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കര ടക 1185 / JULY 2010
NAVANEETHAM
Om Namo Narayanaya:
Viswanahanji has been active & guiding us for many years by explaining and answering many of our
questions and sharing his enormous spiritual wisdom with the group. I had the privilege of meeting him in
Fremont temple where he teaches chanting of Sriman Narayaneeyam to many of his students. He also
teaches Shyamala Dandakam, Soundarya Lahari, Subramanya Bhujangam, Amba Navaratna mala, Sri
Rajarajeswari Ashtakam, Annapurnashtakam etc with meanings in English.
Viswanathanji is an extra ordinary devotee & Guru in today's world considering his dedication towards
teaching , Karma yoga and bhakthi. It is a blessing to Pranam Viswanathanji in person as well as here on-
line. I take this opportunity to thank him for his contribution to bhakthi matters and to our group.
May God bless him with Aayur-Aarogya-Soukhyam”
കര ടക - ര മ യ ണ പ ര യണ മ സ
ത ഗങളടടയ മല ങളടടയ ഓര ട ടതലമ യ
ര മ യ ണ പ ര യണ മ സത ന തട . കര ടക മ സ
തടങ യതത ടട ര മകഥടയ സമര ന ത%തങള
വ ശ) സ കള ഒരങ ..
പഭടപ ഴ കന വ ള ന മന ല ന ന ഉത രന വ3ഴന
ര മകഥ ര മട4യ സ3തയതടയ ഭരത ല%മണ
ശതഘനനമ രതടയ സവ തശഷ സതനഹടത കറ ച
ഓര കന. ച ങപലര യ തലയ പത3%
ന റഞ യ തയ ല നനടയ ഓര ടപടത ല ണ
എഴതച@ ട4 അധ തര മ യണ ..
Hare Krishna!
For those of you wish to suggest someone to be featured as member of the month, please write to us at at
gvreditor@gmail.com, also please email your comments, suggestions, articles for Navaneetham to
gvreditor@gmail.com
ശ3ര മസതത .
ര ജ വ ള വത.
ര മകഥ മത പ ടക പ ടക-
പജ ര ഭകജനങതള പ ടക!
രവ കതല തമ ര മMദശരഥനനന ര മM
അലഭതപരഷ ര മMഭകജനപ യ ര മM
അന ഥര%ക ര മMല%മണതസ ദര ര മM
ജ നക പത യ ര മMതക ദണപ ണ ര മM
സഹദജനപ ലക ര മM ക നനവ സ ര മM
കര മക ലവരണ ര മM ലവകശത ത ര മM
തസതല ഘന ര മMധരണ3പ ലക ര മM
തവദതവദ നപ യ ര മMരണധ3ശ യ ര മM
സരവതശ ക ഹര ര മ Mപ പവ തമ ചന ര മM
സ തകതവ സ ര മMര വണ നക ര മM
ബ ല വ ന ശക ര മMസഗ3വ മ ത ര മM
പ തഭകപ യ ര മMപണര3ക % ര മM
ടകZസല സ ഭത ത ര മMസരവചര ചര പജ ത ര മM
ത തല ക ധ പ ര മMസമസതപ പവ ന ശക ര മM
01.12.1185
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Kaineettam
Sajini Sujesh
മ രഗമ ടത ന ഞ ന സ) 3കര ത
മ രഗ മതe വര വ ഘനങടള
മ രജ ര-വവര ക തമ ള തലറ വന
സരഗ g തത യ മ റ3തടണ
AhXmcIoÀ¯\w
Suresh C. Kurup , New Delhi
tKmhnµ lcn tKmhnµ tKmhnµ IÂInbmbmæ¶Xpw,
tKmhnµ lcn tKmhnµ ]mlnamw Hs¡bpw \otb tKmhnµ tKmhnµ
tKmhnµ lcn tKmhnµ tKmhnµ
tKmhnµ lcn tKmhnµ ]mlnamw BßÚm\hnJymX³ Z¯mt{Xb³,
AarXhmln [\z´cnap\n,
aÕyambv hì thZ§Ä aoXpw, hymk\mw IrjvWssZz]mb\mZnbpw
IÑ]w t]mse aµctaäXpw, \obtÃm lcn tKmhnµ tKmhnµ
[m{Xnsb IsSp¯ hcmlhpw,
\obtÃm lcn tKmhnµ tKmhnµ \mcZ³ ap\n\mbIt{iãëw,
\c\mcmbW·mchÀIfpw,
`à]me³ \cknwlaqÀ¯nbpw, alÀjn I]nemNmcyhcyêw,
æÅcq]nbmw hma\kzmanbpw. al{Zq]nbmw \obtÃm tKmhnµ
hn{Ia\mw ]cipcma³ Xmëw,
N{I[mcnbmw \obtÃm tKmhnµ Znhycmb k\Xv_meI·mcmbv,
[\y\mw Ej`tZh\mbv XYm
]pêtjm¯a³ koXm`ncmaëw, hiytamln\n kpµco cXv\ambv
Iêt¯dn\ {io _e`{Zëw, ]iyXv \obtÃm tKmhnµ tKmhnµ
apcfo[c³
s]mì®nIrjvW\mw £ockmKcw X¶negtImSp
]camßmhpw \obtÃm tKmhnµ t\cv [À½w ]cn]men¨§s\
\ocPm£\mbv \n{Z sImÅp¶Xpw,
_p²s\ì ]pIgvsIm tZhëw, \obtÃm lcn tKmhnµ tKmhnµ
]rYzo]meI\mw ]rYpcmPëw,
JUvKhpta´n þþ ip`w þþ
Savitri Puram
Aanayottam or Elephant Run- A legend
There is an interesting "aithihyam" behind the famous Aanayottam or elephant-run in Guruvayoor. In the
olden days Guruvayurappan did not own elephants and even during annual festival season or Uthsavam,
Uthsava murthy was carried in the hands by the chief priest to go around the temple. During one festival
season, the chief priest felt very bad that this Guruvayurappan could not be carried on an elephant like
the Uthsava murhtys of so many other temples. Of course Bhagavaan always wanted to please His
sincere devotees as much as they want to please Him. The following way He worked out His beautiful
plan.
Not very far from Guruvayur there is a temple by the name "Thrukkanna mathilakam" and there the
mahouts got a beautiful elephant ready with the "nettippattam" ( golden decoration to cover part of the
face and trunk), a big bell around the neck and a silk shawl on the back for "Ezhunnallippu" (or carrying
the Uthsava murthy on an elephant). When everything was
ready and just before the priest was about to climb on the
elephant with the Uthsava Murthy, this elephant started running,
spreading the divine sound vibrations coming from the bell
around it's neck. . The mahout did not know what to do other
than following it. It kept running until it reached Guruvayur
temple just in time for that day's "Ezhunnaliipu" for "Shiveli"
(daily circumambulation of the Deity around the temple). The
chief priest was delighted to see an elephant adorned with all
decorations and a beaitiful bell around his neck. He climbed on
him with the Uthasava Murthy and did circumambulation three
times!
Since then, in memory of this incident, every year festival starts with Aanayottam. Several elephants will
take part and the one reaches first in the temple gets the most auspicious opportunity to carry
Bhagavaan on his back for all the ten days of Uthsavam.
Hantha Bhaayam Kareenaam!
2. Kausthubham
4.Nirapara vekkal
Only in Kerala temples this special offering of Nirapara vekkal is offered. Just like we
welcome a Punyaathma with Poorna kumbham in other parts ofIndia, in Kerala, we
welcome the Paramaathma Chaithanyam (God) with a large measuring utensil called
"para" filled with rice or paddy or Rice and paddy together. Also it is decorated with the
coconut sprout at the top.
The most common Nirapara is with rice and paddy together. This is symbolic of
showing our respect to the deity and also to show gratitude for filling our pot of life with blessings. We
offer all the blessings Lord gave and totally surrender at His feet with all our positive and negative
qualities. A mixture of rice and paddy shows our imperfect nature. Good qualities are represented by rice
and negative qualities are represented by paddy or rice-with-husk.
It is believed that this offering of Nirapara vekkal gives prosperity and mental peace. In Guruvayur and in
so many other temples in Kerala, devotees offer Nirapara vekkal every year during the festivals in the
temple. In many temples, deity's Utsava murthy is carried on an elephant to go to each house in the
village to accept the Nirapara offering of the devotees. In some places like Guruvayur, devotees take the
Nirapara near the temple and Bhagavaan comes on an elephant to accept it.
Krishna in the form of Shyamasundara always wears a peacock feather behind his
beautiful crown. Only in this form with peacock feather, flute and yellow robe, he did
Raasa Leela and this form attracted all of His creation. Who gave Him a peacock
feather and who requested Him to wear that?
