get what is favourable and to get rid of or avoid what is not favourable, come to
an end. This is the state of liberation even while living, which is known as Jivanmukti.
Sri Gurupavanapura Divya Alaya Darsanam.
Shri. Nadukaveri Viswanathan

PART 2: Ch – 3 How the Devotees have Darsan inside the Temple
(Continued from last issue of Navaneetham.)
A good number of the devotees visit the new small temple of Sri Ganapathi at the south east
of the Meppathur Auditorium (outside the main temple) and pray to Him that they be blessed
with a smooth and fruitful darsan at Sri Guruvayurappan temple and fulfillment of all their
desires.
Thereafter, they join the queue or line leading to the temple of Sri Guruvayurappan. On
certain important days like Vishu Punyakalam (Start of Chitra month, heralding local new
year),
Sri Krishna Janmashtami (Astami–Rohini as it is called in Kerala), the first day of the local
Simha month (Sravana month), Sri Guruvayur Ekadasi, Sri Vaikunta Ekadasi, and of late, the
first days of every local month and of every English month and even Saturday–Sundays, the
number of devotee-visitors is considerable and so the line is a long one.
By chance, if there is not much rush and therefore no line or queue, the devotee enters the temple directly. There are
certain dress codes to be observed while entering into this temple. Male devotees should not wear any shirt or banian.
They may cover their body with a towel. They have to wear dhotis. Wearing pant and Pyjamas is not allowed. Similarly,
ladies have to wear sarees.
Whoever it be, whether one standing in the line on rush days or one who gets easy access, gets totally transformed
mentally, the moment he keeps his first step on the long stepstone at the entry point of the temple. He starts feeling,
exactly as Akroosa felt, when he was sent by Kamsa to bring Sri Krishna and Balarama from Brindavanam to Mathura:
“In a few moments I am going to have darsan of Sri Krishna. He is also going to see and bless me! I am going to prostrate
before Him. All my desires are going to be fulfilled etc.” (Ref: Sri Vishnu Puranam)
Some devotees are able to get His darsan quickly and they consider themselves lucky. Other devotees who stand in the
line for quite sometime, before having darsan consider themselves luckier, because they feel that at least some fraction of
their life-time, however small it
may be, is being spent in His holy temple, in the company of His devotees! They feel that it is a special blessing of Sri
Guruvayurappan on His chosen devotees! “The longer they spend their time inside the Temple, the more Divine Grace
they will get!” is how they feel.While standing in the line, some recite Sri Vishnu Sahasranamam, Sri Purushasooktham,
Sri Narayana Sooktham, Sri Vishnu Sooktham, Sri Gayathri Ramayanam or some other selected slokas , such as Sriman
Narayaneeyam (especially the first sloka of the first dasaka and all the 11 slokas in the 100 dasaka (Kesadi – Padantha
th
Vrnanam). Some others go on chanting “Hare Rama, Hare Rama, Rama Rama, Hare, Hare!! Hare Krishna, Hare Krishna,
Krishna Krishna, Hare, Hare!! And, gradually the last chant spreads throughout the line and the entire line chants it like
one man, reminding us of the sacred Seeveli chants! As the line moves gradually, the devotee enters the temple, bends
and touches the long entry-stone at the main gate and offers his “manaseeka” namaskrams to Sri Guruvayurappan, Who
can be seen even from that distance.
Sabarimala Ayyappan
He then enters and performs namaskarams at the south side of these Dwaja-
sthambham (Flag pillar), pouring all his desires and sorrows at the holy Feet of Sri
Guruvayurappan. He then proceeds clockwise and prays to Sri Sabarimala Ayappan
or Dharma Sastha on the south side of the outer prakaram. Thereafter, he continues
in the line clockwise to have darsan of Sri Guruvayurappan at the sanctum sanctorum.
When the devotee reaches the entry-stone of the inner prakaram, he bends and
touches the step with great reverence and devotion and seeks the permission of Sri
Guruvayurappan to get inside. This stone too has become holy because so many holy
persons, known and unknown to the outside world have set their feet on this stone in
the past and continue to do so!
After crossing the entry–stone, the devotee finds, on the left side of the passage-podium,
a brass plate with the words, “This is where Sri Narayana Bhattadiri sat and composed his book
Sriman Narayaneeyam” inscribed thereon. He pays his respects to the great Author and devotee.
Continuing his move, he slowly approaches the Grabhagraham and prays to Sri
Guruvayurappan with tears in his eyes, intoxicated with Bhakti! Some devotees express their
desires and pray to Him to fulfill their desires rather on a “quid pro quo” basis. Some just explain
their desire, difficulties / miseries and seek His Mercy. Some totally forget themselves and forget
to seek what they want! And some have nothing to seek from Him except a good darsan. They
are mature and wise, but rare!
But Sri Guruvayurappan grants each, his or her desire, whether expressed or not, as
Sriman Naryaneeyam declares: (1 – 8)
न ा ण ांसि नध ािततम ऩ ऩरु तैरन य थत ा न ्।

अ यथ न्क म न ज ाां वतर त ऩरम न द ि ा ाांग तांच ॥
Translit:
Namranam sannidhatthe satatamapi purasthai-yanabhyarthithan
Apyarthan kamanajasram vitharathi paramananda sandram gathim cha!
Meaning: Even before the devotees who merely bow down to Him, He presents Himself always and showers all their
desired objects, though unprayed for, and still more, the state of Bliss Supreme!
Did he not grant His Gurukula friend, Kuchela’s wishes, though the latter did not express his needs openly? He knows the
thoughts and desires of everyone. In fact, He is the inducer of all thoughts of all the Beings!
Note: Till the year 1992 or thereabouts, a devotee could make as many Pradakshinams around the Garbhagriham, as he
desired. But of late, restrictions have been imposed due to huge increase in the number of devotees.
The devotee then moves away, rather reluctantly, from His Sannidhanam, leaving his heart with Him. He does not even
realize that his heart has been stolen by the “Butter–stealer”! How many hearts He, the “Chitha-chor’ would have stolen,
He alone knows! Fortunate indeed arethose devotees whose hearts have been stolen by Him. This is what Sri Narayana
Bhattadirimeans when he exclaimed “Hantha! Bhagyam Jananam” in the first sloka of the first dasaka of Sriman
Narayaneeyam.
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kÂ¡À½w sN¿m³ IgnbnÃ
F¶v FSp¯p ]dªn«p-tÃm.
C\n \ap¡v `ànsb¸änbpÅ Nne A`n{]mb§Ä t\m¡mw.
1. `ànbpsS \oêdh Ah\hsâ lrZb¯nÂ \n¶v ]pds¸Spw. AXv Hcn¡epw hämsX t\mçIbmWv `àÀ sNt¿-Xv.
2. Úm\w t\Sm³ e£yan«hÀçw, IÀ½amÀ¤§fnÂ k©cnç¶hÀçw BZyw D-mtI-Xv `ànbmWv.
aëjy PohnX¯nsâ e£yw tam£{]m]XnbmWv. [\w ssIhiaps-¦nÂ am{Xw e`nç¶ H¶Ã CXv. a\Ên\v
kam[m\hpw imńbpw DWmIWsa¦nÂ Cuizcmcm[\ thWw. Cuizcmcm[\ h¶mÂ `ànbpw Xmt\ hêw.
4. Cuizc `ànbnÂ am{Xta aëjy\v bYmÀ° kpJw Aë`hn¡m³ Bhq.
5. `mKhX IYm{ihWw, Cuizc amlmßy hÀ®\, {hXmëãm\§Ä, t£{XZÀi\w F¶nhbpw Cuizc`ànív

B[mcamWv.
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Bßhnizmkhpw ssIhêhmëÅ Hê]m[nbmWv `àn.
7. ]cnkcw ad¶v FÃmw Cuizc\nÂ AÀ¸n¨v {]mÀ°\m\ncX\mbn \nÂçt¼mÄ Aë`hs¸Sp¶ AhmNyamb

Acë`qXnsb `àn Fì ]dbmw.
8. Úm\\nãamb Bßmë_ÔamWv `àn.
9. Cuizct\mSpÅ t{]aamWv `àn.
10. `àn aëjys\ \ncmibpsS sImSpapSnbnÂ \nìw im´XbpsS Cfw Imänteív sIm-pt]mæì.
11. a\Êns\ ip²amç¶ Hê]m[nbmWv `àn.
12. aëjy³ Cuizct\mSv _Ôvls¸Sp¶ D]m[nbmWv `àn.
13 Imat{Im[mZn amen\y§sf \o¡mëÅ km[\bmWv `àn.
14. t{]aw sIm-v hkvXphnt\mSpÅ ASp¸hpw {ItaW hkvXphnt\mSpÅ GIo`mhhpamWv `àn.
15. GXpIme¯pw \½Ä ssZht¯mSv aaXbpÅhcmbncn¡Ww. ISs¸«hëambncn¡Ww. A§ns\bmbmÂ \½Ä

Dt±inç¶ iàn Xmt\ hì sImÅpw. Cu _Ôs¯bmWv `àn Fì]dbp¶Xv.
16. bmsXmì {]m]n¨n«v aëjy³ H¶nepw B{KlanÃm¯h\mbpw, hyk\nçItbm, DÕmlnçItbm sN¿p¶nÃ. AXp
Xs¶ `àn.
17. bmsXm¶v e`n¨n«v aëjy³ kn²ëw, acWclnXëw Xr]vXëw Bbn `hnçìthm AXns\ `àn Fì ]dbpì.
18. aëjy³ Úm\¯mÂ D·¯ëw, kvXÏëw, Bßmcmaëw Bbn `hnçìthm AXns\ `àn F¶v ]dbpì.
19. ]qPmZnIfnepÅ AëcmKamWv `àn.
20. Cuizc IY XpS§nbXnepÅ ]caamb AëcmKamWv `àn.
21. Bßc£ív hnê²aÃm¯ AëcmKamWv `àn.
22. kIe IÀ½§fpw, Cuizc\nÂ AÀ¸nçIbpw kZvhnkvacW¯nÂ ]ca hymæeX D-mhpIbpw sN¿p¶XmWv
`àn.
23. `ànív Úm\amWv km[Iw.
24. `àn IÀ½ Úm\t{iãamWv.
25. {]imÍepjnXamb B[p\nI temI¯nÂ a\Ên\v im´X ssIhê¯phmëÅ D¯a amÀ¤amWv `àn.
26. ]qhv ]cnafw hmcns¨mcnbpw t]mse `àn Adnhnsâ B`bpw kwkvImc¯nsâ kuc`yhpw kpJioXfnabpw
sNmcnbpì.
27. kzkzcq]¯nsâ AëkÔm\amWv `àn.
28. tam£¯nsâ hgnbnÂ `àn FSp¯p Im«n Úm\ \nãamb BßmëkÔamWv `àn.
29. Cuizc{]m]vXnç th-n ZrV\nÝbt¯msSbpÅ ]cn{iaamWv `àn.
30. kwkmc kmKcs¯ XcWw sN¿phmëÅ tXmWnbmWv `àn.
C§ns\ `ànsb¸än [mcmfw hnhcW§Ä D-v.
t{iãamb Cu `ànsb apdpsI ]nSn¨v Cuizc {]mÀ°\tbmSpw \ma k¦oÀ¯\t¯mSpw t£{XZÀi\t¯mSpw Pohn¨v
PohnXw ]cn]mh\am¡m³ FÃmhêw {iançsa¶v hnizknçì.
PKZoi³ FÃmhtcbpw ISm£n¡s« !
The school of sankhya
Dr. Saroja Ramanujam, M.A.,Ph.D

