Navaneetham Feb 2011 - Guruvayur Devoteess E-Magazine

ॐ नमः शिवाय
\h\oXw
NAVANEETHAM
കുംഭും 1186 February 2011
NAVANEETHAM : MONTHLY E-MAGAZINE

\h\oXw OF GURUVAYUR DEVOTEES 1
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya : narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
Hare Krishna!
NAVANEETHAM
Shri. Guruvayoorappan
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Guruvayur Utsavam & Maha Shivarathri

Guruvayoor Ulsavam is celebrated in Gurupavanapuri when I pen this
editorial. Ulsavam's final Aaraattu is on Feb 25th. All devotees who
will be visiting Guruvayoor during Ulsavam season are requested to
pray for everyone in the group. Please post your Utsavam experience,
about the festivities and your Utsavam photos. We all are eager to read
and see Bahagavan’s Ulsavam details.
Maha Shivarathri is on March 2nd Wednesday.
Vratham shall be observed on Shivarathri and many will not sleep all
night but spend their time in naama sankeerthanam of panchakshari
mantram – “Om Nama Shivaya”.
Wish you all a very happy Shivarathri.
Poonthanam Day is on March 9th. Poonthanam day is celebrated on the

Aswathi day of the month of Kumbham in commemoration of Bhaktha
kavi Poonthanam, a great devotee of Krishna.
Feb 25th March 2nd March 9th
Guruvayur Aaraattu.
Maha Shivarathri Poonthanam Day
Samastha Loka Sukhino Bhavanthu;

May all living beings in all the worlds be happy.
- Sunil
Hare Rama Hare Krishna
Om Namo Narayanaya: Om Namo Narayanaya: Om Namo Narayanaya:

\h\oXw 3
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Submitted by Sushma Suresh
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I®m \n³ ap¶nÂ hì Rm³ \n³ kpµc cq]w Iണ്ടുþ Rm³.
\h\oXw 5
This very beautiful Krishna painting is done in glass by
Ms. Priya Radhakrishnan (drpriyajp@yahoo.co.in )
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A dream and a real life experience of Krishna realization.
Nandakumar Raja (Nandan Raja)
My dream about Shri. Guruvayoorappan.
By the grace of Sree Guruvayoorappan, I used to do ‘Shayana Pradakhsinam’ regularly, especially on ‘Muppet
Vyazham’ (First Thursday of every Malayalam month), every month arriving from Dubai since Feb‘07 till I lost job in
Sep’09 and leaving Dubai on Feb’10.
One of those occasions, I was the last person to leave the temple while closing after Uchapooja. I have seen an
application form kept near the deepasthambam, for selecting candidates to act in a proposed serial about Bhagwan
Sree Guruvayoorappan in the premise, asked ‘what you do for Bhagwan’, answered my name and mentioned that I
used to give bath to idols of ‘Bhagwan Sree Guruvayoorappan, along with Ganapathy, Shivalinga, Mahavishnu,
Shastha, Hanuman and Subramanya' followed alankara and do lighten lamps regularly with my prayers.
I kept the form filled and left the temple, convenient them to close the Gopura Vathil. Very soon after leaving the
premises, followed an announcement that they need me inside the sanctum sanctorium. I went back, near and front of
‘Sreekovil’ where people were wearing traditional dresses of ‘Priests’ and a Tele-serial production unit with all
facilities ready to shoot inside the sanctum. They told me that they have already collected permission even from
Bhagwan to allow the proposed shoot. So, they asked me here, what shall I do for Bhagwan…? I was surprised what
shall I do here!?
I was totally against their proposal to enter inside the sreekovil and do pooja as not being from a community who
does pooja.. So, I requested them to allow my father, who is a Brahmin to do the same. They accepted my proposal to
bring my Dad to do the pooja and me to stand beside.
They asked me and pulled inside sreekovil, where I saw Bhagwan kept and idol has been moved a little towards the
door with a mood, ready for devotees around. They asked me to take bath by showing towards to west direction
inside, were the wall has been built around of Sreekovil! It’s a unexplainable concept that there is a wall there! What
do you feel if you stand in a ‘silent sea of milk’ with slight boiled smell? Just imagine…and also that you are supposed
to take a bath in it…??? Definitely…I was in hesitation to get in, the steps down follows to a platform kept and parted
towards a ‘Arayal' (Banyan Tree), hardly 200 meters having built with ‘Foundation’ as ‘Althara’! I was wondering,
how these all kept unseen for everybody and was in thought where to I take my bath?
I looked and saw saints who were taking bath having bearded, long haired and are surprisingly watching me…what
am I supposed to do? I was very eager to know the name of this milk ocean. They told its ‘alakananda’ taking care to
do ‘Bhagwath Paaad’ to wash by filling to the idols foot in every time….filled all the way from Himalaya, through
madhura??? Having got calls and it was time to do the pooja, I returned to Sreekovil and stood front aside, where my
Dad was doing ‘Abhivadyam’ by keeping his palms on feet of Bhagwan Sree Guruvayoorappan, finished the serial
shot and it was okay, I came out….but I was not knowing how I reached back Dubai?”
I called my brother that I was not been met mom, dad and his family there being the dream I experienced! I called my
cousin ‘Ramesh Varma, young to me and one of the Guru’ who expressed me to be with Bhagwan, and other
Guru…Pradeep Kumar Raja, he keeps his presence and doing ‘Shayana Pradakshina’ every muppettu vyazham days.
To the facts - my first shot of a movie camera was within ‘Sree Kovil’ of Lord Sree Guruvayoorappa, followed to
Scene, 4, shot ? (not remembering) in ‘Chandrayan’ the Eng-Tamil, feature film by ‘Labour India Research
Laboratories, directed by Legend, MD of Labour India, the first space tourist from India, who providing the non
ending episodes of travelogue ‘Sancharam’ through Asianet! And that I too had an opportunity. I could do
‘Abhivaadya’ to the ‘Melshanthi’ – Thiyannoor thirumeni on Wednesday, 19th January 2011 at their premise in
Temple. What else I write here….thanks to all. Believe that we all have got birth to do the pranam to Bhagwan, to
keep fill the thoughts of the supreme being in our mind always….
"Hantha Bhagyam Jananam."
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\h\oXw 9
KRISHNA
(From Krishna Bhajans)
Submitted by Sushma Suresh
Itna to Karna Swami, Jab Praan tan se nikle (2)
Govinda Naam leke, Tab pran tan se nikle,

Shri Gangaji the tat ho, Jamuna Ka vanshivat ho,
mera sawla nikat ho, jab pran tan se Nikle
Pitambari kasi ho, Chabi maan main yeh basi ho,

Hotho pe kuch hasi ho, jab pran tan se nikle
Jab kanth pran aye, koi rog na sataye (2)

Yam darash na dikhaye, Jab pran tan se nikle
us vakt jaldi ana, nahi Shyam Bhul Jana,(2)

Radhe ko saath lana, jab pran tan se nikle,
ek bhakt ki hai arji, khud garj ki hai garji

aage Tumhari marji jab pran tan se Nikle
Itna to karna Sai, Jab pran tan se Nikle
\h\oXw 10
What is SATSANG ?
Achuthan Nair
Narada Muni and the baby bird.
Naradamuni is the most revered sage of all times. Although he liked to play pranks on Lord Krishna, Indra and
other devas he was respected and held in high esteem by all members of the Devalog. He was a constant
visitor to Vaikundha and Bhagavan enjoyed Naradamuni's company.
It so happened that one day Naradamuni had a doubt that disturbed him a lot. He tried hard to find an answer
but in vain. He therefore decided to approach bhagavan Sree krishna and ask him. Bhagavan welcomed the
guest and enquired about his travels and welfare of the people on planet earth. After having briefed the Lord
on all matters, Narada informed Bhagavan that he hada doubt that was troubling him .
He said: Lord, please explain to me the meaning and value of Satsang.
Bhagavan thought for a while and said;
Oh, Sage, go to the nearest forest and there on the tallest tree ou will find a bird's nest ; inside the nest an egg
has just hathed . approach the baby bird and ask the baby about satsang. Narada went to the forest and did as
he was told. As soon as the baby bird heard Naradamuni utter those words, it rolled over and died. Naradaa
was shocked and returning to Bhaagavan, narrated what had transpired. Bhagavan pretended as if nothing
had happened and asked Narada to go to the village and seek out the newly born calf and repeat the question.
Narada, although reluctantly followed the Lord's instructions.
He approached the cow shed and sure enough, the newly born calf was looking at him. He asked: Baby calf,
what is the value of Satsang ? AS soon as it heard these words, it dropped down and died. Narada was sad
and terrified. He said to himself, Why is this happening to me . Am I such a sinner that my sound alone kills all
creatures.
He went back and pleaded with Bhagavan not to send him again on such missions. The Lord said, for the last
time go to the King's palace. There you will find the newly born Crown Prince. Ask the prince the same
question. Narad said, please Lord............... but Bhagavn said: this is my command, do it.
Naradamini visited the palace and seeing him the king as very pleased. He was shown the prince and when
noone was looking Narada asked the prince about satsang. Imediately the baby sat up smiling and told the
sage he was honoured and immensely grateful for what he had done. He said it is with his blessings that he is
born as the crown prince . It is the bird that died when it saw you, then the calf and now me,he said.
Your presence /satsangmade the bird and calf to be reborn and become a prince.
Satsang is the company of holy men. There is nothing more valuable than the company of learned Sages ad
other holy men..It is the company you keep ! jai shree krishna !
\h\oXw 11
MY BELOVED LORD KRISHNA
Mrs. Neena Manoj
(In the name of Lord krishna, I wish to dedicate this poem to my loving parents, Mrs & Mr. Sakunthala Kumaran.)
All drop of water collected in my palm and saved in my heart is for my lord
I pour daily water from the deepest of my heart to the lotus feet of my lord….
All sandal oil saved in my heart is to shine the idol of my lord

I apply that sweet perfumed oil daily to the divine idol to show my loyalty to lord
All sandal paste prepared in my heart is to beautify my lord

I garnish my lord daily with that pleasant tilak to symbolize my devotional love to lord
All red sindoor collected in my heart is to view the brightness of my lord

I decorate the idol of my lords daily using that divine powder to indicate my gratitude to lord
All flowers planted in the garden of my heart are to the lotus feet of my lord
I decorate my lord daily with all those various flowers to specify my dignity to lord
All flower garland chained and reserved in my heart is for my lord

I beautify my lord daily with those swinging garlands to signify my eternal love to lord
All yellow silk well folded & piled in my heart is for my lord
I decorate my lord daily with those soft & shiny yellow silk of his favorite to show my affection to lord
All tulsi leaves collected in my heart is to express my worship to my lord

I offer daily tulsi leaves to my lord surrendering my soul to lotus feet of my lord
All peacock features gathered in my heart is to prettify my lord

I beautify my lord daily with those peacock feathers on his head to honor my lord’s divine powers…
All flutes assembled in my heart is to listen the sweet melodious musical notes of my lord
I ornament my lord’s idol daily with a flute on his hand to listen the inner call of my lord …
I bestow myself to the lotus feet of my lord

