Sopanam E Magazine Vol 4 Issue 6

Sopanam - September, 2014 1
Volume 4 Issue 6 September, 2014 5116 `m{Z]Zw

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A Family-Magazine from SEVA DARSHAN KUWAIT
For more information contact : Seva Darshan, Kuwait - INDEMB/KWT/ASSN/150
Sevadarshan@gmail.com
Sopanam E-Magazine - (For members circulation only)
Spiritualism
ArmnId
Amritha Vachanam
AayX hN\w
Subashitam
kp`mjnXd
oizi~ vmio c.
o o uzio .i
Aw
e oizi~ zeo v1mi. em vmi. aem v1miaa
o uizei .aaaem_ v1mio mJozem
zi.mJ oii. miaim. _mmo eoi _oi .oa_-im.
cmmiioaoio .ec.e m_ _oi .eim. ooc.em,
zo~J m1mzeiao _ .1oio mm .eJaim ooaem
zi. ~oaemoim geuoio oim v1miam mJozeooim
geuoicma z-imem oi_ aem amia. z_-ia
~oaemo .ioi. .-m1J_iiiaeo _mo aJr
zmmoicma m. o~-.e_ oioao_ze .+ m+ia_
am.i-iaa _m .e+cmmio z+aeo mioom oz1.oumze
ooo.u_icma m. aoi_mJ _o zo_imea.
Editorial
Editorial Board
Krishna Kumar Paliath
Vibheesh Tikkodi
Anandharaj Konni
Reshmy Krishna Kumar
Data Management
Ajaykumar Anjaneyam
Rajarajan Ganesan
Gopakumar. P
Vijayaraghavan P.V.
Sindhu Sanjith
Roopesh R. Souparnika
Adv.Vidhya Sumod
Dr. Sindu Sudheesh
Divya Satheesh Kumarakam
Arun Kumar. N
Vishal Vikram
Ragesh Regunath
Raghiya Menon
Sheeja Anand
Praveen V.
Jithin Krishna
Chandini Sajam
Sujithra Nijil
Creative & Design
Sreenivasan C.P.
Vinaya Babu. C.K.
Sunil Pookode
Sreenadh. S
For Comments, Submissions &
Subscriptions please write to
email : vbkuwait@gmail.com
Wherever you are, festivals are always to be
cherished. Its a true moment for us to forget
all troubles and renew our energy for a better
tomorrow. Onam is one such festival that brings
hope and happiness to countless expatriates who
live in Kuwait, away from their family. Onam is
the product of our bond with the culture of our
ancestors as well as with nature. Its teachings are
filled with goodness and its atmosphere is filled
with celebration of our rich heritage. We wish
all our readers and well-wishers a happy and
prosperous Onam.
This Onam is reaching our members and readers
with the announcement of Seva Dasakam, Seva
Darshans 10th anniversary celebrations being
planned for 2015. The event will raise support for
the prestigious Viswakarma Institute of Training
(VIOT) being established in Chalakuddy. The
institute will help in the skill development scheme
for the under privileged and deserving students.
This would truly be a dedication to our Nation by
the expatriate community of Kuwait. In this time
of corruption and unrighteousness, with small
efforts, we hope to remind the society about our
goal of returning to dharma and values.
By the year 2020, India is heading to be a
world super power. This may soon be true with the
kind of economic expansion the country is going
through. We would then face an acute shortage of
scientists and researchers with a scientific temper.
India has only about 140 scientists for every one
crore people. A combined effort is warranted by
the Nation and society to ensure more brilliant
minds take up scientific research as profession.
Sopanam editorial team calls on all its readers
to contribute your thoughts and artistic talents
to our magazine and also to be part of our
Vijayadashami contest. Exciting prizes await our
contributors. Winning entries will also be featured
in our November and December issues. Wishing
the contestants all the very best.
Spiritualism
ArmnId
Sanskrit
kwkvIrXw
Spiritualism
ArmnId
One day Goddess Parvati was at home on Mt.Kailash
preparing for a bath. As she didnt want to be disturbed,
she told Nandi, her husband Shivas Bull, to guard the
door and let no one pass. Nandi faithfully took his post,
intending to carry out Parvatis wishes. But, when Shiva
came home and naturally wanted to come inside, Nandi
had to let him pass, being loyal frst to Shiva. Parvati
was angry at this slight, but even more than this, at the
fact that she had no one as loyal to Herself as Nandi
was to Shiva. So, taking the turmeric paste (for bath-
ing) from her body and breathing life into it, she created
Ganesha, declaring him to be her own loyal son.
The next time Parvati wished to bathe, she posted
Ganesha on guard duty at the door. In due course, Shiva
came home, only to fnd this strange boy telling him he
couldnt enter his own house! Furious, Shiva ordered
his army to destroy the boy, but they all failed! Such
power did Ganesha possess, being the son of Devi Her-
self!
This surprised Shiva. Seeing that this was no ordi-
nary boy, the usually peaceful Shiva decided he would
have to fght him, and in his divine fury severed Gane-
shas head, killing him instantly. When Parvati learned
of this, she was so enraged and insulted that she decided
to destroy the entire Creation! Lord Brahma, being the
Creator, naturally had his issues with this, and pleaded
that she reconsider her drastic plan. She said she would,
but only if two conditions were met: one, that Ganesha
be brought back to life, and two, that he be forever wor-
shipped before all the other gods.
Shiva, having cooled down by this time, and real-
izing his mistake, agreed to Parvatis conditions. He
sent Brahma out with orders to bring back the head of
the frst creature he crosses that is laying with its head
facing North. Brahma soon returned with the head of a
strong and powerful elephant, which Shiva placed onto
Ganeshas body. Breathing new life into him, he de-
clared Ganesha to be his own son as well, and gave him
the status of being foremost among the gods, and leader
of all the ganas (classes of beings), Ganapati.
Meaning of the story of Ganesh
At frst glance, this story just seems like a nice tale
that we might tell our children, or a myth without any
real substance. But, its true mystical meaning is veiled.
It is explained thus:
Parvati is a form of Devi, the Parashakti (Supreme
Energy). In the human body She resides in the Mulad-
hara chakra as the Kundalini shakti. It is said that when
we purify ourselves, ridding ourselves of the impurities
that bind us, then the Lord automatically comes. This
is why Shiva, the Supreme Lord, came unannounced as
Parvati was bathing.
Nandi, Shivas bull, who Parvati frst sent to guard
the door represents the divine temperment. Nandi is so
devoted to Shiva that his every thought is directed to
Him, and he is able to easily recognize the Lord when
He arrives. This shows that the attitude of the spiritual
aspirant is what gains access to Devis (the kundalini
shaktis) abode. One must frst develop this attitude of
the devotee before hoping to become qualifed for the
highest treasure of spiritual attainment, which Devi
alone grants.
The birth of Ganesha
Spiritualism
ArmnId
Spiritualism
ArmnId
After Nandi permitted Shiva to enter, Parvati took
the turmeric paste from Her own body, and with it cre-
ated Ganesha.. Yellow is the color associated with the
Muladhara chakra, where the kundalini resides, and Ga-
nesha is the deity who guards this chakra. Devi need-
ed to create Ganesha, who represents the earthbound
awareness, as a shield to protect the divine secret from
unripe minds. It is when this awareness begins to turn
away from things of the world, and toward the Divine,
as Nandi had, that the great secret is revealed.
Shiva is the Lord and Supreme Teacher. Ganesha here
represents the ego-bound Jiva. When the Lord comes,
the Jiva, surrounded as it is with the murky cloud of
ego, usually doesnt recognize Him, and maybe even
ends up arguing or fghting with Him! Therefore, it is
the duty of the Lord, in the form of the Guru, to cut off
the head of our ego! So powerful is this ego however,
that at frst the Gurus instructions may not work, as
Shivas armies failed to subdue Ganesha. It often re-
quires a tougher approach, but, eventually the compas-
sionate Guru, in His wisdom fnds a way.
Devi threatened to destroy the whole Creation af-
ter learning of Ganeshas demise. This indicates that
when the ego thus dies, the liberated Jiva loses interest
in its temporary physical vehicle, the body, and begins
to merge into the Supreme. The physical world is here
represented by Devi. This impermanent and changeable
creation is a form of Devi, to which this body belongs;
the unchanging Absolute is Shiva, to which belongs
the Soul. When the ego dies, the external world, which
depends on the ego for its existence, disappears along
with it. It is said that if we want to know the secrets of
this world, which is a manifestation of Devi, then we
must frst receive the blessings of Ganesha.
Shiva restoring life to Ganesha, and replacing his
head with an elephants, means that before we can leave
the body, the Lord frst replaces our small ego with a
big, or universal ego. This doesnt mean that we
become more egoistic. On the contrary, we no longer
identify with the limited individual self, but rather with
the large universal Self. In this way, our life is renewed,
becoming one that can truly beneft Creation. It is how-
ever only a functional ego, like the one Krishna and
Buddha kept. It is like a thin string tying the liberated
Consciousness to our world, solely for our beneft.
Ganesha is given dominion over the Ganas, which
is a general term denoting all classes of beings, rang-
ing from insects, animals and humans to the subtle and
celestial beings. These various beings all contribute
to the government of the Creation; everything from
natural forces like storms and earthquakes, to the el-
emental qualities like fre and water, to functioning of
the bodys organs and processes. If we dont honor the
Ganas, then our every action is a form of thievery, as it
is unsanctioned. Therefore, instead of propitiating each
Gana in order to receive their blessings, we bow to their
Lord, Sri Ganesha. By receiving His grace, we receive
the grace of all. He removes any potential obstacles and
enables our endeavors to succeed.
Such is the greatness of Sri Ganesha! Jai Ganesha!
Spiritualism
ArmnId
.1oeem:mim +tt~e voiom,
omo.a .oeaoi gce~mcmeaz
me-gce~iaaem. cmeaoio g
.oooim ocm. ooai evzem
.emia ~eo. _ g1o zoo~-ea_e
_~ize- vaeooim m_i_-oa_ei
ao_-m. eceaem_im _~1.
e- omoe. ~eooim g1
.ooo .ic.e~i_i. oz.o coe
zeJoim-oiaem .zi.im. _
.mio ++~e oemim omoeooio
(+++~++:+) ca_oim .m+oi :ezoio
mome m1io ~veooei, g1oc-
~oiaoc- om. ozoi_i. oz.o
ovaeooio oim vaeooicma oi. e
z.eoeuieim :comm.
e a.zcmzJoizco
.ioeoe.oic.ocm
oeemo1me
ooz.1 :cm oz.
:comm .uz.i~oe .immi:
oezia_eo _+o_ aoiem :~-a
_m o-m _ .eJooe:1o. ocq.oim
.Jme.zoim oez ae.e_i.i_ _meim.
:comm omi_oo g.z v1mio oiam
aem, ouizei :mio aemem mmim
g aemo :micoe- coemi gaJ~moeo
:~aoei zeoaeim.
a~zeooim (++++~.iami~t+) .imeoi
oe_io a.iomi.moim- ca_oim ocme
meo .iooio o-a aoi. omi_o
.im.oi~oio :micoe-e_ _meim
~aio .ueoieim .immi:oezia.. om
eueouia a-aoim .aze _oiJ_a.
ma maeoeim ocq. :mim .i~o
o1ai.o. .im.oi~oa c.~ : om
oo a_-io _+oi .oJ.i_i.veoic~o
zoco~ _ozimeo oJm coeocoo me+m
zeoaeoueozemio_m m.ooim z.o
aemeo1ozem. veoimoeozimeo .o.
oc.eoec.em v1miaa _m ocm.zem
: ooamo.
moo ozoe_io.m moo
m1am__mze oimui .i~:m.
:miomeim. .1 .ee.e- zozem
ocm _m : .oaim. :maJr_io
oui~-iozei .eoJmJ_ zeeo
o~-ia_iiammm ~:mem a~mm
:1coe.co.oim- oJvvocoe- .om,
aJr:moim o-ioueooio zeocz
emm veoi oiJ_iaem. ooaem
om aJr _c_e+ .ozeiiam :comm
_.co.i. .1~g.e~mea~aJr~zo _mi
.a.oia. .emi. ~ai zeJoim- _.o
geuiae.
mioaea
Spiritualism
ArmnId
Bharath
Dharshan
`mcX Zi\w
a.zoo v:oziu _m .ezom,
a.zm v:o ec.em oozemm
:mim zom orio .oazei moeo
coemezeim goiazei coeaieo
_.o ..am ememm ooo
oozemm zo_imeae. ozo _o
oieiiam, ooc.emem _.o
..am emeiiamo.

