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Monthly Newsletter of World Guruvayoor Devotees Forum

Om Namo Bhagavathe Vasudevaya

ം നവന ത ം NAVANEETHAM ം
വശ ക 1186 ം NOV \h\oXw
2010
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Monthly Newsletter of World Guruvayoor Devotees Forum
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:

നവന ത
Submitted at the Lotus Feet of

Shri Guruvayoorappan
by the World Guruvayoor Devotees Forum
www.guruvayoor.com

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Monthly Newsletter of World Guruvayoor Devotees Forum
Om Namo Narayanaya:
Hare Rama Hare Krishna!
Mandala Maasam
II Jai Shri Krishna II
Dear GuruDevs,
Malayalam month of Vrishchikam is very special and holy to all of us. Many of us observed
fast on Guruvayur Ekadasi with utmost bhakthi. Our Koti Japam blog had a good number
of you - devotees participating and entered Kootta prarthana – greoup prayer – for the
weel being of everyone. We have a new Ayyappa Laksharchana blog for entering
Sharanam Ayyappa japam. http://swamiyesharanam.blogspot.com/

Mandala Vratham and significance:


Forty-one days of vratham is to force the mind to withdraw from attachments to worldly
possessions and to direct it towards the absolute truth. The difficult forest path to Sabarimala
symbolizes the sacrifices required in spirituality quests. The coconut represents the human body,
the outer shell of the coconut symbolizes ego, and the ghee is the atman (human soul). Coconuts
have three eyes: two eyes represent the intellect and the third eye is the spiritual eye. The idol
represents Brahman. The rear compartment of the Irumudi symbolizes 'Praarabdha Karma'
(accumulated worldly possessions).

The devotee exhausts all the worldly possessions during the journey and reaches the
Sannidhanam with the ghee filled coconut. The devotee opens the spiritual eye of the coconut,
breaks the coconut and pours the ghee (Atman) on to the idol (Brahman). At this time, the
devotee has detached the ego and worldly possessions. He or she has developed an attitude of total
surrender to the Lord (infinite love for the Lord). Many millions of devotees will be visiting Sabari
Mala to get darshan of Lord Ayyappan in the next two months.

My apologies for a late issue this time. Due to various personal reasons we could only complte the
magazine by now.

May god bless everyone. Samastha loka sukhino bhavanthu!


– Sunil - gvreditor@gmail.com

Navaneetham Cover Photo -


Ashna Vidhiadharan Chambayil

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Monthly Newsletter of World Guruvayoor Devotees Forum

||OM NAMO NARAYANAYA||

THE HIDDEN POWER IN YOUR PRAYERS


Nandini Pravin – Muscat – Oman
(Daughter of Pravin Balan)

‘Morning prayers’ is something which all of us refer to as the prayer done at the break of dawn before
starting the days ‘karmas’. Have you ever thought about why our morning prayers are so important? Well I
am a person who never thought about it or its significance and what effect it might have on me. This thought
only struck me, a month or two ago, when I was having my half yearly exams, though my parents used to say
that there is power in whatever you pray, I never realized it. Just as a saying “some people only learn
through experiences”, and I was blessed by Guruvayoorappan to experience the hidden power in my
prayers.

I had a week’s holiday before the exams and I had got down to serious studying. My parents, grandparents
were all praying for my best. Every morning I used to get up early, bath, sit for praying and then only start
studying. The amount of energy flowing into me, gave me the strength to study hard. In the morning before
the exam, I used to get so scared that I might not recollect what I studied, but those morning prayers would
fill me with confidence and hence I could write all my papers well. Not until the last day of my exams did I
realize this power. It just came into my mind like an avalanche of thoughts, which I am sure, was Bhagvan’s
message for me. I always felt Bhagvan’s presence near, guiding me. I was happy when I got my results, but
let down with some, which I believe was only due to my overconfidence in those subjects. I know that
Bhagvan has given me what I truly deserved. My heartfelt thanks to Guruvayoorappan and all those people
who prayed for my welfare.

Powers of prayers are always felt in the minds of people only that they do not try to comprehend it. There is
power all the things we do for Bhagvan, its hidden but you can surely bring it out. We need Bhagvan’s grace
for everything we do, so as to go o well, writing this nicely needs Bhagvan’s grace. Let us all try to realize the
power in your prayers and may god bless all of us and be there for us now and always.

This is my humble offering to the lotus feet of Sri Krishna.

Sarvam Srikrishnanarpamathu!

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Test your knowledge—topic “Mahabharata”

Quiz Courtesy :http://www.mbmedmonton.org/Sanskruti_June_2010.pdf (Balagopal)

1.Question: Who wrote the Mahabharata?


1) Valmiki 2) Rig Veda 3) Vedavyasa 4) Lord Ganesh

2. Question: Virata was one of the Maharathis in the Pandava army: who was the other?
1) Drishtadyumna 2) Drupada 3) Shikhandi 4) Drishtaketu the King of Chedi

3. Question: Who was the First Commander in Chief of the Kaurava Army?
1) Ashvathama 2) Drona 3) Bheeshma 4) Karna

4. Question: After beholding which divine sight did Arjuna take up his arms against the
Kurus?
1) Lord Maha Vishnu and Goddess Lakshmi on Adi Sesha 2) Yam Lok or the world of the dead
3) Lord Shiva and Goddess Parvati in Kailash 4) Lord Krishna's Vishwaroopa or divine form

5. Question: How many warriors did each elephant carry in the war?
1) 10 2) 7 3) 8 4) 9

6. Question: Who was bestowed with unique vision to narrate the happenings of the war
to King Dirtharashtra?
1) Bhalikha 2) Vidura 3) Sanjaya 4) Kripacharya

7. Question: Which Pandava vowed to kill the evil Dushasana and drink his blood when
he molested Draupadi?
1) Sahadeva 2) Arjuna 3) Bheemasena 4) Nakula

8. Question: What was Yudhistra's weakness?


1) Yudhistra had no weaknesses 2) Alcohol 3) Gambling 4) Women

9. Question: Which apsara wanted marry Arjuna when he was in Indraloka?


1) Urvashi 2) Rambha 3) Menaka 4) Tilottama

10. Question: Who was Beeshmaka?


1) Duryodhana's father-in-law 2) Jayadratha's father-in-law
3) Krishna's father-in-law 4) Arjuna's father-in-law
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11. Question: Which emperor did Bheema defeat in order to enable Yudhistra to perform
the Rajasuya Yagna?
1) Kritavarma 2) Shishupala 3) Jarasandha 4) None of the above