One day Bhagavaan was grazing the cows and after their heavy lunch He and
Gopaas took a nap and got up. Bhgavaan was in the best mood to play His flute. So He got up and sat
near a big banyan tree and started playing His flute melodiously. He looked like a beautiful blue cloud
filled with water and he played some rumbling sound on the flute to resemble a gentle thunder. He did
this purposely to bless the peacocks who loved rain clouds and thunderstorms.
Peacocks playing near by heard the rumbling like thunder and raised their eyes to look at the sky. Then
they saw the beautiful Krishna resembling the color of the clouds. All the peacocks were excited and
came running to dance around Him. They were intoxicated with the divine music coming form His flute.
They expanded their tails, spread them as much as they could, flipped their wings, and started dancing
around Krishna. Krishna encouraged them and started dancing beautifully with them. He looked like a
sapphire surrounded by other jewels of all seven colors. The rest of the forest also was enchanted by
this dance of the peacocks and Krishna and they all joined in the dance.
After dancing for a very long time, all except Krishna was tired and then the King of peacocks came to
Krishna and told Him:
"Lord! we are a low creatures living in this forest and we started dancing listening to your melodious
songs on the flute. We experienced unexplainable bliss when you joined us and then You spread that
bliss through out the forest. You taught us the most beautiful dance and we want to offer a "dakshina" or
a gift to show our gratitude to you. Please accept our only opulence, this beautiful feather, and wear this
on your crown and bless us. We have nothing else to offer at your feet. Along with the King Peacock all
other peacocks prostrated at Krishna's feet and with tears of love flowing from their eyes, offered all their
beautiful feathers. Since that day, whenever he assumed the form of Shyama Sundara, he wore a
peacock feather behind his crown in memory of the great dance session he had with them.
6.Vanamaala
Bhagavaan is Vanamaali meaning one who wears Vanamaala. Literal meaning of Vanamaala
is a garland of wild flowers. We know Bhgavaan likes Thulasi maala, Bhgavaan likes Lotus
maala, he likes the maala made of fragrant flowers also. But how did Vanamaala became one
of His favorites?
Bhagavaan spent his childhood in Gokulam and Vrindavanam with Gopikaas, Gopaas and His adopted
parents. Even though Bhagavaan had to kill many Asuraas sent by Kamsa, they had a wonderful time
both in Gokulam and Vrindavanam. Bhagavaan always kept those sweet memories in His heart. He had
to leave Vrindavanam to go to Mathura to kill His evil uncle Kamsa and never could come back to
Vrindavanam to see his simple, beloved, innocent, down-to-earth Gopies, Gopaas and parents. When
compared to the sophisticated and urbanized people in the city of Madhura, these Gopikaas, Gopaas
and others in Vrindavan were so simple and unassuming and they poured unconditional love on Him.. If
the fashionable men and women of Madhura resembled expensive, colorful, fragrant and shining flowers,
these men and women of Vrindaavan were like small, elegant, and simple wild flowers.
While leaving Vrindavanam, Krishna stole the hearts of those men and women and transformed them in
to a garland of wild flowers. He decided to show His unconditional love and kindness towards them by
wearing it all the time. Unlike ordinary garlands we can see that both ends of Vanamala are open
becasue He keeps adding the heart-flower of all innocent of devotees surrendering at His feet. The wild
flowers disappear as each one merges in Him and attains Mukthi or salvation. But He keeps adding new
flowers offered from the hearts of new devotees with unconditional love!
7. Thulaabhaaram
Thulabharam is an offering where a devotee can offer anything from gold, silver to fruits, vegetables,
rice, sugar, flowers etc equal to his/her body weight. Devotee sits on one arm of the balance and the
offering is kept on the other arm to balance his/her weight.
Now let us explore the meaning of the word "Thulabharam." It can be split into two words: "thula +
bhara.". "Thula" means balance and "Bhaara" means heavy. So Thulabharam is balancing something
heavy against another equally heavy thing. The symbolism is that we are weighing the "bhaara" or
weight of our sorrows and sufferings against something of material nature (like sugar, jaggery, coconut
etc) and offer it at the Lord's feet.
It is interesting to note that the the hero of the very first "Tthulabhaaram" is our dear Lord Krishna
himself. Sathyabhama, one of Krishna's wives was very haughty and proud of her beauty, her
possession of a big collection of gold and diamond jewellery and of course very proud of her love for
Krishna. Krishna wanted to make her realize how vain she was and as usual Narada was there help
Krishna.
One day Narada came there and asked Sathyabhama whether she thought she had enough jewellery to
weigh against Krishna in a balance. Sathyabhama had so much jewellery and she had no question about
whether that would be enough to weigh against Krishna. So she readily agreed and Narada told her that
if she lost in the bet she would become his slave. Sathyabhama did not worry for two reasons- she had a
lot of jewellery and Jagad Guru Krishna belonged to her and her only.
The word Guru also means heavy. Here Sathyabhama wanted to weigh the Jagad guru against her
jewellery with out realizing that this Guru of the whole world weighs more than the whole universe! The
balance was brought, Krishna sat on one arm and Sathyabhama started putting all her gold, diamonds
and pearls. Even after finishing all her jewellery Krishna's arm stayed far below the other arm.
Sathyabhama panicked and started getting gold and diamonds from everybody else in the 16,008
palaces where Krishna's other wives lived. Still the arm carrying Krishna weighed more. Sathyabhama
burst into tears and Narada asked Rukmini Devi to add her jewellery also. Rukmini Devi came there with
one leaf of Thulasi. She prayed Lord Krishna and put that one leaf along with the mountain of gold in the
arm opposite to Krishna. That moment, the arm carrying Lord Krishna went up and the other arm came
down! That single Thulasi leaf added with sincere devotion made the whole jewellery match (or more) the
weight of Krishna. Sathyabhama was ashamed and apologized to Rukmini Devi, Bhagavaan and Narada
and realized the greatness of both Rukmini Devi and the divine Thulasi leaf which was very dear to
Bhagavaan.
Since the first thulabhaaram for Bhagavaan, probabaly several temples started this offering symbolizing
the surrender of our ego which causes the "bhaara" of sorrows and sufferings. Thulabhaaram is a very
important offering in Guruvayur. For easy delivery people offer thulabhaaram with butter, for longevity
with sesame seeds, for skin diseases with the root vegetable "chena" etc and this list varies according to
the imagination of devotees. Bhagavan accepts anything offered with Bhakthi. In Bhagavad Gita, chapter
nine, 26th sloka says:
Even if you offer only a leaf, a flower, a fruit or a drop of water to me in the true spirit of devotion
and surrender, I will accept it.
[This is the first sloka of Sundara Kandam. The gem attached with this sloka is Manikyam (ruby) and the
planet pleased by this is the Sun.]
[The gem attached to this manthra is pearl and the planet attached is the moon.]
[The gem attached is Pushpa Ragam(yellow sapphire) and the planet attached is Jupiter.]
[The gem attached is Vaidoorya (cat’s eye) and the planet pleased is Kethu.]
SriGopala Desikan
Sri Gopala Desikan is 97 now and still active and writing the translation and comments on
kishkindakanda of Valmiki ramayana and hopes to finish Yuddhakanda in his life time, rest of the
kandas being already finished and published. He is san example of simple livingand hgh thinking and
I am fortunate to have him as my guru and trying to follow his footsteps tot he best of my ability.
SHATPADHEESTHOTHRAM BY SANKARACHARYA
I , who is afraid of the heat of samsara, deserve to be protected by You Oh the supreme Lord,
who protects the earth always by your incarnations such as mathsya etc.
The Lord takes the incarnations to protect the word as He says in the Gita, ,
Hence Sankara says here that he has come down in so many incarnations like that of
Mathsya, and prays to Him to protect from the heat of the samsara.
Sankara praises the Lord with names with beautiful alliteration such as gunamandhira,
sundara, aravindha , govindha etc., and in saying that he should remove the fear, dharma, of
samsara , calling him by the name bhavajlaDhi maThana mandhara , one who churns the
ocean of samasara like the mandhara mountain, besides the alliteration of the words,
mandhara paramamdhara etc., sankara implies that the mandhara mountain which is the
Lord Himself will churn the sea of samsara and produce the nectar of mukthi to the devotee.
I worship Sri Rangaraaja , who is in yoganidhra on the soft bed of Adhisesha in Srirangam, in
between the two streams of the river Kaveri, in the middle surrounded by seven walls in the
vimana resembling the lotus bud, with one hand on His side and the other near His head, His
feet being pressed by Sridevi and Bhoodevi.