The word sankhya means counting as well as thinking. It is in the latter sense Krishan uses it in
Bhagavtgita when he says saankhyayoga. The system of saankhya deals with the knowledge
through the understanding of twenty four principles born out of prakrthi and purusha the
twentyfifth. Hence the name saankhya. It gives the knowledge of the Self, purusha through right
determination.
Kapila is generally thought to be the founder of Sankhya system , though whether it is the same
sage Kapila, known to be the incarnation of the Lord Narayana , mentioned in
Srimadbhagavatham or a different and later one, is not clear. The philosophy advocated by the
sage Kapila in Srimadbhagvatham, elaborates on the prakrthi and its evolutes and also purusha
but it was mainly on bhakthi and meditation on the Lord who is the Supreme purusha. But in
the system of sankhya, there is no mention about God. The creation has been attributed to
prakrthi or pradhana, the insentient primordial nature. Hence it could be the later thought. The
former which accepts a purusha visesha the controller of both prakrthi and purusha came to be
known as seSvara saankhya while the present system as prevalent now as Sankhya philosophy
is called nireeSvara saankhya.
Sankhya is as old as the Vedanta and Mimamsa schools and there is a mention about its
principles in Rk veda. The sankhya principles are accepted in Vedanta though the concept of
realization and causation are different. At present the only text available and held to be
authoritative of sankhya principles is the saankhya kaarika of Esvara Krishna. We shall
presently study that with the help of saankhya thathva koumudhi of vachaspathi Misra.
The introduction of the subject matter is given by the author in the first sloka.
dhuhkhathrayaabhighaathaath
jijnaasaa thadhapaghaathake hethou
dhrshte saa apaarThaa cheth
naikaantha athyanthatho abhaavaath
Due to the affliction by the threefold misery the inquiry into the means of removal of it is
necessitated. If it is said that the enquiry is superfluous since there are visible means of
eradicating it exist, no it is not so because of the absence of absolute certainty and permanency
of the effects from them.
Now remedy in the world is capable of removing the misery once for all and with certainty. Even
the manthras and homams prescribed in the Vedas give only temporary joy and once their effect
wears off it means the return to original position. Hence the enquiry into the doctrine of sankhya
is said to be not superfluous.
The threefold misery mentioned above is the three kinds of duhkha , namely, aadhibhouthika,
from other beings aadhi dhaivika, due to divine forces and aadhyaathmika, due to physical
ailments and internal or mental disorders.
There are known remedies for all these found in vedas and in general practice. Physical and
mental ailments could be removed by medicines or enjoyment of music and by other pastimes
respectively. The disturbances by other beings can be remedied by taking safety measures and
the divine disturbances could be averted through prayers and manthras. Hence a doubt arise
that why is it necessary to have an inquiry into the means by studying the sankhya sastra to get
the required knowledge?
The answer is given by 'ekaantha athyantha abhaavaath.' There is no guarantee that the pain
will not return or the certainty that it will be removed. Medicines do not always cure the disease
and the other measures to eradicate the mental agitations are not always effective in all nor at
all times. The safety measures and the practice manthras etc. may be alright for a particular
trouble but not for all nor at all times. Even the homams etc. performed to attain heaven are
short lived as the mortals return to earth after their merit earned through the yajna is
exhausted. Hence for the sake of acquiring discriminate knowledge through which alone the ills
of the samsara could be eradicated the sankhya principles are required.
The principles or thatthvas as they are known are prakrthi, the primordial nature, and its
evolutes, constituting the gross in sentient universe purusha , the individual self, the sentient
principle with whose identification with prakrthi through ignorance of its real nature causes
samsara. With knowledge he comes to know hat prakrthi is different from himself and that is
salvation.
In sankhya system of philosophy according to which there are two Reals, Prakrthi, the insentient
matter and Purusha, the sentient soul. The whole gross universe is the combination of these.
Prakrthi is basically made up of three gunas, sattva, rajas and thamas and everything else is the
modifications of the three gunas. These aspects of prakrthi is described in detail in the karikas
that follow.
Moola prakrthi is the primordial nature in which the three gunas are in equilibrium. They start
combining and first mahat or buddhi thathva evolves out of prakrthi. From mahat the ahankra is
evolved. This is three fold according to the three gunas and from satvik ahankara the
senseorgans, organs of creation and mind are evolved and from thamasik ahankara the five
thanmatras, the subtle elements in the form of sound, touch, colour, taste and smell are evolved
from which the gross elements space, air, fire, water and earth are evolved. The rajasik
ahankara acts only as a catalyst for the activity. Then the whole gross universe comes into
existence. Since mind and intellect, buddhi are also the products of the gunas, even the feelings
and thoughts belong to the insentient prakrthi.
The primordial nature is non-evolute. The seven beginning with mahat or buddhi are both
evolvents and evolutes. The sixteen ( five sense organs, five organs of action ,the mind and the
five elements are evolutes only. Purusha the individual self is neither an evolvent nor an evolute.
Prakrthi – (unmanifest) constituent of three gunas, sathva, rajas and thamas.
Mahath or budDhi
Ahankara
Saathvik raajasik thaamasik
| (only activates others) |
Five jnanendhriyas Five thanmathras
(sound,touch,sight,taste and smell)
| |
Senses of sight,hearing,touch,
Smell and taste (Sukshma indhriyas) Five gross elements
earth, water, fire, air and space
Five karmendhriyas
Senses of motion,action,talk,
excretion and procreation
manas
श्री र मजयम ्
Glory of reciting or listening to Chap.1 of Srimad Bhagawat Geeta

(Source: Padma Puranam)
By Nadukaveri K. Viswanathan
One day, my young friend, Arun, approached me with a doubt:
“Uncle! I find a number of my friends of about my age, chanting some chapter or the other, of Srimad
Bhagawat Geeta. When I see them, I am also tempted to start reciting the same. Unfortunately, I do not
understand the meaning. If I start reading Geeta, without understanding the meaning, I am afraid, it would
amount to what Bhagawan Sri Adi Sankara has described as ‘Dukrung-karanam’ in his Bhaja Govindam; just a
parrot- like repetition. Thus my recitation would be of no use. Can you please tell me whether I should go
ahead or drop the idea?”
I started explaining: “A good question, indeed, Arun! I too started learning and reciting Sri Vishnu Sahasra
Namam, as a school-boy, blindly, without understanding the meaning. So powerful are the Slokas that our
power of understanding increases, as we go on repeating the same. I started understanding the meanings in
due course of time.
As you know, there are so many who chant the Gayatri Mantra and perform Sandyavandanam, mechanically,
without knowing the meaning and purpose initially; but in due course of time, they get to know the inner
meaning. It is true of every branch of knowledge.”
“As the saying goes, व्ययतो वद्धृ िम य तत, क्षयम य तत िञ्जय त ् ।
As you go on spending it, it goes on increasing. If you hoard it, it decays.
If we just ignore knowledge, simply because we don’t understand, our mind would be covered by ignorance
all the time. After all, the mind travels from the known to the unknown at its own speed. Sri Poondanam, the
great devotee of Sri Guruvayurappan did not stop reciting Sri Vishnu Sahasra Namam even when he was
chided by Sri Narayana Bhattadhri for mispronouncing “Padmanabho Amaraprabhuh” as “Padmanabho
Maraprabhuh”. The intensity of his Bhakthi was so great that it brought Sri Guruvayurappan Himself, out from
His Sanctum Sanctorum to his defence. You know the incident already.
“ Coming to your main question, I shall explain the glory or recitation of each chapter of Srimad Bhagawat
Geeta starting from Chapter1 , by a story from Sri Padma Puranam.
Once upon a time, there was a Brahmana, Susarma by name, living in a village.
Although he was born as a Brahmana, he ignored all his duties such as Japa, Dhyana, Homam, Athithi
Upacharam (welcoming the guests) etc. On the other hand, he was spending his life, by doing hard work and
indulging in drinking and eating non-vegetarian foods to satiate his taste buds.
“One day, while he went into a forest to gather firewood, he was bitten by a cobra and died then and there. In
his next birth, he was born as a bull and was owned by a lame person. The lame person earned his livelihood
by using this bull as a beast of burden, for carrying heavy loads of others, for a charge. One day, due to very
heavy load, the bull tottered and fell down on the ground, almost dead. When it was struggling in its last
moments, a good-natured person offered it some grains. Seeing this, the other passers-by
too offered their mite and prayed for the bull. In that group of donors, there was a prostitute also, and she
wanted to contribute something good to the bull. As far as she could remember, there was nothing good that
she could contribute. So, she prayed to God:” If I have done any good thing in my life and thereby earned
some ‘Punyam’, I dedicate the entire Punyam whole-heartedly to this bull.”
Very soon thereafter, the bull breathed its last. The servants of Yamadharma, the God of Death, took away
the life of the bull and produced it before their Master. The Master considered the case carefully. He thought
within himself, “If I consider him a sinner, then the emissaries of Bhagawan Vishnu may take me to task, as in
the case of Ajamila, because he has come here with the Punyam of listening to the sacred Slokas of Chapter
no.1 of Srimad Bhagawat Geeta, passed on to him by some one, and that too at the last moment of his life as a
bull. I don’t deem him fit to be sent to Heavens either. So, to be on the safe side, let him be born a Brahmana
again.”
Accordingly, the bull was born as a Brahmana in its next birth, in a very good family and that too in the same
old village. As he grew up following the practices prescribed in the scriptures, he vaguely remembered the
prostitute, who contributed her Punyam the last moment of his previous birth as a bull. He then , one day,
proceeded to her house, reminded her of that ‘incident’ and requested her to enlighten him about the details
of how she earned her Punyam, which she contributed.
She replied very humbly, “O, Respected Brahmana! I have a parrot in my house. It chants some sacred sloka or
the other, daily. Although I do not understand anything, I go on listening to the chants. Beyond this, I don’t
know anything. Nor I have done any Punyam so far, as far as I know in this birth. If at all you choose to call this
listening as Punyam, you may.”
The both of them requested the parrot about this.
The parrot replied, “ O, Respected Brahmana! I was a great scholar in my previous birth.
Because of my pride in my scholarship, I used to hate the other scholars and even good-natured persons. Now,
as a punishment for my Vidya-garvam, I am now born as a parrot.
When, one day in this birth, I was going here and there with my parent-parrots in the hot sun, I fell down
unconscious on the ground due to thirst and was on the verge of death.
But, then, to my good luck, some Rishis, who were passing by that way happened to see me in that pitiable
plight. They took me to their hermitage, gave me water and food and thus saved me from certain death. As
Rishies, they used to chant Srimad Bhagawat Geetha, everyday. As a parrot, I learnt Chapter No.1 of Srimad
Geeta by listening.
One day, I was caught by a hunter and he sold me to this lady. She is now taking care of me. This is all my life-
story.”
After listening to this, the Brahmana too started learning and reciting the first chapter of Srimad Bhagawat
Geeta. In due course of time, he attained Liberation or Mukthi.
Needless to add, the prostitute and the parrot too attained Moksha.
“ Arun! Sri Adi Sankara has sung two songs in Bhaja Govindam, in praise of Bhagawat Geeta:
1. भगवत ् गीत ककञ्ञ्चदधीत गङ्ग जऱ-ऱव-कणणक ऩीत ।
िकृदद्धऩ यन मुर रर िमच ा, कियत तस्य यमन न चच ा ॥
Bhagawat Geeta kinchid adheeta Ganga-jala-lava kanikaa peeta!
Sakrudapi yena Murari samarcha, kriyate tasya Yamena na charchaa!!
Mean: If a man has studied even a little of Srimad Bhagawad Geeta, has tasted a little of the holy water of the
sacred River Ganga, and has performed some pooja or worship to Sriman Narayana, God Yama does not dare
condemn him. (He reaches the Holy feet of Sriman Narayana)
2. गयां गीत न म-िहस्रां ध्ययां श्रीऩतत रूऩमजस्रम ् ।
नयां िज्जन-िङ्ग चचत्तां दयां दीनजन य च द्धवत्तम ् ॥
Geyam Geeta, nama-sahasram, dhyeyam Sripathi roopam ajasram!
Neyam sajjana-sanghe chittam. Deyam deenajanaaya cha vittham !!
Mean: Bhagawat Geeta and Sri Vishnu Sahasra Namam should be recited daily.
One should constantly meditate upon the beautiful form of Sri Vishnu.
And one should think of the company of pious persons.
The poor should be helped by giving them charities, in the form of things and
money.
There are so many Slokas in praise of Bhagawat Geeta written by many great devotees.
“ Arun! Once Sri Adi Sankara noticed a grown-up boy reading and reciting Srimad Bhagawat Geeta,
mispronouncing the words. He felt somewhat disturbed and asked the boy, calmly, “What do you understand
by reading Bhagawat Geeta, in this manner?”
The boy humbly submitted, “O, Satguro! I do not understand the words or the meanings, leave alone the
concepts. But, whenever I read this holy book, my mind goes to Kurukshetra battle-field and visualizes the
divine scene of Sri Krishna teaching
Srimad Bhagawat Geeta to Arjuna, in utter devotion. I then bow down to the Great Teacher and His Disciple,
uttering the following sloka;
िवा धम ान ् ऩररत्य त्व मकां शरणां व्रज ।
त्वां म ां िवाऩ ऩभ्यो असभरक्षतु न र यण ॥
त्वां म ां िवाकमेभ्यो ऩरररक्षतु म धव ॥
जण-मरण-चि त ् द्धवमोचय जन दा न ॥
Then my mind experiences an indescribable joy and peace.”
Sri Adi Sankara was just surprised to hear this explanation.
He then felt that each one enjoys Srimad Bhagawat Geeta and Sri Krishna in his/her own way.
Arun! I would strongly recommend that you too start studying Srimad Bhagawat Geeta, in your own way.
Om Santi! Santi!! Santi!!!
ീെയ്ത്ത഻ര഻
(െഺരഺയണ഼യത്ത഻ന്ീറ സവ ശ്േ ്ര഻ഭഺഷ)
f¡©kz¤
31: ഫറഺദര്‍പ്പവഭനം (ഩഹന)
31.1 പ്ര഻തഺമഹര്‍പ്ു നഺൻ ഴഺഗ്രസം്കണ്ടഺട്ടു 31.6 നഺര്‍പ്വഺവങ്കഭഹ ദദതയയഹജഹഴഺദം