12. Question: Balarama's weapon was the _________ ?


1) Spear 2) Mace 3) Plough 4) Sword

13. Question: What was the capital of Panchala?


1) Dwaraka 2) Matsya 3) Kamapilya 4) Magadha

14. Question: Which Rakshasa did Bheema kill in Ekachakra?


1) Vanasura 2) Bakasura 3) Vrajasura 4) Banasura

15. Question: Who were Gatotkacha's parents?


1) Bheema and Draupadi 2) Bheema and Hidimbaa 3) Bheema and Nritya 4) None of the above

16. Question: The "House of Lac" was built by _____________ ?


1) Shakuni 2) Pandavas 3) Purochana 4) Duryodhana

17. Question: Friendship in the Mahabharatha was defined by ___________ ?


1) Duryodhana and Karna 2) Drona and Drupada 3) Krishna and Arjuna 4) Draupadi and
Subhadra

18. Question: What "Guru-Dakshina" did Drona ask from Ekalavya?


1) His right index finger 2) Wealth 3) A quiver full of arrows 4) His right thumb

19. Question: What was the real name of Mahabharat?


1) Vijaya 2) Jaya 3) Ajaya 4) Parajaya

20. Question: What was the yagna performed by Yudhishthira after the battle of
Kurukshetra?
1) Ashwamedha 2) Maharudra 3) Rajasuya 4) None
_______________________________________________________________________________________
Answers at the end of this e-zine.

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±dXl¡b¡jh¡« oµ¢a¡cz·¢u
±dY¬Èj¥dh¡« djhda«

J¡ccl¡o¨Ê J¡yX¬d¥j«
Jt¸¥j¡r¢i¢v S¡u JÙ¤
Y·§ho£ h±É¨hr¤Y¢i ©J¡l¢k¢v
Y·§o§j¥d¨c atm¢µ¤
BÅo§j¥d« Ah¦Yo§j¥d·¢v
o§¡Åc¢ ©Ot¼¤ l¢q¹¤©Ø¡w
hh hc©oæJh¡« oµ¢a¡cz·¢u
¨d¡u JX¢ JÙ¤ ki¢´¤¼¤

18 steps are said to be the five organs of actions; five organs


of knowledge; five basic elements; mind, intellect and ego

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oY¬o¡±zo¡j¡h¦Y«
©V¡. F. d¢. o¤J¤h¡t

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DÚ©jY¡Å¡c« oYY¨h¼¤¾¢v
c¢Yj¡« o·¡i® L¤ydl©cmu

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Mahalakshmi Sthuthi
1. Namaste stu mahamaye
sripithe sura-pujite,
Sankha-cakra-gada-haste
mahalaksmi namo stu te.

1. O Mahamaya, abode offortune,who art worshipped by the Devas, I saluteThee; O Mahalakshmi,


wielder of conch, disc and mace, obeisance to Thee.

2. Namaste garudarudhe
kolasura-bhayankari
Sarva-papa-hare devi
mahalaksmi namo stu te.

2. My salutations toThee,who rides the Garuda and art a terror to Asura Kola; O Devi Mahalakshmi,
remover of all miseries, my obeisance to Thee.

3. Sarvajne sarva varade


sarva-dusta-bhayankari,
Sarva-dukha-hare devi
mahalaksmi namo stu te.

3. O Devi Mahalakshmi,who knowest all, giver of all boons,a terror to all the wicked, remover of all
sorrow, obeisance to Thee.

4. Siddhi-buddhi-prade devi
bhukti mukti-pradayini
Mantra-Murte sada devi
mahalaksmi namo stu te.

4. O Devi, giver of intelligence and success and of worldly enjoyment and liberation, Thou hast always
the mystic symbols as Thy form,O Mahalakshmi, obeisance to Thee.

5. Adyanta-rahite devi
adyasakti mahesvari
Yogaje yoga-sambhute
mahalaksmi namo stu te.

5. O Devi, Maheshwari, without beginning or an end, O Primveval Energy, born of Yoga, O


Mahalakshmi, obeisance to Thee.
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6. Sthula-suksma-maharaudre
mahasakti-mahodare,
Maha-papa-hare devi
mahalaksmi namo stu te.

6. O Mahalakshmi,who art both gross and subtle, most terrible, great power, great prosperity and great
remover of all sins, obeisance to Thee.

7. Padmasana-sthite devi
parabrama svarupini,
Paramesi jagan matar-
mahalaksmi namo stu te.

7. O Devi, seated on the lotus, who art the Supreme Brahman, the great Lord and Mother of the
universe, O Mahalakshmi, obeisance to Thee.

8. Svetambara-dhare devi
nanalankara-bhushite,
Jagat-sthite jagan-matar-
mahalaksmi namo stu te.

8. O Devi, robed in white garments and decked with various kinds of ornaments, Thou art the mother of
the universe and its support, O Mahalakshmi, obeisance to Thee.

9. Mahalaksmyastakam stotram
yah pathed bhaktiman narah,
Sarva-siddhim-avapnoti
rajyam prapnoti sarvada.

9.This hymn to the great Goddessof Wealth, if read with devotion, will bestow all success, will grant all
worldly position.

10. Eka-kale pathen nityam


maha-papa vinasanam
Dvi-Kalam yah pathen nityam
dhana-dhanya-samanvitah

10. If always read once a day, great sins will be destroyed. If always read twice a day, wealth and
prosperity will ensure.

11. Tri-kalam yah pathen nityam


mahasatru-vinasanam,Mahalakshmir-bhaven-nityam
prasanna varada subha.

11. If always read three times a day, the great enemy(ego) will be destroyed. Mahalakshmi will be ever
pleased with that auspicious one

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Sri Gurupavanapura Divya Alaya Darsanam.

Shri. Nadukaveri Viswanathan


Ch – 4 SRI ADI SANKARACHARYA DEVISES
(Continued from October issue of Navaneetham.)