This is beautiful picture painted by the great Devotee and priest of Srirangam, the son of
Kooresa , a devoted and favourite disciple of Ramanuja. When he was in Srirangam, the king
wanted to renovate the sixth wall of the temple which was in bad condition. But it went
round the residence of a disciple of Kooresa and Parasarabhatta requested the king not to
demolish the house but he did not listen and moreover after the incident he used to give
trouble to Parasarabhatta . So he left Srirangam and went to Thirukkottiyur and returned
only after the king died. This sthothra was composed by him when he was away expressing
his anguish in not seeing Ranganatha.
Srirangam is one of the three main temples of worship for Vaishnavas, the other two being,
Thirumala and Kanchi The Lord in reclining posture is the most attractive for all the devotees,
probably because He is manifest in His full glory with Sesha , Sree, bhoo and Neela devis
Brahma on His navel etc.
Periazvar says,
aravatthamaLiyinOdum azagiyapaaRkadalOdum
aravindhappaavaiyum thaanum agampadi vandhu pugundhu
paravaitthirai pala mOdha paLLi koLginRa piraanai
(Periazvar Thirumozi5.2.10)
in which he enjoys the Lord who has come along with His Seshasayana, Lakshmi and the
milky ocean and appears in His reclining posture.
In Srirangam the Lord has chosen to appear in the same posture as in the milky ocean, so
that all can easily see Him and get His grace. He is reclining on the bed of Adhisesha, which
is soft. Srirangam is situated between the two streams of Kaveri and the temple is
surrounded by seven walls, supposed to denote the seven worlds, They also stand for the
seven aavaranas or covering that veils the Supreme reality to the jeevas. They stand for the
five indhriyas, mind and ego. Unless one crosses over the seven coverings he is not able to
see the Supreme Self within.
The vimanam inside which Ranganatha is situated is as a lotus bud. The vimana of
Srirangam is known as pranavakara, personification of Omkara inside which the Lord is
reclining. The lotus bud may refer to dhaharakasda the space inside the heart as described
by the Vedas, the seat of Brahman, the inner self of all, synonymous with Narayana.
Ranga means a stage, which is the universe the Lord plays putting on different costumes for
the protection and salvation of His creations. He is in yoga nidra out of which He creates the
Universe of sentient and insentient beings. The Sesha with thousand hoods stands for the
cosmic mind which is ready to do the bidding of the Lord. Brahma is at His navel to act as
the tool of creation and Sree, Bhoo and Neela devis are present to show mercy on His
creations and to induce Him to overlook the faults of the devotees and grace them. His left
arm is placed under His head unlike the abhaya hastha in the standing or sitting posture. This
may mean that since His right arm is stretched by His side reaching the place where Sri ,
Bhoo and Neela devis are sitting, meaning that if you surrender to the divine mother the
grace of the Lord will automatically follow and hence there is no need to show His
abhayahastha.
The cosmic dance of Nataraja in Chidambaram, where the Lord is also present in the form of
His yoganidra as Govindaraja denotes that the yoganidra is the prelude to the cosmic dance
which results in creation, sustenance and destruction.
Geeta Dhyanam
Veena Nair
|| Om Namo Narayanaya ||
Arjuna uvaacha:
Sanyaasam karma-naam Krsna punar yogam cha shamsasi |
Yac-chreya etayor tanme bruhi sunisch-chitam || 5.1 ||
Renunciation of actions, Krsna, you praise, and again, performance of actions. Tell me decisively which is the better
of the two.
In the first verse of this 5th chapter, Arjuna asks Krishna to tell him decisively which path is the better one for him –
the path of renunciation of action )sanyaasa yoga) or the path of desireless action (nishkaam karma yoga). Swami
Chinmayananda says that finally Arjuna is starting to become calmer and free of his fears and anxieties, and begins to
take a lively interest in Krishna’s discourse; finally he is alert to Krishna’s teachings, but still not quite out of the
woods; he wishes that Krishna suggests to him’the’ way that will assuredly be the best way for him. He is confused by
Krishna’s praise of both paths – that of renunciation of action as well as the path of desireless action.
Krishna says that both these paths lead to the highest bliss. But the performance of desireless action is superior to the
renunciation of action.
Renunciation of action is not easy; it is not uncommon to find individuals who will tire of the problems arising in daily
life – either work related, or family related, due to financial issues or health issues and finally one day decide they
need to turn their back on everything and take “”sanyaas”!! the sanyaas yoga referred to here is not such action arising
from fear and failure to take responsibility and a feeble attempt to escape from facing life. True renunciation is
possible only when one understands the futility of this karmic cycle, birth-struggle-death and again birth, the futile
longings for material pursuits, the frustrations when faced with failure to achieve those, and the constant living in the
‘tomorrow’, never today! When
such deep seated understanding arises, the desire to perform actions fall off by itself, and one is only left with a
determination to seek the eternal state, the one-ness with the source which is the state of ultimate bliss. Such a path of
renunciation of action is only possible for one whose desires have exhausted. And hence Krishna reccommends the
other path to Arjuna, the path of desireless action, which is the path in which one can take up a life activity dedicated
to others and to God, and in due course exhaust the very desire to attain something, be someone etc.
In desireless action, the person understands the futility of desires, the never-ending cycle of desire-action-result-
reaction-action and so on, and therefore engages in action for its own sake and is not wedded to the result. The person
works in the sure knowledge that he/she can work as much as they wish to, can set goals and execute plans, but there
is not a feverish expectation of the results to happen in a particular way. There is the understanding that desire is the
root cause of all sorrows and therefore the resolve not to be wedded to any one outcome.
(to be continued..)
“True and sincere surrender unto the Lord is the essence of Bhakti (God-love). ‘I am Thine, All is Thine. Thy Will be
done, my Lord’ – This is the best Sharanaagathi Mantra or prayer of self-surrender. Seek His will. Do His will.
Surrender to His will. You will become one with the Cosmic Will.” ...Swami Sivananda.
|| Hari Om ||
*Srimad Bhagavadgita – Shri Rajneesh Geeta Darshan, Chapter IV.
For excellent resources on the Geeta, visit
http://www.gitasupersite.iitk.ac.in/
http://www.bhagavad-gita.org/
http://sanskrit.safire.com/Sanskrit.html
http://www.vaisnava.cz/clanek_en.php3?no=24
Lakshmana rekha
Chandrasekharan Menon
I thought of writing something about Ramayana prior to the start of Ramayana maasam and hence this
article that I submit at the paadaaravindham (lotus feet) of my teacher, mentor and friend Sarojaji.
There are lots and lots of example one can infer from Ramayana. This great epic is all about humans and
humanity and how to live a “dharmic” life in a society. My favorite one “word” from this is as titled
Lakshmana rekha.
I need not explain about its origin but to recap, this
was mentioned once only while Lakshmana was
ordered by Seetha to go and look after Sree Rama,
who chased the Golden deer. Lakshmana drew a
line and pleaded not to cross the line for her safety
till they two return. We all know what happened
when Seetha Devi crossed the line to offer Bhiksha
to Ravana. Ravana was also a “dharmic” person
and did not “touch” Seetha Devi but he lifted the
entire ParnaSaala with her and went to Lanka.
We too have to draw a “line” in our life and ensure
not to cross that in our dealings as individual, as husband/wife, as a house holder, as a member of the
society etc.
The other Sloka that is important to me from this great epic is
Sumithra says these words to Lakshmana when the three leaves for forest
“Go with this in mind, consider and treat Rama as DaSarathaH (elder brother is as good as Father)
consider daughter of Janaka as your mother (elder brother's wife is as good as mother) consider the
forest as Ayodhya. That is your happiness”
The above is the meaning taught to us in our Sanskrit class by Sarojaji, but when this Sloka was coined
by our KVGji, I requested Sarojaji to enlighten us if there are any other meanings in the lines.
1. Consider Rama as Dasaratha, your father and Seetha as my self, your mother, the forest as Ayodhya ,
your residence, go, my son go happily.
2. DasarathaH means vishnu. dhaSa means a bird.dhsathi ithi dhaSah, the bird, Garuda who bites snakes
and other beings. The one who has him as his raTha, chariot is Vishnu. So dhasaratyham viddhi means
know Rama as Lord Vishnu. maa means Lakshmi . Know Seethaa to be Lakshmi herself. AyoDhyaa
means that which cannot be attained (not overcome) by anyone which means Vaikunta. Consider the
forest asVaikunta.
3. Raamam DhasaraTham viddhi means Rama also like Dasaratha who listened to the words of a woman
and sent Rama to forest, going to listen to woman and will follow the deer.So you have to take care of
them and help in the avatharakarya.
4. Raamamdhasarathahm viddhi- jyeshtabhraatha pithrsamaH. Hence being the elder brother he is like
your father.