With immense love & tenderness to the lord of the world.
With all respect & love to my Lord, I submit this poem to the lotus feet of my lord Sri. Krishna. Mrs. Neena Manoj, P.O.Box: 1169 – Sharjah
\h\oXw 12
Sri Gurupavanapura Divya Alaya Darsanam.
Shri. Nadukaveri Viswanathan

PART 2: Daily Worship Routine
(Continued from last issue of Navaneetham.)
Chapter: 1
DAILY POOJA SCHEDULE
The Temple opens at 3.00. A.M. every day.:
The normal routine on (non-festival) days is as under
3.00 am to 3.20 am Nirmalya Darsanam

3.20 – 3.30 Oil abhisehakm Vagacharthu,
Sankhabhishekam
3.30 to 4.15 Malar Nivedyam, Alankaram
4.15 to 4.30 Usha Nivedyam
4.30 to 6.15 Ethirettu Pooja and Usha Pooja
6.15 to 7.15 No Special Pooja – Darsanam
7.15 to 9.00 Seeveli- Paalabhishekam, Navabhishekam,
Pantheeradi Neivedyam and Pooja
9 to 11.30 No Special Pooja – Darsanam
11.30 to 12.30 p.m. Ucha Pooja ( Noon Pooja)
12.30 pm to 4.30 pm Temple closed
4.30 pm to 5.00 pm Seeveli
5.00 pm to 6.00 pm No Special Pooja – Darsanam
6.00 to 6.45 Deeparadhana
7.30 to 7.45 Athazha ( Evening) Pooja Neivedyam
7.45 to 8.15 Athazha Pooja
8.45 to 9.00 Athazha Seeveli
9.00 to 9.15 Thrippuka, Olavayana
9.15 Pm Sree Koil closes
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Note 1: On special Illumination days called Vilakku; the Thrippuka is performed after the Vilkku is over. Thereafter, Srikoil
will be closed. Then Sri Kishnanattom, a colourful traditional dancedrama (Katha-kali style) is enacted inside the temple on
specified days. (Except Tuesdays)
Note 2: Timings given are approximate and may vary depending upon Udayasthamana Pooja on certain days.
In Chapter 2.2 we shall enjoy the essence of these Poojas individually.

PART 2 , Chapter 2
Brief explanations on the above Poojas
Topic No. 1: Nirmalya Darsanam:
The temple opens at 3 AM, when devotees rush to see the Moorthi with overnight garlands and decorations. They are removed at
about 3.20 AM, preparatory to Abhishekam, Alankaram and Archana.
Of all the darsanams, Nirmalya Darsanam is considered very sacred, because even the Devas (such as Indra, Bruhaspathi, Agni,
Varuna, Vayu etc) congregate to have this darsan daily.
A story goes that on a certain day, a pious lady went inside the temple and sat in a corner near the Garbhagriham (Sanctum Sancto-
rum) at night, in deep meditation. By oversight, she was locked inside when she was meditating. Early next morning, she was dis-
turbed a bright lustre of light. She saw a divine form, who she thought was Sri Krishna and performed namaskaram to him
saying “Sri Krishnaya Namo Namaha”.
But the divine person withdrew his legs saying “I am not Sri Krishna”. Then the lady
asked, “Who are you then? You are a divine person.” He replied, “O Noble lady! I am Devavrata, son of Devi Ganga and Maharaja
Shantanu. People call me Bhisma. I come here every morning to have His Nirmalya Darsanam. Please keep this meeting a secret.”
Topic No. 2: Oil Abhishekam, Vagacharthu and Sankabhishekam
Oil Abhishekam, Vagacharthu: At about 3.20 AM, all the overnight garlands and decorationsare gently removed from the Moorthi.
Then, gingellly or sesame oil (til oil) is daubed over the entire Moorthi gently, from head to foot, to the chanting of mantras.
After this, a powder called “Vagacharthu” is applied all over the Moorthi to remove the oil, while giving bath. This Vagacharthu con-
tains powder of various fragrant herbs ( Vasana Dravyams)
Sankabhishekam : Thereafter the Moorthi is given a bath with nine “Conches” of the holy water
drawn from Sri Rudra Teertham well, inside the temple, accompanied by chanting of mantras.
This is called Sankabhishekam. It then appears as if the Devis presiding over the nine important
rivers viz, Ganga, Yamuna, Narmada, Godavari, Krishna, Kaveri, Bharathapuzha, Muvathupusha
and Pampa, each bathe Sri Guruvayurappan with her sacred river water. This is called Navaham.
The Abhisheka Teertham, that is the holy Abhishekam water comes through the outlet of the
Garbhagriham and is collected by the devotees in their palms (sometimes in small containers)
\h\oXw 14
and sprinkled all over the head and face, chanting the Dhanvantri Maha Mantram (given below):
ी ध व ी महाम म ्
ॐ नमो भगवतेमहा-सद
ु ि न वासद
ु े वाय, सवा मय- वनािाय
सव -रोग- नवारणाय, ीऱोक-ऩतये, ीऱोक- नधये।
ी महा व णु- व ऩ, ी ध वन ी - व ऩ ,
ी ी ी औषध च नारायण वाहा!
ी ध व ी ीोकः: चतुभुज ीऩ त-व ी सवा ऱ कार-िो भत,ी
यायेत्ध व ी ीदे वसरु ासरु -नम कृतम ्॥
Dhanvantri Maha Mantram

Om Namo Bhagawathey, Maha Sudarsana- Vasudevaya Sarvamaya Vinashaya,
Sarva roga Nivaranaya, Thrai – loka pathaye, thrailoka Nidhye!
Sri Maha Vishnu Swaroopa, Sri Dhanvantri Swaroopa,
Sree Sree Sree Aushadha Chakra Narayanaya Swahaa!!
Sri Dhanvanthri Sloka:

Chathur bhujam Peethavasthram Sarvalankara Sobhitam!
Dhyayeth Dhanvanthreem Devam Suraasura Namskrutham!
Topic No. 3: Alankaram or Decoration and Pooja
After the sacred bath or “Snanam” is over, they decorate the Moorthi with (Kalabham) Sandal paste (not dilute but semi solid)
mixed with Saffron flower, rose essence and other fragrances. They then decorate the Moorthi with flowers of different col-
ours and fragrances; then Pooja is performed with different flowers and the sacred Basil (Tulasi) leaves.
After the Usha puja, they offer Appam, Aval (parched rice) etc. as a Neivedyam.
As earlier said, all the celestials come to witness these Nirmalya Darsanam, Abhishekam,Alankarams and Archanas,
Similarly, all other poojas are performed from time to time.
Topic No. 4: Seeveli Pradakshinam

During Seeveli, the Utsava murthi called “Thidambu” in Malayalam is taken around the outer praakaram of the temple, three
or four times a day, seated on the back of well-decorated elephant. On certain special days, three or five elephants,
especially in evenings, participate in the Seeveli. A divine sight indeed!
\h\oXw 15
At that time, men and women, young and old, rich and poor, all follow the elephants during these Seeveli rounds chanting:
“Hare Rama, Hare Rama, Rama Rama, Hare! Hare!! Hare Krishna, Hare Krishna, Krishna Krishna, Hare! Hare!! ”A good
number of Rishis, whom Sri Rama served in Dankaranyam for 10 years, unwilling to live separate from Him, took birth as the
Gopas and the Gopees in Sri Krishna Avatharam. Now in Kali Yuga, they have taken birth as these participants in the
Seeveli Bhajan, it appears!
When they chant “Hare Rama, Hare Rama, Rama Rama, Hare! Hare!! Hare Krishna, Hare Krishna, Krishna, Krishna Hare!
Hare!!” with deep devotion and tears in their eyes, it appears that Deva Rishi Sri Narada and his disciples, Bhakta Dhurva,
Bhakta Prahalada and even Sri Valmiki Rishi, Sage Veda Vyasa and all others enter the physical bodies of these Seeveli
participants and chant the Holy Mantra! So sublime an experience!
Topic No. 5: Neivedyam

Appam (a sweet), Butter, Banana, Powdered sugar, Pal payasam (Milk payasam),Aravanai Payasam and Aval (parched rice)
are some of the neivedyams offered to Sri Krishna,apart from cooked plain rice, curd etc. Some portion of these neivedyams
is sold to the devotee public at nominal prices.
Topic No. 6: Thrippuka (Holy Smoke)
Just before closing the nada of the Garbhagriham at night, they offer certain incense of divine fragrance to Sri Guruvayurap-
pan. This is called Thrippuka (Holy smoke).
Topic No. 7: Olavayana
Also, an account of the Receipts & Payments during the day is submitted to Sri Guruvayurappan, before closing the “Nada”.
This is called Olavayana (Reading of Accounts). This practice is in vogue in some other famous temples in the South too.
Topic No. 8: Sri Krishnanattom