:comm oooieimi zo~m
~oiaze mi~_io ov1mze _-.-o
o-oiim. cao_- gm.ao .mc_e+
:mazei om aemem :mio a+iaim.
cao. oomi.eo_emm c.eooio
aozei zo.-i ocq. ooaiim.
cao. oza cmmim z_mJa
cmmiem, ..ioze ei-oim gm.
ooim g1m, ~oiaze co_me
: caeo_-oiim. vm _mei-o
_meim a-iaem .ovm cmmzcme:.
gvaeo co-i _~1.eJa _.o
_mei-o oJ.iaem a+i. _meo
oeuemzo~Ja ~aiim-, cao geu
im- .a.z oevzmem a+i.

_.oi~oa_io .ueoze _.emeo
_.oi~o zeo :comm zme_oicma
oJvvz .im.
_.m v:oimmeze~
moiamoaem o1
.iazaoee.i~
aoec- uo.....
_ ..a z+mm _.m oioa
oioamoioeo, oe ooim ~e:zeoioeo
gc- em g:.iaeo zaoei v1miaa.
:mim gce.co..oa, oJ.ozem
o-ioeJ.oia aoia_, :o .eJoo
_me _ cmoeo oza m_i_-oiom.
oimui cao. :mioeo oue.ia.i
m. oome vo_ o:meeueoicma
oiaa _m oocq.coe- gim.
ozi+oeim oe:Jcaemimio caeeJ.i_
caemio .oi~oazm omi- oimui
geuoezJoia_ geui.imoei .om.
oooueoo :comm _me geuoe
zJoia.a .a :m.oi zeo .oi~oi.
vo_- gueoe1oia .oi e zeo
ooai. g ozo :m.oi aoi. _+o_
aoiem mioeae~-a.
a_oJ caemoacao .oi~oce-
oaoi. _+oi aoiem caemoic.om,
za .+io oo, uJr, o, .eoi
_m+oi .~em .oi~oi.o. .im:iiio
+++:~mem :comm .eeoe.oi~o o-oio.
z cao_io oim moouzei oicmo
_moem .veuiaJr. _mi- o-oa.
.eoezo .oi~oce-oaoi. _+o_
aoiem voo1omozavi.
+++t+ .iamiio :comoeo
.oi~oia_ omc_i v:meucao
.io.zei .im o~m_eo .ueo
oJ.iam. caooiJremoioei .m
amoa _m oo co.meoia_
gam_-oiim _meo:: _oio
.i.ezei co.meoiac_e-ei e
~me_i oue.iamzm, cao
caoo oiJri. ae_ _m :
o_i.. . :mim _ mi.maze
.a e.ozei m v:meuca ooi m
o-azei zeoio.
v:meucaooio a1+veoiaeJa
cao.cm.o e mJ~ a+ia zeo zoi
_meim .a .im cao ~meuiaei
a_- o~i.e. _o :mio o1aezeimim.
_ omJ~oio omi- z+ .amei.
e mJ~ (z+) a+iacme _m :mim
meaa. co.meoia. _memc ezi_i.
cao.cm.o ooamzm o1zeooio
_oaemmeo.
ze .io o~mzei mimio_-mo
:comm mem.oiz e _emim .io.ie
o oiJri. zJcaeo azem _m :~am
g:..ae .oi~oia_-a, _o am
:comm oze. .oio .oamo..
ooio g.zem gm.zimcme _m.
:comm v1mi.iiacme. gozei :
comm mi:.o .v.em o-azio
_ caozemm .oai oimoioam.
a_mcee- a_e-i .oi~o, aeza
mi_a .oi~o mimiu ocm.zem :comm
ooamo. cae+icae- .1amco.cao,
z:me.o c:eaJc_.cao a_J
omc.cao, gmm oooe.z.
o.J aJacai .1zc.. cao
Bharath
Dharshan
`mcX Zi\w
uJr.i.emoce:zei zeoio. _ e
zeoioaem oezi micmaeomozei cme.
.o_ o-oi a-iae+.io, e :mim-
o-iaa _m _.co.oim o-ioueooim
a-iem .1oeemuJr.i.emoce:oim
voo _m mimio_-m. :comm
gv1moeo ooao, z.eami azeoe.em
vooo oaoi gim o-aoio.
~eo1 ooeoi.ma_- .eo .io-Jm mm
:comm oez.zei om:mo, a~-o
coi-mma e .i.e _moimimeim
o-o- gm.ao ocq.oio
caeo_o. zcme_ aJrm1uia_im-, mimiu
czama_io om oemio o_ii.aem,
z.e~eoooim- uJr .ooue.iaa
_m .1a~mm oo c.em, oz.oim
ouJr.aoi z.eoeuiei coce
o-oaeim :comm.