പ്ര഻തനഹക്കനുരച്ചു ഷല്‍ക്ക്കഹയതഹല്‍ക ഷര്‍പ്വഭചങ്ങമ് ക്കു ദഹനഭഹമ് ്നല്‍ക്കചഴ
ദദതയയഹജൻ ഭുകുലഺതഩഹണഺമഹമ് ് ഷച ര്‍പ്ഗ
ഗ ഴഹഷഺകൾ ഭഹഭുനഺവൃന്ദഴും
എതഺഭുന്നഺല്‍ക നഺന്ന഻ഴഺധം്ച ഹദഺച്ചഹൻ, ഩക്കൾ ഴര്‍പ്ശഺച്ചു്ഴന്ദഺച്ചു തുശ് ടയഹമ് ്.
"എന്തു ചഴണ്ടുനഹം്ഉണ ണ ഻്ബഴഹര്‍പ്ഥഭഹമ് ്? ഴഺവച ഴഹഷഺകൾ കണ്ടങ്ങഺയഺക്കചഴ
എന്തു ചഴണഭതതഹതക്കമു ചഭകുഴൻ; ഴഺവച തുറയം ഴലര്‍പ്ു്നഺൻ ഴഺഗ്രസം.
ഴഺത,ഭന്നം, ഴഷഺക്കഹൻ ബഴനചഭഹ?
ഷതയചഭഹതുക ചഴണം്ഭുഴനചഭഹ?" 31.7 തതെ ചറഹകതഺതറതഺമ്കഹറ് കലഺല്‍ക
കുണ്ഡ഻ചതഹമം ഷഭര്‍പ്പഺച്ചു്ഩ ജൻ;
31.2 ഷഹര്‍പ്വബ്ഭതച ഷ കം ഴഹക്കുകൾ ഴഺവച തഭഹതക്ക ഩഴഺത്രഭഹക്ക഻ടു ന്ന
ഈഴഺധം ഫറഺ്ത ഹന്നതു്ചകൾ്ക്കമഹല്‍ക ഴവയത഻ര്‍പ്ഥഭഹമഹ ജറതഭഹതക്കമു ം.
ഴത്സറതച ഭഴങ്കറുതണ്ടങ്കഺറും തുശ് ടഺചമറ്റം ഴലര്‍പ്ന്ന്ദദതയഹയഺകൾ
തത്സച ബഹഴഭടക്കഹനുരച്ചുടൻ നൃതഭഹടഺമു ഩയഺചറഹകങ്ങലഺല്‍ക.
ഭുന്നചഭ തല്‍ക്ക്കുറതത്പ്രവംഷഺച്ചു അ ഴഺജമതത്ചബയ഻നഺനഹദതഹല്‍ക
ഩഺതന്നമര്‍പ്ഥഺച്ചു ഭന്നടഺ്ഭണ
ണ ഺനഹമ് ്, ഭൂഴഺതററ ല ഹഭരഺമഺച്ചു ജഹംഫഴഹൻ.
തന്നഺചടണതഭനഺക്കഺു ഷര്‍പ്വഴു-
തഭു ത ഹന്നഹറഩസഹഷയഭറ ല ചമഹ? 31.8 ദദതയയഹജതെമഺംഗഺതം ചനഹക്കഹതത
ഏറ്റുഭുട്ടഺചമഹയഹവയവൃന്ദതത
31.3 "ഭു ചറഹകതഺൻ ഷച ഹഭഺമഹം്നചമഹടു തച ത്ഭടന്മഹയടക്കഺ യണഹങ്കചണ;
ഭു കഹല്‍ക്ചച്ചഹടു ്ഭണ
ണ ഺന്നഺയക്കചമഹ? തത്ഭടചയഹടു ത ഹന്നഹൻ ഭസഹഫറഺ,
ഫഹറഺവതച ം കലക്പറതഭന്തു- "കഹറരൂഩഺമഹഭ഻ഴഺവച ഩരുശൻ
ചഩഹറുഭഺത്രമഹല്‍ക, ഄങ്ങു ച ഹദഺപതു ഭറചഭ ഩണ്ടു്നമൾ ജമഺച്ചതും;
ചറഹകഭഹകഺറും നല്‍ക്കുഴൻ നഺര്‍പ്ണ ണ മം;" കഹയയതഭന്തുള്ളതഹസഴം തകഹണ്ടഺനഺ?"
അതക ഗര്‍പ്വം്കറര്‍പ്ുള്ള ഴഹക്കുകൾ! ചനയരഺഞ്ഴര്‍പ ഩഹതഹലം്ഩകഺനഹര്‍പ.
ഗര്‍പ്വഭ഻ഴഺധം കഹണഺക്കകഹയണം
നഺര്‍പ്വസഺക്കഹനഷഹ്യഭഹമ് ്ത ഹന്നചഩഹല്‍ക. 31.9 ഩഹവഫന്ധനം ത മ് തു്ഖഗഹധഺഩൻ
ഫന്ധഭഺറ ല തഺതനന്നഹറഴഭഹന- അശു തകഹണ്ടുചഩഹമചപഹൾ ഫറഺതമഹടു
ഫന്ധനഹദഺകലുണ്ടഹമഺ വഺക്ഷമഹമ് ്. "ചവശഭുതണ്ടഹരു ഩഹദഭലക്കുഴൻ
ഴഺവച നഹമകനചറ ല ന഻്തന്നഹറും!"
31.4 "ഭന്നടഺതകഹണ്ടു തൃഩ
ത ഺ്ഴയഹമ് ്കഺചറഹ എു ത ഹറ ല ഺചമഹയചങ്ങമ് ക്കു്ഭര്‍പ്്ഹഴു
ഭു ചറഹകഴും്തകഹണ്ടും്ഭതഺ്ഴയഹ" ഭുന്നഺറര്‍പ്പഺച്ചഺരുു ഭസഹഫറഺ
എു ത ഹറ ല ഺ്ഴയദൻ ബഴഹൻ; ജറം "തൃപദം ഭഭ്വ഻ര്‍പ്ശതഺറര്‍പ്പഺച്ചു
തന്നഺടഹനഹതമഹരുങ്ങഺ ഭസഹഫറഺ. ക്ഷഺപ്രതഭതന്നമനുഗ്രസഺച്ച഻ടചണ."
ഒുകൂടഺ ഩയ഻ക്ഷഺച്ചു്ചനഹക്കുഴഹൻ തല്‍ക്പഺതഹഭസനഹമ പ്രസ ല ഹദനും
നഺന്നനുജ്ഞമഹല്‍ക ശുക്രനഹഭഹ ഹയയൻ ഄചപഹതളതഺ ഷ് തുതഺച്ചു്യണ്ടഹതലമു ം.
"ചഴണ്ട ദഹനം, സയഺമഺതു കഹണ്്ക്ന഻"
എുരതക്ക ഴഺറക്കഺ്ദദചതയന്ദ്രതന. 31.10 "ദദതയയഹജ, തഴഭദം ന഻ക്കുഴഹൻ
ഭഹത്രഭഹമഺരുതന്നതെ ഩയഺശ്രഭം,
31.5 എതന്നഹട഻വച യൻ ഴു്മഹ ഺക്കുകഺല്‍ക ഩുണയവഹറഺ ബഴഹൻ ഷര്‍പ്വഷഺ്ഺമു ം
ഩയ് ്ണ
ണ കഹഭനഹമഺു; ഞഹചനകുഴൻ" എണ ണ ഺ ഴഹങ്ങു ം; ബഴഺക്കുഭഺന്ദ്രതച ഴും;
എുരപഺച്ചു ത ഹറല ഻്ഭസഹഫറഺ ഩഺതന്ന വഹവച തഭുക്തഺമു ഭഹര്‍പ്ന്നഺടു ം,"
ഴുഴഹ ഹയയവഹഩതഭന്നഹകഺറും. എു നല്‍ക്ക഻മനുഗ്രസം്ഩഺന്ന഻ടു
ഩത്നഺ ഷന്ധയഹഴറഺചമഹടു തഭഹത്തുടൻ ശുക്രനഹല്‍ക ഭഖം്ഩര്‍പ്തഺമഹക്ക഻ടഺന
ചഷഹദകം ഫറഺ്ഷര്‍പ്വഷച ചഭകഺനഹൻ. ക്രഩഹചണ ഩഴചനവ, ഩഹസഺഭഹം. 10
ഷതയതഭഹതക്കമരഺഞ്ു ം ഷച ധര്‍പ്മതഺല്‍ക
ഴയതയമം ഴരുതഹതതഹണത്ഭുതം!
About the author: Shri Balendu (Chandrasekhar K. Nair)
VAISHNAVI #49, Vivekanada Street,
Udayanagar, Dooravaninagar (PO), Bangalore - 560 016
Phone - 080 28530048, 41260122, 28533785, 09448367896
e-mail kavibalendu@gmail.com
±m£ c¡j¡iX£i ©oí¡±Y«