At the request of the devotees, Sri Krishnanattom, a dance drama is performed at night, after the nada is closed for the day.
It is a paid service. It starts at about 11PM and goes on till 3 AM, some moments before Nirmalaya Darsanam starts. Sri
Krishnanattom is not performed on Tuesdays. The topic of the dance-drama performed on any day depends upon the pur-
pose or objective desired by the sponsor-devotee. For example, if an unmarried girl has to get married, Sri Rukmani Kal-
yanam (marriage of Sri Rukmani Devi and Sri Krishna) is enacted.
The subject matter of the topic of the dance drama is chosen from Srimad Bhagawatha Mahapuranam.
\h\oXw 16
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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
\h\oXw 17
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Narayaneeyam Moolam: chapter 30
വഺമനഺവതഺരും
030:001 030:006
ശ്ക്രേണ സുംയത഻ ഹക്രതഺഩ഻ ബല഻ര്മഹഺ്ഺ തഺവത് പ്രജഺഩത഻മുവഖരുഩന഼യ മൗഞ്ജ഼-
ശുക്രേണ ജ഼വ഻തതനുഃ േതുവര്ധ഻ക്രതഺഷ് മഺ ദണ്ഡഺജ഻നഺക്ഷവലയഺദ഻ഭ഻രര്ചയമഺനുഃ
വ഻േഺന്ത഻മഺൻ ഭയന഻ല഼നസു രഺും ത്ര഻ക്രലഺക഼ും ക്രദദ഼ഩയമഺനവഩുര഼ശ് കൃതഺഗ്ന഻കഺരയ-
ചക്രേ വക്രശ് സ തവ ചേമുഖഺദഭ഼തുഃ സ് തവ ും പ്രഺസഥ഻ഥഺ ബല഻ഗൃഹും പ്രകൃതഺശ്വ ക്രമധും
030:002 030:007
ഩുത്രഺര്തൄ഻ദര്ശ്നവശ്ഺദദ഻ത഻ര്വ഻ഷണഺ ഗഺക്രത്രണ ഭഺവ഻മഹ഻ക്രമഺച഻തഗൗരവും പ്രഺഗ്
തും കഺശ്യഩും ന഻ജഩത഻ും ശ്രണും പ്രഩന്നഺ വയഺവൃണവ ക്രതവ ധരണ഼ും ചലയന്നയഺസ഼ുഃ
തവ ത് ഩൂജനും തദുദ഻തും ഹ഻ ഩക്രയഺവ്രതഺഖയും ഛത്രും ഩക്രരഺഷ് മത഻രണഺര്ഥമ഻വഺദധഺക്രനഺ
സഺ ദവ ഺദശ്ഺഹമചരതൄവ യ഻ ഭക്ത഻ഩൂര്ണഺ ദണ്ഡും ച ദഺനവജക്രനഷവ ഻വ സന്ന഻ധഺതുും
030:003 030:008
തസയഺവധൗ തവ യ഻ ന഻ല഼നമക്രതരമുഷയഺുഃ തഺും നര്മക്രദഺതൄരതക്രട ഹയക്രമധശ്ഺലഺ-
ശ്യഺമശ്ചതുര്ുജവഩുുഃ സവ യമഺവ഻രഺസ഼ുഃ മഺക്രസദുഷ഻ തവ യ഻ രുചഺ തവ രുധക്രനവത്രുഃ
നമ്ഺും ച തഺമ഻ഹ ഭവതൄനക്രയഺ ഭക്രവയും ഭഺസവ ഺൻ ക഻ക്രമഷ ദഹക്രനഺ ന സനത് കമഺക്രരഺ
ക്രഗഺഩയും മദ഼ക്ഷണമ഻ത഻ പ്രലഩന്നയഺസ഼ുഃ ക്രയഺഗ഼ ന ക്രകഺയമ഻ത഻ ശുേമുവഖുഃ ശ്ശ്ക്രേ
030:004 030:009
തവ ും കഺശ്യക്രഩ തഩസ഻ സന്ന഻ദധതൄദഺന഼ും ആന഼തമഺശു ഭൃഗുഭ഻ര്മഹസഺഭ഻ൂതവത-
പ്രഺഩ് ക്രതഺസ഻ ഗര്ഭമദ഻ക്രതുഃ പ്രുതക്രതഺ വ഻ധഺത്രഺ സ് തവ ഺും രമയരൂഩമസു രുഃ ഩുളകഺവൃതഺുംഗുഃ
പ്രഺസൂത ച പ്രകടവവഷവദ഻വയരൂഩും ഭക്തയഺ സക്രമതയ സു കൃത഼ ഩര഻ഷ഻ചയ ഩഺദൗ
സഺ ദവ ഺദശ്഼ശ്രവണഩുണയദ഻ക്രന ഭവന്തും തക്രതൄഺയമനവ ധൃത മൂര്ധന഻ ത഼ര്ഥത഼ര്ഥും
030:005 030:010
ഩുണയഺശ്രമും തമഭ഻വര്ഷത഻ ഩുഷ പവ വര്വഷര്- പ്രഹ് ളഺദവുംശ്ജതയഺ േതുഭ഻ര്ദവ ഻ക്രജഷു
ഹര്ഷഺകക്രല സു രകക്രല കൃതതൂരയക്രഘഺക്രഷ വ഻ശ്വ ഺസക്രതഺ ന തദ഻ദും ദ഻ത഻ക്രജഺഩ഻ ക്രലക്രഭ
ബധവ ഺഞ്ജല഻ും ജയ ജക്രയത഻ തനുഃ ഩ഻തൃഭയഺും യക്രതൄ ഩദഺുംബു ഗ഻ര഻ശ്സയ ശ്഻ക്രരഺഭ഻ലഺള് യും
തവ ും തത് ക്ഷക്രണ ഩടു തമും വടു രൂഩമഺധഺുഃ സ തവ ും വ഻ക്രഭഺ ഗുരുഩുരഺലയ ഩഺലക്രയഥഺുഃ
\h\oXw 18
Buddhism
Dr. Saroja Ramanujam, M.A.,Ph.D

The schools of Buddhism- Hinayana and Mahayana
According to the principle of Prathothya samuthpadha everything is relative on the

principle, ‘this being , that arises.’ Buddhism accepts rebirth whch is the result of past
karma which is caused by desire. Hence Buddha declared that desire is the root cause of
all evil.
The most important corollary of the doctrine of prathithya samuthpadha is the theory of
momentariness or kshaNa bhngavadha and this forms the basis of Hinayana Buddhism.
The Hinayana Buddhists are also known as sarvasthivadins and they are of two kinds ,
namely, southranthikas and vaibhashikas. To the sarvasthivadins everything is real but
momentary. That is, everyting exists oly for one moment and is destroyed in the next.
‘sarvam dhuhkham, sarvam anaathmaa and sarvam kshanikam.’ It means , everything is
misery, everything is non-self and everything is momentary. The self is also not
permanent but only an aggregate of fleeting ideas, while matter is only the aggregate of
atoms. The continuity of existence is an illusion like flame of the lamp, which is made up of
momentary flickering of fire which appears as one due to the continuity of the flickering.
The Southranthikas and Vaibhashikas differ in their concept of reality in as much as to the
former the reality is perceptible while to the latter it is inferred, as what is perceived is not
real but an illusion.
Mahayana school which was a later development also accepts the principle of prathithya
samuthpadha and the four noble truths and the theory of momentariness. There are two
schools of Mahayana, namely, maadhyamaikas and vijnanavadins or yogacharas.
According to sunyavadha of maadhyamikas the reality is inexplicable. It is neither real nor
unreal but only a beginningless stream of consciousness. But for the denial of a permanent
realty like Brahman of the Upanishads this theory resembles the advaita theory of world as
maya and this made Ramanuja call advaitin as pracChaana bouddha, Buddhist in disguise.
But this could be explained and I will come to it later.
To the vijnanavadin the reality nothing but consciousness. While to the maadhyamikas the
world is an illusion, the vijnanavadin went one step further trying to find the cause of the
illusion. The maadhyamikas are so called because they say that the soul is neither real nor
unreal.The ultimate truth is called sunya not because it is a void but because it is
inexplicable. But the word sunya being understood to mean void generally the sunyavada
\h\oXw 19
came to be called as the nihilist philosophy.
Accordng to vijananavada the external world has no existence on its own but the ideas
alone exist and are perceived externally.The beginningless ignorance, avidya causes a
continuous stream of impressions which create karma. But just as the sunyavada cannot
be called nihilism the vijanavada also cannot be called subjectivism but could be at the
most termed as absolute idealism because it is pure consciousness and not the individual
consciouseness which create illusion. Momenatriness in vijnanavada is applied only to the
world and not the pure consccousness. But the later exponents of Mahayana known as
logical school of Buddhism revived the theory of momentariness which includes even the
pure consciousness. Everything is momentary in the sense that it is destroyed at the next
moment of its production, leaving in its place another entity similar to itself and this
explains the seeming permanence of the pure consciousness.
When the truth that consciousness is the only reality and that ultimately there is no object
and no subject is realized the cycle of birth and death ends. This is apavarga or mukthi.
Now the seemimg similarity between Buddhism and advaita is the concept of maya or
illusion. This can be understood only if we examine the atmosphere that existed when
Sankara came on the scene. Buddhism was very popular in India due to the malpractices
of the mimamsakas who were sacrificing animals and attached too much importance to the
karmakanda of the Vedas, ignoring the upanishads which for the uttaramimamsa, the later
part of Vedas. So he ahd to establish that there is a permanent reality as against the
momentariness theory of the Buddhista and also had to check the over emphasis on
ritualist part of the Vedas. This was the cause of his philosophy being based on the theory
of illusion as well as the theory of Brahman the ultimate and permanent reality which is
nirguna.
\h\oXw 20
Did you know? Guruvayoor Trivia
Balagopal Ramakrishnan
Guruvayur Devaswom's Kizhedams MURAL INSTITUTE

(mananaged temples) The Mural institute of Mural painting at Kizhakke Nada
functions in the traditional Gurukula system. Apart from the
1) Narayanankulangara Bhagavathy Temple training in mural painting, Art history, Aesthetics, Sanskrit,
Silpa texts, Dhyanasloka etc. are also taught. Periodical
2) Thamarayur Ayyappa Vishnu Temples exhibition of paintings, camps, workshops, seminars,
discussions and study tours also form a part of the curriculum.
3) Anjoor Ayyappankave Many artists who had passed out from this institute have won
international and national level recognition.
4) Perumanoor or Vermanur Temple The first Principal of the Institute was the famous Shri.
Mammiyur Krishnan Kutty Nair. After his death, Shri. M.K.
5) Manganchira Temple Sreenivasan succeeded him. Now Shri. K.U Krishnakumar is
the Principal and Chief Instructor of the Institute. The Institute
6) Thalakkottukara Temple is now taking up commissioned works and is involved in
selling of mural paintings keeping the rules and regulations of
7) Punnathur Temple Guruvayur Devaswom.
8) Nenmini Balarama Temple About the course

The five year National Diploma Course offers training in Fine
9) Nenmini Ayyappankavu arts for the first 2 years as a preparatory course. Specialised
coaching will be given on traditional Kerala mural paintings for
10) Kaveed Karthyayani Temple the last 3 years. The minimum qualification is a pass in the
10th standard. The candidates should pass the aptitude test
11) Poonthanam Sreekrishna Temple and interview. The admission to each batch is restricted to 10
students. The selected candidates will get free hostel and food
facilities and all of them will have a scholarship.
[ Courtesty – www.guruvayurdevaswom.org web site]
\h\oXw 21
Holi Festival - Festival of Colours
In Vaishnava Theology, Hiranyakashipu is the king of demons and despite this, his son, Prahlada, was a great devotee of
Lord Vishnu. In spite of several threats from Hiranyakashipu, Prahlada continued offering prayers to Lord Vishnu. Once
Hiranyakashipu ordered young Prahlada to sit on a pyre on the lap of his sister, Holika, who could not die by fire by
virtue of a shawl which would prevent fire affecting the person wearing it. Prahlada readily accepted his father's orders,
and prayed to Vishnu to keep him safe. When the fire started, everyone watched in amazement as the shawl flew from
Holika, who then was burnt to death, while Prahlada survived unharmed, after the shawl moved to cover him. The
burning of Holika is celebrated as Holi.
On the first day, burning of the demoness Holika, Hiranyakashipu's sister, in huge bonfires at night. It is called Kama
dahanam in some parts of India.
On the second day, known as Dhulheti, people spend the day throwing coloured powder and water at each other. The
spring season, during which the weather changes, is believed to cause viral fever and cold. Thus, the playful throwing of
the coloured powders has a medicinal significance: the colours are traditionally made of Neem, Kumkum, Haldi, Bilva,
and other medicinal herbs prescribed by Āyurvedic doctors.
In Vrindavan and Mathura, where Lord Krishna grew up, the festival is celebrated for 16 days (until Rangpanchmi in
commemoration of the divine love of Radha for Krishna). Lord Krishna is believed to have popularized the festival by
playing pranks on the gopis here. Krishna is believed to have complained to his mother about the contrast between his
dark colour and his consort Radha's fair colour. Krishna's mother decided to apply colour to Radha's face. The
celebrations officially usher in spring, the celebrated season of love.
Bhaktha Kavi Poonthanam