~oiam, g1mze oimui aJr.
oiJm.iamoioi-io _oiome moouze
oue.o_- gm.ao : zo_imeaiim.
om goaJr.ooia. oiJm.i.c.~
zeozem .1oeem uJr.i.emoce:
oimoiJoiaem ooeoizeJaei ++:+~o
uJro .1ai.o. oez.ze uJr
_oemm .oi_iaa, ..i_iaa
.a _moeim _oim ma. ze
oue.oze .1oeem :am, :mim
oo:.coe- cme..o_mim zam
o-ev:meim oue.i.o. ooim _cq.
:com aoia_-, ~eo1oJ.o_-
:cm~mm, ..mmzem. a-eo cmeao
_m ooi_-m .m oJ.o_ oeoz.oo
.a, _oio ooooJ.ooimui~-ioze
:comoJ.ooim .eo1o oz.o
caeo_-oa _m macoec- a-iem
.1oeem :am .mJoiamo.
++:+~o.aJ zeo :t~e oioi gim
:mim oezeui. aemc.~ ooeo
ooimcooo .1 caeueomozia.
giiam _mem : g:.i.imo.
_meo caeueomoezia.a oo o:1aiaem
a+izeimim. :mim oemiooimmeo
e v1mio ocq.oio .ioiamem c.em
a+izeimim. :mim ozeui- zme
oimo caeueomoezia_ ozeuiei.
o-i ca_oim .oozei oimui
cao. :comm oue.i.im. a.z.
.oooioei oue.ia_oem .im:iiim
a.zmioem.
.eoi vi_ooeozemicoe-e~
me zom .eome-m1m
.zomeoiicoeJoi-eo .ec+
.eoi .emiai-zm aoi cmm..
gce.co..oaoim mia_ ooJo
zeamiu gmm oooe.zoio ++:+
.imeoi oimo o-m cmeaoJmzoocr_o
.ioz.Jozei zeoi o~mzem. _
oJmzoocr_ooio :comm oiJcq..ae
e .ma omi- ou.i.im ooio
_.ae _+o_im. meoiaeo viaeo
om ooieo ooiiaeo gm _moem
g :m.o. _ ocr_ooioei cooo
m.i.mio .ueoiim oomooezia..
_cq.oim .Jme.zoim oez o_m.i_
_meim. gmmeio : eiao mm
omooio gce.oaoia moo em
aemmzm coema :mzei o~e~m
o-oa .. oii. c.eaeoecme.
: c.eoi.: c.eeo _oi mzcm _m.
g a-iae+.eim oomooezia_-
v1miooea zeio. o-Jm gmme
oooe.zoio mm ooeoiei :mim
oiJcq..ae ooao .oi. omi-o
ooe.am a-iemaemmeo.
.im.oi~oa c.~ :comoeo
.1aoze omi_o caoce:ze
mem ce: gm .ioaemo .1oeem
Spiritualism
ArmnId
Bharath
Dharshan
`mcX Zi\w
Sopanam - August, 2014 38
Spiritualism
ArmnId
.im:iiio :ozeui- oe+ei
ocq.oim ozeui zmim oza aemem
a+i.
.1oeem:mim .eoo.J.oeo
oo:.1oze .im:ii _m ca_oim e
.ueo o1Joe-ocam_io emem. :comm
ca_oimce_zice_ oaiamaemo
.im:iia-o zecomm _m e ~am
:.oio meomeim. g oz
ocq.oim .i-coe- c.Jm .co.o
oimim e .em .mi aemi.aem :comm
.oa.. _oia ooim oe+ei e g.z
_meai om. oo.ae g ~am g.z
_meai ae-aa, .im1- ooicoe- c.Jm
.im:iiam oimioeeJ z.eevmiooim .oi.
ooa_-a, ooicoe- c.Jm oum.
~zi- _-za_e ~aeJ oezia oeozei
ae-aa .. _oem _m oe aemm
.im:ii. ev~maemo .im:ii g.zoio
a ae-amoiooim oimioeeJ z.eevem
e+imeaiae-aamei.
o.J oco.ie .1._..i.zco-o
_m e :~aoem _m oe aemm
z.eozeuizmi .mio ooaio. gmooio
z.eozeui zmioim ae.aei o.v.
:1oeomoezia_- geJoze .i.zm
a-ieim .io_.eoz_ g zcoe.ze
:ozeuizmi o1Jaem a+iao. .im:ii-
.mioo, ..iom aeo oaiamoio
omi-o ooeoi ooim geJooa
zmio .mez oJ_iam.
.im:iiamio omJoioioam
:mim z.eozeui zmioio :~aeJ
.im:ii ooeoize- aeJriaooio
~aioiJ~ze :.v o-oimm. _ :.vio
m~iam .oeocoe-e_ c~evo.emio
c~evozocoe-_ om.vac.~ oz.
zei om o1aia.-m.
mJ~coeo mioaJ +t,++, vomi t+
_m1 oioia_io + oimo o1moioamoem
.im:ii o1Joe-o. uee_ o1Joe-a-
oemiooio mioe~eo, ..io, _.~ai,
o-o, a~i, a.m-, aoe+io,
oeceoia .i.1mo. _mi mi~_io
mo:uz_m-cooooio .o:.m
o-omzm, o1Joe-aJ oo v1miooio
.emJoiazeamzm, _oim- o1Joe-ocq.
o.m1aa_-zmem : o_i.o.
_oioei .1oeamo geo omeiia
_ma-i :comm oiJcq.iaamei.
z.ee:eoi, m1moeu-ec:eJ o-i
oimui ..oemJ :mim oimoJ.o
co-imem. oome .ioo~m_ei
mimio_-m. :m :eoivize_
o~e~moio :eoivi veo1o maoim
_ma_im_ .moeoo .miaemi.
oe1ai. omooio : ooio zo.-iei
.oao..: ece _ma_im o-iiiam
ooim :m _azem _mem. _oeiiae
.im1- :eoivia .ivoc_e-_ oo~emoio
aemzeo.
oz1.aemo (:t++~_.io~:+) _m
vo.oeaJ~i. e o~mzeim:voeo
zazoieim .1ocmczemi- .im:ii
omJ.o. +t+~ezo .eoe.oi~oe meJ~iam,
.1oeem uJrz1zeoe.i~o aoa
vaimi gce~oze.om, +~e zo .i~o
_oe-omzei ao_ .im:iiim
ooeoiooim am o1ai. .im
:iiimoi .1 ocmczemia omi- _
~z_ze o1amzem ooaio. oo e
z.eo~moim o-azemm om g
aoiim. o-Jm mm cmeao~eoa-_io
.1 ocm czemi ~eooim .ueozoiei
_mo :comeo:.m, .iooice:mzei
mi.oia_-m.
:.~emoe .1oeem:comm
o_eo_io .ve.~.. oJ_iamcoe-e_
~eo1 _~i.ma.a ooocae-i .mez
.. ~eo1 ooaem _~i.emm
oaia.-m e ~ma- _m
~eooim aamem _m .eJoiam
g.oiam.
Bharath
Dharshan
`mcX Zi\w
Sopanam - August, 2014 38
Spiritualism
ArmnId
Spiritualism
ArmnId
Bharath
Dharshan
`mcX Zi\w
[cao_io comoa_- coe.eooieo
oim (.1caemimim .-ia ) _- a
aei_e-m o:1ozem coe.eoo:1o. ..o
coe.eo o:1ov am .1. _mJ aiv am
omJ.i. cm_io, coe.eo ze:oio cmmi .1.
ooioazeJ czcoem o-oi zaezaoio
oim .
o.~ _oem ueJooio coe.eo
o:1o
ai.~ ~a comoa_icma a-oo
o-_iaa _moem coe.eoo:1o
. mo . meo, :1o, oo _m zmim
ozozem ueJooio comoa.a_
.v. _m coe.eoo:1ooim- oeuzeam.
ema- ma zeaieo coe.eoo:1o _m e
comoa.a ec.em .ueo_mem . o~ -.oi
(:1oc:emim) c_em + .oc_ e :eooio
.e-_ _m oiJaozim . go :m.oiae
.im .v oooi. ueoiae .im oae
e:oio.e-. .coa e:_io gme.o.
_- a _o oe_oio ueoi.e-mcme g
ueoiio aoae.
o.~_o .me:ozei omzoa_icma
.aJmmm e omoezecme oee. _oio e
.e.~m _m 1oiimecme coeaiaemmo
ai.~caoama. _m e .me:ozei
omzoa_icm a .aJmmmo omem .
.e.~m _moim.i _oe _.eooeiem
aem ammo . coe.eoo:1ooio ooicmoe
.mim . _ .ea. omem .-iaa.
_moaem _cq.iamo . oo cmoia_io
.e-cme.cmo .miimem o:1ooio
mmi zezemzim .
o.~_oem aJ_e-a o:1ooio oim
coe.eo o:1ooio_ .ueo moeo
ai.~m ~a ioemzeim. coe.eo
o:1ooio ~a i zeocz oza oJ.iaem
.. aJ_e-ao:1ooio ~a ia .ocz
.m ~em_ oza oJ.iamem ..
aJ_e-ao:1o e:, o:oi _mimaem
.i_-oiiiammeio coe.eo o:1ooio
_m em .ueozm . ~a i zeozem .ueo. e
aemoio cao_ea ommzeim.
~amoiocmm e _.euieim om
_ o:1om o:1ov a. .im1- ~a i
oomi.eooio m+izeoic_e.o:1om,
o:1ov a _m eoei. a_o
ez.eome_ioc_em_ .im z.e.oi~a.
_oio voa1zeaem .zi. mio .oioem .
_- a _m mecoe.am aei_e-moaem
_oio aei_e-i com _m .om. c.im
oe_oio _.ce:iam.
o.~coe.eo o:1ooim oimoio_
ai.~:1oec:emimoim .ioeme
vcomz.eami, ocq.oim .i~J ~eo
z+mm .e-io-m aoio ca_oimzoiim
_meo :1oec:emimoiozm. cao.
__aem zocm .vecm_a_io
. imoem _ o:1oam. ooaem
c oe .e oo :1 o :1 oe c :e mi moi m
oeu1ooio _meom . coe.eoo:1ooio
.eocm .~eem :eaJ _eim, _o
.~eJa zeocz.e-_ _me mmo u
ei-ozim . _oia .i~eei gm_
.maia_ _m zeomzm e .coa veoicae
zooicoe zeo omae._-emm e o:1ozm
coe.eoo:1ooio_o.o:1ogm.iacme.
.1.oicae. zo.oiem .ueo zo_
.ozeam, zo_io ~a i
.1 _mJ aiv
ooioazeJ czcoem
tkm]m\ kwKoXw
tkm]m\ kwKoXw
Bharath
Dharshan
`mcX Zi\w
tkm]m\ kwKoXw
tkm]m\ kwKoXw
_meii am. oo aooim,
zme_oim, coe.eoo:1o .i_-oi
gm.i aeom . _ o:1ooio
a-oo voa1zeaem _om e
e.e- o.eazeim .
o.~ aioueie oee. _oe .e.~m
gi oia-aem _oem aem
ai.~emezoei _oicoe-_ _~ -,
o co. _oeaaemomem. mezoei
zo_ioi~ -_ e cvemi oia-aa
_moaem zeooia oo. i co-a _m ze
aemm. aem + mJ~zei _oiaeamoea
. em .ziaeom . ooomem o~emo
_moaem _oia .oem .mo oozei
.ea. acmeo . oi mi gaiim . _mo
omzo oo .e-i o1ai. _mo ocoe~z_
aezem . o:1o.oooim- v1miooio
o1J. e .i ae_ _meim .
.ueoze zeooia o. i, ocoe~mzem
o:1o .oiamoim- z_mJa .aJm
ae-amoim- _oia m~i. o . e maia
v1miooiooim aimoicmco ocoe~m _o