DAILY POOJA PADDHATHIS (PROCEDURES)

After the installation and consecration of the Divine Moorthi, Sri Guruvayurappan was
perhaps thinking,“ Now that this Moorthi has been installed and consecrated here, it is important
to devise and introduce proper pooja ‘Paddhathis’ or procedures for daily worship and special
occasions like Ekadasi, Festival days etc., Who is the fittest person who can do this?”

As if in answer to this, one day, Sri Adi Sankara, the great Jagat-Guru, was flying, by
using his yogic powers, from his holy birth place Kaladi to Sringagiri (now called Sringeri, in
Karnataka). While traveling, he happened to fly over Guruvayur. There, he saw below, some
persons doing poojas to the Moorthi with pomp and show, but without knowing the proper
procedures. So he laughed at them derisively, looking at them from the sky. This was the moment
Sri Guruvayurappan was waiting for! He started pulling Sri Adi Sankara downwards towards
Him, by His power. Sri Adi Sankara felt that someone was pulling him downwards, as his speed
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was reducing and his direction was changing! In a few moments, he gently fell flat on the
northwest of the outer prakaram with his face and chest touching the ground. He got up slowly
and saw before him the Moorthi of Sri Guruvayurappan. In a moment, everything became very
clear to him. He realized Who was before him, and prostrated before Him and begged His Pardon
and Mercy from the bottom of his heart. In utter repentance, he went round the temple, lying on
the ground and rolling in the clockwise direction keeping his head towards the Deity, thus
covering his body with the dust of the feet of the devotees whom he laughed at, some moments
earlier! This is called ‘Anga Pradakshinam’ or ‘Sayana Pradakshinam’. Perhaps, he was the first
person to introduce Anga Pradakshinam in this holy temple. He then praised Him by his Sri
Govinda Ashtakam, eulogizing Sri Krishna and His Glories:

ी ग व द कम

१.. स य}।नमन त न यमन क शपरम क श,


ग - ी गण-ल ल-मन य समपरम य सम।
म य -कक पत-न न क र-मन क रभव न क रम,
म य न थमन थ णमत ग व दपरम न दम॥
२. म ी न म स ह त यश द -त डन श"शव-स ी स,
य दत-व ी ल कत-ल क ल क-चतद शल क लम।
ल क य-पर -मल% - त भल क ल क-मन ल क ,
ल कशपरमश णमत ग व दपरम न दम॥
३. ी" व प- रप-व र न तभ र नभवर ग न,
क" व यनवन त ह र-मन ह रभवन ह रम
व"म य- पट-चत ी व ी - वशष भ स-मन भ स,
श"वकवल-श त णमत ग व दपरम न दम॥
४. ग प लभ%ल ल व ह ग प लकलग प ल,
ग प -खलन-ग वधन -ध ीत-ल ल -ल लत-ग प लम।
ग भ- नग दत-ग व द- फट-न म नबहन म न,
ग प -ग चर-दर ी णमत ग व दपरम न दम॥
५. ग प -म डल-ग ी भदभद व थमभद भ,
श ी खर- नध% त त-ध%ल -ध%सर- स1भ यम।
ी -भ -गह त न द-म च य चच तत-स ी व
च त म ण-म हम न णमत ग व दपरम न दम॥
६. न न- य कल य ष -व -मप द य गमप ड,
य द स त रथ द व ी ीपद तमप कष तम।
नध% त- य-श क वम हब ीब ीर त थ,
स ी म -शर र णमत ग व द परम न दम।।
७. क तक रण-क रण-म द-मन दक लमन भ स,
क ल द - गत- क लय- शर स-महन ी य तन ी य तम।
क लक लकल त तक लत शषक ल-द ष न,
क ल य-ग त-हती णमत ग व दपरम न द॥
८. व ी द वन-भ व-व ी द रक-गण-व ी द र यव दऽह,
क द भ मल- म द मर-सध न द स द न दम।
व य शष-मह म न-म नस-व ी न द-पद- द,
व ी शष-गण ची ध णमत ग व दपरम न दम॥
९. ग व द क-मतदध तग व द प त-चत य ,
ग व द यत म धव व ण ग कल-न यक क ण त ।
ग व द ची घ सर ज-धय न- सध जल- ध1तसम त घ
ग व दपरम न द मत ीअ त< थस सम य त ॥
इ त ी म छ कर च य वर चत ी ग व द क स प%णम।

Translit:
1. Satyam Gyanam Anantham Nithyam Anakasam Paramakasam,
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Goshta-praangana-lolam Anaayaasam Paramaayaasam!
Maya-kalpita-naanaakaram Anaakaram bhuvanaakaram,
Kshmaayaa Naatham Anaatham Pranamata Govindam Paramanandam!!
2. Mrutsnaamatseehethi Yasoda-thadana-saisava-santhrasam,
Vyaaditha-vaktraalokitha lokaloka-chaturdasa-lokalim!
Lokatraya-pura-moolasthambham lokalokam analokam,
Lokesam Paramesam Pranamatha Govindam Paramanandam!!
3. Traivishtapa-ripu-veeragnam kshithi- Bhaaragnam Bhava-rogagnam,
Kaivalyam Navaneethaharam Anaharam Bhuvanahaaram!
Vaimalya-sputa-chetovrutthi viseshaa-bhaasam Anaabhasam,
Saivam Kevala-santham Pranamatha Govindam Paramanandam!!
4. Gopalam Bhooleela-vigraha-Gopalam Kula-Gopalam,
Gopee-khelana-Govardhana dhruthi leela-laalitha-Gopalam |
Gobhir-nigaditha-Govinda-sputa-naamaanam bahunaamaanam,
Gopee-gochara-dooram Pranamatha Govindam Paramanandam!!
5. Gopee-mandala-goshtteebhedam bhedaavastham-Abhedaabham,
Saswath-gokhura- nirdhoothoddhatha dhooli dhoosara-Sowbhagyam!
Sraddha-Bhakthi-gruheethanandam achinthyam chinthitha-sat-bhavam,
Chintamani-mahimaanam Pranamatha Govindam Paramanandam!!
Snana-vyakula-yoshid-Vastram Upaadaaya-agam-upaaroodam ,
Vyaadithsantheeratha-Dig-vastraa hyupadaathum upakarshantham!
Nirdhootha-dwaya-soka-vimoham buddham Bhuddhe-ranthastham,
Satthaa-maathra-sareeram Pranamatha Govindam Paramanandam!!
Kaantham kaarana-kaaranam Aadim-anaadim Kaalam-anaabhaasam ,
Kalindee-gatha-Kaaliya-sirasi-muhur-nruthyantham Nruthyantham!
Kaalam –Kaala-kalaatheetham Kalithaasesham Kali-doshagnam,
Kala-thraya gathi-hethum Pranamatha Govindam Paramanandam!!
Vrundaavana-bhuvi vrundaaraka- gana-vrundaraadhyam vande-ham,
Kunda-bhaamala-mandasmera-sudhanandam suhrudanandam!
Vandyasesha-maha-muni-maanasa- vandyananda-padadwandam,
Vandyaasesha-gunabdhim Pranamatha Govindam Paramanandam!!
Govindashtakam yethat-adheethe Govindarpitha-chethaa yo,
Govinda Achyutha Maadhava Vishno Gokula-nayaka Krishnethi!
Govindanghri Saroja-dhyana-sudha-jala –dhouthasamasthago,
Govindam Paramananda-amrutham Anthastham sa samabhyethi!!
Ithi Srimad Sankaracharya-virachitham Sri Govindaashtakam Sampoornam!!!