Poonthanam is a 16th centuary Malayalam devotional poet, noted for his masterpiece, Njanappaana. He was a famous
devotee of Lord Guruvayurappan (Krishna). Poonthanam was the family name, his personal name is not known.
The legend about him goes like this: Poonthanam married at 20, but for a long time , they had no children. He began to
propitiate the Lord of Guruvayur and a son was born. He called for a celebration and everybody known was invited , but
the child died an hour before the ceremony. Grief-stricken Poonthanam sought refuge at Guruvayur and started praying
with the puranic story of Kumaraharanam. He considered Lord Krishna as his son and achieved enlightenement. In his
work he writes: "While little Krishna is dancing in our hearts, why do we need little ones of our own?" Poonthanam
spent the rest of his life reading the Bhagavatham and singing the Lord's glories in simple Malayalam. His magnum
opus, Njanappana, was composed during this period
He is contemporary of Melpathur Narayana Bhattathiri, another famous poet associated with Guruvayur.
\h\oXw 22
Shri Chinnakutty Sastrigal – A great Krishna Bhakthan.
Article submitted by V.V.Subramanian, C2-97,Janak Puri, New Delhi-110058-INDIA
\h\oXw 23
OHM NAMO BHAGAVATHE VASUDEVAYA:
\h\oXw 24
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), a devoted disciple of
Swamiji Maharaj. 55 Axioms were published in the said September issue; 56 to 176 in the October issue. 177
to 215 were issued in the November issue. Axioms 216 to 356, which cover the Third SKANDHA of Srimad
Bhagavatham were published in January-2011 issue. Now Axioms 357 to 445, covering the Fourth Skandha, are
given below:]
V. The Fourth Skandha
357. Knowledge (Jnana) does not sustain in an unworthy man, while a worthy man gets illumined by knowledge.
Wealth and knowledge will be useful only in worthy persons.
358. Constructive knowledge gives peace.
359. Happiness of knowledge cannot be experienced by those who lead a luxurious life.
360. All are not authorised to handle Vedanta. Even the Vedas are intended only for the dispassionate.
361. Knowledge will not shine forth without dispassion and self control.
362. Eyes are the gates through which lust enters into the mind. Therefore, do not permit Ravana disguised as lust
to come before your eyes.
363. When you die, you give up your wealth. But Dharma follows you. It is therefore evident that Dharma is
superior to wealth. So make your wealth in conformity with Dharma.
364. Man’s enemy is in his mind; not outside. If you can destroy the internal enemy, you don’t have to fear any
other enemy in your life.
365. If you entertain ill-will towards anyone, they will also entertain ill-will towards you. This is unbreakable law of
nature. So avoid ill-will, not only to living beings but also to nonliving things.
366. Selfishness will make you mad. When it increases, you begin to hate others. Those whose action is detrimental
to others cannot progress in life.
367. If you feel shame to speak about something, do not think of it in your mind also.
368. Man tries to hide his sins; that makes his life more and more impure.
369. Purity of attitude is a great penance. So do not entertain hatred towards anyone.
370. Your good actions will be fruitful only when you are able to see equality in everyone.
371. If you can see divinity in others, others will see divinity in you also.
372. Jealousy and rivalry are two major faults of the intellect. Do not feel hatred towards any one.
373. Your faith has to be firm.
374. Don’t worry if you cannot keep friendship with everyone. It is enough if you don’t have enmity towards any
one. Absence of enmity is as good as friendship.
375. Love your ‘Ishtamoorthy’ (most favourite form of God) intensely and surrender everything there.
376. Lord Shiva is Acharya (preceptor) for all Mantras. So, conceive Lord Shiva as Acharya for practising Mantra;
realisation would then be easy.
377. Listening to some one insulting others is sin.
378. One who has no desires leads a glorious life in this world.
379. One who suffers all cruelties of others even when he has the strength to strike back is a Dhanyatma (rich in
soul). He who endures insult without protest will realise God easily.
\h\oXw 25
380. It is a sin to discuss the faults of others behind their back.
381. Devil will ride on those who worry about their past.
382. God will not enter into a mind which is filled with thoughts on earthly objects and ungodly things.
383. The mind and intellect roaming in too many subjects cannot be peaceful.
384. You should not go out of your house on the day on which you had quarrel and disquiet at home. You won’t get
peace outside also.
385. Pictures which might entice your mind should not be kept at home. The impact of such pictures on your mind
will hinder your service to God.
386. The world may not respect those who lead a very simple life.
387. Spiritual practices cannot bear fruit without God’s grace.
388. Worship your Ishta Devata (form of God which appeals to you most) with total surrender. Remember that all
godly forms are of the same God.
389. Lord Ganesha represents Prithwi Tatwa (principle of the earth element). If you worship your Ishta Devata in
the form of Ganesha, obstacles are removed. Lord Shiva represents Jalatatwa.(principle of the water
element).Worship of Ishta Devata in the form of Shiva brings wealth. Thejastatwa (principle of the fire element) is
represented by Parashakti (the Goddess of supreme power.) Worship of Ishta Devata in the form of Parashakti will
also bring wealth. Lord Vishnu represents, Akasha Tathwa.(principle of ether element.) Worship of Ishta Devata in
the form of Vishnu will increase your Prema (love of God)
390. Do not pamper the body too much. Also avoid too much decoration of the body.
391. Man can enjoy pleasures discriminatively and can also observe penance.
392. Try to see God in every one. That by itself is a great penance. Speaking the truth and speaking pleasingly are
penance of tongue. Purity, simplicity, celibacy and non-violence constitute penance of the body.
393. Never speak cruel words.
394. Self control, righteousness and nobility of culture will give you peace. But wealth does not give peace.
Excessive wealth encourages sensuality and vicious tendencies.
395. Vicious tendencies attract one to luxurious life. God-consciousness evades luxurious life. Those who lead a
luxurious life cannot realize God even after a series of births.
396. Man’s desire for enjoyment of pleasures through senses is always increasing. Therefore, pleasures which are
considered to be sources of happiness, ultimately become sources of extreme unhappiness.
397. Children are the images of Lord Sri Balakrishna. They should never be insulted.
398. Children are innocent. They should be given opportunity to acquire good culture even from childhood.
399. When you are worshipping God, if your mind does not deviate towards worldly objects, it means you have
acquired good taste for worship.
400. If your body is concentrated with Punya (merits of good actions) from all the worlds, your children will have
noble qualities in them.
401. If the mother is well educated, her child will get the benefit of more than a thousand teachers.
402. God alone is the real friend of man.
403. If you call Him with Prema (pure love) and Bhava (intense feeling), the merciful Lord will definitely come to
you speedily.
404. Without craving, you cannot get God. Therefore, worship Him with utmost craving.
405. Where there is Suneethi, Kali will not enter that house. (Where there is good sense of justice, there evil
thoughts have no place)
406. Inherent nature of a person cannot be easily changed. It becomes pure only when the merits of good actions
increase abundantly.
407. Watching of cinema impairs your eye-sight, brings diseases to your body, pollutes your mind and makes your
life miserable. Is it not foolish to spend money for falling into darkness?
408. A mother who permits her children to watch cinema is their enemy.
409. Children are corrupted by their mother’s fault. Father’s fault makes them ignorant; fault of ancestry makes
them cowards and their own fault results in penury.
410. Respect every one. One who starts form his house with everybody’s blessings will be able to see a godly person
on the way.
411. If a godly person touches your head, all your mental disturbances will vanish at once.
\h\oXw 26
412. Repetition of God’s names and meditation should be done simultaneously. Repetition of names and meditation
of form should be of the same God.
413. Spiritual practice performed with firm faith, will yield quick results.
414. Rice used in food enhances Rajo Guna, while fruits enhance Sattwa Guna.
415. Practice self control step by step. Self control is essential for developing devotion
416. Once you give up something, take care not to let your senses being attracted to it again.
417. If you have firm determination, God’s help will definitely come to you.
418. As a real devotee is craving for the vision of God; in the same manner God is also craving to make Himself
visible to that elevated devotee.
419. Continue your spiritual practices. But never feel proud of it. A devotee who appeals to God in all humility,
with tears in his eyes, will soon receive the mercy of God.
420. God always follows those who take refuge in Him. When you run towards God, worldly pleasures will follow
you like the shadow following a person who walks towards the sun.
421. Precepts alone may not yield quick results. But practical advice gives instant result.
422. He who does not see God in his brethren, cannot not see Him in his fellow beings or in God’s images.
423. Sri Hari, the all pervading Atman, will be extremely pleased with those who show forbearance towards elders,
mercy towards youngsters, and friendship towards people of equal age and equality towards all beings.
424. Study of Sreemad Bhagavatam liberates you from all fears.
425. Firm determination will enable you to solve even the toughest problems of life.
426. One who has the practice of worshipping God even from childhood will be fortunate enough to get the vision
of God easily. Those who start worshipping only in their old age will be uplifted in another birth.
427. If you intend to do good to others, God will give you necessary strength for it.
428. Excessive indulgence in worldly pleasures results in premature ageing.
429. Physical changes of all beings occur in accordance with their innate tendencies.
430. Devotion will not shine forth without purity of mind.
431. Accumulated results of past actions in earlier births have to be suffered invariably. It is however, necessary to
avoid fresh accumulation in this birth.
432. If you fix your thoughts constantly on the Soul and forget the body, you can easily attain God-realization.
433. When you complete Japa (utterance of God’s Names) 130 Million times, you get direct vision of God. Japa
destroys sins of your previous births. Even if you do not get the result of Japa immediately, it continues to destroy
the sins of your earlier births.
434. Soul is not pure unless it is free from all sins. Vision of God is impossible till the soul becomes pure.
435. A house-holder’s life is not a hindrance, but a support for devotion.
436. If you devote at least three hours a day for the worshipping God, He will restrain you from committing sins.
437. If your mind hesitates to commit sin, that means you have received a little grace of God. Possessiveness is the
mother of sin and greed is its father. You must necessarily avoid both.
438. Without worshipping God, you cannot get the potential or initiative for your actions; nor can you reap the
results of your actions.
439. Possession of wealth and children depends upon cumulative result of actions in earlier births. So there is no
need to feel happy or unhappy about wealth and children.
440. A strong detachment towards worldly objects should be developed step by step.
441. You cannot make this world happy by your efforts, because it is not under your control.
442. You should forget your meritorious actions then and there. But if a sin is committed, think of it often and
repent. Repentance alone will expiate your sins.
443. Do not discuss your good or meritorious actions with anyone.
444. If you can please the Supreme Self, then you can please this world also.
445. Even if you desist from enjoying worldly pleasures, by the very thought about them you are heading towards
the abysmal cavity of death.
(To be Continued)
\h\oXw 27
HmÀ½bnÂ \nÂç¶ XnêhmXnc
]n. cmLh³, ]ÃmhqÀ
`mcXobÀ ]ണ്ടp apXÂç Xs¶ ]e BNmc§fpw AëjvTm\§fpw BNcn¨p