.e-cme. aem co-i-am.
o.~ coe.eoo:1ooim gme.o
mi.o1aiaecze
ai.~o1J. e. e caooio .va
. _m _~.v, .om.v. zomem. ece
.v a ece uoiem aea, ece
a1Joo_. ooc.em o1.eeuoa .coa
e:oim ueoiimz_ a1Joo_em .e-a.
coe.eoo:1o e:eazem . e:zmeimcm
o:1ozea. e:eazm .ocme., ~em.a
o.a ooa .eueozm . _mem _m e
ooimz_ a1Joo_zm ocze ~emcze em
.ueozm . _o caooimem .e-mo omi- g
como a .eueo ao_i. aem_ .ea_em
a-oo. z comoa_- .ea. .e-moaem
a+_zemzim . aem cvemi. m com1caooio
_c_e+ com1a1Joo zuzemoiio z:_ .e-i
aem omoeoi_iaeom . .:em om
oo _m e o_ _.ce:iaeom .
o.~ coe.eoo:1ooimueJo .
_oem
ai.~o:1o ~a ~:meoicma o-_i
amoio cmmiem , ooomem ..
~a - oe-_ z _._-m zo_io
_ocoe_ _ o:1ooio g.eoczaem
oeuia: ~a - oao oai, zo.eoi
ocoe~.ozeoze e zo_ oreoiaem
o1J. e _ o:1ooim .oo a,
oimo a a+immm_o omem oo.
_aemo cao_io _ o:1ooim .eueo
a-omem , vo.a mi.eo a-omem om
cao.a-i, .ce:oi .e.i. , coe.eo :eaJ
a-i, vo_- oeo. a-i. _o vo.
_-o oo .eueo m~i. . .oi omzo
.o.Jm o1ai. . _ o:1ooio aozei
.iim eim oeuem o- o-. ooa mc
.e-a _moem gme.o1oi, _o .o _moio
aozei e amaim .
o.~ coe.eoo:1ooim oae
_oio ouiai. em _m ma zeaecze _
:eo.mi- ~emi
ai.~aJ_e-ao:1ooio, .imo ueoi
o:1ooio ooicmoe ioiem_o . _om e
e omoezem . ooc.em oaeoio _aco.
.imo ueoi o:1ooim e oezoem_o .
coe.eoo:1o voa1zeamzm
_cq.coe- .m o um_im guiaeiazei
.iam ooamm .. _m ooimio ma
o oooe 1oiio .iio coe.eo o:1o
.oi_iamm . _o a-oo vo.izeamo
.~ -i.e.iamozem _c_e. ammmo _o
o-aom. o1J. .
o.~ oee.a m~i. o:1ae.
ai.~_oio .mi-o omoi_i. im .
_o a .oo _o gozem . o:1aezei .+J
zmim zeeJ .o ae, :t++~o oioimmoio
oim m~i. .o ae,_oiom ez.i vo_io
oim m~iam o:1ae, ooomem
_m .ueo. oo ao aiaemo ao.
.oi. im , a-oo o:1o .oiameo
oio _ o:1ooio .o cam1ai aeo,
oo vcom- :1oc:emimo a-oo
zo_imeameo g:.zm .
o.~ omoeozei, _ czamio __ guiaeia
:m. _oeaemm .oecze
ai.~guiaeiazei :m. emzim .
oo..a oe-.eo c.em e
:m _ o:1ooio oozeiim eim
coe.eoo:1ooaoi. _+oi e.e-
.o a. _m _m ei-o m~zem .
oiaa e ~a m oo. ice-, o_ia
zacoe- e.e- oiJmoice- _mJ aivmm
coe.eoo:1o ameaem: ~a ioe:oim
oizema_io _aemime-i coe.eoo:1ooim
gme.o g~i. .
.ioazme a. zmme c. uo amme.......
Spiritualism
ArmnId
Bharath
Dharshan
`mcX Zi\w
For the suffering man, tired with the constant striv-
ing for sensual gratifcation, pricked by thearrows of
desire, the only source of peace is to immerse himself
in the ocean of stories narratingthe spiritual adventures
of Lord Krishna. Indeed the Shrimad Bhagavatam says:
True speech is only the one that sings the glory of
Krishna. Only those hands can be called hands which
arise in the service of God. Only that mind is worthy of
its name which contemplates on Him who abides in the
hearts of all creatures. Only those ears are ears which
listen to the sacred stories of Krishna. The head justifes
its name only when it bows before both the moving and
the unmoving forms of the Lord. Only those can be tru-
ly called eyes which see God everywhere. (X.80.3-4)
One such story is that of Sudama, a friend of Lord
Krishna. The Sanskrit word for friend is sakha which
holds a deeper meaning. It is composed of two words sa
and kha. Sa means together and kha means renown,
suggesting a pair of friends who are renowned togeth-
er; for example Rama-Lakshmana, Krishna- Arjuna,
Krishna-Balarama and also Krishna-Sudama. Sudama
was a wise Brahmin who not only had a deep theoreti-
cal knowledge of the Vedas but also lived according to
Vedic principles.
Though he was a householder he made do with
whatever came his way and never made any efforts
to acquire anything. He never asked anybody for any-
thing. He would eat whatever anyone gave him and go
hungry if no food came his way. Very often he would
have to go hungry for long stretches of time. Conse-
quently, he became so thin that his veins started show-
ing up prominently. He never had anything decent to
wear and dressed in rags. He was a true avadhuta. His
wife, extremely devoted to her husband, lived in the
same condition.
Friendship with God:
A Case Study of
Krishna and Sudama
Nitin Kumar
Whenever anyone gave them a little rice, she would
cook and serve it to him at times going hungry her-
self. This was how they lived. A time came when they
had to go without food for several days. His wife, not
anxious for her own personal self but extremely con-
cerned about her husband, requested him in a sweet
voice, even though her own body was trembling with
weakness: "Lord, I have heard that Krishna, the hus-
band of Goddess Lakshmi, is your friend. Please go to
Him for help. He is the only refuge of saints. When He
will come to know that you are a householder but still
struggling for a few grains, He will defnitely give you
suffcient money to make your ends meet. He is living
in nearby Dwarka only. He is so generous that He gives
away even Himself to devotees who remember His lo-
tus feet. Will not He, who is the father of the whole
world, confer worldly necessities on His devotees,
which are negligible compared to the spiritual boons
He blesses them with (and hence easily given)?" Su-
dama was disinclined to go to Krishna for any material
gain. He was convinced that the Lord was omniscient,
Bharath
Dharshan
`mcX Zi\w
all-powerful and supremely compassionate. "My condi-
tion is not hidden from Him," though Sudama. "He must
be feeling that this is the proper condition for me, so we
should be pleased with what pleases Him. We have no
need to make any direct efforts." However, along those
thoughts it also occurred to him: "I dont have to ask
for, nor take anything from Him, but if I go to Dwarka I
will have the good fortune of seeing the Lord. What big-
ger gain can there be?" He said to his wife: "O blessed
lady! Since you wish me to do so I will go. However get
something for me to present to Lord Krishna. It is not
proper to go empty handed." His wife was happy to hear
this, but from where was she going to get something
for her husband to take as a present? She went to four
houses and brought back from each a fstful of pounded
rice fakes. They were respectively red, white, small
and big. Four fstfuls of four kinds of rice. However,
there was no option. She tied them in a tattered piece
of cloth and gave the bundle to her husband. The great
Brahmin Sudama set out to Dwarka with the gift in his
hands. His only thought on the way was: How will I
receive the darshan of Lord Krishna?" When Sudama
reached Dwarka, he was amazed to see the grandeur
and luxury of the city. Krishnas palace was protected
by three layers of garrisons. However there was no re-