After all this was over, Sri Guruvayurappan appeared before him and said,

“Now that you are here, I have a request. As you have seen for yourself, there are no
proper procedures for Abhishekam, Alankaram, and Archana etc. I desire that you stay here for
about six months, evolve suitable systems and procedures for daily worship, train some of your
disciples and then go wherever you wish to”.

Sri Adi Sankara, with tears in his eyes, replied, “O, Lord! Without knowing the Divinity of
this Moorthi, I laughed at these devotees. Please pardon me first. Your wish is a command for
me. What else can give me more happiness than this Bhagawat - Kainkaryam? To-day is
Ekadesi! From today itself, nay, from this moment itself, I shall start implementing your orders.
Please bless me with success in my task!” So saying, he went around Him clockwise and again
prostrated before Him.

Sri Guruvayurappan blessed him and the Jagat Guru commenced His holy task from that
moment itself! As the temple was consecrated by Sri Mahimaiyur Mahadeva on the bank of Sri
Rudra Teertham, Purohits or priests belonging to Advaita philosophy or Saivites are in charge of
Poojas and worship of this temple, whereas the Vaishnavites are in charge of Sri Ranganatha
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Temple, Srirangam and Sri Venkatachalapathi temple at Tirupathi (Andhra) and the Madhvas or
the followers of Sri Madhvacharya are in charge of Sri Krishna temple Udupi, Karnataka.

What difference does it make? Absolutely nothing! As all the rain-water reaches the
Ocean ultimately, all the Poojas reach Him alone.

आक श तप ततत ययथ ग छ त स गरम|


सव दव-नम क र< ी कशव तगचछ त ॥

Akaasaath pathitham thoyam yatha gachathi sagaram!


Sarva deva namaskarah Sri Kesavam prathi gachathi!!

Even today, the paddhadhis or procedures evolved by the Great Acharya are being
strictly followed, not only in Guruvayur but even in the temple at Bhadrinath in the far-off
Himalayas!
(To be continued... )

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നനയ ര by Balendu.
Now "Neytthiri is available at Guruvaayoor Devaswam Book Stall.
27: കർമ വത ര (മഞര )
27.1 27.6
ശർ) ശജ തന ദ,ർ) സ വ നന പ രമ ളക മറ യ, സമ,ദ ല
ദ വ0മ യ, ന1 ര മ ല നലക ഭ രമ യല,മകന ത ണ
ഐര വത ലതന ശമ കയ ല ശvര0 നവട > സ, രനരlണയക യകവ ൻ
മ മ,ന ശകന ശ പമമക ; ഭ ര ച കർമമ യ<, മ റ .
അന< ഴ മ>നത ര മദവന?യ ശമ - 27.7
ണ <, സഹ ഷDതയ ർE ട, മE ർ! മയ ജനലക വ ശ ലമ നമന{ ട,
27.2 വജസമ ന കട, പമ ർന
മദമവനൻ ന ർIരതJ മപ യവശന യ മIന ന]യതടൻ കന പ,റമ റ
മദവന ർ യ, ദ ല മത റ,മണ ; ന ർI തയതമ,യർ നർ .
ശർ)ൻ തട< യ മദവന നര നOയ, 27.8
ന ർമ)ദ പPണ, വ ര ഞനന പ മ,< യ മനര നപ <മവ സർ)ര
ന ർ) ണ നറവ കമവ ട, ന ത < ന മമ ദ ല കടച ല യ
ദ വ0സവ ധ നല വഴ അ<, ന രണ, പകlമ സർപ -
27.3 E b ല, മ]ർന സ•Pർ മയക .
ഒമXനറ മനര പക ർ ച, മകളOയ ല 27.9
തഷടന യ<, പത0കന യ ],റ,മ• ള ത1, b ര നയ ന വർE<,
ന] ല^ പര ഹ ര "കണ`ത ത രവ ൻ ന ർlവ ൻ തOര മക ണ, ത <,
ഉ1 മ ർb c സ, ധ മസവ മ ത . തJ ദPപദർശന ല ഹ^ ദമ രയ
ദ,ഗസമ,ദ കട>ത മനട, വ ൻ പ,ഷƒ വർഷ ന]യത ബഹ ദ കള.
ദദത0ന മര ട, മപ യ സന ന]യവ ൻ." 27.10
27.4 വ സ, ക വക വമ ക വ ഷO റ ല
സന യ, ന]യത ദ ത ജരമ യ, ടൻ ആശരമരറ തപ ച, പ നE
മനj മ മOണ,E മനരന വ സവര ദ യ, നമ X, വല>, മപ യ
മമനതര ന]നയർlവ ൻ മന O X, ശJ സവ ഷവ യ, മവറ മPല .
മനതJ മ ർന സ, രന , രമപ ള തJ ലൿകപ വർഷമ യ മദവപമക വ ണ -
ലനപഴനമEമപ നല ന സ o രമ യ തലപവ, വ ണ ല^സ,രപമക.
മനമ,യർ നയട, ത നന 27.11
പEbദവര പ,റl വച<, ടൻ അറമ ല^ നത ത മ bല നകവ,
നക ണ,ന]E X, പ ല ഴ തE ല. ],റ ര യ, മപ ലOടല ല
27.5 ഒമXനറ മനര മഥന നടO ല,
ആശരമദവ ദ നയ ന രമ ച X, മ റമമത ഭവ O നത ക ണമക
വ സ, ക നയ നനട, പ ശമ O ഒറയക തOരയ, ഗ ല പ • ന?
ഔഷധബ ജ<ള X, സമ,ദന അറ<ള രണ,നമട, l മവb
ആശ കടയ ൻ തട< യമപ ള മനj ന ന]യത ഗരപവമനശJ ര
കvശലപPർ)മവ ട, ന ദദത0നര സന പ ത ർl മ
വ സ, ക തൻ ശ മര ഭ b O. ക മടമണ