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5. Rama like Dasratha isa great warrior and you have to assist him.
6. Ayodhyaam ataveem viddhi - treat this Ayodhya as a forest without Rama. Raama is like, Dasaratha as
he will not bear separation from you just as dasratha will not be separated by Rama and will die. Rama
said adhyaiva gamishyaami lakshmanena gathaam gathim "I will go immediately where lakshmana has
gone " when he thought that Lakshmana is dead.
7. Rama like Dasratha is going to become the emperor one day and Seetha will be his crowned queen
and this Ayodhya which is going to become like forest will be flourishing then. The forest will flourish when
Rama goes there. Similarly this Ayadhya will be when he returns.
8. Dhasaratha means one whose chariot can go in ten directions without any opposition. Similarly Ramaa
is all pervading being Narayana Himself. Also he is going to travel in pushpakavimana later in all
directions without impediment.
9.Raamam dhasdratham viddhi- as you consider Rama as dasratha, also consider Dasratha is dear to
you as Rama and cast off your anger with him. Ayodhyaa also is going to be as good as the forest where
Rama will be because it is going to be ruled by His sandals.
10. Dasaratha is sarvakaama- with all desires. Rama is avaapthasamastha kaama- with no desire
unfulfilled. Seetha is loka matha. So you have to serve only them.
gaccha thathaa yaThaa sukham-aham sarvam karishyaami to Rama, "i will do everything for you" your
happiness is only in hiskainkarya . So go as it pleases you and be happy. yaThaa sukaham also means
go and do whatever pleases Rama and Seetha.
Additionally,
ayodhyaav ataveem viddhi means that as atavi, forest is the place where sages do penence and attaining
the Lord so too Ayodhya is going to be the place of penance for Bharatha to attain Rama, the Lord
श र मर म र मथथरमर ममन रम
सहसन मतथथलयर म न म र नन
These two lines are composed with devotion and beauty of Sanskrit language with all its vibhakthi.
Just saying once Raama is equivalent to 1000 times that comes from our face.
This is only my thinking. While sitting in proper pose, inhale a deep breath reciting with “ra” hold the
breath inside for few seconds and exhale reciting “ma:” This will give not only the basics for concentrating
our mind for few seconds that can be extended to minutes and hours as we practice. After all what is not
possible with practices?
In Bhagavath Geetha, Bhagavan advises to Arjuna“abhyaasEna thu kounthEya”. Geetha is for practicing
to enjoy the fruits of “geethaamrutham”.
We all are (I am definitely) lucky in our group for having real scholars to explain and guide us to reach our
destination i.e. salvation from this “samsaara”
I am sure I have not crossed “lakshmana rekha” in this small article that I submit to our Navaneetham for
this month of Raamaayana maasam
Om Namo Narayanaya
Maharshi Vyasa
Our mythology speaks of many Vyasas; and it is said that there had been twenty-eight Vyasas before the
present Vyasa—Krishna Dvaipayana—took his birth a t the end of Dvapara Yuga. Krishna Dvaipayana
was born of Parasara Rishi through the Matsyakanya—Satyavathi Devi—under some peculiar and
wonderful circumstances. Parasara was a great Jnani and one of the supreme authorities on astrology
and his book Parasara Hora is still a textbook on astrology. He has also written a Smriti known as
Parasara Smriti which is held in such high esteem that it is quoted by our present-day writers on
sociology and ethics. Parasara came to know that a child, conceived at a particular Ghatika or
moment of time, would be born as the greatest man of the age, nay, as an Amsa of Lord Vishnu Himself.
On that day, Parasara was travelling in a boat and he spoke to the boatman about the nearing of that
auspicious time. The boatman had a daughter who was of age and awaiting marriage. He was
impressed with the sanctity and greatness of the Rishi and offered his daughter in marriage to Parasara.
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Our Vyasa was born of this union and his birth is said to be due to the blessing of Lord Siva Himself who
blessed the union of a sage with a Jnani of the highest order, although of a low caste.
At a very tender age Vyasa gave out to his parents the secret of his life that he should go to the forest
and do Akhanda Tapas. His mother at first did not agree, but later gave permission on one important
condition that he should appear before her whenever she wished for his presence. This itself shows how
far-sighted the parents and the son were. Puranas say that Vyasa took initiation at the hands of his
twenty-first Guru, sage Vasudeva. He studied the Shastras under sages Sanaka and Sanandana and
others. He arranged the Vedas for the good of mankind and wrote the Brahma Sutras for the quick and
easy understanding of the Srutis; he also wrote the Mahabharata to enable women, Sudras and
other people of lesser intellect to understand the highest knowledge in the easiest way. Vyasa wrote the
eighteen Puranas and established the system of teaching them through Upakhyanas or discourses. In
this way, he established the three paths, viz., Karma, Upasana and Jnana. To him is also attributed the
fact that he continued the line of his mother and that Dhritarashtra, Pandu and Vidura were his progeny.
Vyasa’s last work was the Bhagavata which he undertook at the instigation of Devarshi Narada who
once came to him and advised him to write it as, without it, his goal in life would not be reached.
Vyasa is considered by all Hindus as a Chiranjivi, one who is still living and roaming throughout the world
for the well-being of his devotees. It is said that he appears to the true and the faithful and that
Jagadguru Sankaracharya had his Darshan in the house of sage Mandana Misra and that he appeared
to many others as well. Thus, in short, Vyasa lives for the welfare of the world. Let us pray for his
blessings on us all and on the whole world.
Everybody knows that there are six important systems of thought developed by our ancients known as
the Shad Darshanas or the six orthodox schools of philosophy, viz., Sankhya, Yoga, Nyaya, Vaiseshika,
Purva Mimamsa and Uttara Mimamsa or Vedanta. Each system has a different shade of opinion. Later,
these thoughts became unwieldy, and to regulate them, the Sutras came into existence. Treatises were
written in short aphorisms, called "Sutras" in Sanskrit, meaning clues for memory or aids to long
discussions on every topic. In the Padma Purana, the definition of a Sutra is given. It says that a Sutra
should be concise and unambiguous; but the brevity was carried to such an extent that the Sutra has
become unintelligible and particularly so in the Brahma Sutras. Today we find the same Sutra being
interpreted in a dozen ways. The Brahma Sutras written by Vyasa or Badarayana—for that was the
name which he possessed in addition—are also known as Vedanta Sutras as they deal with Vedanta
only. They are divided into four chapters, each chapter being subdivided again into four sections. It
is interesting to note that they begin and end with Sutras which read together mean "the inquiry into the
real nature of Brahman has no return", meaning that "going by that way one reaches Immortality and no
more returns to the world". About the authorship of these Sutras, tradition attributes it to Vyasa.
Sankaracharya, in his Bhashya, refers to Vyasa as the author of the Gita and the Mahabharata, and to
Badarayana as the author of the Brahma Sutras. His followers—Vachaspathi, Anandagiri and others—
identify the two as one and the same person, while Ramanuja and others attribute the authorship of all
three to Vyasa himself. The oldest commentary on the Brahma Sutras is by Sankaracharya; he was later
followed by Ramanuja, Vallabha, Nimbarka, Madhva and others who established their own schools of
thought. All the five Acharyas mostly agree on two points, viz., (i) that Brahman is the cause of this world
and (ii) that knowledge of Brahman leads to final emancipation. But they differ amongst themselves on
the nature of this Brahman, the relation between the individual soul and the Supreme Soul, and the
condition of the soul in the state of release. According to some, Bhakti and not Jnana, as interpreted by
Sankara, is the chief means of attaining liberation.
Vyasa’s life is a unique example of one born for the dissemination of spiritual knowledge. His writings
inspire us and the whole world even to this day. May we all live in the spirit of his writings!
The story goes that one day lord Vishnu gave Brahma Dev an image of Narayana. The image was made of a very
rare material called Pathala Anjana Sila. Lord Brahma gave it to Sage Sutapas. The Sage handed it over to Kasyapa
Prajapati. He gave it to Srimad Vasudev, the father of Sree Krishna. Sree Krishna got it from His father and it was
installed and worshipped at Dwaraka. Just before Swargarohana, at the end of Dwapara Yuga, Lord Krishna told
His minister and devotee, Srimad Udhava, that this image would come floating in the sea that would engulf
Dwaraka. Srimad Udhava was instructed to request Brihaspati, the Deva Guru, to install the image at a suitable
place so that it would help the spiritual uplift and salvation of people suffering from the adverse effects of the
coming Kaliyuga. Accordingly, Deava Guru Brihaspati collected this Divine Image and along with Vayu, the Wind-
God, went all around the world to select a suitable spot. Finally, at the direction of Lord Siva, installed it at a place
twenty five kilometers to the North-West of Trissur, in Kerala State in India. Since Guru and Vayu installed the
image together, the place came to be known as Guruvayoor.