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Narayaneeyam Moolam: Chapter 31
ഫറഺദര്‍പ്പവഭനം
110:130
110:130 സ ചന്ദസം്ദഺതഺകുറഩത്്തച യ്യചവശഹര്‍പ്പണം്തദ് ്
നഺഷ
പ്ര഻തയഹ്ദദതയഷ് തഴ്തനുഭസഃചപ്രക്ഷണ഻ത്സര്‍പ്ഴഥഹഩഺ ഴയഹതനച ഹചന്ഭുഭു ു രൃശമഃ്ഷഹഭയഹഃ്ഩുശ
പ ഴര്‍പ്ശം
തച ഹഭഹയഹധയന്നജഺത്യ മന്നഞ്ജറഺം്ഷഞ്ജഗഹദ ദഺഴയം്രൂഩം്തഴ് ്തദഺദം്ഩവയതഹം്ഴഺവച ബഹജഹ-
ഭതഃ്കഺം്ചത്ഷഭബഺറശഺതം്ഴഺപ്രഷചനഹ്ഴദ്തച ം ഭുദച്ചരുദച്ചയവൃധദഴധ഻കൃതയ്ഴഺവച ഹണ്ഡബഹണ്ഡം
ഴഺതം്ബക്തം്ബഴനഭഴന഻ം്ഴഹഩഺ്ഷര്‍പ്ഴം്പ്രദഹചഷയ
110:130
110:130 തച ത് ഩഹദഹഗ്രം്നഺജഩദഗതം്ഩുണ്ഡയ഻ചകഹദ് ബചഴഹഷ്
തഹഭക്ഷ഻ണഹം്ഫറഺഗഺയഭുഩഹകര്‍പണയ്കഹരുണയഩര്‍പ്ചണഹ- കുണ്ഡ഻ചതഹദമയഷഺ ദഩുനഹദയജ്ജറം്ഴഺവച ചറഹകഹൻ
ഩയചഷയഹചത്സകം്വഭമഺതുഭനഹ്ദദതയഴംവം്പ്രവംഷൻ സര്‍പ്ചശഹത് കര്‍പ്ശഹത് ്ഷുഫഹു്നനൃചത
ഭൂഭഺം്ഩഹദത്രമഩയഺഭഺതഹം്പ്രഹര്‍പ്ഥമഹഭഹഷഺഥ്തച ം ചഖ ദയരുത്സചഴഷ് ഭഺൻ
ഷര്‍പ്ഴം്ചദസ഻തഺ്തു്നഺഗദഺചത്കഷയ്സഹഷയം്ന്ഴഹ്ഷയഹത് ് ചബയ഻ം്നഺഘ് നൻ ഭുഴനഭ യജ്ജഹംഫഴഹൻ്ബക്തഺവഹറ഻
113:130 110:130
ഴഺചവച വം്ഭഹം്ത്രഺഩദഭഺസ്കഺം്മഹ ചഷ്ഫഹറഺവഷ് തച ം തഹഴദദ്ദതയഹഷ് തച നുഭതഺമൃചത്ബര്‍പ്ത്തുയഹയഫ് ധമു ്ഹ
ഷര്‍പ്ഴഹം്ഭൂഭഺം്വൃകി്കഺഭഭുചനതയഹറഩതച ഹം്ഷ്്യഩയൻ ചദചഴഹചഩദതര്‍പ്ബഴദനു ദയഃ്ഷംഗതഹ്ബംഗഭഹഩൻ
മഷ് ഭഹദ്ദര്‍പ്ഩഹത്ത്രിപഺഩദഩയഺഩര്‍പ്തയക്ഷഭഃ്ചക്ഷഩഴഹദഹൻ കഹറഹ ഹമം്ഴഷതഺ്ഩുയചതഹ്മദച വഹത് പ്രഹഗ് ജഺതഹഃ്ഷ് ഭഃ
ഫന്ധം് ഹഷഹഴഗഭദതദര്‍പ്ചസഹഩഺ്ഗഹച ഹഩവഹദയയ കഺം്ചഴഹ്മു ദ്യഺതഺ്ഫറഺഗഺയഹ്ചതഥ്ഩഹതഹലഭഹഩുഃ
110:130 110:130
ഩഹദത്രയ്യഹ്മദഺ്ന്ഭുദഺചതഹ്ഴഺശ് ടദഩര്‍പ്നഹഩഺ്തുചശയ- ഩഹദവര്‍പ്ഫ്ം്ഩതഗഩതഺനഹ്ദദതയഭുദച്ചയഴഹദ഻-
ദഺതയചക്തഷ്
ു ഭഺൻ്ഴയദ്ബഴചത്ദഹതുകഹചഭഥ്ചതഹമം ഷ് തഹര്‍പ്ത഻മ഻കം്ദഺവ്ഭഭ്ഩദം്കഺം്ന്ഴഺചവച വച ചയഹഷഺ
ദദതയഹ ഹയയഷ് തഴ്ഖറു്ഩയ഻ക്ഷഹര്‍പ്ഥഺനഃ്ചപ്രയണഹതം ഩഹദം്ഭര്‍പ്്്നഺ്പ്രണമ്ബഗഴന്നഺതയകദന്ം്ഴദയം
ഭഹ്ഭഹ്ചദമം്സയഺയമഭഺതഺ്ഴയക്തചഭഴഹഫബഹചശ പ്രസ് ലഹദഷ് തം്ഷച മഭുഩഗചതഹ്ഭഹനമന്നഷ് തഴ഻തച ഹം
110:130 101:130
മഹ ചതയഴം്മദഺ്ഷ്ബഗഴഹൻഩര്‍പ്ണകഹചഭഹഷ് ഭഺ്ചഷഹസം ദര്‍പ്ചപഹത ഺദതയ്ഴഺസഺതഭഖഺറം്ദദതയ്ഷഺച്ഹഷഺ്
ദഹഷയഹചഭയഴ്ഷഥഺയഭഺതഺ്ഴദൻ്കഹഴയവഩ് ചതഹഩഺ്ദദതയഃ ഩുദണയര്‍പ-
ഴഺന്ധയഹഴറയഹ്നഺജദമഺതമഹ്ദതഩഹദയഹമ്തുബയം ചറഹകഷ് ചതഷ് തു്ത്രഺദഺഴഴഺജമ഻്ഴഹഷഴതച ം് ്ഩശ്ചഹത് ്
ഺത്രം് ഺത്രം്ഷകറഭഩഺ്ഷ്പ്രഹര്‍പ്പമചതഹമഩര്‍പ്ഴം ഭത്സഹമു ജയം്ബജ് ്ഩുനയഺതയനച ഗൃസ് ണഹ്ഫറഺം്തം
സ യഹനഺതഭഖഴയഃ്ഩഹസഺ്ഴഹതഹറചമവ
ഴഺദപ്രഷ
BHAGAVATHA DHARMAM
(Continuation from the January 2011 issue of Navaneetham)
(Collected by M P R Nair)
[BHAGAVATHA DHARMAM is a Book written in Malayalam, based on Srimad Bhagavatham, by Sadguru

Sreemad Abhedanandaji Maharaj of Abhedashramam, Trivandrum, Kerala. Sampoojya Swamiji attained Maha
Samadhi and left his mortal coil on 29th October 1983. The Book, ‘Bhagavatha Dharmam’ contains 1060 Soothras
(Axioms) which bring out the essence of Srimad Bhagavatham. This Book has been translated into English by Shri: P. N.
Balakrishnan Nair, (formerly Senior Deputy Accountant General, Kerala), a devoted disciple of Swamiji Maharaj. It is
being serially published in our Magazine from September 2010 onwards. Axioms 357 to 445, covering the Fourth
Skandha, were published in our February issue. Axioms 446 to 535, covering the 5th and 6th Skandhas are given below.
P.N.B has informed me that it is proposed to print it as a donation to Abhedashramam, the rightful owner of the
book, and that if there are interested readers, who want the Book, they can also join the venture by sponsoring a few
copies each.]
VI. Fifth and Sixth Skandhas
446. It is dangerous to give up all worldly activities at once. Renounce them gradually using due discrimination.
447. Detachment arises when it is realised that this world is a mere illusion. The feeling that it is real is delusion.
448. Never give the mind an opportunity to commit sin.
449. Train your mind to keep away from worldly pleasures.
450. Do not reject anything. You must feel the presence of God in everything. Respecting every one with a
dispassionate state of mind, is beneficial for your spiritual advancement.
451. One whose senses are not under his control will continue to be a pleasure-monger even if he lives in the forest.
452. Keep your mind focused on the aim of life and perform your actions on the basis of that aim.
453. If you want to be happy, you must necessarily forget the past. Give up forty years of worldly life and live a
secluded life in the forest from the forty-first year.
454. Passion for worldly pleasures will not normally leave you without leading a married life.
455. Human life is not intended for enjoyment of worldly pleasures. It is for doing penance.
456. Precious human life should not be wasted for silly pleasures of the senses.
457. Because of your passion for enjoyment of sensual pleasures your body and soul remain separate. Therefore, you
cannot experience the presence of God in you.
458. Too much of attraction towards materialistic objects of the world, makes materialism deep-rooted in you.
459. Preaching spiritual knowledge on one hand, and craving for fame and riches on the other makes one’s knowledge
futile. Pseudo preaching of spiritual knowledge is detrimental to both the preacher and the listener.
460. Wise men do not entertain special love for anything. They do not talk unnecessarily. They do not keep any thing
for themselves.
461. By serving great men you get the passport to enter the kingdom of devotion.
462. One who cannot uplift those immersed in the world of miseries is not really Guru even if the world considers him
to be so; kinsmen appearing to be so are not kinsmen; father is not father; mother is not mother, because they have
no right to be a Guru or kinsman or father or mother.
463. Never trust your senses. Also do not trust your mind if it is running after the senses.
464. If you cannot detach yourself from worldly desires, it means you have not learned even the elementary lessons
of devotion.
465. Your eyes derive power from the mind, mind from intellect and intellect derives its power from Ultimate Reality.
466. Do your duty. But do not desire to enjoy its result.
467. He who has acquired self control, detachment, and a growing taste for Satsang and Bhajan in his youthful days
will reach God in his old age.
468. You must overcome desires even when you are young. Youth is the time when desire for wealth and pleasures
arise in man. Therefore, by overcoming desires detachment will become your constant companion.
469. God has invested Maya (delusive power of God) in four things namely; (i) extreme fascination or tasty foods; (ii)
avarice or excessive desire for wealth; (iii) fuss in fashion and dress; (iv) restlessness in the matter of household
affairs. What is condemned here is excessive desire for worldly pleasures and not women leading a noble life.
470. Unlimited love towards any individual will cause hindrance to worship of God.
471. Don’t place unlimited love on any being in such a way as to hinder your love of God.
472. Constant thoughts on worldly matters will destroy your peace of mind.
473. It is not necessary to give up your home. What is to be given up is your attachment to it.
474. Contact with God or godly men will fulfil your life. All other contacts will give you only misery.
475. Don’t take any food after eleven at night because that time belongs to the devils.
476. You should take bath and offer oblations to the Sun before sunrise.
477. Perform your duties as a devotee properly and lead a life fully devoted to God.
478. Man commits more sins mentally than physically.
479. Mental worship is not easy. Even a slight thought about worldly objects can cause obstruction to mental
worship.
480. If you perform sacred acts regularly for twelve years, you will invariably reap their good results.
481. Root of all our short comings is ego. It is difficult to overcome inherent tendencies acquired in the past.
482. Let any one live in your house; but allow none in your mind.
483. Outer world is not a hindrance to worship. Real hindrance is the world within you.
484. Avoid crookedness and false appearances. Being too simple is also dangerous.
485. One who is not your friend need not be your enemy. But certainly a friend can any day become your enemy.
486. Continue to live in the house and practise non-attachment; then abandon the house.
487. Expect death any time and be ready for it. One who is ready for death does not fear it.
488. Man should prepare for his next birth, during this life itself.
489. Never disregard any living beings like animals and birds.
490. If a person shows symptoms of devotion even from childhood, it means that he is in his last birth. Similarly, one
who experiences God’s presence everywhere is also in his last birth.
491. Spiritual Knowledge is not for preaching to others. It is for worshipping God and developing devotion to God.
492. Spiritual Knowledge is not for enjoyment of pleasures. It is only for seeking God.
493. Those who misuse words and water are great criminals.
494. Words misused will destroy the person who did so. Same is the case with water also.
495. Speaking and eating are the functions of tongue. It, therefore, requires strict control.
496. Hatred and inherent tendencies generate new activities.
497. New activities cause new births also.
498. Your mind can be controlled only by you.
499. Take such food as would nourish your body, irrespective of taste.
500. When a man constantly experiences God’s presence near him, he becomes fearless.
501. Humility is essential for receiving instructions (from Guru)
502. Speak only words which are pleasing and beneficial to others.
503. If you happen to tell a lie, take fasting on that day and recite God’s Names to atone for that sin.
504. Approach holy men for purifying your mind.
505. Tendency to commit sin arises from ignorance. Ego is the root cause of ignorance.
506. If you are lucky enough to surrender yourself to Lord Sri Krishna, you will not have the inclination to commit sin.
507. The mind of even the most atrocious man becomes pure by devotion to God. That much purity cannot be
attained by controlling mind and senses or observing penances.
508. A man who can remember God at every inhalation and exhalation of his breath cannot commit sin.
509. Knowledge destroys ignorance. To keep this Knowledge steady, we must surrender ourselves to God. Without
destroying ignorance, tendencies cannot be eradicated. Tendencies prompt man to commit sins.
510. Self-surrender is more effective than self control for eradicating tendencies.
511. Think of the sublime form of God incessantly. Recite the Names of God constantly. By his practice you will reach
God.
512. Engage yourself constantly in worship, recital of God’s names and meditation. If this is not possible, observe any
other form of spiritual practice with firm determination.
513. Meditation of God purifies mind. So, make meditation a regular habit. If you do not get concentration in
meditation, take to recital of God’s names. If that too is found difficult, surrender everything to God.
514. Those that take refuge in God’s names will definitely attain God-realization one day.
515. Recite God’s names at every footstep. If you do so, you will reach God. Constant recital of God’s names is the
most effective method to reach God in the age of Kali.
516. By constant recital of God’s Names one can even change one’s destiny.
517. Those who recite God’s Names should necessarily observe two disciplines; namely
(1) Celibacy and (2) Non-acquisition of worldly possessions.
518. On completing recital 50million times, knowledge of God’s divine form will dawn in you. When it reaches 130
million times, union of individual soul with cosmic soul will take place.
519. If you want love of God, you have to reject delusive objects of the world little by little. Gold (wealth) and women
are the two main constituents of delusion. Keep these two things away from your mind, by all means.
520. The mind of Ajamila (a character in Sreemad Bhagavatam) was distracted at the very sight of an unchaste
woman. Is it necessary to describe what will become of the minds of cinemagoers in modern times?
521. Sin comes into the mind through our eyes even at the first sight. Perverted vision soon makes the mind impure.
522. Do not look at any one without a vision backed by spirituality.
523. Negative influence of food, wealth, carnal pleasures, position in life, children and books will lead a man to his
downfall.
524. God’s Names will yield beneficial results even if they are recited unwittingly or without knowing their meaning.
525. If you fall down or some misfortune befalls you, don’t shout “Hayi” “Hayi”, but say “Hari” Hari”.
526. Even the greatest sinner can be reformed if he repents over his past actions. Therefore, sinners should never be
rejected.
527. A man who is attracted by wealth and women will become a puppet in the hands of Maya (delusion)
528. Those who are deluded by worldly pleasures are not entitled to worship God.
529. Even the greatest sinners need not lose heart. God’s names will root out all their sins.
530. Mahatmas (great souls), even if they happen to curse some one, will soon confer their blessings on them.
531. Widows are as pure as the river Ganges.
532. Mantra (Name of God given by Guru for recital), Moorthy (form of God given by Guru for meditation), and Mala
(string of beads given by Guru) should not be changed according to your convenience.
533. That fortunate man on whom God showers His special grace, will have no desire for worldly pleasures.
534. If any hindrance occurs to worldly pleasures, take it that God is going to give you unworldly pleasures.
535. Most people live like animals after marriage. (What a pity!)
(To be Continued)
GANESHA PANCHARATNAM
Collected & submitted by Asha Prasanna, Bangalore.
Lord Ganesha or Lord Ganapati is the destroyer of obstacles. People mostly worship Him for siddhi, success in
undertakings, and buddhi, intelligence. He is worshipped before any venture is begun. He is also the God of
education, knowledge and wisdom, literature and fine arts. Lord Ganesha is also one of the five Gods - the
worship of whom was popularized by Adi Shankaracharya; the other four being Vishnu, Shiva, Shakti and
Surya. The worship of these five deities is called the panchaayatana puja. In some cases, Skanda is also
worshipped. It is said that Ganesha was born when the eternal couple contemplated on "Ohm". If you view Lord
Ganesha sideways, you will see the symbol "Ohm" in Sanskrit. That's why Ganesha is called "Ohmkara" and
worshipped first. "Ohm" is the pranava mantram which means "Excellent Boat" (Prakriti +Nava = PraNava).
The PraNavam is the only means to cross the ocean of worldly existence.
Ganesha has four hands, an elephant's head and a big belly. His vehicle is a tiny mouse. In his hands he carries a
rope (to carry devotees to truth), an axe (to cut devotees' attachments), and a sweet dessert ball - laddoo (to
reward devotees for their spiritual activity). His fourth hand's palm is always extended to bless people. A unique
combination of his elephant-like head and a quick moving mouse vehicle represents tremendous wisdom,
intelligence and presence of mind.
GANESHA PANCHARATNAM
Mudakaraatha Modakam Sada Vimukti Saadhakam