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


e-mail kavibalendu@gmail.com
VAISHNAVI #49, Vivekanada Street, Udayanagar, Dooravaninagar (PO),
Bangalore - 560 016 .. Phone - 080 28530048, 41260122, 28533785, 09448367896
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±m£ c¡j¡iX£i ©oí¡±Y«
©hv¸·¥t c¡j¡iX g¶Y¢j¢
Narayaneeyam Moolam: Chapter 26

027:001 ക,ബധ ദv ക,ഭ തജമല ദമര തദ ന


ദ,ർവ സ സ o Ž രവന ത പ•ദ വ0മ ല0 ദ,bധ ബധv ഗരതരഭ രമത ന മമ™
ശക യ സJ യമ,പദ യ തത ഭയ‘ മദമവഷ, വ0ഥ തതമമഷ, തതപ ദയഷ
ന മbനപത മദ മത ശശ പ ശക പ ദണഷ ‘ കമഠതന കമഠ രപഷ`
ക ക ന സതJ ദ തരമദവത ശജ ന 027:007
027:002 വജ ത സj രതരകർപമരണ വ ഷമണ
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Jaina darsana

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


The word jina means a conquerer. The acharyas of Jaina system are called
Theerthankaras and there were 24 theerthankaras starting from Rishabha to Mahavira.
Though Rshabha is considered to be the first, the philosophy taught by him was
primarily theistic. He advocated only bhakthi and austerity and in Srimadbhagavatham
he is mentioned a san incarnation of Narayana. He propagated self control and
renunciation as opposed to the prevalent practice of karmamarga which consisted
mainly of performing the yajnas and other austerities for the purpose of acquiring
desired results in this world and the next. But in later periods people who happened to
hear about the conduct pf Rshabha, which transcended all asramas interpreted it as
atheism and propagated a religion abandoning Vedas and this later became Jainism. But
actually what Rshabha showed by his behaviour is the importance of renunciation which
is more conducive to salvation than the vedic rituals induced by rajas.

The modern Jainism is based on the teachings of Mahavira who gave a new
interpretation to the already existing theory of Jainism. He lived in 6 th century BC and
was a contemporary of Buddha.

All knowledge acquired through perception or inference is classified as mediate or


indirect and only intuitive knowledge is direct according to Jainism. Knowledge is again
divided into actual and relative. Thus all knowledge of the world is only relative. They
are either related to objects or to the words. This is partial knowledge and called naya.
In Jainism everything has got innumerable attributes and there can be no real
knowledge or the knowledge of things as they really are. There are seven nayas or
ways of looking at an object or a word.

1.perception of a thing along with its universal and particular characteristics. When we
see a cow we recognize the entity as a cow and also its cowness, which is the general
characterisitic . This is known as naigama naya.

2.When the universal qualities alone are noted ignoring the particulars. It is like seeing
clay in all articles made of clay such as pots, pans, jars, etc. This is called

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sangrahanaya.

3.This is the opposite of the second in which the particulars alone are perceived ignoring
the general like seeing the pots and pans etc. as different entities and not as clay. This
is known as vyavahaaranaya.

4. The real is identified with the momentary. In other words the impermanent is taken
as permanent. This is known as rjusuthra naya.

The above are the arTha naya and the rest are termed as sabdha naya as they pertain
to the knowledge of the words.

5. The meaning of the word relates to what it signifies. That is direct meaning. This is
sabdhanaya.

6. The conventional meaning. For instance the word pankaja means one born in the
mud but conventionally it is accepted that it means lotus. Similarly the word gouH
means that which moves but conventionally it means cow. This is known as
samabhirooda naya.

7. The meaning of the word exactly means what it signifies. That is, a cow can be
called gouH only when it moves justifying the meaning of the word gouH. This is called
evambhoothanaya.

The metaphysics of Jainism

The Jain metaphysics is known as anekaanthavaadha , or the doctrine of manyness of


reality. This means , everything has innumerable aspects which are not possible for
ordinary mortals to understand completely except by those who are omniscient. The
anekaanthavaadha is the metaphysical aspect of reality while the epistemological and
logical aspect of the same is known as syaathvaadha.

A thing has many qualities and modes. Qualities or guNas are those which are
permanent and modes are those which change. To consider any onesided and partial
view is ekanthavaadhaa which is a fallacy. The view which considers all the partial views
is the anekaanthavaadha.

Our judgements of a thing represent different aspects of the same reality like the ten
blind men feeling the elephant and deciding how it is shaped. As such the Jain logic
distinguishes seven forms of judgement. They are,

1.
syaadhasthi; Relatively, a thing is real. For example , when we say that this table exists,
it means that it exists in a particular shape , time and place.
2.
syaadh naasthi; Relatively , a thing is unreal, e-g this table does not exist as a chair, or
in another place or at another time.
3.
syaadhasthi naasthi;Relatively, a thing is both real and unreal. That is considering both
1 and 2 the table is both real and unreal.
4.
syaadhavakthavyam; Relatively a thing is indescribable. Because you can neither say
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that it is real nor unreal.
5.
syaadhasthi cha avakthavyam; Relatively a thing is real and indescribable.
6.
syaadh nasthi ha avakthavyam;Relatively a thing is unreal and indescribabale
7.
syaadh asth cha naasthi cha avakthavyam; Relatively a thing is real, unreal and
indescribable.