striction on saints and Brahmins who had free access to
Krishnas residence, which was surrounded by palaces
belonging to his sixteen thousand wives. While entering
Krishnas inner chambers, Sudama felt supreme bliss
(Brahmananda) as if he was merging his individual soul
into the Supreme Soul. At that moment Lord Krishna
was seated on the bed of His wife Rukmini, who was
none other than Goddess Lakshmi. As soon as Krishna
caught sight of Sudama He put Rukmini aside, jumped
off the bed and came running towards His friend.
He caught Sudama warmly, embraced him and said:
"Friend! Im meeting you after ages! Where were you
all these days?" Lord Krishna, who is the reservoir of
all the pleasure in the world, Himself experienced great
pleasure on embracing His friend! Then Lord Krishna
washed Sudamas hands and feet with His tears. Shri
Krishna is a staunch devotee of Brahmins, who are of-
ten referred to as gods of the earth (bhu-devata). Indeed
luxuries and wealth are appreciable only when used in
the service of the poor and the learned. Actually, both
the poor and the learned are forms of the Lord only, but
the learned person has the ability to create thousands of
other learned persons; therefore, service to the learned
is of special importance. Hence, we too should seek
out learned Brahmins and facilitate the protection of
Dharma in whatever way we can.
Krishna then arranged for Sudamas bath and
wrapped His own pitambara (yellow cloth) around his
shoulders. He gave the Brahmin a new sacred thread,
applied sandal paste on his forehead, and served a de-
licious meal. Then the Lord made Sudama sit on His
own bed and worshipped him. The goddess of fortune
Rukmini herself personally began to fan him. The oth-
er women of the palace wondered why Krishna was
so eagerly serving this poor Brahmin who was nei-
ther neat nor clean nor dressed properly; but with the
grace of Krishna they immediately understood that the
Brahmin was not an ordinary being and must have per-
formed great pious austerities which had earned him
the special affection of Lord Krishna. Later on at night,
Sudama and Krishna held each others hands and be-
gan to talk about their early life at their gurus ash-
ram where they had lived and studied together. They
sang praises of their common venerable guru who had
imparted both knowledge and wisdom to them. They
felt supremely blessed on having shared those precious
and enriching moments together at that hermitage of
learning. Thus they passed away the night in reminis-
cences. Next morning, when it was time for Sudama
to leave, Shri Krishna thought to Himself: "I must re-
spect the detachment of My Brahmin friend. He is an
ascetic who desires nothing. He has never worshipped
Me with a desire for material beneft. Nonetheless, his
wife hopes to get relief from their extreme poverty and
it is my duty to look after those who are the depen-
dent of those who depend upon Me." With this in mind
Krishna asked his friend: "Brahmin Devata, have you
brought any gift for Me?" Sudama felt acutely embar-
rassed. He tried to hide the small bundle of four kinds
of rice fakes because it screamed aloud the entire his-
tory of his poverty. How could he open it and offer such
Spiritualism
ArmnId
stuff to the Supreme Lord? Bhagawan Krishna abides in
every heart and knows what goes on there. He snatched
the little bundle, dug into it and put a fstful of the rice
into His mouth. He was about to eat more when Ruk-
mini Ji caught His hand saying: "Wont you let us also
have this Brahmins Prasad? By accepting one fstful
you have already given him all possible wealth in this
world. If you eat a second fstful we will all have to
go to his house to serve him." This indicates that when
food is offered to Lord Krishna with love and devotion,
He is pleased with it and accepts it even though it may
entail an effort on His own part. In the process goddess
Lakshmi becomes so obliged that she has to go person-
ally to the devotees home to take care of him and his
circumstances.
Despite all this, Shri Krishna sent Sudama off emp-
ty handed. During the journey home Sudama began to
think joyously: "How much respect Lord Krishna has
for Brahmins. He embraced a sinful and poor person
like myself and allowed me to touch His heart the
same heart which is the abode of Lakshmi. Not only
that, he made me sleep on the very bed that goddess
Lakshmi sleeps on. He pressed my feet with His own
hands to serve me! I thank Krishna for not giving me
any wealth. This he did for my own beneft. He knows
that when a man gets material wealth he becomes in-
toxicated and forgets the real wealth which is devotion
towards God." Sudama walked on towards his village,
blissfully engrossed in such thoughts. However when
he reached near, nowhere could he see the poor village
he had left behind. Instead he saw a fabulous city with
big houses and opulent palaces. He thought that he had
lost his way and mistakenly drifted back towards Dwar-
ka. He was trying to sort out his thoughts when he saw
his dutiful wife, beautifully dressed, coming out to wel-
come him. She was laden with ornaments from head to
toe and was accompanied by a band of musicians.
Sudama understood that it was the lila of his beloved
Krishna and thought out aloud: "Just as the clouds
shower rain while we sleep, and depart silently, so also
my dear Krishna does not allow anyone to see that it
is He who gives." This actually the proper method for
doing dana. The more secret it is kept the stronger will
be its effect upon the inner self of the donor. Sudama
remained immersed in the supreme bliss he had always
experienced. He remained detached all his life, and used
all his possessions as if actually belonging to God. In
the end as a result of his Bhakti he attained the Lord.
Bharath
Dharshan
`mcX Zi\w
z.emi~mmim .o omoe_io
c.~ozeo _o _m c.eoi.eo oo_
mi~zzem. z, aJr, me., ooi.,
mezom, ..ezm, amezm, .1ezm,
.1a~mm, aoai (m:i). _oio
.1ezemoem .1a~memoem gm
.J_emoe. aai_m o.emoe_em.
_meo _me omoe_c- ma cmea
o em zeozeim. goiaoio
oim, aee:.oiooim, oiio oim,
oueJriaoiooim, oo _me cmea
oae zeozeim.
.izeooim a~m.a o~-zi
oiuiio ce.im1 oaooio oJoeoiio
a~mm omoez-oo. _me
aee:.c_ o.oaJoaem g ~:mem
orzeJa __ia_oe, aemiaeaeme-
a_icoe+oe, c:e.iazeJa om oaie
ueJriao- omze v1mi.. _memc-
zmio om .aiice- mi_m ~:mem
. _memc- _me ~ac- zo_io
_c_e+ vmi. oioa. .1a~mm voio
_m ~eooio zeozm ~eo1J __i-ome