Kalaadharaavatamsakam Vilasiloka Rakshakam
Anaaya Kaika Naayakam Vinasitebha Daityakam
Nataasubhasu Naashakam Namaami Tham Vinaayakam.
Meaning: I prostrate before Lord Vinaayaka who joyously holds modaka in His hand, who bestows salvation,
who wears the moon as a crown in His head, who is the sole leader of those who lose themselves in the world.
The leader of the leaderless who destroyed the elephant demon called Gajaasura and who quickly destroys the
sins of those who bow down to Him, I worship such a Lord Ganesh.
Natetaraati Bheekaram Navoditaarka Bhaasvaram

Namat Suraari Nirjanam Nataadhi Kaapa Duddharam
Suresvaram Nidheesvaram Gajesvaram Ganeshvaram
Mahesvaram Samaasraye Paraatparam Nirantaram.
Meaning: I meditate eternally on Him, the Lord of the Ganas, who is frightening to those not devoted, who
shines like the morning sun, to whom all the Gods and demons bow, who removes the great distress of His
devotees and who is the best among the best.
Samasta Loka Samkaram Nirasta Daitya Kunjaram

Daredarodaram Varam Vare Bhavaktra Maksharam
Krupaakaram Kshamaakaram Mudaakaram Yasaskaram

Manaskaram Namaskrutaam Namaskaromi Bhaasvaram.
Meaning: I bow down with my whole mind to the shining Ganapati who brings happiness to all the worlds,
who destroyed the demon Gajasura, who has a big belly, beautiful elephant face, who is immortal, who gives
mercy, forgiveness and happiness to those who bow to Him and who bestows fame and a well disposed mind.
Akimchanaarti Marjanam Chirantanokti Bhaajanam

Puraari Poorva Nandanam Suraari Garva Charvanam
Prapancha Naasha Bheeshanam Dhananjayaadi Bhushanam
Kapola Daana Vaaranam Bhajaey Puraana Vaaranam.
Meaning: I worship the ancient elephant God who destroys the pains of the poor, who is the abode of Aum,
who is the first son of Lord Shiva (Shiva who is the destroyer of triple cities), who destroys the pride of the
enemies of the Gods, who is frightening to look at during the time of world's destruction, who is fierce like an
elephant in rut and who wears Dhananjaya and other serpents as his ornaments.
Nitaantikaanta Dantakaanti Mantakaanta Kaatmajam

Achintya Rupa Mantaheena Mantaraaya Krintanam
Hrudantarey Nirantaram Vasantameva Yoginam
Tameka Danta Meva Tam Vichintayaami Santatam.
Meaning: I constantly reflect upon that single tusked God only, whose lustrous tusk is very beautiful, who is
the son of Lord Shiva, (Shiva, the God of destruction), whose form is immortal and unknowable, who tears
asunder all obstacles, and who dwells forever in the hearts of the Yogis.
Mahaaganesa Pancharatnam Aadarena Yonvaham

Prajapati Prabhaatake Hrudi Smaran Ganesvaram
Arogatham Adoshataam Susaahitim Suputrataam
Samaahitaayu Rastabhootim Abhyupaiti Sochiraat.
Meaning: He who recites this every morning with devotion, these five gems about Lord Ganapati and who
remembers in his heart the great Ganesha, will soon be endowed with a healthy life free of blemishes, will attain
learning, noble sons, a long life that is calm and pleasant and will be endowed with spiritual and material
prosperity.
Shri EkAdasi
The Holy Day of Shri Hari

Collected and submitted by Suma Shetty, Mumbai
Ekadasi Morning Meditation on the Lord:

Lotus Feet: Om Damodaraya Namah
Thighs: Om Madhavaya Namah
Private Parts: Om Kamapataye Namah
Hips: Om Vamanaya Namah
Navel: Om Padmanabhaya Namah
Stomach: Om Vishvamutaye Namah
Heart: Om Jnanagamyaya Namah
Throat: Om Srikanthaya Namah
Arms: Om Sahasrabahave Namah
Lotus Eyes: Om Paramayogine Namah
Forehead: Om Urugayai Namah
Nose: Om Narakeshvaraya Namah
Hair: Om Sarvakamadaya Namah
Head: Om Sahasrashirshaya Namah
Midday: Bathe in river, lake or pond. Chant, while smearing mud upon body: "O Asvakrante! O Rathakranthe! O
Visnukranthe! O Mrttike! O Mother Earth! Kindly remove all the sins I have accumulated throughout many past lives so that I may
enter the sacred abode of the Supreme Lord."
Light fortnight Ekadasi: meditate upon the 12 holy names

of Lord Vishnu while applying tilaka.
Dark fortnight: meditate upon 16 holy names:

om vasudevaya namah, om keshavaya namah, om narayanah namah, om madhavaya namah, om sankarshanaya namah, om govindaya
namah, om vaishnave namah, om madhusudanaya namah, om pradyumnaya namah, om trivikramaya namah, om vamanaya namah,
om sridharaya namah, om aniruddhaya namah, om hrishikeshaya namah, om padmanabhaya namah, om damodarayah namah.
One should read about the particular Ekadasi (The Ekadasi book).
Do not sleep in day, take massage, engage in sex life, take intoxication, touch impure people, shave.
On Dvadasi, one should not sleep in the day, eat in another's home, eat more than once, eat urad dahl, rub oil on the body. One may
break the fast at the right time by drinking water if eating is difficult to arrange.
THE SIGNIFICANCE OF EKADASI