hê¶pണ്ടv. taS¯nÂ hnjp, IÀ¡nSI¯nÂ kw{Iaw, \nd]p¯cn, Nn§¯nÂ Aãan
tcmlnWn, hn\mbI NXpÀ°n, HmWw, I¶nbnÂ \hcm{Xn, hrÝnI¯nÂ ImÀ¯nI,
[ëhnÂ XnêhmXnc, aIc¯nÂ s]m¦Â, aIcs¨mÆ, æw`¯nÂ inhcm{Xn, ao\¯nÂ
ao\`cWn (sImSp§ÃqÀ) Ch apS§msX Cìw XpSÀ¶v hêì. Cu \ho\bpK¯nÂ,
BNmc§sfÃmw apd sXämsX sNbvXp hêìs¦nepw A¶s¯ Iq«mbva,
Aëãm\§Ä FÃmw ædªp ædªp t]cn\v am{Xw \Sçì. ]gb ]m«pIfpw,
{]hÀ¯\hpw C¶v BÀçw AdnbmsXbmbn, AÃ ]cnjvImc¯nsâ ad ]nSn¨v
AsXmìw sN¿msXbmbn. BÀçw h¿, A{X Xs¶. tIcf¯nÂ cണ്ടv
hÀj§fmWsÃm. CSh¸mXn, XpemhÀjw F¶nh. XpemhÀj¯në tijw hoണ്ടpw \nÀ½eamb {]IrXn,
]qń¦fpw, ]q \nemhpw sImണ്ടv at\mlcamb tlaÍmew hêt¼mgmWv XnêhmXncbpsS BKa\w. FÃm
amkhpw XnêhmXnc hêìv. F¶mÂ [ëhnse XnêhmXnc inh`Khmsâ \mfmWv. B kab¯v {hXw(t\mbv¼v)
FSp¯v inht£{X§fnÂ sNdp ]gw, shäne, ASí, Z£nW F¶nhbpambn XêWo aWnIÄ Iq«t¯msStbm,
Hätím sN¶v inh¦Â t\Zn¡m³ sImSpçì. ]qPmcn Hmtcm X«pw thsd thsd FSp¯v ]qPn¨v XncnsI
\Âæì. inh`Khm\v [mcímbn Cf\oêw sImണ്ടp t]mæì. \½psS BNmcmëãm\§Äs¡Ãmw {]mtbW
aX]camb ASnØm\w DÅXmbn ImWmw.
XnêhmXncsb¸än cണ്ടp aq¶`n{]mb§fpv. AhsbÃmw inh`Khmt\mSv Aë_Ôn¨p Xs¶bmWv. AÀ{Zamb

[ëamk cmhpIfnÂ XnêhmXnc ]ns¶bpw hêì, t]mæì. A§s\ HmÀ½IfnÂ Xnf§msX F¶mÂ a§msX
XnêhmXnc \ne\nÂçì.
XnêhmXnçm«pw adìt]mb AÃ ]Tn¡m³ Iq«m¡m¯ ]pXnb XeapdIÄ ]cnjvImc¯nte¡v \o§nbt¸mÄ,

BdpXnIÄ apdsXämsX, ]gb NS§pIÄ Hìw CsÃ¦nepw, BNmc Aëãm\§Ä henb tXmXnÂ CsÃ¦nepw
sNdnb tXmXnÂ BNcn¨p hêì. F¶mÂ ap¯ÈnamÀ AhêsS æ«n¡mew hnhcnçt¼mÄ \mapw ]gb Ime
kvacWIfnteív sNÃpì. A§s\ aebmfn a¦amêsS awKeymXncm{Xn BNmc§fpw Aëãm\§fpw Hs¡
ædsª¦nepw {KmaoW a\ÊpIfnÂ Cìw AXnsâ {]m[m\yw hnSmsX hncnªp \nÂçì. kmaqlnIamb
PohnX¯nse Hmtcm Aëãm\§fpw klhÀ¯nXz¯ntâbpw kvt\l¯nsâbpw taJeIfnte¡v aëjys\
DbÀ¯pì.
kpawKenIÄ s\SpawKey¯në thണ്ടn Aëãnt¡ {hXamWv XnêhmXnc {hXw. Ct¸mÄ A[nIw t]êw
t\mb¼mWv FSpç¶Xv. `mcy-þ`Xr _Ô¯nsâ ZrVX Dd¸n¡m³ Cìw kv{XoIÄ t\mbv¼v
FSpçì. {Kma¯nse Nne ap¯ÈnamÀ Cìw CsXms¡ HmÀ½nçìv. AXv F§s\sb¶v Nne sNmÃpIfneqsS
\s½ HmÀ½n¸nçì.
AizXn apXÂ
AizXn \mÄ sXm«v t\cs¯ æfn¨p XpS§pw.
AizXn \mÄ AizapJw Imét¼mÄ

`cWn \mÄ ]cçw apt¼
ImÀ¯nI \mÄ Im¡ Icbpw apt¼
aIoc¯n³ \mÄ a¡fpWêw apt¼
Fs¶ms¡bmWv IW¡v
Ggp \mgnI ]peêt¼mÄ Fgpt¶äv Iq«w Iq«ambn XnêhmXnçm«p]mSn shÅ¯nÂ ssIIÄ sIm ണ്ടpw ImepIÄ
sImണ്ടpw XpSnçIbpw ssXÀçSw DSípIbpw sNbvXnêì. F¶mÂ Ct¸mÄ CÃ. CXv Hê ZpJ kXyw
am{XamWv.
XpSn¸m«p ]mSnbmWv XnêhmXnc¡pfn
[ëamk¯nÂ XnêhmXnc
`Khm³ Xsâ Xnê\mfv
`KhXn¡v Xnêt\m¼mWv
D®êXv, Dd§êXv
æfnt¡Ww t]mÂ
XpSnt¡Ww t]mÂ
BSWw t]mÂ, ]mSWw t]mÂ
\h\oXw 28
sNdpæf¯nÂ XpSn ]cì
DWêì {io `KhXn
[ëamk¯nÂ BXnc \nemthmsSm¸w shÅ¯nÂ aeê hdp¯pw, XpSnsIm«nbpapds¡bpÅ

æfnIgnsªmê§nbmÂ t£{X¯nÂ sN¶v inh`Khm\v DÅXv t\Zn¨ tijw sXmgpXp aS§pì. ]pÅhÀ
apfsImണ്ടv DuªmÂ Dണ്ടm¡n Hê ac¯nÂ shípì. ]m«p]mSns¡mണ്ടv Np¡w æ¯n Ah\h\v Ignbp¶
Dbc¯nÂ BSpì. C¶v CsXmìw CÃmXmbn. F¶mepw Nne Øe§fnÂ CsÃ¶v ]dbmëw
h¿. Bthit¯msS BSpt¼mÄ XnêhmXnc¡mänte¡v BSnbmSn ]dç¶ iÐw tIcfw apgph³ tImcn¯cn¸p-
mçì. XnêhmXnc \mÄ apgph³ t\mbv¼mWv. Acn`£Ww Xosc ]mSnÃ. Cf\oÀ, ]gw, Nmat¨mÀ
F¶nhsbms¡bmWv `£Ww. ]ns¶ Iqh hncInb ]mbkw. sX¡³ ZnçIfnÂ F«§mSn Fs¶mê hntij
hn`hhpw IqSnbpv. ]bÀ, apXnc, Imh¯v, sNdpIng§v, ]gw, Imb, tN\, \mfntIcw F¶n§s\ F«pIq«w
tNÀ¯mWv F«§mSn Dണ്ടmç¶Xv.
BÀ{Zm ZÀi\¯n\v cm{Xn Dd¡samgn¡Ww. F¶mÂ Ct¸mÄ kv{XoIÄ t\cs¯ Fgpt¶äv æfn¨v
A¼e§fnÂ sNÃpì. Cs¸mÄ ho«nÂ Xs¶bmWv æfn. ZpÀÃ`w t]sc æf§fnte¡v
sNÃpìÅp. kpawKenIÄ 108 shäne apdp¡n Xp¸Ww. Dd¡samgn¡m\mWv XnêhmXnçm«pw
æfnbpw. ]mXncm]qhv NqSpI Fs¶mê ]Xnhpv ChnS§fnÂ AXnÃ. sXç {]tZi§fnÂ Dണ്ടmbnêì. Ct¸mÄ
Dtണ്ടm F¶dnbnÃ. Dsണ്ട¶mWv hnizmkw. XnêhmXnc \mÄ XnêhmXnc \£{Xw DZn¨v Dbc¯nÂ F¯nbmÂ
s]®p§Ä kwLambn sN¶v ]m«p ]mSn ]mXncm¸qhv ]dn¨v apSnbnÂ NqSpw. sImSpthen ]qhmWv
]mXncm¸qhv. ]ns¶ Zi]pjv]w NqSn hmen«v Is®gpXn, koa´ tcJbnÂ knµqcw NmÀ¯n, awKemXnc
sNmÃn ssIsIm«n IfnbmSn awKemXnc NqSWw. ]ണ്ടv t{XXmbpK¯nÂ D¯a\mb Hê sshZnI t{iã³ Hê
I\yIsb hnhmlw sNbvXp. ]t£ Hê Znhkw am{Xta Zm¼Xyw Dണ്ടmbpÅq. cണ്ടmw Znhkw {Iqc\mb ba³
sshZnIsâ Poh³ A]lcn¨p. I\yI tamlmekys¸«p hoé. CXv ]mÀÆXo tZhnív kln¨nÃ. Xsâ
\mYt\bpw hnizkn¨v hnhmlnXbmb kv{Xoív ]ntäZnhkw ssh[hyw. C¯csamê Zpc´w krãn¨XnÂ tZhn
]ctaizct\mSv ]cn`hn¨p. C\n apXÂ Rmëw B I\yIsbt¸mse ssh[hyw BNcnçhm³ t]mæIbmWv
Fìw sshZnIsâ Poh³ Xncn¨p \ÂInbmeÃmsX C\n ]ctaizcs\ Xoണ്ടpIbnsÃìw ]mÀÆXn i]Yw
sNbvXp. KXyćanÃmsX h¶t¸mÄ ]ctaizc³ {]kmZn¨v sshZnI\v Poh³ \ÂIn. I\yIív ZoÀLawKeyhpw
BioÀhZn¨p.
]me¡mSv apXemb PnÃIfnÂ Bé§Ä¡v CXnsemìw ]¦nÃ. F¶mÂ sX¡³ {]tZi§fnÂ