oouia .eueocoe- c:eacmemmze,
.1a~mvoie, a~me~-zie
gce~iam. oeio moeo~-eo_
_.meo_ . _mem caoeeuoio
z+am. .eo_e_, __i_oicmo,
__o1J oicmo o-i oicmooio .oz
o_oizem _o ~:meoieo oJ_iamo
om omeiia.
a~mm voumze zuim
a1me:zeim mmemooim_ oimo
gJ~e-zei gce~i.mm. cao.
omeiaa, m1-im meoima_ z .mo
..a, ama. oeim. .eo oio.a-. m.
o-i.-aa oo a~mm aemm1ma.
oooziam oimo_ei zeom. or-
~eooio aemiae aemeJ a~mcm
euiazec- cm~. ai _ oimo
c.e~eeoa. o-omm. ~:mem oez.
_.i.aem_ v1mio om e .mzem.
z.e~eoauio oueJziae am-
aoeo o.zeoia_ .eaemi
oai. a~mm, eaoie .ooa
czea ae-o a~mm, ooe aJr
gomev caemi
oiooe a~mm, v1miooio ooia
omiem m. o1i cm~_me
ocoe~coe- e .aiice- omia.
evemicm, .vc-,o..cm,
zamcm, oc.eocm,
o..eoi-, ceoemicm oocm
, c:e.iaeoeucm, coe_ic-,
~ammoe ~:mecm oo e.e-
e.e- cm~.. oo_me cm~_
~:iei g-io1Jo. em .aoimaeo
.Jo1ai.. :amv1miooio :mim
zo_ooia :oaim ooai a~mm,
o..eoie oo1Joo ooezemio aeo
a+ai oiai. a~mm, oooei mm
om amo~iom..zeoi. .i..emo
oi~o mui. a~mm, ae_izJqoze-i
a~mm c:e.ema~mm c:e.ema~mm,
__ia~mm zo_io a_iacme. __ia.
cmo cmmcze za_e _m .oeooim
_-iim __ia_m oo _oo
mJ_i.em zoimim _ aeem
zmimJ_o.
~:mem ocme- ao_-mmJame
oo:. meimiooiem ocre-e_
a-iae_mo. oe.:oio mocomc-
comaic- _ezo .ooei voi.
a~mo voozm_im. g ~:mem _me
_-m oioa oioam. oioa .oozei
eceoim ooJm1ozeiiam. g
.zeemim oo:. _memJa
_m _meazeoea _ a~me~-zi
cmeaoaeiia.
Bharath
Dharshan
`mcX Zi\w
Spiritualism
ArmnId
Views
hoWw
The history of Science has always acknowledged the
great contributions of the Indian civilization to the ad-
vancement of Science and Research around the world.
Today, our Nation is slowing down in Scientifc Re-
search and very little is being done to encourage young
minds to take up Scientifc Research and to aim to be-
come Scientists who will contribute to the Scientifc
temper of the Nation.
World over, the Scientifc community is engaged in
research to enhance / fulfll the ever increasing materi-
alistic needs of the world. A radical change is necessary
for the Research community to concentrate their efforts
in the upliftment of the needy in the world. For this
change to come about, the children need to understand
the contributions of our ancestors in the feld of Science
and Scientifc Research and ideas.
Over the years, a conscious effort is being made by
right-wing activists to over emphasize the Science re-
lated incidents mentioned in the Hindu scriptures. This
has been criticized and often rejected by the scientifc
community on the premise of not encouraging some
radical thoughts.
Even a casual study of the Hindu scriptures will be
surprising to Science students for the similarity of the
facts mentioned in the various slokas and stories which
are quite relevant to the recent discoveries being made
in Science. So, were our ancestors more advanced than
us or were there Rishis who could see the future and tell
their generations of the mysteries that lie ahead. Our
Puranic or traditional stories are often treated as fction
and sometimes as simple literature. But the similarities
are too evident to be discarded.
Often, the repeated mention of fying machines or
vimanas in many stories leaves us wonderstruck at the
great insight they would have had around 2 BC or even
earlier. Arjuna is averred to have fown across the Hi-
malayas to a land farther than that called deva-loka.
Further references are also there of wars with men in
kavachas or suits and even of a fying city! The Vaim-
aanika Sastra of Maharishi Bharadhwaja gives descrip-
tion of aircrafts that are much more advanced than our
present generation aircrafts.
Building our
Scientifc Temper
Some mentions in our scripture of the massive ex-
plosions that kill scores of people may refer to nuclear
type explosions. The Mahabharata war is said to have
exterminated over 1 billion people in a matter of 18
days. Massive light and heat waves are said to have
been created during this war.
Also intriguing is the mention of cloning type in-
cidents in Srimad Bhagavatha and the Mahabharata
as well. A process of Mantha is mentioned where a
baby is created thru a non-sexual process. The birth of
Kauravas is a process yet to be invented where a single
embryo is split into hundred parts and grown outside the
human body. When it was told that Abhimanyu learnt
the technique to enter the chakravyuh while in the
womb of his mother (she slept off and he couldnt learn
how to get out), it was belittled. Today, researchers say
they are on the verge of proving it that it is possible.
The Ram Sethu is a wonder by itself that proves that
there was amazing skill in civil engineering available
during that time. The building of the bridge details the
design of the two architects Nala and Neela. The role
of the vanaras and the minimum time taken to build it
may be debatable.
Organ transplant is something that has found mention
numerous times in our religious texts. The most impor-
tant one being that of Lord Ganesha. But the transplant
of a complete head including the brain is something that
Views
hoWw
modern science is yet to experiment upon. You never
can judge what advancements the future holds.
Thousands of years after the Mahabharata was re-
cited, we have now perfected live telecast across the
globe. Lord Krishna enabled Sanjaya by giving him
the Divya Drishti to narrate what was happening on
the grounds of Kurukshetra to Dhritarashtra, who was
blind. Sanjaya was able to watch the happenings on
the battle felds as though he was seeing it live on a
television.
Time travel is another concept that has found nu-
merous references in the Hindu scriptures. When King
Raivata Kakudmi went to meet Brahma he found that
108 yugas had passed on his return to Earth. Each yuga
is classifed as four million years.
The river Ganga is said to reach the Earth from the
Stars. It may be probably the frst reference of some-
thing coming to the Earth in a material form. Up &
until the 18th century, modern Science was not even
aware of the Meteors or light from the Stars reaching
our Earth. The Hanuman Chalisa even mentions the
distance of the Sun from the Earth using calculations
of that time. It was then said the distance was about
1 Juug = 12000; 1 Sahastra= 1000; 1 Yojan =8 Miles.
Thus 12000 X 1000 X 8 = 96,000,000 miles. Which,
today modern science validates at 140 million kilome-
ters.
So if all this technology did exist, where did it all
go? If a war broke out today and it turns into a nuclear
war, what would be left in todays world as we know it?