By
Sri Swami Krishnananda

Ekadasi is a Sanskrit word, which means 'the eleventh'. It refers to the eleventh day of a fortnight belonging to a lunar month. There
are two fortnights in a lunar month—the bright and the dark. So, Ekadasi occurs twice in a month, in the bright fortnight and the dark
fortnight. The special feature of Ekadasi, as most people know it, is a fast, abstinence from diet. This is how it is usually understood.
'We do not eat on Ekadasi', is what people understand. In this country (India) it has become a routine to be abstemious, if not observe
a complete fast on this day. The significance of this particular observance is not merely constituted of a fast, physically, though it is
also an essential element; it has other deeper aspects. In fact, the fast is only a practical expression and a symbol of something else that
we are expected to do, which is of special significance to our personality. Those who know astronomy as something which tells about
the inter-relation of the planetary system, the stellar world, would be aware that we form a part of this planetary or solar system. By a
system we mean an organism or organisation which is methodically arranged. When we know that we belong to the system of
planetary motions, we understand thereby that we are an inseparable part of the system. We are not unrelated bodies on the surface of
the earth, like a cart on the road which has no organic link. We belong to the solar system—a huge family of which the sun is the head
and the planets are the members. The sun guides the activities of this family and we, being contents of this system, cannot be out of
the influence of the sun. We are involved in the laws operating in this system. This has led to the discovery of astrology. Astronomy
studies the movements of planets and stars, and astrology the effects they produce on the contents of the system. The Ekadasi
observance is an astrological phenomenon and it is observed due to this relation we have with some of the planets in the system. The
entire personality of ours is tremendously influenced by the movement of planets. There is no use imagining that the planets are above
our heads. They are everywhere. There is a relative movement of planets among which the earth is one. The movement of one thing in
relation to another is a relative movement. There is no planet which is static. Even the sun is not ultimately static. The whole solar
system is moving and rushing towards some huge star, which is eighty million times larger and brighter than the sun, whose light has
not yet reached us, as astronomers tell us. We have to understand that there is relative motion amongst planets and we are relatively
influenced by the planets., Each planet tells upon our system and we cannot get rid of the influence of theirs as long as we are in this
planet, of which we are a part. The gravitational pull of planets has an influence on us.
The sun is said to influence the centre of our personality; hence the sun is called Atmakaraka. He is the soul-influencer of the
human body. In the Rig-veda, the sun is identified with the soul of the universe as well as the soul of the individual. The different
limbs of our body and different parts of our system are supposed to be influenced by different planets. The sun is capable of
influencing the entire being. He is, thus, the Atmakaraka. Karaka is doer, manipulator, director. If there is no sun, we know what
difference it makes for us; our digestion becomes sluggish on days when there is no sun. So important is the sun.
The moon is supposed to influence the mind. The mind is also made up of material substance. The mind is not spiritual but material.
How is mind matter? This can be known if we know how, in Homeopathy, the medicine is manufactured. In Allopathy, they give the
crude base of a medicine, which Homeopathy calls mother tincture. In Homeopathy, one drop of mother tincture is mixed with
hundred drops of rectified spirit and shaken with a tremendous force. That mixture is one potency of medicine. One drop of that is
mixed in hundred drops of spirit again. It becomes 2 potency medicine. Likewise, they have larger potencies. So, you can imagine
what happens to the medicine when it reaches the higher potency. There is no medicine at all. So, Homeopathy says, they give no
medicine, but a vibration,—vibration of the original base-material. It is a subtle aromatic vibration, aromatic in the sense of the subtle
residium of the original medicine; and what will create a circumstance in Allopathy will remove that very circumstance in
Homeopathy. Nevertheless this potency is material in the sense that it is formed of matter. So is the mind. It is the subtle portion of the
material substance of our food. The subtle essence of the food, not only directly taken through the mouth but through all senses,
contribute to the make up of the mind or the mind-stuff. Mind is material in a subtle sense, like a mirror which is made of earth-
material only, though it shines. Only the mirror is able to reflect light, and not the brick, though it is also made of the earth material.
Mind is material in this sense. It is very, very subtle and is made up of everything that we take. So, matter influences matter. Planets
are not spiritual bodies, and yet they influence the mind. The mind's presiding deity is moon. Ekadasi is particularly relevant to this
relation of moon and mind. You will find that, when you go deep into the study of astronomy, you have nothing in your body except
some planetary influences! We are made up of planetary forces and there is nothing independent to call our own. One part belongs to
one planet and another part to another planet. If each planet claims its part, you will disintegrate. The moon influences the mind in its
orbital relative movement with reference to other planets and us.
How, is Ekadasi related to the movement of moon and mind? We have certain centres called Chakras in the body. The Chakras are
nothing but energy-centres which whirl in some direction as water whirls in a river. Chakra is a wheel or circular motion. They move
in a spiral shape. They are not physical; but psycho-physical and psychological. These Chakras are neither in the mind nor in the body;
they are in the astral body. The moon's influence physically on the body has an influence on the Chakras, which tells upon the mind
ultimately. The mind moves through these Chakras. The passage of the mind is through these Chakras, up and down. When this
operation takes place consciously, it is called Yoga; When done unconsciously by the mind, it is just influence. When the moon waxes
or wanes, the mind is vehemently influenced. So people who are not normal in their minds become very bad on the full-moon and
new-moon days. You cannot see the moon's influence on the earth because it is solid, but it can be seen on the ocean which is liquid.
The moon influences the whole earth, but its influence is visible on the large body of waters in the sea. This happens due to the
twofold pressure of the relation of the earth and moon. The sun influences the moon and the moon influences the earth. When the
influence occurs automatically, we are instruments in the hands of Nature. When it is done consciously, we are said to practise Yoga.
We can be involuntarily dragged from place to place, or we can walk voluntarily. The difference is obvious. The moon's movement
tells upon the movement of the mind through the Chakras.
Another important aspect is the seat of the mind which is also twofold. You may be living in many houses, of which one or two are
your own. Svasthana means 'One's own place.' The mind has several abodes or centres of energy called Chakras, of which two are its
own. The seats of the mind in this personality of ours are: 1. the subtle spot in the astral body corresponding to the centre of the two
eye-brows, in waking, and 2. the heart, in the state of deep sleep. If it is in the brain, it is active and you, then, do not get sleep,
because it refuses to go down. If the mind is midway between the centre of the eye-brows and the heart, it is dream state. So, there is a
twofold centre of the mind,—the Ajna-Chakra, or the centre between the eye-brows, and the Anahata Chakra, or the heart. In both
these centres, the mind feels at home and is at ease, because it is nearer to itself. In other centres it is extrovert. In the Ajna and the
Anahata Chakras it finds itself at home. In the two fortnights, in its movement, it finds itself at the Ajna Chakra and the Anahata
Chakra on the eleventh day. Since these two Chakras are its own abode, the mind is at home here, i.e., it gets concentrated and
collected easily. This has been the experience given out by our ancients, and this has to be taken advantage of by Sadhakas. You are
capable of concentration when the mind is naturally in its home. The mind cannot be concentrated when it is out of tune, but when it is
in its location it is easy of contemplation. So, the Ekadasi day in both fortnights is the occasion when the mind finds itself in its
place—in the bright fortnight in the Ajna Chakra, and in dark fortnight in the Anahata Chakra. Seekers and Yogis take advantage of
these two days and try to practise deep meditation. Vaishnavas treat Ekadasi as a very holy day and also observe a fast on that day.
Fast and meditation! What connection have they? There is really no intrinsic connection between fast and meditation, but there is
some advantage in keeping the body light and the stomach free from excessive metabolic function. When the stomach is given the
duty of digestion, doctors will tell you, the blood circulation is accelerated towards the digestive organs, on account of which blood
circulation to the head gets decreased after food is taken and so you feel sleepy and the thinking faculty practically ceases to
function. Hence, there is no advantage in giving the physical system work on days you want to do Yogic practice. Thus, Ekadasi has
also a spiritual significance.
The energy of the whole system gets distributed equally if a particular limb is not given any inordinate work. If any part is given
heavy work, there is a dislocation of the working of the body. So, in fasting the energy is equally distributed as the digestive function
is not there. But, there should be no overdoing in fast. Fast is supposed to cause buoyancy of feeling and not fatigue. So people who
are sick and cannot observe a total fast take milk and fruits, etc. People who are perfectly healthy and are confident, observe a
complete fast. This helps in control of mind and will.
Apart from all these, there is a necessity to give the physiological system some rest once a while. It may be over-worked due to a
little over-eating or indiscrimination in diet. These irregularities unconsciously done during the fourteen days get rectified in one
day. Thus the observance of Ekadasi has many advantages—physical, astral, spiritual—and because this day has connection with the
relation of the mind with its abode together with the moon, you feel mysteriously helped in your meditation and contemplation,—
mysteriously because you cannot know this consciously. But you can feel this for yourself by observing it. In India everything is
interpreted spiritually. Every river is a deity. Every mountain is a god. Everything is holy, dedicated to the Divine. Everything is
presided over by a particular god, Gramadevata, Grihadevata; etc. Everywhere is God. The idea behind all this is that we have to
feel the presence of God in everything and everywhere. In space and in time, in everything, there is God. Time is God. Directions are
God. Thus the very objects become embodiments of God. This is India's religious sidelight, which is profoundly meaningful in life
Travelogue – Char Dham Yathra

Rajee Ananda
OM NAMO NARAYANAYA
With Guruvayoorappan’s blessing my husband and I were able to take a modified version of “Char Dham yatra”. I say modified,
because we could not go to Yamunotri and Gangotri. Char Dham includes all the four places of Yamunotri, Gangotri, Kedarnath and
Badrinath. Due to our time constraints we visited only Rishikesh, Haridwar, Kedarnath and Badrinath.
The following is a short summary of our trip.
We left LA on June 2nd and reached Delhi on 3rdnight. We were greeted by a representative and driver from our tour company and
took us to our hotel.
On the 4th morning we went by a car to Rishikesh. We stayed at the Ganga Beach Resort Hotel on the banks of Ganga with a great
view. That evening we went back to Haridwar and saw the Aarathi ceremony in Haridwar at the Ganges. [had also poured Ganga
water to our head]. The crowd was unbelievable and there must have been a few hundred thousand people in Haridwar witnessing the
aarathi. We were told that such a crowd is usual during the whole month of June.
The next day on 5th we drove to Guptakashi and stayed at one of the Char Dham Camps with Swiss tents, and relaxed. The drive was
incredibly scary but the beauty of the region is amazing with snow covered Himalyan peaks, lush green valleys and the beautiful
Ganges flows through the valleys.
During the ride we went through places such as Devprayag, Srinagar, Rudraprayag, Agatsyamuni and Kartikswami. All these places
there are a number of very old temples, however, because of our time constraints we did not make attempts to visit these temples.
On 6th early morning, we drove to Phata, where we took the helicopter to Kedarnath. We took a 'special Darsan ticket' to enable us to
return back on the same day. While waiting for the helicopter I recited Rudram, and Chamakam from the book. While walking
towards the Temple I was reciting Vilwastakam [only the lines I could remember]. One Shastri who accompanied us, wanted to do
puja for us, actually gave me a vilwa leaf from the Murthy. I did abhishekam by pouring milk on the Jyothirlingam (Lord's Idol) by
myself and prayed to the Lord. The experience was incredible.
We returned after the Darsan of Kedaranatheswaran by helicopter to Phata and then drove to Joshimath by the road through Chopta,
Mandal, Gopeshwar, Chamoli and Pipalkoti. We went through some of the most scenic regions in the Himalayas. There were thick
forest with incredible variety of herbal trees and the altitude was reaching over ten thousand feet. After reaching Joshimath the rest of
the day we relaxed in another Char Dham Camp with Swiss tents. The tents were very comfortable and dinner and breakfast were
delicious as well.
On the 7th of June we drove to Badrinath from Joshimath. Since we left Rishikesh the roads through the Himalayan mountains were
very treacherous and very scary looking down. During the whole trip I was chanting Vishnu Sahasra nama, Narayaneeyam, Hanuman
Chalisa, Devisthothrams and Bhajans I could remember. We reached Badrinath about noon time and after leaving our bags in the
hotel [Sarovor Portico] and walked to the temple.
Later in the evening we went inside the temple and to our surprise we found out that no more puja tickets available until 9.30 p.m,
however when my husband pleaded with the ticket issuing gentleman with his charm, and that we are only 2 people, he gave us the
tickets for Vishnu Sahasra Nama archana for 6.30 pm. We were able to sit inside, close to the Sreekovil and was able to chant the
whole Vishnu Sahasra Nama and participate in the archana due to Lord's Kripa. I later found out that, the day was also Poornima day,
and many devotees plan to come on that day.
We found out that all the places were extremely crowded because most people go to Kedarnath and Badrinath during May and June.
These places are only open during May, June, September and October. The rest of the months the places are closed and there is no
access because of the road conditions.
After Darsan we stayed that night in Badrinath,and left for Rishikesh next day early morning. We were able to have good view of the
snow filled peak of Narayan and Naran mountains as well as Nilakanth. The view was incredible. During our ride back, we saw
Tapovan, Vishnu Prayag, Govindghat, Nandaprayag, Karanprayag and Rudraprayag.
We stopped at Rudraprayag both times for lunch at Monal Resort.
During the entire journey we are able to see River Ganga, in many names such as Mandakini, Bhagirathi, Alaknanda and the sights
were just gorgeous. Mandakini originates from Kedarnath and Alaknanda originates from Badrinath and they join at Rudraprayag and
further joins with Bhagirathi at Devprayag and becomes Ganga.
On the 8th night we stayed again in Rishikesh at the Ganga Beach Resrt Hotel. We went again to watch aarati ceremony in the ghat
across the Rama temple and also participated by lighting a lamp and floating it in the Ganga. Later that evening I also visited
Swargasram in Rishikesh next to the Rama Temple.
On the 9th morning we left for Delhi and reached Delhi about 4p.m. We stayed 9th night in Delhi and relaxed in the hotel on the 10th
day time and in the night we left Delhi to come back to LA..
The whole trip was enjoyable, adventurous, challenging and extremely memorable. With Lord's Kripa we did not encounter any
difficulties. We have taken a number of pictures. Some of the photos can be seen from the following link:
http://www.facebook.com/album.php?aid=2029654&id=1235193770&l=54dfa39659
I am offering this at the lotus feet of GURUVAYOORAPPAN
Kayenavacha manasendriarva budhiyatmane vaprakrithe swabhavath
KaromiyathiyadsakalamparasmaiNarayanaythi samarppayame
R. Ananda
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sImgnªp t]mIm¯ \mS³ cq]§fptSbpw, \r¯\rXy§fptSbpw, sNmÃpIfptSbpw, ImÂsh¸pIfptSbpw, \mS³
]m«pIfptSbpw Hcaqey k¼¯p Xs¶bmWv IWnbmÀ Ifn F¶ Cu Iem {]IS\w. {]mcÏIÀ½§fnÂ s]«v Dgep¶
kwkmc kmKc¯nÂ kpJ Zp:J§Ä Aë`hn¨p sIm-ncnç¶ kab¯v Aåt\cw AXnÂ \ns¶Ãmw tamN\hpw,
ssZhoINn´bneqsS apgpIn kt´mjhpw kam[m\hpw \ÂIm³ C§ns\bpÅ kwkvImcnI cwK§Ä \s½
klmbnçì. kpJ Zp:J§Ä Xpeyambncnç¶ kab¯mWv aëjy PohnXw e`nç¶Xs{X. BbXv IeIfneqsSbpw,
kwkvImcnIcwK§fneqsSbpw Ahkcw kn²nçt¼mÄ \mw AXv ]mgm¡nIfbmsX ssZhoINn´ hfÀ¯phmëÅ
Hê]m[nIqSnbmWv IeIfpw kmwkvImcnIcwK§fpw.
]pcmX\ambn \ap¡v e`n¨n«pÅ Cu IeIsfÃmw A\yw \nì t]mImXncnçhmëw, \mSnëw, \m«pImÀçw t£a
sFizcy§Ä kn²nçhmëw \mw Hmtcmê¯êw AhchcmÂ km[nç¶ {]hÀ¯\§fnÂ apgpInbncnçhmëw
PKZoi³ \½sf Aë{Kln¡s«. C{Xbpw hnhcn¨Xv HcmapJw am{XamWv. C\n \ap¡v hnjb¯nte¡v IS¡mw.
taS¸ndhnbpw hnjphpw h¶tXmsS ]me¡mS³ {Kma§fnepw `KhXn¡mhpIfnepw IWnbmÀIfn¡v