According to the story told in the ‘Guruvayupura Mahatmyam’, this Temple of Guruvayoor had thus its
origin in the beginning of Kaliyuga, that is about 5, 100 years ago. King Janamejaya, the son of King Pareekshit,
the grandson of Pandavas, was afflicted by leprosy, as a result of the curse of serpents. It is said that that he got his
disease cured after long years of worship of the Lord of Guruvayoor as advised by Sage Atreya. Later, a Pandya
King built a good temple for the Lord of Guruvayoor, as he escaped from a snake-bite as foretold by Astrologers
during his pilgrimage to Guruvayoor. Historically, the temple dates back only from the 17th century, by which time
the temple came into great prominence. The glory of the temple of Guruvayoor came into more lime light mainly
due to five great saintly devotees. These five devotees, who lived in the 16th or 17th century, were Vilwamangalam
Swamiyar, Kurooramma, Poonthanam Namboodiri, Mana Vikrama Raja and Melppathoor Narayana Bhattathiri.
Panamaram, Manjula etc., were also there to add their own share to the saturated devotion at Guruvayoor. Of all
these, Melppathoor Narayana Bhattathiri , born in Melppathoor Illam situated on the east of Chandanakkavu
Temple near Ponnani in Malappuram District, 450 years ago, in the year 1560 C E (Malayalam Year-735), by his
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kZmNmcamæì. AhÀ¡v \nXyamb kpJw e`nçsa¶À°w. ChnsSbpw KoXm hN\w {it²bamæì.
Once, a poor man approached king Yudhishtira, the eldest of the Pandavas. He was also called
Dharmaraja because he always followed the path of virtue. The poor man asked the king for some help.
Yudhishtira said: "Come tomorrow, I will give you what you want".
Bhima, Yudhishtira's brother, overheard this promise. He at once called all the royal retinue for a sudden
meeting. He announced that the next day would be celebrated as a day of victory. This sudden
announcement created a great commotion. Everyone wanted to know what the victory was about and who
had won it. The news reached Dharmaraja. Bhima was asked to give an explanation.
Bhima said: "We have gained a victory over death for twenty four hours. Dharmaraja had asked a certain
poor man to come tomorrow for receiving help. It means that Dharmaraja is quite certain that he will be
alive for the next twenty four hours. Is this not a victory?"
Yudhishtira realised how inadvertently he was taught a lesson. He sent for the poor man and gave him what
he wanted. Act and live in the present. Never postpone to tomorrow whatever good you can do today.
Please have our Sastry-ji in your prayers as he is still recovering from his illness. We also plead if you can
financially help with his expensive treatment, please contact Shri. KV G or one of us at
guruvayur-owner@yahoogroups.com
May Guruvayoorappan be kind to him and bless him with better health and long life.
We are honored to have Shri Viswanathanji submit his divine work for publishing in Navaneetham and it is
indeed a great read for all of us who wants to know more about Guruvayur, Guruvayooorappan and bhakthi.
Please do find time to read this gem of a book, fresh from the oven of bhakthi by Shri Viswanathanji. We will
continue remaining portions in the upcoming issues of Navaneetham – Editor.
“Bhooloka Vaikuntam” – This is how all of us describe Sri Guruvayurappan’s temple at Guruvayur. Perhaps
this is the only temple of its kind in all the 14 worlds!
Namaskarams to all those Mahanubhava’s whose minds always revel in the thoughts of Sri Guruvayurappan!
Although living in Chennai, I was quite often visiting His temple for the past many years, in spite of advancing age.
Every time I desired to visit Guruvayur, I felt that He took me from my house at Chennai and left me back at Chennai,
safely, of course, after satisfying me with His Divine Darshan in His temple at Guruvayur! Karuna Sindhu, nay,
Karuna Incarnate Indeed!
Now and then, I used to seek some favour or the other from Him, after all, a normal
human being that I am! Having got all these desires fulfilled, now my only prayer is,
“O, Guruvayurappa! I am now too old to undertake frequent travels. So please shift my place of residence to
Guruvayur itself. Then I can have your Holy Darshan quite often daily. What more do I need at this age? You are my
sole refuge and strength. I fall at your Lotus feet saying,
During one such visit, while I was going round in the outer prakaram of the Temple, clockwise
(Pradakshinam), an idea flashed in my mind that I should write a small book describing the glory of Sri
Guruvayurappan, in such a manner that it induces more and more Bhakthi in my heart and in the hearts of His
devotees who happen to read this humble book.
Indeed it was a very pleasant and exciting thought, but at the same time, not an easy one to translate into
reality, because till then I had not read, even casually, the various holy books such as Srimad Valmiki Ramayanam, Sri
Vishnu Puranam, Mahabharatham, Srimad Bhagawatha Maha Puranam , Sriman Narayaneeyam etc. The only thing
to my credit was: I have been reciting Sri Vishnu Sahasranamam from the age of 13. It is this daily recitation that has
been saving me from all trials, tribulations and miseries of my active life and inducing me to visit Guruvayur often. I
feel it is quite true that even if Sri Rama fails to save, His Nama (name) saves one surely. Did it not save Sri Sita Devi,
Who was always chanting Sri Rama Namam even when She was trying to commit suicide in Ravana’s Ashoka Vana
using Her braid as the noose? Result: Sri Hanuman appeared on the scene and saved Her! (Ref. Srimad Valmiki
Ramayanam, Sundara Kandam).
I had half a mind to abandon this strange idea (of writing this humble work), but the other half of my mind insisted with
greater force that I should go ahead! I was in the plight of a blind person longing to see and enjoy the beautiful
Rainbow! Then I remembered what I had read somewhere in my school days, “More things are wrought in this world
by Prayer than man dreams of.”
So closing my eyes and focusing all my thoughts at the Lotus feet of Sri Guruvayurappan, I recited the following sloka
thrice:
Meaning: I prostrate before Sri Madhava, the embodiment of Supreme Bliss, Who transforms a dumb person into a
great orator and makes a lame person cross the mountain, all by His Supreme Grace!
The result is this humble book.
After completing the Pradakshinams and Darshan, I sat near a pillar in the outer prakaram facing the Sannadhi or
“Nada” as they call it in Malayalam, prayed to Sri Guruvayurappan earnestly, took out a paper and a ball pen from my
small carry-bag and started jotting brief hints for writing this book.
Just then a young man probably aged 30-32 years, came near me and asked me (in English, not in Malayalam) “Sir, it
seems you are writing a book about the Glory of Sri Guruvayurappan. Am I right?"
I replied, “Yes, young man! You are right. But how do you know?"
He continued, “I have a suggestion to make. After you finish writing this book, do not dedicate this to your parents or
someone dearer to you”
Before he could complete, I interrupted, “No Sir, I intend dedicating this to Sri Guruvayurappan saying, “Sarvam Sree
Krishnaarpanamashtu!”
“स ; श क7षण प&णमसत”
He exclaimed, “That is exactly what I was about to tell you. Wish you best of luck! By the way, what is your name?'
I told my name and asked his name in return.
Once, Sri Narayana Bhattadri, the author of the famous Sriman Narayaneeyam, Sri Poondanam Namboodri (two
great devotees of Sri Guruvayurappan, who lived in the 16 th century AD) and others were all reciting Sri Vishnu
Sahasranamam, sitting in front of the Garbhagruham or the Sanctum Sanctorum of Sri Guruvayurappan. Sri Narayana
Bhattadri was a great Sanskrit scholar, but not Sri Poondanam, who was an expert in Malayalam language.
While reciting, Sri Poondanam recited, “Padmanabho Amara Prabhuhu” as “Padmanabho Maraprabhuhu”.
“While reciting or worshiping, one should never get upset or angry, even if the heavens fall” is the rule to be observed
strictly. Otherwise, the results will be disastrous. But Sri Narayana Bhattadri got a little upset and angry and chided Sri
Poondanam for his mispronunciation:
“Why do you venture to recite Sri Vishnu Sahasranamam when you do not know Sanskrit?”
Sri Poondanam was touched to the quick and felt hurt.
At that moment, Sri Guruvayurappan appeared before them, as a small boy of about 10–12 years and asked Sri
Narayana Bhattadri, “Who is the Lord of the Devas, Amara Prabhu?’
Bhattadri replied, “Bhagawan Sriman Narayana”.
Sri Guruvayurappan asked, “If so, who is the Lord of the trees, Mara Prabhu?”
Bhattadri replied, “It is the same Bhagawan Narayana only”.
Sri Guruvayurappan said, “If Sriman Narayana is the Lord of both the Devas and the trees, what difference it makes if
one calls Him Amaraprabhu or Maraprabhu? I prefer Poondanam’s Bhakthi to Bhattadri’s Vibhakthi”.