Bé§Äçaണ്ടpv ]¦v. BÀ{ZmZÀi\¯n\v tNmgn ]ntÅÀ thjw sI«n hoSpIÄ tXmdpw Ibdnbnd§n
Ifnçì. Dd¡samgnç¶ s]®p§sf ckn¸nçhm\mWv, tNmgn¸ntÅÀ ]pdm«v \mSIw sI«n hoSpIÄ tXmdpw
Ibdnbnd§p¶Xv. tZlamkIew ssht¡mtem hmgt¸mftbm sI«n ædh³, æd¯n XpS§nb thj§fpambn
kÔym kabw apXÂ sNsIm«n Cd§pIbmbn. ]ns¶ Hmtcm ho«nepw sN¶v ]m«p]mSn Ifnçì. CXm Hê
amXrI.
{Xn`ph\w \mSptXmdpw
\mSp \Ã t\cw
Cu `ph\w X¶nse
]nds¶mê æd¯n
hnjvéhn¦Â `àntbmsS
hnizkns¨mê¯³
`à\mb \Âçdh³
th«psImhsf
...................
………………
...................
aª¡ms« æ«³ \mbê

aª¡nfnsb ]nSn¨mte
sXmt¸w Xqhepw ]dn¨Xv
Cf\oÀ, iÀ¡c ]gw {]Xnêw In«pw

e£Ww ]dªmÂ ]Whpw In«pw
C\nbpw ]e hnizmk§fpv. inhsâ {]Ya ]Xv\nbpw Z£cmP ]p{Xnbpamb kXotZhn tZlXymKw sNbvXp
Zu`mKyIcamb Cu kw`h¯nëtijw inh`Khm³ sshcmKyw ]qണ്ടv {_Ò{hXw FSp¯v lnameb¯nÂ sN¶v
ITn\amb X]Êv sN¿pIbmbnêì. A¡me¯v XmcImkpc³ F¶ Akpcsâ D]{Zhw kln¡m\mhmsX
tZh·mÀ {_Òmhnt\mSv k¦Sw ]dªp. ]cm{Ianbmb Akpcs\ sImÃphm³ inh]p{Xëam{Xta
km[nçIbpÅqshìw lnahÂ ]p{Xnbmb ]mÀÆXnbnÂ t{]aw Dfhm¡n tZhnsb hnhmlw sN¿nçhm³ th-
{iaw sNt¿XmsWìw {_Òmhv D]tZin¨p. B kab¯v ]mÀÆXn inhs\ `À¯mhmbn In«m³ X]Êpw ]n¶oSv
inh]mZ ip{iqjípw X¿mdmbn. tZth{µ³ ImatZhs\ \ntbmKn¨p.
\h\oXw 29
Hê Znhkw ]mÀÆXn lnameb ]ÀÆX¯nsâ ]mÀiz¯nÂ I®S¨v {]mÀ°n¨psImnê¶ inhsâ ]mÀiz¯nÂ
Hê ]cnNmcnIsbt]mse sNì \nì. ImatZh³ Ahscbpw inhs\bpw Ahew_am¡n (e£yam¡n)
kt½ml\mkv{Xw sXmSp¯p. At¼ä inh`Khmsâ a\Êv CfInbXnÂ I®pangn¨p t\m¡n. AXnZqc¯p
\n¶nê¶ ImatZhs\ Iണ്ടtXmsS ap¡®ë Imcyw a\Ênembn. tIm]w ]qണ്ട inh³ Xsâ {Xn¡®v
Xpdì. sRmSnbnSbnÂ ImatZh³ inhsâ tIm]mánbnÂ Zln¨p. ]n¶oSv Ima]Xv\nbmb cXotZhnbptSbpw
tZh·mêsSbpw {]mÀ°\aqew `Khm³ ImatZhs\ ]n¶oSv ]p\êÖohn¸n¨p. ]mÀÆXotZhnsb thÄç¡bpw
sNbvXp. t{]a¯nsâ A[n]\mb a·Ysâ ]p\êÖoh\¯nÂ FÃmhêw
BËmZ`cnXcmbn. hn[hbmbn¯oÀ¶ cXotZhn `À¯mhnsâ ]p\ÀÖ·¯në thണ്ടn FSp¯ XnêhmXnc
{hXs¯ Aëkvacn¨mWv XnêhmXnc {hXw t\mç¶Xv Fs¶mê ]£apണ്ടv. inh`Khms\ In«m³ ]mÀÆXotZhn
FSp¯ {hXs¯ Aëkvacn¨mWv XnêhmXncmtLmjw Fìw Hê ]£apണ്ടv. inh]mÀÆXn amêsS Aë{K¯n\v
thnbmWv XnêhmXnc t\ms¼Spç¶Xv.
Zi]pjv]w NqSp¶ ]m«v
kmckm£namÀ tIÄ¸ns\Ãmhêw
kmcam·mdp`mjnXw
t]mêaohn[w eoeIsfmê
t\cw ]mXncmhmæt¼mÄ
[\yamw Zi]pjv]w NqSphm³
aµsa¶nsb t]mI\mw
sNmtÃdpw Zi]pjv]tasXÃmw
sNmÃWaXn³ \ma§Ä
BZnbmæw IdpI tImÀ¡ntem
BZnXy\sÃm tZhX
B[nhym[nIfmIth Xoêw
BZcmeXp NqSpInÂ
C§s\ FÃm ]pjv]§sf]änbpw ]mSnbtijw Ahkm\w C§s\ Zi]pjv]tasXìw.

N§mXnamsc tI«psImÄhn³ ....... Fì sNmÃn Ahkm\n¸nçì.
awKeyw Ignªv ]nsä Znhkw acn¨ sshZnIsâ IYbpw ckambn amaea¦ amlmßyw F¶ t]cnÂ
FgpXnbn«pണ്ടv. AXnÂ æd¨p hcnIÄ tI«psImÅpI.
awKetaæ¶ \åpcmWw
F¦ntem tI«mepw amtemItc
]smê t{XXmbpK¯nÂ
sh×bnÂ I\yIbpw P\n¨p
A¡\yImte sNdp¸¯nÂ
]mÀÆXn hmgvI hmgvsIì sNmÃpw
]qcw Ifn¨hÄ t\mänêì
sIm¦ æfnÀ¯phêw Imew
_p²n sXfnªhÄ ]qPsNbvXp
D¯a¶msbmê sshZnI³ Xm³
h¶n«p IÀ½ hnhmlw sNbvXp
æSnæfn IÃymWw Ignbpw apt¼
CujÂ IqSmsX h¶Íëw
sshZnIÀ XìbnÀ sImpt]mbn
IãansXì amtemIÀ sNmÃn
C§s\ ckIcambpw BßXXzw DÄs¡mണ്ടpw t]mæ¶ B hcnIÄ æsdbpണ്ടv. \n§Ä Hs¡ CXv tI«ncnçw
F¶v hnizknçì. FÃmw FgpXnbmÂ teJ\w hepXmæw.
tIcfsam«p¡v sImmSp¶ BËmZ{]Zamb BtLmjamWv XnêhmXnc Fìw AXv {]tXyIambpÅ

hntijamsWìw kwibteisat\y ]dbmw. C{Xbpw ]dªv Cu teJ\w ChnsS Ahkm\n¸nçì.
\h\oXw 30
Veda Sara Shiva Sthavam Lyrics - Sanskrit Hymns on Lord Shiva
(Collected by Asha Prasanna, Bangalore)

Vedasara Shiva Stavam is the Sanskrit hymns of Lord Shiva which contains the essence of the Vedas. Veda Sara Shivastavam
was composed by Adi Shankaracharya and the stotra describes Lord Shiva as the formful God and formless reality. Vedasara
Shiv Sthavam is a beautiful and meaningful song to chant on Maha Shivaratri.
Pasunam Pathim Papa Nasam Paresam, Who is the enemy of Asuras,
Gajendrasya Kruthimvasanam Varenyam, Who is scholar of philosophy,
Jada Jutamadhye Sphurad Ganagavarim, Who is the lord of the universe,
Mahadevamekam Smarami Smararim 1 Who anoints himself totally with ash,
And who has sun, moon and fire as eyes.
I meditate only on that great God,
Who is the lord of all beings, Shivaakantha Shambho, Sasangardha Moule,
Who is the destroyer of sins, Mahesanasulin Jatajutadharin,
Who is the lord of heaven, Thwameka Jagadvyapako Viswaroopa,
Who wears the hide of the king of elephants, Praseeda, Praseeda Prabho Poorna Roopa. 3
And who keeps river „Ganga' in the middle of his hair.
Be kind to me. Be kind to me, Oh, Lord,
Mahesam, Suresam, Surarathinasam, Who has a fully complete mien,
Vibhum, Viswanaham,Vibhuthyanga Bhoosham, Who is the consort of Goddess Uma,
Virupaksha Mindwarka Vahnithra Nethram, Who keeps the moon crescent with himself,
Sadananda Meede Prabhu Pancha Vakthram. 2 Who is the God who carries the great spear,
Who has unkempt grown hair,
I pray that Lord of lords with faces five, Who is the only one pervading all over,
Who is the greatest God, And who has a form which encompasses the universe.
Who is the God of devas,
\h\oXw 31
Parathmanamadhyam, Jagat Bheejamekam, Thureeyam Thama Paramadyantha Heenam,
Nireeham Nirakaramonkara Vandhyam, Prapadhye Param Pavanam Dwaitha Heenam. 6
Yatho Jayathe Palyathe Yena Viswam,
Thameesam Bhaje Leeyahe Yatra Viswam. 4 I praise that most holy God,
Who does not have any birth,
I worship that God, Who is permanent,
Who is the Paramathma, Who is the cause of all causes,
Who is the seed of the world, Who is peaceful,
Who does not have any desires, Who is the light of all lights,
Who does not have any shape, Who is thureeya, the other side of ignorance,
Who can be known through „Om', Who does not have either end or beginning,
Who creates and looks after the world, And who does not have any divisions.
And merges it within him.
Namasthe Namasthe, Vibho Viswamurthe,
Na Bhoomir Na Chapo Na Vahnir Na Vayur, Namasthe, Namasthe Thapo Yoga Gamya,
Ma Cha Akasamasthe Na Thanthra Na Nidhra, Namasthe, Namasthe Chidananda Murthe,
Na Greeshmo Na Seetham Na Deso Na Vesho, Namasthe, Namasthe Sruthi Gnana Gamya. 7
Na Yasyahimurthitrimurthim Thameede. 5
Salutations and salutations,
I pray and praise that God, To the store house of knowledge and god of all worlds,
Who is the trimurthy*, Salutations and salutations,
And who is not affected by To him who should be known by meditation and Yoga,
Earth, water, fire, wind, Salutations and salutations,
Ether, thanthra, nidhra, To him who is the ever lasting bliss,
Heat, cold, place of stay and attire. Salutations and salutations,
To him who should be attained through Vedas.
Ajam Sasvatham Karanam Karananam,
Shivam Kevalam Bhasakam Bhasakanam,
\h\oXw 32
biÈcoccmb ]ÃmhqÀ ktlmZc·mÀ
]n. cmLh³, ]ÃmhqÀ
aëjy lrZb§fnÂ tImcn¯cn¸v Dണ്ടmç¶ H¶mWv IeIÄ. aëjyÀ Aåw ]ptcmKan¨Xp apXÂ Xs¶ Iem
IuXpIw am\h lrZb§fnÂ IqSnsImnê¶Xv ætdsÈ ætdsÈ ]pdt¯ív shfns¸«p XpS§n. F§pw FhnsSbpw
apg§nt¡Äç¶ Hê IemhnZybmWv hmZy kaql§Ä. GsXmê cmPy¯nsâbpw A`nam\kvXw`§fmWv
ssk\nIÀ, imkv{XÚ·mÀ, IemIc·mÀ, Nn{XImc·mÀ, kwKoXÚÀ, ImbnI hnZKv²À, IhnIÄ. CXnÂ hmZy
IemIc·mÀ¡v {]apJØm\w Xs¶ \ne\nÂçì. IeIfpsS Hê kwkv^pSamWv tIcfobcnÂ æSn
sImÅp¶Xv. kuµcyt_m[amWv IeIfpsS ASnØm\w. B\µ¯në thണ്ടn am{XamWv IeIÄ. Hê
kapZmb¯nsâ kz`mhhpw, kwkvImchpw AhêsS IeIfnepw hnt\mZ§fnepw {]Xnên¨p ImWmw. IeIfpsS
Dt±iw kuµcyt_m[amsWìw B kuµcy¯nsâ Dt±iw B\µmë`qXnbmsWìw, B\µ¯nsâ ASnØm\w
Rm\ k¼mZ\amsWìw hêì. At¸mÄ IeIfpsS Poh³ Úm\amsWìw sXfnbpì. B [À½w icnbmbn
\nÀÆlnçhm³ km[n¨mse ImWnIsf BIÀjnçhmëw, P\ lrZb§sf ]nSn¨p ]ämëw Hê hmZy¡mc\v
km[nçIbpÅq. AÃ km[n¡Ww. AhnsSbmWv AbmfpsS hnPbw æSnsImÅp¶Xv. sNbnÂ ssIsImpÅ
hnê¶v Im«n Xmfebt¯msS {]IS\w \S¯n P\ lrZb§fnÂ AhmNyamb Hcë`qXn DfhmçIbmWv Hê
hmZy¡mcsâ apJy [À½w. B [À½w icnbmbn \nÀÆln¡m³ Ignªmte ImWnIsf, tIÄhn¡msc, P\
lrZb§sf BIÀjn¡m³ Ignbq. aëjy PohnX¯nsâ ]ptcmKXnbpsS ]mXbnÂ {]Yahpw {][m\hpamb
Øm\w hn\bamWv. _p²niànçw AXpeyamb Øm\w Dണ്ടv. kzmÀ° Xmåcyw CÃmbva, kvt\lw, Zb,
ImêWyw, IchnêXv apXemb KpW§fmWv B ]Zhnbnte¡v Ahsc F¯nç¶Xv.
]ÃmhqÀ ktlmZc·mÀ F¶ t]cnÂ Adnbs¸«nê¶ ktlmZc·mcmbnêì A¸p amcmÀ, aWnbÀ amcmÀ,