XpS¡amæì. taS¨qSnsâ D{KXm]¯nÂ cu{Z`mhw ssIsImÅp¶ `KhXnamsc {]oXns¸Sp¯phmëw, tIm]w
Xé¸nçhmëw BWv th\Â cmhpIfnÂ ImhpIsf tI{µoIcn¨v IfnIfpw, Iemcq]§fpw AhXcn¸nç¶sX¶mWv
hnizmkw. ]ns¶ t\cs¯ kqNn¸nNXp t]mse IeIsfÃmw BkzmZ\¯nëÅXpw BWtÃm.
CughÀ, \mb·mÀ, Fgp¯È·mÀ, a¶mSnbmÀamÀ apXemb kmapZmbnI kwLS\IfmWv ]ebnS¯pw Ifn¡v t\XrXzw
\Âæ¶Xv. C¶v Hmtcm {]tZi§fnepw Ifnç¶Xpw. tZikw_Ôambpw, Xmeq¡v kw_Ôambpw aäpw BWv aÕcw
\Sç¶Xv.
FÃm tZi§fnepw, tZi¯nsâ k¼Âkar²n¡mbn \Sìh¶nê¶ Cu ]pcmX\ Iemcq]w ]nÂ¡me¯v

XÅs¸«p. C¶v tZi§fnÂ \maam{Xambn¯oÀ¶ncnçì.
]me¡mSv PnÃbnÂ Nne {]tZi§fnÂ am{Xta CXv C¶v \Sì hêìÅp. Cu {]mNo\Iemcq]s¯
DuÀÖkzeamç¶Xn\mbn tIcf kÀ¡mcnsâ AwKoImct¯msS ]me¡mSv PnÃm IWnbmÀIfn s{]mtamj³
Iu¬knÂ cq]oIcn¨p. CXnsâ B`napJy¯nÂ \S¯phmëÅ {iaw \Sì. `mcX¯nsâ XeØm\ \Kcnbnepw
kzmX{ýZn\ ]tcSpIfnepw, dn¸»nIv Zn\¯nepw IWnbmÀIfn AhXcn¸nçIbpw ImWnIÄ¡v IuXpIap-mhpIbpw
sNbvXp.
C¶s¯ ]pXnb Xeapd sXmgnÂ tXSn tIcf¯në ]pd¯v IqSpXÂ t]mbn¯pS§nbXpw, AXnep]cn \me©p
Znhk§Ä \o-p\nÂç¶Xpamb Cu Iemcq]w {]mhÀ¯nIam¡mëÅ `mcn¨ km¼¯nI¨nehpw Cu Iemcq]w
AhXcn¸nç¶Xv ædbphm³ ImcWambn«p-v.
tIcf¯nse {KmaoW Iem]mc¼cy§fpsS Iq«¯nÂ AZznXobamb Hê Øm\w Cìw Cu Ifnç-v. ]c¼cmKXamb

Cu Ie C¶v ædªp hêì. F¦nepw Ct¸mÄ kapZmbw DWÀì {]hÀ¯n¨v Cu Ifn ]cnioen¨p
hêì-v. FemhÀjhpw Ifnç ap¼v FS¡fn \S¯nhêì. ]-pIme¯v ]SbmfnIfmbn IêXp¶ \mbÀ
kapZmb¡mÀ ]c¼cmKXambn ]cnioen¨p h¶nêì. Cu Iemcq]w Gsdçsd Aëãm\ cq]w Xs¶bmWv. CXv ]e
kapZmb¡mêw Ifnçì-v. CXv Hê kwL\r¯amWv. Xmf \njvTamb \r¯w, IeÀ¸nÃm¯ {KmaoWssien,

thjhn[m\§fnse emfnXyw F¶nh IfnbpsS Hcp {]tXyIXbmWv. ]m«nëw Xmf¯nëw H¯v Nn«bmbn NphSpsh¨v
Ifnç¶ IWnbmÀ Ifnbnse hnhn[ thj§fmWv ]pdm«pIÄ.
Nn«bmb coXnbnÂ Xmf¯ns\m¯v ]XnIme¯nÂ XpS§n [rXIme¯nÂ Ahkm\nç¶ At\Iw

ImÂsh¸pIfpÅ kwKaamWv ]pdm«nsâ apJytlXp. AXns\ ]dbp¶Xv ImÂ amä§Ä F¶mWv. H¶mw ImÂapXÂ
\memw ImÂ hsc ]XnIme¯nepw CXnsâ CucSnIÄ [rXIme¯nepw BSn cknçì. Hmtcm ImÂamä¯nëw
Iq«psh¸pIfpw, Bäph«§fpw, sN-bpsS Xmf¯ns\m¸apÅ hew Xebpw, CSw Xebpw s]mdm«pIfpsS {]tXyI
BIÀjW coXnIfmWv.
hnhn[ tZi§fnse IfnIfnepw, ImÂsh¸pIfnepw hyXymkw Ds-¦nepw Hê s]mXphmb XXzw FÃm tZi¡mêw C¶v
{]mhÀ¯nIam¡n sIm-pt]mæì. kv{XoIÄçw s]¬ æ«nIÄçw CXnÂ `mK`m¡mIm³ IgnbnÃ FìÅXmWv
CXnsâ {]tXyIX.
X\nX\natbmsS, sa¿m`ymkt¯msS, ImeSnsht¸msS Hmtcm ]m«nëw {]tXyIw {]tXyIw ImeSnsh¸pw, sa¿`ymkhpw,

\r¯\rXy§fpw D-v. {]tXyIw {]tXyIw thj`qjW§tfmsS Xmfebt¯msS ]m«nsâ coXnbnepw, ioenepw
Aëkcn¨v BSn¸mSn¡fnç¶ Hê {]tXyI coXn Cu Ifn¡v kn²amWv. AXmWv AXnsâ {]m[ym\yw, tZi\S¸v,
BNmccoXn, am\yX, tZiobX, {]mapJyw, \S\{Iaw, A`ymk{]IS\w, hkv{X[mcWcoXn.
IWnbmÀIfnbnse hnhn[ thj§fmWv s]mdm«pIÄ Fì ]dªphtÃm. CXp Xs¶ cmPm s]mdm«v, Icns¸mdm«v
F¶n§s\bp-v. IkhpsIm-pÅ Xe¸mhv, IÃpame XpS§nbhbmWv D]tbmKnç¶Xv. Cu hkv{X§sfÃmw
D-mçhm³ {]bmkambXpsIm-v AÂ]w hyXymks¸«n«p-v. F¦nepw Nne tZi§fnÂ ]gbh Ds-¦nÂ AXp
Xs¶ D]tbmKnçì. C¶v Cu thj§ÄçÅ hkv{X§Ä hmSIív FSp¯psIm-phcnIbmé ]Xnhv. Häs¸mdm«v,
Iq«s¸mm«v, kv{Xo s]mdm«v F¶n§s\ \r¯ k{¼Zmbs¯ Xncn¨ncnçì.
Ifn \Sç¶ Znhk§fnÂ ]énÂ kÔy¡v \Sç¶ tIfntbmsS Ifnív XpS¡amæw. Ifnç ap³]v H¼Xp ImÂ
]´Â \m«n æêt¯me, amhne sI«n `wKnbmbn Ae¦cnçì. an¡ Øe§fnepw Cu Ifnív thsd thsd t]êIfpw
D-v. B-n¸¯v, htÅm³ aea¡fn Fìw Nne ZnçIfnÂ ]Ån¡fn (B-n¡fn) \mbmSn¡fn, sNdphtÅm³, henb
htÅm³, aea¡fn Ahkm\w ]qhmcÂ. CXn\v Nne Øe§fnÂ Ifnbm«w Fìw ]dbpw. kmaqlnI PohnXs¯ \À½
t_m[t¯msS, ck{]Zambn hnaÀinç¶ hyXykvX IYm]m{X§Ä Cu \r¯ thZnbnÂ ISì
hêì. thj`qjmZnIÄ¡v emfnXyamWv DÅXv. Cu IfnbnÂ BZyw apXÂ Ahkm\w hsc Hê tNmZy¡mc³
D-mbncnçw. tNmZy¡mc³ Ifn kw_Ôamb tNmZy§fpw, XamiIfpw AXnë X¡Xmb adp]SnIfpw \Âæì. CXv
ImWnIsf s]m«n¨ncn¸nçw.
]eXcw thj§Ä ]q¡mcn, Hä¨¡nenb³, Iq«¨¡nenbÀ, a®m³, a®m¯n, ædh³, æd¯n, ]m¼m«n, aeb³, aebÀ,
th«¡Wh³, Iq«¡WhÀ, tImS¦n, sXmSnb³, sXm«n¨n, F¶nhbmWv thj§Ä. CXnÂ ædh\pw æd¯nbpw
X½nepÅ thZ kw_Ôamb sNmtZym¯c§fpw ]m«pw aäpw AÀ°h¯pw _lpckw \ndªXpamWv. BßobamWv
AXv. Hmtcm thj¯nëw sIm«nsâ coXnbpw ImÂsh¸pIfpw, thjhn[m\§fpw hyXykvXamWv. ]m«pw
hyXykvXcoXnbnÂ Xs¶bmWv. Cu Ifn Xs¶ ]mW kapZmb¡mÀ AhêsS coXnbnÂ Ifnçì-v. CXn\v ]m¦nfn
Fì ]dbpì. CXv AhêsS X\natbmsSbmWv AhXcn¸nç¶Xv. Ahkm\w ]qhmctemsS Ifn
Ahkm\nçì. ]mWÀçw A§ns\ Xs¶bmWv. Cu ]q hmcÂ A[nIhpw RmbÀ, sNmÆ, shÅn F¶o
BgvN¸m§pIfnemWv.
aëjy lrZb§sf ckn¸nç¶, kt´mjn¸nç¶, BËmZn¸nç¶, hnt\mZn¸nç¶, AëhmNI lrZb§sf