Will it end up destroying each and every technological
and civilizational progress mankind has achieved till
date?
It is important for any Nation to keep its scientifc
temper alive and to pave the way for its enrichment and
development. While the mention of astonishing scien-
tifc proof from scriptures can act as a catalyst to spark
the minds of younger generation, an active role in the
promotion of science and scientifc research is needed
from the Government and Society at large on the whole.
NGOs like Vijnana Bharati and Government establish-
ments like Department of Science and Technology have
a great role to play this awareness and research cam-
paign.
Reshmy Krishnakumar
Answers page - 24
Learn with Quiz Master
1. What geographical entity starts near the border of Gujarat and
Maharashtra, south of the Tapti river, and runs approximately 1600
KM through Maharashtra, Goa, Karnataka, Tamil Nadu, and Kerala
ending at Kanyakumari?
2. What will be tested in an Ishihara Test?
3. Kabaddi is the national game of which Asian country?
4. The International Designator, also known as COSPAR, is an interna-
tional naming convention for what?
5. Name the Iranian-born mathematician who has become the frst woman to win a prestigious
Fields Medal, popularly known as the Nobel Prize of Mathematics ?
6. Angadias, the traditional and unoffcial network of banking and courier services, is the
backbone of which industry in India?
7. Which day is observed as International Day of Charity by UN?
8. In 1965, for what extra-ordinary sporting achievement was an entire team conferred Arjuna
Awards, a unique situation in the history of the awards?
9. Which American ornithologist wrote the book Birds of the West Indies?
10. Where is the headquarters of Kerala State Farming Corporation located?
Spiritualism
ArmnId
e .e.i .meoi zme_i- oica.
oeo_ aee , mo ,m1- , oJ_,
_m~omo _mimio eoi oioam.
_oio ecemio ooicmoe
:m~coe~ m._m . oeoczo
oaiom, oca-im eo oicm
(.e.i +/) ooamozem
aee .ia om mc_eoia_,
oaoia mc_eoia_zm e _moio
oJazim . cmoe 1oiio .ioi. eo or-
.m _ aeea.a om- aioio_
miaoi_i amoio .mi. mei. aem
oe a- ooamoei amaeae. omJ
or- .moio oim me~ co-iem
_m eim aememuiocme. go
me: oeo . .mi. c.Jo or-
zoo oii. ooam. mo ,m1- , oJ_
_mimio oica.i ammJ g
oica.oim om ~e:zei zeoa,
me~zmeem o~ -zmeem
oozeiom oo~mi aa cmm.
_meo m_uia oe uema_-.oo
.meoia. _m a-oo meiam
emem _m~omo c.e_ioia.. .mc_e+
aoa_-e o.oa_-ce oeu1o
mmoio_, z .m oe.._-
orJqoem, o.oicoe aomicoe
oomeoi cae -eJv oia aeoei,
_o .cevo ~emiio m~i a _m
c.em coeaeo, oo c.im ~e-
c.im zeozm , aia_- c.io m
oe .m c.e_ioia_ me. gm.oio
.ia aim ecme cme .me:o
.i. gJ. a~ mazeJ
c.e_ioia. zeocz e .e.i .meoi a
gm.z_. _meo .m oica.m
_m~omo orio aia+ aaem
.mc_e+ . mo . _oio oim moo zei,
_m em cai_o, _meo oezeo
om ~coe-, o.o~ -ice-
coeaiaemm e oica. zeJzm ~
e.i mi.mi oume ~J zeJa .
_o .oezemm, .m o~ -_-eo_
___m+iemmz_ ..mm
aemeaem_ei ca mm .evioem-
oo~m_ eaomem _ ~oio
o-io ueo. e.imi.miio oim
oza me~zecme o~ -zecme m~i amo
_m o1zeoi amoio mi.mice-_
or- oz1.o _o .eueozJ.i am.
.io .ic.eui. eo oica.aJa _m
a-oo me~ ooaio, ooc.em
om .m o~ -_-oioze ze oi
a.zeJzim .
.ie, o-J. e, o. -acoe-
o1Jaem ma zmoiJoi oz1.i. eo
Finance
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.meoia.a _m ouia
cozmeameo, ~eomiaoooim
~e:zeameo _.ioze e
oica.zeJzem e.i. ae.
oezeo aoice- a io.zei
zo_imeameo, omo.aei
azce- aeoii ameo a+im
_oe .meoi a uzei
e.i mi.miio oica.i ae. e
evoim oemoia .ce:oi-
o-io ueo omem ~JzeJa
oozei ao_ o.iaa_ ooamo .
camoio .oioei ouiaecz
oJaeim oo~em.Jm ze o_io
.o1aJ_i. aem _m a-oo
cozmeaio o-Jm cozmeaem
c.eamoze czamem e.i
mi.mi. oemoia, memoeia, miaoo
czama_io e mm aoi. .eoio ~eo
ecme. _ ooamze oe...
.meoia. .zemui .cevo_-omem
.zi aaem cmmo .
e.i mi.mi_i_ .ie ooicme
zeJoiJcq.cze m~i aeoo, gm.ze
o-.-iaz__i goicm a
g oz1.i am _m ma ze
uemim eoozem e.i oica.oio
oim .mc oai oiJomo . a-eo
aoac_ec-e o.oac_ec-e e
o~i.e c.eoi ae _mm. eo, .m
oao uema_c- o-io ueooio,
oc e:: _m .oa aem omJ
oio oe._-oa . . _mmm
e.i mi.miio oica.i am
_me:.i am .meoia. e o:1ao
~J caeacoce, oi.a oam_
aeeicoce oz1.i aa. omJ .ie
zeJoiJcq._ gm.ze caa_
o-.-iaz_ aoi. .oa o. oi.a
.emaJm oiJaoze _meii am.
.m .oomzo aeea.a oozei
~J caeacov o ue.o omm ,
z .m aeea_ ~J caeacov
o ue._zei aeoio _J_izm .. e
_m. gJ. _. a comi: o oam , .i.
_. _o (c.eJ c.e_ice _mmo zm
o a1) oam , m1ze oam , c-mi:
oam _mimem e.ime.eoio
_J_-moioei gm.z_o . _m e
oama_ e oc.aim-om
o-meo_ oa .m aeea_
ooamzm . o-.-iaz_m e
.Joieia+iaeo emmoeiom
e.ime.e o-oemmoem .
ozio .o1ace- .m .maeoeae
_m uemio _-o .e-eoii aa.
aeei: , _m.eo -a .J, ecezeao,
_.-i., .eJz o-i czama_im
.a zeo-ioo oi.a o.i.iomze
.coe .oiocae mmi amoia.
oia-o e c.eJ c.e_ice _meai
mim aocme. mea mima-cme.
mioaa . m _m ooo zoa
.i-i. aem o-J. ei oica.i aa.
miv ooi. .io.....
Finance
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Spiritualism
ArmnId
Seva Darshan celebrated
Daiva Dasakam centenary
The 100th year of the hymn Daiva Dasakam written by social reformer and spiritual
leader Sree Narayana Guru in 1914 was celebrated by Seva Darshan at various centers
in Kuwait. The poem written in the form of a prayer is more philosophical than spiri-
tual encompassing the concepts which are applicable even now. The function organized
to celebrate the centenary at Abu Halifa and Abbasiya was presided by Sri.Vinodkumar
and Smt.Prabhavathi respectively. Dr.Roopesh delivered the keynote speech highlighting
the teachings of Gurudevan and the signifcance of Daiva Dasakam. Ladies and Children
recited the hymn at the function. As part of the yearlong centenary celebration, Seva Dar-
shan will be organizing similar events at yet more venues.
News
hmI
News
hmI
Spiritualism
ArmnId
News
hmI
Bala Darshan, the childrens wing of Seva Darshan celebrated the 68th Indian Independence day at
the Indian Embassy, Kuwait. Witnessing the Flag Hoisting Ceremony which took at the Embassy prem-
ises, children of Bala Darshan paid tribute to those who struggled for the Indian Independence. After the
fag hoisting, Indian Ambassador to Kuwait H.E.Sunil Jain read out the message of Honble President of
India which was followed by a short patriotic cultural function. Bala Darshan and Seva Darshan offcials
accompanied the children. Dr, Roopesh addressed them and delivered the message for the day. The chil-
dren were excited at the patriotic experience at a country away from the motherland.
Bala Darshan celebrated
Independence Day