Syaadh vaadha is based on the argument that everything exists from the point of view
of its own existence but it does not from the point of view of the existence of another.
This makes way to the third judgement that a thing is both real and unreal. When a
thing is admitted to be both real and unreal it becomes indescribable. This is the fourth
judgement. The remaining ones are only the combinations of the fourth with the first,
second and third respectively.

The whole universe is divided into two broad categories, namely, jiva and ajiva. The
latter includes matter and also space and time. Jiva is the same as athman or purusha
in other systems. Consciousness is the essence of the soul. Both sentient and the
insentient have souls though in latter it is in dormant form. The soul is capable of
extension and contraction according to the body it occupies. Knowledge is the very
essence of soul and possesses the ability to know everything but prevented by the
obstructions of body, mind and intellect, the effects of karma and freedom from matter
(body, mind and intellect) when the karma is removed, results in emancipation and
omniscience.

Jainism , like Buddhism is a religion without God. That is why Jainism is deemed as
atheism. But denial of God alone does not constitute atheism in Indian Philosophy as
even sankhyas and mimamsakas do not believe in a supreme reality. But they are
termed as orthodox darsanas. The term Nasthika therefore means the one who denies
the authority of the Vedas. Jainism though denies a supreme God , does not deny a
godhead. Every liberated soul, like the theerthankaras is a god.

Jains have to take five vows, which are,


1.ahimsa, non violence in word thought and deed to any living being.
2.sathya , truth in thought word and deed.
3.astheya or non-stealing
4.brahmacharya or abstention from self indulgence
5.aparigraha,renunciation.
These are to be followed strictly in the case of monks while for householders it is mild,
such as brahmacharya is restricted to chastity and aparigraha to contentment.

Jainas are divide into two sects called svethambaras, white clad and dhigambaras, sky
clad. The differences besides the mode of dress are only in minor details.

The jainas have their temples and they worship their jinas, who are the persons who
have freed themselves from all passions and defects and conquered matter like
Mahavira.

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Sri Ranganatha Stotram

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

3.kadhaaaham kaaveree thata parisare ranganagare


Sayaanam bhogeendhre Sathamakah maNiSyaamala ruchim
upaaseenaH kroSan maDhumaThana naaraayaNa hare
muraare govindhethianiSam anuneshyaanmi dhivasaan

When am I going to spend my days uttering always the names, slayer of Madhu,
Narayana, Hari, Murari, Govindha, of the Lord, who is reclining on the bed of
Adhisesha in the town of Srirangam on the banks of the river Cauveri, shining like the
blue sapphire?

Parasara Bhatta had to leave Srirangam and he was pining to get back and see the Lord
Ranganatha again. He describes the Lord as being of dark hue shining like a blue
sapphire. SathamakhamaNi means indraneela mani, blue sapphire, the word Sathamakha
meaning Indra , whose staus is attained by performing 100 asvamedha yajnas, Satha
makhas.

Bhattar wants to spend his days uttering the names of the Lord such as Madhu maThana,
Naraana, Hari, Muraari and Govinda. He remembers the Lord reclining on the bed of
Adhisesha in Srirangam which is situated on the banks of river Cauveri.

4.kadhaaham kaaveree vimalasalile veethakalushaH


bhaveyam thath theere Sramamushi vaseyam ghanavane
kadhaa vaa thath puNye mahathi puline mangala guNam
bhajeyam rangeSam kamalanayanam SeshaSayanam

When am I going to dip in the pure waters of Cauveri and wash of my sins and live on its
banks, restful and dense with trees and when will I worship the, lotus-eyed Lord

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Ranganatha, with auspicious qualities, reclining on Sesha on the sacred sands of the
river?

In the slokas 3,4,and 5 , Bhattar expresses his anguish of not being able to see the Lord
Ranganatha and yearns for his return to Sriranga.

5. poogeekanTadhvayasa sarasa snigDhaneeropakanTaam


aavirmodhasthimitha Sakunaanoodhithabrahmaghoshaam
maarge maarge paThitha nivahaiH unchyamaanaapavargaam
paSyeyam thaam punarapi pureem Sreematheem
rangaDhaamnaH

When will I see the richly endowed town of Srirangam which has palm trees covered with
sweet and pure water up to the neck, in which the parrots and other birds repeat the
vedhagosha , happily standing still and filled with travelers who come there praying for
salvation?

In this sloka Parasarabhatta describes the town of Srirangam. It abounds in palm trees
and has plenty of water, pure and sweet which covers them up to the neck. The parrots
and other birds constantly hearing the chanting of the vedas are repeating them. Pilgrims
throng to the streets to have darsan of the Lord wishing to become free from
transmigration and to attain mukthi.

Sri Ranganatha Swamy temple, Srirangam.

OHM NAMO BHAGAVATHE VASUDEVAYA:

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OHM NAMO BHAGAVATHE VASUDEVAYA:

“BHAGAVATHA DHARMAM”
Collected by M P R Nair
(Continuation from the October 2010 issue of Navaneetham)

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


Sadguru Sreemad Abhedanandaji Maharaj of Abhedashramam, Trivandrum, Kerala. Sampoojya Swamiji
attained Maha Samadhi and left his mortal coil on 29 th October 1983. The Book, ‘Bhagavatha Dharmam’
contains 1060 Soothras, (Axioms) which bring out the essence of Srimad Bhagavatham. This Book has been
translated into English by Shri: P. N. Balakrishnan Nair, (formerly Senior Deputy Accountant General), a
devoted disciple of Swamiji Maharaj. 55 Axioms were published in the said September issue; 56 to 176 in
the October issue. Now, Axiom numbers 177 to 215 are here, which cover the 2 nd SKANDHA of Srimad
Bhagavatham]

The Second Skandha:


177. Deserving disciples will definitely get the opportunity to meet a good spiritual master.
178. A holy man alone can distinguish another Holy man.
179. Spiritual practices should start from early childhood. Singing songs in praise of God is a powerful means
for spiritual progress.
180. Be happy, every moment. Then you can die with a smile on your face.
181. What you think constantly, that will be in your mind at the time of death also.
182. Man spends most of his time for sleeping, earning wealth and talking. Some people spend time for
learning. The more you learn, the more you acquire bookish knowledge. By bookish knowledge, man becomes
vainglorious. .
183. Nothing is gained by thinking of the past. Therefore, think only of the present.
184. Death gives previous notices before its arrival. But nobody pays any heed to these notices. When hairs turn
gray, take notice that death is close at hand. When teeth are falling, eyes are getting blurred and backbone is
bending, take it that death is fast approaching.
185. If the star Arundhati is not visible to our eyes, it means our death is due within one year. If, in a dream, we
see ourselves falling in a mud pond, death is due within nine months. Seeing ourselves riding on a donkey in the
dream signifies death within six months. If, after inserting the fingers in our ears, we can’t hear the hissing noise
inside, death will occur within eight days.
186. Advise your mind frequently in this manner:-“Oh! Mind! You have no relations except God. You belong to
none and none belongs to you. Do not forget this fact”.
187. Enjoyment of material pleasures does not give contentment. Renunciation alone gives contentment.
188. Consider every one as equal, in order to realize the concept of equality. Totally avoid personal attachment
to any one..
189. Human body is not for enjoying material pleasures. It is for reaching God through His service.
190. In order to remember God at the time of death, we should have good practice during life time.
191. Turn your face away from sinful acts; but take care to finish righteous acts as quickly as possible.
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(Shubhasya sheeghram)
192. Vasanas (tendencies) acquired during the past several births impel one to commit sin.
193. Concentrate your mind, remain in solitude, and make service of God a regular habit.
194. When death is imminent, one should renounce the world with strong determination.
195. Practice of any Yoga without Bhakti (devotion) will make you sick, both physically and mentally.
196. Without a steadfast life devoted to God, vices like greed and anger cannot be rooted out.
197. Happiness is impossible, without a mind purified through service of God.
198. Greed and anger cannot be destroyed without the strong faith that this world itself is another form of God.
199. Devotion to God is nothing but loving all creatures in the world.
200. Devotion in the form of servitude to God will quickly develop humility in our mind, which is most
essential for Bhakti. First, think of the holy feet of the Lord with all humility. Then think of the Lord’s beautiful
face and all other parts of the body.
201. Don’t worry if you are unable to think of God; it is enough if you stop thinking of the world.
202. Vision of God is impossible without meditation on God.
203. If darkness is experienced at the beginning of meditation, again think of the favourite form of God with
confidence. Also recite the favourite Names of God. Mind will come under control soon. Establish the form of
God in memory. When it is steadily established, mind will also become steady. At that time, God’s will also
appear clearly in the mind. This is Bhakti yoga (union with God through devotion)
204. Keep your mind fixed on Lord Sri Krishna before engaging yourself in all activities
205. Give up the desires in worldly objects totally, step by step.
206. Those who revel in worldly pleasures cannot understand the happiness derived from Supreme Bliss.
207. Renunciation of worldly pleasures is necessary even from the beginning of Sadhana (spiritual practices) in
order to attain Supreme Bliss.
208. Worldly men cannot follow the path of devotion heartily.
209. Desire for worldly pleasures is the greatest enemy of devotion.
210. Happiness derived from the enjoyment of worldly pleasures is momentary. But renunciation gives lasting
peace and happiness.
211. Renunciation generates immense power. Practise self-control step by step and finally attain total
renunciation.
212. Offer to God, flowers in the form of your senses.
213. Life in mother’s womb is equal to life in hell.
214. For those who do not practice austerities, down fall is certain.
215. Man should harness all his strength and do the service of Sree Hari. Sravanam (listening to the stories of
God)) keerthanam (praising the glories of God) and smaranam (thinking the form of God), these are man’s real
wealth.

(Will Continue)

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CHINNA KATHA FROM BHAGAVAN SHRI SATHYA SAI BABA’S DISCOURSES

A respectful compilation from the series of postings


by Dr. BGY Sastry (drbgysastry@yahoo.com )

19 - True devotion will surely win


Sri Sailam is a great pilgrim center in Andhra Pradesh, and is famous for its temple of Siva and
Parvathi atop a hill. There, Lord Siva is adored as Mallikarjuna and Goddess Parvathi as
Bhramaramba.. There is a legend relating to this sacred shrine and the Divinity that abides there as
Siva and Sakthi.
In a hamlet very near Srisailam, there lived a mother and a lad, six years old. He was called
Balaramanna. He was studying in the local elementary school.
Once, on the eve of Sivarathri all the school boys were returning home eagerly discussing the festival.
One boy said: "My sister and brother-in-law are coming tonight for Sivarathri. Tomorrow we will all go
to the temple on the hill. "Oh! What fun it is to be with my sister and brother-in-law". Another boy said:
"My sister and brother-in-law have already come. They have brought me new dress to wear. We are
all going to the temple tonight itself." Balaramanna heard this talk. He wondered whether he too had a
sister and brother-in-law. He ran home and asked his mother: "Mother, do I have a sister?" Where is
she? What is my brother-in-law doing? Why don't they visit us? My friends are all enjoying themselves
in the company of their sisters. I too would like to be with my sister and brother-in-law." The mother
knew the child's heart. In order to comfort him and sow the seeds of faith in him, she said: "My dear
child, you too have a sister and brother-in-law. They are, "Bhramaramba and Mallikarjuna". "Is that
so? Where are they? I shall go and bring them home for the festival. Tell me where they are", said the
lad. The mother sent her son along with her neighbours to the temple on the hill. She told them to
take care of their son and gave them some money to buy odd little things for him. Balaram said:
"Mother, should I not take something for my sister?" The mother replied: "No, my son, since you are a
child, they will themselves give you a lot of gifts."
Balaram was taken into the shrine. The neighbours showed him the two idols, beautifully decorated
with flowers and apparel and said, "Look that is Goddess Bhramaramba, your sister and that is Lord
Mallikarjuna." Balaram at once ran to the idol of Bhramaramba, caught hold of her hand and said:
"Sister, please come home with me. Mother has sent me to invite you." There was no response. He
ran into the other shrine and loudly said: "Brother-in-law, please come with me along with my sister. I
won't leave the place without you." The temple priests took him for a mad cap and pushed him out.
Balaram's agony knew no bounds. He was determined to return home with his sister and brother-in-
law. He decided to end his life if his sister and brother-in-law did not appear before him. He ran and
stood on the top of a peak and cried: "Listen, if you won't come with me, you my sister and you my
brother-in-law, I will jump off the peak and end my life." At once, he heard someone calling: "Brother,
wait! wait! We are coming, we are coming." Both Lord Mallikarjuna and Bhramaramba ran towards
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him and gathered him into their arms. Balaram said: "You must come with me, mother is expecting
you." The all compassionate Lord and his consort did accompany the lad. They granted to them the
vision to see them as Siva and Sakthi.