tImcn¯cn¸nç¶ Cu Ifn Fs¶ìw \ne \nÂ¡s«. X«Is¯ P\a\ÊpIfpsS Dt·js¯msS
DujvafhnImct¯msS, `ànelcntbmsS AhÀ®\obamb ZriyNmXpcntbmsS ImWm³ Ignbp¶ Hê al¯mb
Zriyw.
kmaqlnI ASnØm\¯nÂ I-phê¶ IWnbmÀIfnbnÂ IqSn kmapZmbnI sFIyhpw, XZzmcm, kmapZmbnI

ssa{XnbneqsS kmaqlyamb Hê sI«pd¸pw t\Sn [mÀ½nI aqey§Ä BibmhnjvIcW¯neqsS P\ lrZb§fpsS
ASn¯«nÂ F¯nçhm³ Cu Ifnív Hê {]tXyI Ignhp Xs¶bp-v. IWnbmsâ Ifn ]n¶oSv IWnbmÀ
Ifnbmbn¯oÀìsh¶mWv NneÀ hnizknç¶Xv.
IeIfpsSbpw kwkvImc¯nsâbpw, \mS³ ssienIfptSbpw sshhn[yamÀ¶ thjhn[m\§fptSbpw, kmwkvImcnI

aqey§fptSbpw BNmc§fptSbpw, kvt\lakrWamb {]IS§fpsSbpw BsI¡qSnbpÅ kaÚkamWv IWnbmÀ
Ifn F¶ Iemcq]w FìÅXn\v bmsXmê kwibhpanÃ. Cu Ifn tIcfobêtSbpw tIcf kwkvImc¯nsâbpw
\mgnI¡Ãmbn hÀ¯n¡s« F¶v {]m°nçì.
A respectful compilation from the series of postings
by Dr. BGY Sastry
28 - A lesson
One day, when Ubhaya Bharati was going to the river for a bath with her women disciples, she saw an ascetic,
who had renounced everything in life, sleeping on the wayside, resting his head on a hollow water jug, using it
as a pillow and at the same time ensuring that nobody took it away. As long as you have attachment and ego,
you can never understand the Atma or experience atmic bliss.
In order to convey a lesson to the ascetic, Ubhaya Bharati spoke within his hearing the following words to one
of her disciples: "Look at that ascetic, who has ostensibly renounced every kind of attachment, but he has not
given up his attachment to his water jug!" On hearing these words, the ascetic got enraged. He thought: "Is a
mere woman entitled to teach me as to how I should behave." While Ubhaya Bharati was returning from the
river, the ascetic threw the jug at her feet and said: "Now, see what my renunciation is?" Ubhaya Bharati
remarked: "Alas! You are not only filled with attachment (abhimana) but you are also filled with ego
(ahamkara)." On hearing these words, the ascetic ran up to her, fell at her feet and pleaded for forgiveness of
his faults.
29 - Food and drink for you
Once, Swami Vivekananda was in a certain town to give spiritual discourses. People recognised in him a great
monk and profound scholar. They listened to his discourses with rapt attention for about three days. Every day,
when the discourse came to an end, some people used to gather around him to ask about certain subtle points
on Sadhana, Ethics and Sastras. Students were eager to know about national regeneration and the solutions
he could suggest.
There was an old man sitting in a corner observing Vivekananda with avidity but could not speak one word.. He
was there all the three days, waiting for a chance to be near the monk.. On the third day he made bold, went to
him and said: "Son! Shall I bring you something to eat? These people never gave you anything nor did they
give you time to relax and think about your food. I shall run and be back with food and drink for you."
Vivekananda was greatly touched by the loving words spoken by the old man. He said with a beaming smile:
"Come, let us go together to your place to eat and drink." Blessed indeed was the old man for he had
sympathy and consideration for a fellow human being. He was ready to render loving service to the monk. This
indeed is true devotion and he is indeed a true devotee.
VAIJAYANTHI MALA
Sushma Suresh
AAJA RE MERE NANDLALA
AA MERE VRAJBALA
YAMUNA PADI THARAS ME

GOPIKA PADI VIRAS ME
KAHA HE THU MURLIMANOHAR

RAHA HE YEH MANMANOHAR
THRE HI THALASH ME II

AA MERE VRAJBALA
BANA DU ME THUJE MOTHIMALA

PAHNA DU ME THUJE VAIJAYANTHIMALA
BANA DU ME THUJE VRINDAVAN

BAITTA DU MEIN THUJE MANMOHAN
MERE HI DILASH ME II

AA MERE VRAJBALA
PAHNA DU ME THUJE LAL THILAK

BANA DU ME THUJE DIL MALIK I
RAHNE DO THERE MOHITH NAYANO ME

MARNE DO THERE SOBHITH PADO ME I

AA MERE VRAJBALA
Our apologies for those articles & poems we could not publish this time due to space
limitations. We will have them published in the forthcoming issues.
Please read and respond with your comments and suggestions to
gvreditor@gmail.com
Navaneetham (freshly churned butter) is a humble attempt by Guruvayur Devotees Forum to
create a monthly news letter for our group. Please send your comments, suggestions and any
materials that you wish to publish to gvreditor@gmail.com
Om Namo Narayanaya: Om Namo Narayanaya: Om Namo Narayanaya:

Please email if you wish to add your personal news, achievement, or article in next
Navaneetham also send your comments, suggestions, photos for Navaneetham to
gvreditor@gmail.com
Sources, credits and copyright acknoledgements http://www.cmmiami.org

http://www.vrindavanart.com
Manoramaonline.com thehindu.com
http://www.vanamaliashram.org/
Krishna pictures/Artwork courtesy of
http://www.indiapost.gov.in
The Bhaktivedanta Book Trust International, Inc.
Madhu Ramanujam - http://picasaweb.google.com/madhuraamanujam
http://images.google.com
http://www.flickr.com
http://www.krishna.com
http://www.columbia.edu/itc/mealac/pritchett/00routesdata/0400_0499/pantheon/lingam
http://www.stephen-knapp.com
http://www.dollsofindia.com
http://www.swaminarayan.org
http://gaurangakishore.blogspot.com
http://spirituality-meditation-yoga-pictures.blogspot.com/
http://picasaweb.google.com
blogspot.com
http://www.columbuskrishnahouse.com/files/RamSita.jpg
Google picture results
May God Bless you all.

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http://groups.yahoo.com/group/guruvayur
http://navaneetam.blogspot.com

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Om Namo Narayanaya: Monthly Newsletter of Guruvayoor Devotees Forum March 1, 2011

narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:

narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:

Hare Rama Hare Krishna!

Wish you all a very Happy Rama Navami!

April Special Days

April 6 Kodungalloore Bharani

Guruvayur Utsavam 2011 Photo

Photo by Krishnadas, Naduvath.

കിഷ്ണഺ ഗഽരഽവഺയാരന്ഫഺ ഭഗവഺീെ..

ഽളസ഼ ദള െറഽ മണവഽും ുഗഺുരഺചെത്ത഻ന് ശഽദ്ധ ഗന്ധവഽും

ുഄവ഻ലഽും മലരഽും ൂെുവദയമഺയ്

കണ്ടാഞഺന് ുഄളകെന്ദ ന് ്ഺലഺഴ഻ ്ാ ഻രകള്

ദഽുഃംും ഒടഽകഽന്ന പഽരഺീെ

KANNA NE ENNE ARIYUNUVO

JANMA SUKRUTHAMO KANNA- ETHU

THRIPADA POOJA KONDO KANNA

KANNU THURAKATHA THENTHE KANNA

THRI PRASADAMO KANNA- ETHU

MADHAVA POOJA KONDO KANNA

KANNU THURAKATHA THENTHE KANNA

JANMANTHARA PUNYAMO KANNA -ETHU

PATHMA PADAM KONDO KANNA

KANNU THURAKATHA THENTHE KANNA

ETHU JANMATHIN SAFALYAMITHU KANNA

PEETHAMBARATHIL NINNE POTHINJU KONDO KANNA

KANNU THURAKATHA THENTHE KANNA

The Small Line

1 Copyright © 2011 Chith K. Puram. Email address: krsnakrpa@gmail.com

Sri Gurupavanapura Divya Alaya Darsanam.

Shri. Nadukaveri Viswanathan

न ा ण ांसि नध ािततम ऩ ऩरु तैरन य थत ा न ्।

`àn ck¯nÂ ebn¡mXmÀçw

[ym\ P]mZnIÄ sNbvXoSmªmÂ

[À½w Zbbpw IqSmsX

kÂ¡À½w sN¿m³ IgnbnÃ

F¶v FSp¯p ]dªn«p-tÃm.

C\n \ap¡v `ànsb¸änbpÅ Nne A`n{]mb§Ä t\m¡mw.

2. Úm\w t\Sm³ e£yan«hÀçw, IÀ½amÀ¤§fnÂ k©cnç¶hÀçw BZyw D-mtI-Xv `ànbmWv.

4. Cuizc `ànbnÂ am{Xta aëjy\v bYmÀ° kpJw Aë`hn¡m³ Bhq.

5. `mKhX IYm{ihWw, Cuizc amlmßy hÀ®\, {hXmëãm\§Ä, t£{XZÀi\w F¶nhbpw Cuizc`ànív

7. ]cnkcw ad¶v FÃmw Cuizc\nÂ AÀ¸n¨v {]mÀ°\m\ncX\mbn \nÂçt¼mÄ Aë`hs¸Sp¶ AhmNyamb

8. Úm\\nãamb Bßmë_ÔamWv `àn.

9. Cuizct\mSpÅ t{]aamWv `àn.

11. a\Êns\ ip²amç¶ Hê]m[nbmWv `àn.

12. aëjy³ Cuizct\mSv _Ôvls¸Sp¶ D]m[nbmWv `àn.

13 Imat{Im[mZn amen\y§sf \o¡mëÅ km[\bmWv `àn.

14. t{]aw sIm-v hkvXphnt\mSpÅ ASp¸hpw {ItaW hkvXphnt\mSpÅ GIo`mhhpamWv `àn.

15. GXpIme¯pw \½Ä ssZht¯mSv aaXbpÅhcmbncn¡Ww. ISs¸«hëambncn¡Ww. A§ns\bmbmÂ \½Ä

19. ]qPmZnIfnepÅ AëcmKamWv `àn.

20. Cuizc IY XpS§nbXnepÅ ]caamb AëcmKamWv `àn.

21. Bßc£ív hnê²aÃm¯ AëcmKamWv `àn.

23. `ànív Úm\amWv km[Iw.

24. `àn IÀ½ Úm\t{iãamWv.

27. kzkzcq]¯nsâ AëkÔm\amWv `àn.

29. Cuizc{]m]vXnç th-n ZrV\nÝbt¯msSbpÅ ]cn{iaamWv `àn.

30. kwkmc kmKcs¯ XcWw sN¿phmëÅ tXmWnbmWv `àn.

C§ns\ `ànsb¸än [mcmfw hnhcW§Ä D-v.

PKZoi³ FÃmhtcbpw ISm£n¡s« !

The school of sankhya

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

jijnaasaa thadhapaghaathake hethou