He then vanished.
The real purport of this incident is not to belittle or berate Bhattadri, but Bhagawan wanted to teach us, people living in
this advanced stage of Kali Yuga, thru them, that “Bhakthi has no limit as to language. It is the intensity of Bhakthi that
is important."
To commemorate this incident, the Dewaswom has erected a tall tree (made of clay) with the face of Sri
Guruvayurappan on its top, in front of one of the Devaswom Guest Houses, on the southern side of the temple (near
the image of the famous elephant, Sri Guruvayur Kesavan). It is called Maraprabhu.
This humble book is intended for the followers of Sanathana Dharma or “Hindus” as they are now called, living not
only in the various states of India but in foreign countries as well, such as Sri Lanka, Nepal, Singapore, Kuala Lumpur,
Thailand, Mauritius Fiji, Dubai, United Kingdom, Canada, U.S.A. and elsewhere.
It is expected that this book will be of immense help to those,
a) who did not and do not have the opportunity of reading and enjoying the sacred scriptures such as Srimad
Valmiki Ramayanam, Srimad Bhagavatha Maha puranam, Sriman Narayaneeyam, Sri Vishnu Puranam,
Sri Devi Mahatmyam, etc., in original,
Either because (i) they do not know Sanskrit in which all the above scriptures are written;
Or because (ii) they do not or did not have the time to go thru these scriptures and (b) who feel more at home with
English.
Whatever be the language, it is the subject-matter that has to be understood and mentally assimilitated. The ultimate
objective is that the Mind should develop Bhakthi, which is the royal route to Mukthi or release from the cycle of birth
and death and ultimate Merger in the Parabrahmam! Mere acquisition of knowledge without Bhakthi is just useless
tinsel!
Some quotations and slokas are given in Sanskrit at appropriate places. Those who know Devanagari Lipi may go
thru, enjoy and memorise them if desired. Others can go thru the transliteration in Roman script and enjoy.
All the reader-devotees are requested to go through this, chapter by chapter, and even topic by topic, daily, sitting in
front of a picture of Sri Guruvayurappan and preserve the impressions in their minds. For, Mind is the ultimate
Liberator! Thought of the Divine, even at the last moment of one’s life leads one to Sayujya Mukthi, that is merger with
the Parabrahmam, declares Sri Krishna, in Bhagawath Geetha (8-5 and 8-10). Only Sri Guruvayurappan can feed our
minds with such divine thoughts!
Last but not the least, there may be a number of errors, mistakes and repetitions in this book, for which I very humbly
beseech the indulgence of the devotee–readers.
And finally I dedicate this at the Lotus Feet of Sri Guruvayurappan with all devotion and humility, saying “स ; श
क7षण प&णमसत!” “Sarvam Sri Krishnarpanamasthu!”
The actual Samarpanam chapter is at the end of the book!
INVOCATION
ॐ । ॐ ॥ ॐ |||
१. श गणपतत धय नम -
2. Sri Saraswathi:
Saraswathi namasthubhyam Varaday Kamaroopini!
Vidhyarambham Karishyami Siddhir Bhavathu May sada!!
3. Prayer to Para-Brahmam
ॐ! सहन त! सहनc भनक ! सह य&ङकर ह_ !
तजमस न ध तमसत म व दeB ह_ ॥
ॐ श मनत/। श मनत/॥ श मनत/ !!!
Om! Sahanavavathu! Sahanau bhunakthu! Sahaveeryankaravavahai!
Tejaswina-vadheethmasthu Mavidvishavahai!!
Om! Santhi! Santhi!! Santhi!!!
4. Satguru vandanam
ॐ! गर-ब&ह , गरव ष& ण/ गरदY महशर/ ।
गर/ स M त - परबहम तसम_ श गर नम: ॥
गर स &ल क न मभBज भ र थगण म - ।
तनधय स &-व धय न श दकMण मत
1 &य नम/॥
त म म त च वपत त म , त म Eनधश सख त म ।
त म व धय दव ण त म , त म स ; मम द द ॥
ॐ ! सदर नम/। स Yभय सदरभय नम नम/॥
सदर-मनVल य नम नम/!!
i) ॐ न र यण नमसक7तय नर च_ नर तमम - ।
द सरस त वय स तत जयमदkरयत - ॥
This is the first sloka of Sri Vishnu Puranam written by Sage Parasara, father of
Maharishi Veda Vyasa!
This is the first sloka of Sriman Narayaneeyam, written by Meppathur Sri Narayana Bhattadri. A beautiful verse,
explaining Para-Brahmam!
This is the opening verse, also the refrain or Pallavi occurring at the end of each stanza of “Gyanappanai” by Sri
Poondanam Nambudiri, soaked in the honey of Bhakthi!
Dear Devotees!
As we all know, Sriman Narayana in His Avatharam as Sri Rama, in the Thretha Yuga, travelled on foot
throughout Bharatha Varsham (India), starting from Ayodhya, His birthplace, and moving thru Siddhasramam, Mithila
(now in Nepal), Chitrakootam, Dandakaranyam, Panchavati, Pampa Lake, Kishkindha, Rameswaram and even Sri
Lanka; and thus sanctified the entire country with the touch of His Lotus feet. His glory, name and fame spread all
over the country and the number of His devotees went on increasing.
When at the end of Sri Rama Avatharam, He ascended back to His Abode, Sri Vaikuntam, He took with him all the
citizens of Ayodhya, and all the monkeys and bears that fought for Him. When He entered the Sarayu River, knee-
deep, the whole scene changed. All of them disappeared but in their places stood Sriman Narayana holding His
Conch, Chakram (Discus), Mace (Gada), and Lotus in each of His four hands, and surrounded by Sri Lakshmi Devi
and Bhoomi Devi and the Devas, all ready for “vertical take-off” to Sri Vaikuntam and Saketham. Brahma Deva came
down to welcome Sri Rama, nay, Sriman Narayana and His entourage.
But, at the behest of Sri Rama, Sri Hanuman, Jambhavan, Vibheeshana, Mainda and Dwivida, all these five stayed
back. This Vaikunta Arohanam scene is wonderfully portrayed in the last sargam of Utharakandam of Srimad Valmiki
Ramayanam! Non-pareil! Indeed!
Thretha Yuga the duration of which was thrice as that of Kali Yuga, elapsed comparatively peaceful, after the
demise of Ravana.
Note: Duration of Kritha Yuga =4 times 432,000 = 1728,000 human years;
Thretha Yuga= 3 times 432,000 = 1296,000
Dwapara Yuga = 2 times 432,000 = 864,000; and
Kaliyuga =432,000
Total of I Chatur Yuga =4320,000 human years.
Next followed Dwapara Yuga, when Sriman Narayana took Avatharam as Sri Krishna at the end of that Yuga. Born at
Mathura, on the banks of the River Yamuna, Sri Krishna moved on to Gokulam on the other side of River Yamuna
within minutes of His Birth, at mid-night ; and from Gokulam to Brindavanam, from Brindavanam back to Mathura for
Kamsa-vadham, and finally lived in Dwaraka. Stories of His Bala- leelas or childhood and boyhood-exploits and
adventures spread far and wide, all over the Bharatha Varsham. Hearing His leelas, Devi Rukmini (Incarnation of Sri
Lakshmi), daughter of the king of Vidharbha wrote Him a love letter, expressing Her intense love and desire to get
married to Him and sent the love letter thru a Brahmana, to Sri Krishna at Dwaraka! Some say, it was only a message
and not a love-letter.
The admirers and devotees of Sri Krishna then living in the Southern India,
(Dakshina Bharatham), too, were naturally attracted towards Him and were eagerly expecting His visit to the South, as
Sri Rama did. This desire was further fuelled by the Theertha Yathra or pilgrimage of Sri Bala Rama, (elder brother of
Sri Krishna) to the South.
Sri Bala Rama did not want to take part in the Mahabharatha war and hence undertook this pilgrimage. Starting from
Dwaraka, he moved to Naimisaranya, then Orissa, Andhra, Madurai, Rameswaram, Gokarnam ( in Karnataka) etc.,
and finally reached the Kurushetra battle-field on the last day, that is the 18 th day of the Great Mahabharatha war!
(See Srimad Bhagawatha Mahapuranam – Skandam – 10.79)
Thus, all the major activities of Sri Krishna were almost confined to the north of the Vindhya Mountains, and took
place in Mathura, Gokulam, Brindavanam, Dwaraka, Indraprastha, Anga, Magha, Kasi and Kurushetra. All His
admirers and devotees in the South were eagerly expecting to His Darsan, at least after the Kurukshetra War. But
when they heard that Sri Krishna left His mortal coil at Prabhasa (in Gujarat), all these devotees were deeply
disappointed, dismayed and dejected. They cried, “What sin did we commit to deserve this punishment? Could He be
so partial and cruel?” Similar gloomy thoughts haunted their minds now and then.