æªpæ«³ amcm³ F¶nhÀ. aq¯ BÄ A¸p amcmÀ. cmas¯ BÄ aWnb³ amcmÀ, aq¶mas¯ BÄ
æªpæ«³ amcmÀ. aqìt]êw hmZyIefnÂ {]apJcmbnêì. temI{]ikvXn BÀÖn¨ hmZy N{IhÀ¯n
A¸pamcmÀ sNണ്ട , Xnane, CSí, Aã]Zn F¶nhbnÂ {]mapJyw t\SnbhcnÂ Hcmfmbnêì. A½bnÂ \n¶mWv
k]vX kzc§Ä ]Tn¨Xs{X. Bdmw hbÊnÂ Xs¶ CSí sIm«n¯pS§n. ]¯mw hbÊnÂ Xr¸ÃmhqÀ
t£{X¯nÂ CSíbnÂ Act§cn. Xr¸emhqç³ Xs¶bmWv Kpê F¶v At±lw kqNn¸n¨n«pv. k]vXkzcw
CSíbnÂ Nn«s¸Sp¯n X\Xmb hyànXzw ]peÀ¯m³ XpS§n. CSíbnÂ am{XaÃ sNണ്ടbnepw, Xnanebnepw,
]©hmZy¯nepw B anIhv ]peÀ¯n. ]©hmZy¯nÂ ]pXpa hê¯n X\Xmb ]ÃmhqÀ ssien
AhXcn¸n¨p. Iq«¯nÂ AëP·mêw ]è tNÀì. hmZyIebnÂ ssI anSpçw, sabv anSpçw {]ISn¸n¨v
P\lrZb§sf hioIcn¨p.
B anSp¡v thണ്ടXne[nIw {]ZÀin¸n¨nê¶ Hê [njWmimenbmbnêì A¸p amcmÀ. kwKoX¯nÂ

A`nêNnbpÅhÀt¡ kz´w at\m[À½§fneqsS kzámbn BhnjvIcWw \S¸m¡m³ Ignbq. B km[yX
At±l¯n\v [mcmfw Dണ്ടmbnêì. A§ns\ Nn«s¸Sp¯nbXmWtÃm ]ÃmhqÀ s]êa. ‘ASnaIÄ’ F¶
kn\nabnepÅ “sX¨n aµmcw…” Fì XpS§p¶ kvXpXn KoXw CSíbnÂ F{X kpµcambpw, ckIcambpw,
at\mlcambpw Xmfebt¯mSpIqSnbpamWv Nn«s¸Sp¯n hn\ykn¨Xv, hmbn¨Xv F¶v \n§Ä Bsc¦nepw
{i²n¨n«psണ്ടm ?? B Bem]\w BkzmZI lrZb§sf ckn¸n¨v Aë`qXnZmbIamb, DÂIWvTmIrXamb,
B\µkµmbIamb Aćo£¯nte¡v F¯n¨p F¶Xv hnkvabmhlhpw XÀ¡mXoXhpamb kwKXnbmWv.
XrÈqcnepw, hÃ§nbnepw taf {]amWw hln¨nêì. CýbnÂ ]e kwØm\§fnepw sN¶v Xsâ Iem {]IS\w
{]ZÀin¸n¨n«pണ്ടv (AhXcn¸n¨n«pണ്ടv). hntZi cPy§fnÂ ]eXnepw Xsâ sshZKv[yw
{]ISn¸n¨n«pണ്ടv. X·bt¯msS BhnjvIcn¨v hntZinIfpsS hnkvabmhlamb Aë`qXn, kvt \l]cnemf\w,
D¨¯nepÅ ssI¿Sn, ]mcntXmjnIw F¶nh t\Snbn«pണ്ടv. Ht«sd ]pckvImc§fpw e`n¨n«pണ്ടv.
aWnb³ amcmÀ
Iem kmwkvImcnI {]Øm\¯n³ apXÂ Iq«nb hyànIfnÂ A{][m\aÃm¯ Hê Øm\w hln¨nê¶ Hê

hmZyIemhnZKv[\mbnêì Ct±lw.
\h\oXw 33
P\lrZb§fnÂ hyàn ap{Z ]Xn¸n¨ Bfpw, ho«pImêtSbpw, \m«pImêtSbpw, XrÈqÀ ]ucapJy·mêtSbpw
I®nep®nbmbnêì aWnb³ amcmÀ. At±l¯nsâ hyàn {]`mhw, Iem]mShw, F¶pw ]p©ncn¨psImpÅ B
apJw Imét¼mÄ Iem{]IS\w Imét¼mÄ BscbmWv Nnń¸n¡m¯Xv, ]pfInX Km{Xcm¡m¯Xv. XnanebnÂ
At±l¯nëÅ ]mShw, hncÂ Nen¸nç¶ Hê {]tXyIcoXn Fs¶ hfsctbsd kzm[o\n¨n«pണ്ടv,
BIÀjn¨n«pണ്ടv. lm! Fs´mê ]mShw, Fs´mê thKX, Fs´mê hioIcWX. AXv Hê {]tXyI kn²n
Xs¶bmbnêì. CXv Fs¶ am{XaÃ FÃm ImWnItfbpw hnkvabn¸nçIbpw, AXnibn¸nçIbpw,
A¼çnçIbpw sNbvXn«pണ്ടv FìÅXv Hê \á kXyw am{XamWv. Ct±lhpw sNണ്ടbnepw CSíbnepw
{]mamWyw hln¨n«pv. ktlmZc·mÀ aqì t]êw tNÀ¶v Xmb¼I AhXcn¸n¨n«pണ്ടv. ]©hmZyw
AhXcn¸n¨n«pണ്ടv. XrÈqÀ ]qc¯n\v ]s¦Sp¯n«pണ്ടv. CýbnÂ ]e Øe§fnepw kwLt¯msS sN¶v
Iem{]IS\w \S¯nbn«pണ്ടv. tIcf¯nse ]e Øe§fnepw sN¶v sNണ്ടbnepw, Xnanebnepw, ]©hmZy¯nepw,
CSíbnepw Xsâ sshZKv[yw shfns¸Sp¯nbn«pണ്ടv.
H¯ icocw, shfp¸p \ndw, Ft¸mgpw ]p©ncn¨psImncnç¶ apJw, Bscbpw BIÀjnç¶ hmÜn¯w,

hmZy]mShw, kvt\lakrWamb s]êamäw, hn\bw F¶nh At±ls¯ hmZyIemcwKs¯ IemXneIw
N{I¯nbm¡n¯oÀ¯p.
hn\bw hm¨nSp¶ hì
hnizhpw hiyambn hêw
F¶v DÅqÀ HcnS¯p ]dªn«pv. Xnane tXmfnÂ Xq¡nbpÅ, ]p©ncn¨psImpÅ B apJw C¶Ã Fìw a\ÊnÂ
\ndªp \nÂçw FìÅXv Fs¶ kw_Ôn¨nSt¯mfw kXyamb kwKXn Xs¶bmWv F¶v \nkvXÀ¡w
]dbmw.
æªpæ«³ amcmÀ
Iem kmwkv¡mcnI cwKs¯ \thm°m\ {]Øm\¯nÂ {]apJamb ]¦v hmZy Ieípv. AXmWv Cìw
FÃmhscbpw hntZinIsf¡qSn BIÀjn¨v hnkvabmXpcnbnteív F¯n¨Xv F¶Xv XÀ¡aä kwKXn Xs¶bmWv.
sNണ്ട, Xnane, CSí Cu hmZy§fnÂ {]mhoWyw t\Snb BÄ Xs¶bmbnêì æªpæ«³

amcmêw. ]©hmZ¯nepw, Xmb¼Ibnepw H«pw ]n¶nembnê¶nÃ Ct±lhpw. BscmSpw Hê ssI t\m¡mw F¶
B s\ªq¡v AXmbXv aÕc `mhw At±l¯nëmbnêì. shdpsXbÃ, CXnseÃmw {]mKÛyw t\Snbn«p
Xs¶bmbnêì. ]©hmZy¯nse apJy AwKamWtÃm CSí. F¶mÂ {]mamWhmZyw XnanebmWv. Imew
\nc¯p¶XnÂ CSíbpsS ]¦v apJyamWv. {]hWkpJ§Ä hgnbp¶ \mZ§Ä sImണ്ടv Xmfh«w \nI¯pIbmWv
CSíbpsS ]¦v. iÐw Aåw DbÀ¶v tIÄçIXs¶ thWw. {ipXnkpJ{]ZamæIbpw thWw. CXns\Ãmw
IgnhpÅ Bfmbnêì æªpæ«³ amcmÀ. Xnanebnepw hnZKv[\mbnêì. Aã]Znbnepw \n]pWX t\Snbn«pv.
tIcfw hn« s_mws_ apXemb Øe§fnÂ hmZy {]IS\hpambn sN¶n«pണ്ടv. Xmb¼Ibnepw, ]©hmZy¯nepw
]s¦Sp¯v Xsâ Iem sshZKv[yw sXfnbn¨n«pണ്ടv.
sNണ്ടIÄ sImണ്ടpff Iem{]IS\amWsÃm Xmb¼I. Ce¯mfw, sIm¼v Iq«pImÀ tIcfobêsS anI¨