SEVA DARSHAN

_meZi sshv kzmX{yZn\w BtLmjnp

tkhmZi sshns nIfpsS hn`mKamb _meZi `mcXns 68maXv
kzmX{yZn\w Cy Fw_nbn BtLmjnp. cmhnse \S ]XmI Db
NSn kw_nv nI XfpsS cm{ns kzmX{yn\mbn
{]hnhtcmSp BZchv {]ISnnp. Cy m\]Xn H.E.kp\n sPbn
cm{]XnbpsS ktiw Cy kaqln\mbn hmbndnbnp. kmwkvImcnI ]cn]mSnbpw
Actdn. amXrcmPyv \nIse tZikvt\lw \ndbp Acon H
kzmX{yZn\w BtLmjn _meZi nIsf tUm.cqt]jv A`nkwt_m[\ sNbvXp
kwkmcnp.

Kuwait

SEVA DARSHAN


kwkmcnp.

Kuwait

SEVA DARSHAN


kwkmcnp.

Kuwait
News
hmI
Spiritualism
ArmnId
Art &
Litrature
IekmlnXrw
Art &
Litrature
IekmlnXrw

.izeo.mia_io
mimmme omia_
miiaoioa .a.
oi_ ze-imi_iam
emoe_im eJra_e
.ommme .ei_i o1
.+ooioa .+_me
.oiamem aem am
oemczoi zma_imme
o+aio .ee
mi_a mmim z-iimoem
oi-azoioam
oo.a_zi-meoei
om.ma. oza cmmi
ca_za.aece~iaem
cammzee .ecmem
:1oeavmi oi. mi.
ozoomoe-im z.iz
.emiac.eeJrae
co-ioi zecmm1o
oe+ommez1oe_io
Spiritualism
ArmnId
Quiz Answers
1. Western Ghats
2. Color Vision/Color Blindness
3. Bangladesh
4. Satellites
5. Maryam Mirzakhani (2014)
6. Diamonds
7. September 5
8. Winners were the successful team of the 1965 Everest expedition led
by Maj. H. P. S. Ahluwalia
9. James Bond (after whom Ian Fleming named his spy)
10. Punalur
mcmvoo1 ~eouim1 oo.ezc_ comi
cae-i cae-i m1im oec v:voo1 o1 moa
_moom .izz.m o za-mievio mio o.em
.imozo o: ome_io om .eoocev..voo1...v:voo1..
::e zoe .im oooi ooia. .m.1~meia.
a_m z_1:eozoiJo zue oea-ce...voo1..v:voo1..
oe-.m1, z:_am1, .e.oimeimi .m.oeioi,
_~izoiovo.vioumi c.eamioe.ioi comi voo1:v:voo1..
.a i.emioi oJeo1c mi~m.emioi ma z1 o1c
aoioeioi mioe o1c ozoooai- oec voo1..v:voo1..
v1miozca, oim.v ae , zm com1 oim z.iz ae
oim-izmio .me-iecm oJm czeam oec voo1.. v:voo1..
Art &
Litrature
IekmlnXrw
Rakesh was feeling irritated at all the Mahabali
pictures and Onam songs flling his timeline on Face-
book.
What happened dude? What makes you so irritated
on facebook?
Rakesh was surprised to see Arun in his room.
Hey, how come you are here now?
Just like that. Thought of visiting you guys and
wish a very joyful Onam
Come on; now dont start with the same story.
What is with this community? Every time this festival
comes up, everyone goes hyperactive. After all its just
another day. And in this part of the world these celebra-
tion series goes all the way till Christmas.
Whats wrong with you man. Its our traditional
festival and we should be happy that we have a chance
to enjoy it here.
Am not against any tradition, but this cultural for-
mality is too much. Every year, the same story. Pappa
being part of some committee in his association would
have meeting after meeting fnalizing the programs and
guests for the occasion; and of course, the competi-
tion to make long speeches. And Mamma, she needs
the whole year to decide which new saree to buy and
what new ornaments she could showcase this season.
Then there is also the big responsibility of Anjus dance
events that would be presented on stage. I just cant
fathom the idea of Malayalee expatriates becoming so
sensitive about festivals. At times I wish I was not an
Indian anymore.
But this year, things are different. It is the Holy
month of Ramadan, Rakesh. No one is allowed to eat
and party during this time in public and most of the as-
sociation members are on vacation.
Thats the best thing this year. Thats why Pappa
is at home and Mamma is having enough time for her
TV serials
By the way, where is Anju?
Hey, Its Onam!!!
She is enjoying the last days of summer vacation.
Gone to her friends place and will be back in a day or
two.
Ok thenSee you laterand a HAPPY ONAM
Rakesh got from his usual movie and play station
schedule. There was nothing new to be done at home.
Everyone seemed quite depressed.
Next day morning Rakesh woke up feeling quite
happy. He couldnt remember what dream he had but
he knew it made him happy. Trying to recollect what he
saw, he realized it was a dream with the whole family
enjoying a good laugh and having fun.
Hey!!! Its Onam.
He snuck up to his sleeping mother and woke her
up.
Mamma, get up. Today is Onam and I want to cel-
ebrate it with sumptuous Onasadya.
His mother was shocked at his sudden interest. But
she realized what his dream was once he explained the
joy he felt. They soon woke up his father and headed off
to buy vegetables and provisions and to pick up Anju
from her friends home. The family got together and
helped each other in cooking. Once that was over, they
all had quick showers. His mother took care to bring out
their festival clothes and have them pressed and ready.
Rakesh and Anju quickly planned and decided to have
some entertainment for the family before lunch.
Happy Onam!!! Hey whats happening here?
Oh! Arun you again! Its a dream come true for me
dear, Come join us. And please dude, take a family pic-
ture of ours in this ambiance
I am sure, thats for your Facebook profle, Rakesh.
You too..
All laughed at Aruns comment. Rakesh felt like he
was replaying his previous night dream. For the frst
time the whole family realized that here lies the joy of
such traditional festivals which brings the feeling of
love and togetherness among the family members.
Bala Lokam
_metemIw
Spiritualism
ArmnId
Bala Lokam
_metemIw
ocr... zecmmi mcme
_oaoio oim aimJm e-i mm
c.eoi. .
mmcm e... __ec+ mmic.ei.
oc e... _m mi_i aeaoco
oicme-ee .oa, ai-moem
a~ -zei...or a emm
mi_i. mJoezeim.
...._oiic_e o-oaem zea
czeo....
oom .eom a-i. mom1Joc_e.
ooieo ai-moic_ei. _m e
oicmemoimom om .va_ aemmeo
om- oamim. ooimeo
ocq. _+m_zm oromem
.oaomi_o . ema- .-iemo
mm . omio ai1-m czozmzea
ei or- m1icm a a-mmm
zecmmi aemm _maoi _ooe_ei
aeoii amoem _miic_e. _oem
am co...
zecmmi aemem _oemcr...
ai1-zeam. ema-.-i czozm
.o. oJ_.i_eai .aiic. eme
mm. _mem o1 ai-moiicm ... czeco
oco~i. . oim oo_mea amc_e.
ocoe~zei. e.e-i~ -_. .eozea
a-i. _m emc oo:.i. ie c.e.
oezim , o1 mi~zi cam. o-o emoio
m1m m. oc_e oza aeme.
ga oie.oei. _oi e aem
aeoiiam.
o-o mJ~m zecmmi aemem
a+iaim , ooio-o omm. oo
mJ~. .mo a+ia. ao. a-
zoiJmc_e. g oeo.oim-iii am
omm mi.emo _.ae_em a+ia.
ei am ocq.o aemem a+iim .
e .ca oo.oei om .va_
mmami ocq. z-mmeme. a_m
.oizim eoim cmea. ooeaem
_oimeim _meacze ooieo
.eJoi. .mm. _ oa.zeo
a_ie-iim, coc me coc c.e _m
zeo .ioi. v1mi. .va_ om-
caz.oioei a_im_e+i.
aemmim .emomeo. a__ozim ,
.ooe+i. a_ocz _m . :meiocze
.i-i. .oice _m . ooia
e~ -1aezim . .i..1mozim ,
zeo~:_im , moooo_im .
oo_ e aemoim
omJ_o zoia_ c.oiemco zecmmi
emoe_imoiimo .
oam.o ._oco a aem
ai-am m_m ._izoim
aemimem _aemi-a. o a_io
oim z-iocme. eo. .iazei
_aeo .oio_-. emaemzei
~ azo .+mJ
Sopanam - September, 2014 31 Sopanam - August, 2014 31
Bala Lokam
_metemIw
_moim go o-e_. ocoe~aem
zoizoa. m1-a.a zoima. _m eim.
_aeozoio. aia_- a._.
.maia. .e.e-i _aeme-i.
gmaia. oemo meo zm. a
_-eo zo oi. . _aemio _i ame_
mmi. eic.~ oiiamcme. m1m
oco aemoi. amio-iim-
e-ic_ea. ooem zm. a. eJrm. oe.
zoo _me-i g .+ _ma
omem _aemi-em _c_e+ o. .m
_.ce:i amo . c.aia.a : +t m_ei.
e .ca a~ -_e-icm oeiooicm
a.aoieo emo zma. o. .o
cme-mmea. _oi zoimem aoo
_m .mm .oaoem . .aii.ii. -o
.+ aoim o ueoo _c_e. . eo ia
aoimem . _aemio .iece _m
o. .mom go _me-i _o_ mo.
_mi aia. g-mo coeaioioa.
e, _, zoai, oe_ a-i, cae-i, ....
.omim coemmaim zaiozaio
.oa_i. c.o m. a_i a. coeoam
-1zio a_ieaem aioam oe-m
c.mioem c.o _m .oa. .o
c.em. coe -1 viacme. gcm.coe-
c.o o-i. .ei a. emim o-m
.oa_i _. a mi.m o-cme.
zoiea. aiaim a-macoe-
o.oaze zome em_oa.. aczm
.oa_i...:
oo oiz_ .+ m1-im eo
o-mio oem. ooio oemm.m
m1oi_ meo. omi- oeaimi _m em
oimim emoo __. aa-azem .
oo_io e mmr za_, ai+a
.e _io ze mm r. .imc_e.
z+mea. z+m_ oemoicm a
.oie m_. e c.em. aaiaa.
o1i m_ ooi_i a. oemoimioi
oim z+m_oim a_i _io zoaem
a+i z_aem zoa .ema
z+ai .ooa_imei .oio .mi-.
omm e oe-iiooimem .oi. -aa.
oozi-moiozm. moio .ema
z+a. .-iaeo m1io ..mmeim.
a+ia omm oim z+aem omi-oimem
.ema meio . _omm or. _o
oim z+a _m cze_- c.eooio
zm.io e oizi~
a+i. omi-o oe+o _c_e.
mioa.em . a_- m1-._- g
aim oamm1-a_im aemia_meim.
_m e m1-a_im e-i o-m aomim
aomaeo _c_e. m_ei. coemmaim
ameimim oe. meJoa o_i o1am.
_omm oza om ~:i_ .a.
mei .mi-e, cze. .oa. oo_a_
zo om z amiem ai .omo . .
.oi aem gJa ozzim . coeme_io
oim cmeoia_io mm .mio .a.
meiem _c_e. .m .mi-mo .
.a_oio .a .mmiu vezio1._
.oiza_zeaei. oo_a_ .oie
.oJ.o o e. c.emeim . miamaio
coeme__a. meimmi. em .a_zi-a.
.emaoim .i.oi om_mim
oiJrmo _ce c.e zoa. zo_m
._izm g .+ m1- oemm eJrei.
_a+ia oio.oi a , ocmoimo
c.ei ..eJ. . iem ommoio
oim e ooaoiJ aiio . oozei
ooa~i _meimc_e. ooim mim
ooiim eim. _meim mma_m e
oim coe_a_ei, omi-mi- m1-a_.
.ema z+ai ooio or- zo
.omimz_ om zai o. i
vzoi zm zea oioi .mi-moem
zecmmi a _m _~ -. oza oo
zoi cze_, .a. mecm. oicmemoio
ocq. om .va_ aemem _+m_.
or- m1im m. or- .a_
ocq.oio e.e- _~ -zea.
emiu om_ .oa zo_imeai. or
.oa om g omoeo_ o-o
omzo a azecomi mm. om
zecmmi mmc_e. or mi_i. mJoeoo
_oemm ema- ma zeam.
Spiritualism
ArmnId
Bala Lokam
_metemIw
Anjali Santhosh
Baladarshan,
Abbasiya
Bala Lokam
_metemIw
Aswathi Santhosh
Baladarshan,
Abbasiya

Sopanam E Magazine Vol 4 Issue 6

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