Sriman Narayana could not stay calm and quiet at Sri Vaikuntam, when His devotees were mentally suffering like this.
न सद भक न अशभ व धयत क थचत - ।
The story of how He moved from Dwaraka to Guruvayur is narrated in the next chapter.
Part – I
But, there was no life of whatever kind, on Earth. It was (and is) the duty of Brahma Deva to create living beings of all
kinds on Earth, both on land and water, of course, according to the Sanchitha Karma (Accumulated Karma still
remaining unexhausted, of each jeevathma).
At the beginning of the Chathur Yuga, Brahma Deva found himself seated on a Lotus in space. He did not know where
he was. There was nothing or nobody around him. So, he went down thru the hole in the stem of the Lotus and finally
reached Sri Vaikuntam, saw Sriman Narayana reclining on Adi Sesha, His seat, and prostrated before Him. Sriman
Naranyana welcomed him by lifting him up and clarified all his doubts as to how to go about the task of Creation (See
Dasakam No. 9 of Sriman Narayaneeyam).
He then gave Brahma Deva, a small Moorthi or Vigraham resembling Himself, with four arms, holding Chakram
(Discus), Sankham (Conch), Gada (Mace) and Padman (Lotus), one in each of His four hands, and wearing yellow
silken clothes. This Moorthi (or Idol)) was all along worshipped by Sriman Narayana Himself! He instructed Brahma
Deva to perform pooja to the Moorthi regularly and to refer all his doubts regarding Creation and other related matters
to It for clarification. Brahama Deva accepted the Moorthy with all humility, devotion and gratitude, took It to his Abode,
Brahma Loka and performed poojas to It regularly, as instructed by Sri Hari.
Brahma Deva, then created his mind-born sons, namely Sanakadi Rishis (Sanaka, Sananda, Sanathana and Sanat-
kumara), Mareechi, Atri, Angiras, Krathu, Pulaha, Pulasthya, Bhrigu,Vasishta, Daksha and Deva Rishi Narada and
entrused the work of further Creation to them (S.M.N-Dasakam–10). The four Sanakadi Rishis and Deva Rishi Narada
were not interested in this task of Creation; they were interested in Sriman Narayana only. The rest could not make
much progress, even after a long time, Brahma Deva felt.
Hence, he split his body into two, converted the right half into a male and the left into a female person. The male part
was named Manu and the female part was named Sataroopa (SMN.D – 10). This couple produced some children,
among whom King Uthanapada was one. His son was Dhruva, the Great Bhakta. Raja Suthapas was one of the
descendants of Dhruva.
Raja Suthapas and his wife Rani Prasni Devi had no issues even after some years of their marriage. So, both of them
propitiated Brahma Deva, single-mindedly. Pleased with their penance, Brahma Deva presented to them the Moorthi
of Sri Narayana and directed them to perform daily Pooja to It, with total dedication and Bhakthi.
After sometime, Sri Hari was born to them as a son. They named Him “Prasnigarbha”. When He grew up, He taught
the glory and power of Brahmacharya (strict celibacy) to all the four Sanakadi Rishis. During this period, the original
Moorthy was daily worshipped by Raja Sutapas, Rani Prasni Devi and Prasnigarbha.
In their second births, the Royal couple was born as Rishi Kashyapa and one of his wives Aditi. Sriman Narayana was
born to them as “Vamana” Who brought the proud Asura King Mahabali, grandson of the Great Bhaktha Prahalada,
under control. (The full story of Sri Vamana Avatharam is narrated later in one of the chapters.) During this Avataram
also, the original Moorthi or idol was daily worshipped by Rishi Kashyapa and his wife Aditi Devi.
Thereafter, the original Royal couple Raja Satapas and Rani Prasni Devi took birth as Vasudeva and Devaki, and
Sriman Narayana was born to them as their son Sri Krishna. When Sri Krishna was living at Dwaraka, one Rishi
Dhowmya brought the original Moorthi from Siddasramam, the birth-place of Sri Vamana and presented the same to
Sri Krishna and His parents.
Sri Krishna recognized the Moorthi quite easily. He and his parents performed daily Poojas to that Moorthi, with
dedication and devotion.
Sri Krishna Himself was/is so powerful and He performed daily Poojas to this Moorthi. Imagine then, Its power! This
Moorthi was originally worshipped by Sriman Narayana Himself, then by Brahma Deva, and then by Raja Suthapas,
Rishi Kashyapa and finally by Sri Krishna!
Sri Hari created it; entered into it and He became that Itself. As Taittiriya Upanishad sings and Srimad Bhagawath
Geetha describes as Kshetragnya,
After the great Kurushetra battle was over, Sri Krishna returned to Dwaraka, after the coronation of Yudhishtra as the
Emperor. Some time later, He called Uddhava, His relative and a great devotee and told him: “O, Uddhava! My time
for departure is nearing. The sea is rough, with gigantic waves, as the time of Yugantha Pralaya (Deluge at the end of
Yuga) is also fast approaching. Dwaraka and this place will be gobbled up by the rough seas. You know, I have been
performing daily poojas to the Moorthi in the Pooja-hall of this palace. I request you to remove it and take It and
establish It in a distant place, where there is no danger from sea and where people will perform regular poojas daily,
with dedication and devotion. I shall, through this Moorthi, bless all my devotees in the Kali Yuga, as Kali Yuga is the
most difficult period for mankind, although it is of the shortest duration”.
Uddhava agreed, but inwardly felt that the task was too much for him to handle. So taking leave of Sri Krishna, he
went to his Guru: Deva Guru Bruhaspathi, and informed him of Sri Krishna’s desire and sought his help. Deva Guru
Bruhaspathi gladly accepted this request of his disciple Uddhava, but considered that Bhagawan Vayu alone had the
prowess to carry the Moorthi thru long distance (just like his son Sri Hanuman who carried the Sanjivi Parvatham from
the Himalayas to Lanka overnight). He therefore informed Vayu Bhagawan of this matter and requested his help.
Bhagawan Vayu submitted humbly to Deva Guru Bruhaspathi: “My son Hanuman earned not only the blessings of Sri
Rama but His embrace too, by rendering unstinted and whole-hearted and dedicated service (Bhagawath Kaikaryam)
at His Feet. Let me too dedicate myself at the holy feet of Sri Krishna in this Holy task. Please let us proceed”. All the
three started for Dwaraka.
By the time they reached Dwaraka, Sri Krishna had already left His mortal coil at Prabhasa. Dwaraka was about to be
submerged in the Pralaya Ocean. All the three reached the temple, where Sri Krishna used to perform the daily puja
to the Moorthi in His palace. They then prayed to Sri Krishna, mentally sought His help and blessings and took the
Moorthi out, chanting,
Devaguru Bruhaspathi and Sant Uddhava both placed It on Sri Vayu Bhagawan’s head, which was bent with humility
and deep devotion. He accepted It with tears of joy. They wanted to take the Moorthi to a calm and serene place
where, as per Sri Krishna’s instructions, It could be consecrated.
Any chance of carrying It in the Western direction was ruled out, because the Pralaya sea was in full rage and
swallowing all places around Dwaraka.
(Only a small part of the original Dwaraka remains now.)
They thought of taking the Moorthi to some place in the north. But unpleasant memories of events that took place in
Mathura (where Kamsa imprisoned Sri Krishna’s parents Devaki and Vasudeva), Indraprastha, Kurushetra (which was
originally Dharmakshetra, but transformed into Adharma Kshetra due to the unjust means employed by the Kaurawas
to kill Abhimanu, son of Arjuna in the Mahabharatha war) and Hastinapuri, all loomed large in their minds. The
Northern direction was consequently ruled out.
Next, they thought of taking the Moorthi to some place in the East, but again unpleasant memories of events that took
place in the East, in Vidharbha (where Devi Rukmani’s brother Rukmi was killed by Bala Rama), Anga, Magadha,
where Jarasandha was slain by Bhimasena at the instance of Sri Krishna and Sri Krishna’s encounter with Paundraka
Vasudeva, the imposter – all prevented them from proceeding in that direction too.
The only direction, now left was the South. All the three of them moved southwards. After covering a considerable
distance in that direction along sea coast, they heard some resonating sound of Divine Dance-Music! Otherwise, the
surroundings were calm and quiet. In between, the divine musical sounds of Anklet–bells and Damaru too (drum)
reached their ears. They were reminded of Sri Krishna’s Rasa-Kreeda and the Dance Music of Kaliya narthana! But
they could not make out how and from where the sounds of Anklet-bells and Damaru came.