Xmft_m[s¯ CXv shfns¸Sp¯pì. aq¶v ktlmZc·mêw sNണ്ട, Xnane, CSí ChbnÂ sshZKv[yw
{]ZÀin¸n¨nêì.
Cu aqì ktlmZc·mêw tNÀìÅ Xmb¼I {]IS\w ImWnIsf A¼çn¨n«pv, hnkvabn¸n¨n«pv,

ckmhlcm¡nbn«pv, tcmamNnXcm¡nbn«pv, ]pIgv¯s¸«hcm¡nbn«pv. AXv Hê t\«w Xs¶bmWv. aqì
ktlmZc·mÀçw IqSnbpÅ P\hn[n hfsc t{]mÕml\P\Iambnêì. A§ns\ P\§fpsS
hmÕey`mP\§fmb, I®nep®nIfmb, \ndæS§fmb ChêsS kÂt¸À Fs¶ìw \ne\nÂçw. \ne\nÂ¡s«!
A§ns\ B ktlmZc·mÀ sImfp¯nsh¨ B Zo]w, `{Zamb Zo]w, kÂt¸À, IoÀ¯n sISmsX a§msX hm\nÂ
Fìw DbÀì \nÂçIXs¶ sN¿pw. ]ÃmhqÀ s]êa Fìw apg§n \nÂ¡s« !! B sISmhnf¡v I¯n¨p
sImണ്ടpXs¶ \ne\nÀ¯m³ AhêsS a¡fmb bphIemImc·mÀçw km[n¡s« F¶v PKZoit\mSv
{]mÀ°n¨psImÅpì.
\h\oXw 34
A respectful compilation from the series of postings
by Dr. BGY Sastry
26 - Cross the river

There was a pundit who led a disciplined life, sticking to a prearranged time table. He woke up from
sleep in the early hours of the morning, recited pranava and later, after ablutions, drank a cup of milk at 7
a.m. exactly.
Sometimes the milk-maid arrived late, for she lived on the other side of a river that flowed between the
area in which she lived and the area in which the pundit lived. She had to catch a ferry to cross over the
river with the milk. The ferry boat either started a little earlier or a little later. So, sometimes by the time
she reached the Pundit's house it used to be very late.
One day the Pundit scolded her and said "You are upsetting my disciplined life. Don't you know that I
must have my cup of milk at 7 a.m.? Why do you depend on that boat to take you across? Just repeat
the name of Rama. You will be able to walk across the river. Rama will see that you do not get
drowned."
The maid being very simple and unsophisticated had faith in the words of the Pundit. Next day, the maid
repeated the name of Rama and she just walked across the river. The Pundit questioned her: "How could
you come on time?" The milk-maid replied: "Sir, I repeated the name of Rama as you instructed yester-
day, and I could just walk across." The Pundit was flabbergasted. He did not believe. He just drank the
milk and said: "Let's now go to the bank of the river. Let me see you walk across the river." The maid
stepped into the river repeating the name of Rama; she could just walk across. The maid requested the
Pundit to follow her. But the Pundit knew that he would not be able to walk across the river, because he
did not have faith in what he himself had said - the power of the Name.
27 - Recite the sacred name

Sri Krishna Chaitanya was the pioneer of the movement of Nagara samkeertan. He used to get himself immersed in
the contemplation of the Lord while singing His glory and used to be oblivious of the external world.
Once he was conducting Nagara samkeertan in Navadweep. Several leaders of the town too joined him in his bha-
jan. They were all ecstatically singing bhajans and walking along the streets. A thief also joined this group. He
thought it would be an opportunity for him to pick the pockets of rich devotees who would be lost in singing and
dancing. But when he actually participated in it he began singing with more zeal than others. All of them had come
to a temple and were seated. He sat near Chaitanya, while those sitting in front were listening to his discourse.
Many had left the temple precincts by then. He held Chaitanya's both feet and said: "Swami, you are giving so
much advice to so many people. Kindly impart to me some sacred "manthra". Chaitanya looked at him and said:
\h\oXw 35
"Tell me first of all who you are and what you do". The thief said: "Swami! How can I lie to you? I am a thief. I
have been a thief all my life. My name is Rama; people call me 'Rama' - the thief."
Chaitanya said: "Oh what a pity. I shall give you a name or a message but what will you give me as guru
dakshina?" The thief at once said without any hesitation: "I shall give you a share in the booty I get from my theft."
Chaitanya said: "I have no need for any money. All that I insist is that you should give up stealing." The thief said:
"Swami, that is my profession, how else can I earn a living, when I do not have any other skill?" "Well," said
Chaitanya, "I shall give you a sacred name on one condition, when you go for thieving, you must first recite the sa-
cred name I give you 1008 times." Chaitanya whispered into his ear: "Om Namo Bhagavathe Vasudevaya". Trans-
formation even by then had taken place in the thief because of the touch of the holy person. He was also freed from
the sin of his past deeds because of the conversation with Chaitanya. The thief went back a refined person.
One day many wealthy house-holders had locked their houses and had gone for the darshan of Sri Krishna
Chaitanya. The thief did not want to lose this opportunity to break into a house. He went to the house of the richest
man of the town. He broke into the house and entered the room where the iron safe was kept. He opened it and saw
valuable gems and jewels of gold. He resolved not to touch anything until he had finished reciting 1008 times the
manthra given to him. Before he completed the number, the master of the house arrived along with the family. The
lady of the house wanted to remove all the jewels she had worn before she left the house and keep them back in the
safe. She saw a stranger lost in the recitation of the sacred manthra "Om Namo Bhagavathe Vasudevaya." She
thought he must be a great sage who had come to their house to bless them. She called her husband. The thief was
lost in his meditation. The entire family sat round him with folded hands. They thought he must be a saintly soul
like Chaitanya.
The thief opened his eyes after the completion of 1008 times the manthra. He was surprised to find a group of peo-
ple sitting reverentially before him. The master of the house asked him, "Oh Sir! May we know who you are and
may we request you to honour us by accepting to take food with us today so that we shall be redeemed of our sins."
The thief said to himself: "If the mere recitation of the Lord's name, now and then can bring me such honour, what
greater things cannot happen to me if I sincerely make it my daily habit of reciting the name continuously. I may
certainly win the grace of the Lord." He decided to give up thieving. He prostrated before the master of the house
and his wife and said, "Mother, let me tell you the truth. I am a thief. Let me go to the forest. I shall spend the rest
of my life in the contemplation of God." All were surprised at his words but were very happy.
He stayed with them as their guest that night. The news of this event spread fast around in the morning. As a result,
the whole neighborhood came to see him. They took him in a palanquin round the town and left him in the forest
where he wanted to do his tapas. Later, once again, he came to Chaitanya and received his blessings so that he may
blossom into a real sage.
\h\oXw 36
Result of performing the karma may end up in positive or negative results.
What is important is try your level best to achieve the goal.
Sushma Suresh
Keep a stabilized vision and mission in life

Do not get depressed by failures and do not get over excited with success
If birth has taken place, death is inevitable.
The change from the state of infant to old age is universal law, so is the death of everyone.
Life and living are something unexplainably wonderful.
Successes and failures are part of life, so are ups and downs, happiness and unhappiness.
We are all tools in the hands of nature, let the tools perform its Karma as a Dharma
LORD KRISHNA
\h\oXw 37
Manasa Sarovaram and Kailasham
Haridwar
\h\oXw 38
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
Google picture results
May God Bless you all.
www.guruvayoor.com
http://groups.yahoo.com/group/guruvayur
http://navaneetam.blogspot.com
\h\oXw 39
\h\oXw 40

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ॐ नमः शिवाय

NAVANEETHAM : MONTHLY E-MAGAZINE

Guruvayur Utsavam & Maha Shivarathri

Maha Shivarathri is on March 2nd Wednesday.

Wish you all a very happy Shivarathri.

Poonthanam Day is on March 9th. Poonthanam day is celebrated on the

Feb 25th March 2nd March 9th

Samastha Loka Sukhino Bhavanthu;

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

Y¢q¨d¡¹¢i¡s¢i d¡k¢v Dsl£X¤

cs¤¨l» J´¤¼¤ clc£Yh¤»¤¼¤

cjj¥dhc¤dh« c¡j¡iX« AK¢k«

±d¢i« c¢sº J»¡,

J»¡ J©d¡k¹w jÙ¢k¤h¢¼¢©¸¡w

J»¨Ê ¨OÕ¥Ù¤ d¡Y¢ Y¤s¼©¸¡w

J»¨Ê JX®U·¢v O¡t·¢i h¡ki¢v

J»¨Ê Dªy´w Q«M¹w jÙ¢k¤«

J»¨Ê d¡a¹w J»¢v S¡u ¨lµ©¸¡w

J»¨Ê j¥d·¢v S¡¨c¼ j¥dl¤«

J¦nåhi« otl« J¦nåhi« otl«

Govinda Naam leke, Tab pran tan se nikle,

Pitambari kasi ho, Chabi maan main yeh basi ho,

Jab kanth pran aye, koi rog na sataye (2)

us vakt jaldi ana, nahi Shyam Bhul Jana,(2)

ek bhakt ki hai arji, khud garj ki hai garji

All sandal oil saved in my heart is to shine the idol of my lord

All sandal paste prepared in my heart is to beautify my lord

All red sindoor collected in my heart is to view the brightness of my lord

All flower garland chained and reserved in my heart is for my lord

All tulsi leaves collected in my heart is to express my worship to my lord

All peacock features gathered in my heart is to prettify my lord

I bestow myself to the lotus feet of my lord

Shri. Nadukaveri Viswanathan

3.00 am to 3.20 am Nirmalya Darsanam

In Chapter 2.2 we shall enjoy the essence of these Poojas individually.

Topic No. 2: Oil Abhishekam, Vagacharthu and Sankabhishekam

Dhanvantri Maha Mantram

Sri Dhanvanthri Sloka:

Topic No. 3: Alankaram or Decoration and Pooja

Similarly, all other poojas are performed from time to time.

Topic No. 4: Seeveli Pradakshinam

Topic No. 5: Neivedyam

Topic No. 8: Sri Krishnanattom

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

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

According to the principle of Prathothya samuthpadha everything is relative on the

Guruvayur Devaswom's Kizhedams MURAL INSTITUTE

8) Nenmini Balarama Temple About the course

Bhaktha Kavi Poonthanam

[ BHAGAVATHA DHARMAM is a Book written in Malayalam, based on Srimad Bhagavatham, by Sadguru

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