Their curiosity was further kindled by the increasing tempo and crescendo of the Divine Music of Dance. They
proceeded in that direction, to find out the source. After some time, they could see from a distance, Sri Parvathi Devi
and Sri Parameswara dancing with great elan and enthusiasm, to the singing of Thumburu, the Gandarva,
accompanied by Deva Rishi Narada on the Tampura, Sri Nandikeswara on the Mridangam and all the Siva-ganas
too, dancing in unison!
A divine sight which they had never seen so far or never dreamt of seeing even in their wildest dreams! They
forget their main purpose perhaps!
Now Bhagawan Devaguru Bruhaspathi tried to find what song they were singing!
[Note: It must have been a beautiful and enchanting song welcoming Sri Krishna. I enquired with the Melsanthi
Maharaj or Chief Priest of the Mammiyur Mahadeva temple as to what song they were singing; but he pleaded his
ignorance.]
Perhaps, could it be a song like the following one, written by Oothukadu Venkata Subbier?
स गत क7षण! त सस गत क7षण!!
मथर परk सदन ! मद
7 दन !! मधसद
1 न !!! (स गत क7षण)
For a moment, all the three thought that they had come to Mount Kailasa, by mistake; but then they recalled that
Mount Kailasa was in the North, a direction they had already ruled out. They were now clear in their minds wherefrom
the divine sounds of Anklets and Damaru (Drum) came. The sound of the anklet-bells came from the anklets of Sri
Parvathi Devi:
मसञज न-मणण-मञज र-ममनVत श पद Eज !
Sinjaana-Mani-manjeera- manditha Sri-padambuja! (Sri Lalitha Sahasranamam)
The sound from the Damaru reminded them of the first sloka of Siva Thandava Sthothram of Ravana:
जठ ट गलजजल- प हप व तसथल,
गलऽ लE-लबEत भजङग-तङग- म मलक म - ।
Vमड-Vमड-Vमड-VDनतनन द-Vम &य,
चक र चणV-त णV तन त न/ मश मश म - ॥
When all the Dance and Music were over, all the three went to Them and prostrated before them and praised them
with many beautiful slokas.
Immensely pleased with their praises, Lord Shiva observed: “O Deva Guru Bruhaspathe! O Vayu, both of
you have come to the correct place. As you know, in Tretha Yuga, Sriman Narayana in His Sri Rama Avatharam, the
dearest of all Avatharams to Me, built a temple for Me at Rameshwaram, after His return from Lanka and propitiated
Me with Bilva leaves. The glory and sanctity of this place is in every way, equal to those of Varanasi. In fact, a
pilgirimage to one place is not considered complete without a pilgirimage to the other. We are eagerly expecting the
arrival of this glorious Moorthy and that is why We were singing and dancing joyfully to receive the Moorthy. This tank
is known as Sri Rudra Teertham and this has been Our Abode here so far. We shall presently call Sri Viswakarma,
have a small and beautiful temple built here on the south bank of this Teertham and then consecrate the Moorthy
there. Both of us shall move to the nearby village (Mahimaiyur). The power of this Moorthy cannot be estimated by
anyone; so powerful It is! Anyone can get the grace and blessings of this Moorthy, even Moksha without observing
any vratham (vow). Even unasked for, this Moorthi shall confer His blessings on any devotee who bows his head
before Him. The only qualification required is total devotion! Some will call Him as Sriman Narayana because this
Moorthi was originally in Sri Vaikuntam; some will call Him Sri Krishna, because the Moorthi came from Dwaraka. But
all his devotees will affectionately address Him, as Sri Guruvayurappan, as this Moorthi was brought by both of you,
Guru and Vayu. Both of you will thus be remembered for ever by all the devotees with gratitude.”
So saying, Lord Parameshwara summoned Sri Viswakarma to build a small and beautiful temple for
consecrating the Moorthi. Accordingly, Sri Viswakarma built a small and beautiful temple with Grabhagraham (or
Sanctum Sanctorum), a small mandapam in front, for the devotes to sit and recite Sri Vishnu Sahasranamam and
other prayers; and a small Prakaram (a semi-rectangular path) around the Garbha-graham with stone pillars, each
depicting an Avathram or an important incident.
On the inside wall of the inner prakaram (exactly behind the Grabha-graham), Sri Viswakarma sculptured a beautiful
scene of Sri Vaikuntam, depicting Sriman Narayana lying on the Sesha Sayanam (Adi Sesha), keeping His Head on
Sri Lakshmi Devi’s thigh and the legs on the thighs of Sri Boomidevi and all the Rishis and Munis surrounding Him
and singing His glories!
[Note: The original marvellous colours of this Sculpture were destroyed by the fire in 1968, when Sri Guruvayur
Temple was gutted!]
Perhaps Sri Parameshwara and Ma Parvathi Devi, Guru Bhagawan and Vayu Bhagawan
performed the first poojas to Sri Guruvayurappan and then retired to their respective places.
This is how the Moorthi got Itself shifted from Dwaraka and was consecrated at Guruvayoor (Kerala). A considerable
section of the South Indian devotees (not only Keralites) were now very much satisfied, felt secure and happy,
because Sri Krishna had at long last condescended to give darshan to them too, for all times to come!!
When I was13 years old, some other boys and I had the golden opportunity of learning Sri Vishnu
Sahasranamam from my village school Sanskrit Pandit, Late V.N Sri Ramadesikacharya, famous
for his Magnum Opus, Bashyam on Sri Desika Prabhandham.My manaseekka Namaskarams to
him, again and again. By his blessings and the grace of Sriman Narayana, I am reciting Sahasra
namam daily, till date.
When in my early work-life, I was working in one of the Railways in 1956, I had two Brahmin boys
as my room-mates, both hailing from Thrissur,Kerala. After getting in the morning and while going
to bed at night, and in between too, they used to call and thank Sri Guruvayurappan. Till then, I had
not heard His Name. So, one day, I asked them” Who is this Guruvayurappan? Is It Vishnu, Siva,
Ganesa or Muruga etc.?” They explained,” There is a temple of Sriman Narayana at a place called
Guruvayur. People call Him affectionately as Sri Krishna and Sri Guruvayurappan. He’ll grant any
reasonable boon that a true devotee seeks from Him. We got this Railway job because of Him!”
Later, while working in Bombay and Chennai, I had the good luck to listen to Pravachanams or
Upanyasams of late Sengalipuram Brahma Sri Anantha Rama Deekshathar They kindled a strong
urge in me to visit Guruvayur at least once in my life. From then on, I started chanting
SahasraNamam, installing Him in my heart. It is still going on.
I shall now dwell on how He entered my life stage by stage. Owing to certain family difficulties, I
visited Guruvayur in 1968 or so. Two days after my return,, I read the horrible news that The Holy
Temple was gutted. I started crying within myself,” O ,Guruvayurappa! Are my sins so horrible and
chronic that they would not go with your taking a bath in Sri Rudra Theerthem?
Have you to burn Your holy temple by Agni Snanam, like Agni Pareeksha?”
This gutting incident was troubling my hear and mind again and again. I used to pray to Him for the
safety of His Temple.
My humble prayer to You on this day is: “Whatever sins I have knowingly or unknowingly committed
in all these births, please pardon me.(In Other words, Please make my Sanchita Karma as Zero.)
Whatever punyam I have earned I dedicate it at Your Holy Feet.You may perhaps ask me,’ Have
you any punyam balance?’ My humble submission is: If I didn’t have any punyam left, how can I
ever have Your Divya Darsanam, that too on this 60 th birthday? Please take me back in You, now
and here, never, never to take birth anywhere. Please release me from this Maya world.”
I then slowly got up. Then, a tall and well built Youngman aged about 35 years, touched me and
asked me in English: “Gentleman! It seems you were praying to the Lord intensely. May I know
what exactly you prayed to Him for, just now?
Wiping my tears, I explained him my prayer in full. He said, “Yes. Exactly. He has heard your Prayer
but He says you have to wait for some time.
I submitted, “So long as He remembers me, I shall wait.”
He then mixed with the crowd and melted. Who was He?
For the past two years, I am spending my leisure time in the Fremont temple Satsang,teaching
Shyamala Dandakam, Soundarya Lahari, Subramanya Bhujangam, Amba Navaratna mala, Sri
Rajarajeswari Ashtakam, Annapurnashtakam etc with meanings in English in addition to regular
chanting on Sriman Narayaneeyam( not in Carnatic Ragas but) as Sanskrit slokas with meanings.
This is how Sri Guruvayurappan keeps me busy. And I derive immense pleasure thereby."
हन ! भ गय! जन न म !
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