"Whatever you hold once, you have held,


Hold on to it, till you win.
Whatever you have asked, once you have asked,
Ask aloud for it, till you win.
Whatever you wish, once you have wished,
wish deeper for it, till you win.
Whatever you have planned, once you have planned,
Plan firmer for it, till you win.
He must grant to stop your wail.
Wail, weep, pray till you win..
Don't lose heart and turn away
True devotion will surely win.."

As some of you know our Sastry-ji is back to being active but he is still on Oxygen and
need all our prayers and monetary help. Please have Sastry-ji in your prayers and please
help him financially for his expensive treatment & medicine. 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.

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Meaning of Purushartham
(By Nadukaveri K. Viswanathan)

In those good old days, in the early part of my middle age, I had the good fortune of attending some of the
brilliant lectures of the late Brahma Sri. Ananta Rama Dikshatar and other eminent scholars, on Sriman
Narayaneeyam, at Bombay (now Mumbai) and at Madras (now Chennai).
Namaskarams to those Mahanubhavas!
Inspired by their lectures, I, in my later years, started studying Sriman Narayaneeyam, sitting at home. When I
finished the first reading in a rather slow but steady pace, certain doubts arose in my mind, such as:
i) Why, in the very opening stanza, Sri Krishna is referred to as “It” (तत) in Neuter gender, and not as “He”.
ii) What is the exact meaning of the word “Purushaartatmakam” in the third line of the same first stanza?
iii) Why the story Jada Bharatha is not covered by Sri Narayana Bhattadri in his Magnum Opus; and
iv) Why the first stanza does not start with a beautiful description of Sri Krishna, as in verses 1 and 2 of
Dasakam 2?

Later on, I went through the entire Srimad Bhagavatha Mahapuranam of Maharishi Veda Vyasa. I was surprised
to find the entire story of Mahatma Jada Bharatha therein (5th Skandam, Chap. 7to 14). Then, why does it not
find a place in Sriman Narayaneeyam? Subsequently, I went through Sri Vishnu Puranam authored by Maha
Rishi Parasara, grandson of Brahma Rishi Vasishta and father of Maha Rishi Veda Vyasa, and was thrilled to
find the meaning of the word “Purushartham” explained by Brahma Gnyaani Jada Bharatha (Amsa 6,
Chap.13& 14 in a nut shell).
The story of Jadabharatha and the meaning of the word “Purushartham” are both given below in a summarized
form (extracted from Sri Vishnu Puranam, for the sake of brevity):
Once, there was a king, Bharatha by name, living in a sacred place called Saalagrama. He was a great devotee
of Sriman Narayana and was meditating upon Him, day and night. He used to go to the nearby river for his
ablutions (snanam) and offering oblutions to Sri Hari.
One day, while he was taking bath in the river, he saw a fully pregnant deer come to the river and drink water to
quench its thirst. When it was drinking water, the dreadful roar of a lion was heard by all the deer, king and his
attendants there. Naturally, the deer got frightened, and jumped from one bank to the opposite, with the
intention of escaping from the lion. While doing so, the fully developed fawn fell from the womb of the
mother-deer in the river.
Poor mother-deer died on the spot, immediately on reaching the opposite bank.
King Bharatha witnessed this heart-rending scene and was just moved by sorrow at the death of the mother-
deer, and by extreme pity towards the motherless just-born fawn. Immediately, he took care of it, took it home
and tended it, day and night, as if he was its real mother.
While, in due course of time, the fawn grew into a charming deer, the king’s meditation practice on Sri Hari
diminishing day by day and finally ceased entirely.
So much so that even at the time of his death, he was thinking about the young deer only, out of infatuation and
typical motherly possessiveness and not about Sri Hari.
As a result, he was born as a deer in a forest, in his next birth, but with memories or vasanas of his previous
birth.
In his subsequent birth, he was born in the pious family of a Yogi, again with memories of his previous
janmas or births.
He then resumed his meditation on Sri Hari, more intensely. As a result, he was able to perceive the
‘Antaratman’ (Indwelling Soul or Jeevatma),

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separate from his physical body and Prakruthi or Nature. He fully realized that the Atma within him was
residing in all the living creatures.
In other words, he attained full Atma-Gnyaana or Brahma-Gnyaana.
In due course of time, his parents performed the Upanayanam function for him, but he did not apply his mind
in studying the Vedas or
in performing his duties, such as Sandya-vandanam, Brahma-Yagnyam etc. If someone asked him about
anything, he would answer in a disinterested manner.
All the time, he was wearing dirty and torn clothes. He didn’t take bath or brush his teeth daily. He was leading
his life, as a walking corpse, so to say,
without interacting with anyone.
After the demise of his parents, his siblings and relatives treated him like a mentally retarded person, a Jada or
dead person, gave him old and rotten food, but extracted the maximum physical work from him. That was why
he got the name: Jada-Bharatha.

After sometime, he started wandering aimlessly, here and there. Seeing such a Brahmana, not engaged in his
nature-born duties, the servants of
King Prusha Raja captured him and took him by force to the altar of Mother Kali for sacrificing him. (Nara-
bali). But, he was luckily saved at the
nick of time, by a great Yogi, who killed all the servants with his sword of Mother Kali and freed him from
death.
But his freedom was short-lived. One day, when was, as usual, aimlessly wandering here and there, the
palanquin-bearers of
King Souveera went to him and told him: “O, Brahmana! Mahatma Souveera is at present going in his
palanquin to see Maha Rishi Kapila
and get a doubt cleared by the Maha Rishi. The doubt is: ‘In this world of miseries, wherein does Sreyas or the
maximum good of a person lie?’
This philosophical question perhaps created some interest and empathy in the mind of Mahatma Jada Bharatha.
So, he joined them in carrying the palanquin of King Souveerasena, but his mind was fully focused on the
Paramatman.
As a result, while the other palanquin-bearers were moving fast and uniformly, he alone was moving slowly
and too, that too by jerks.
King Souveerasena felt uncomfortable by those jerks and asked the bearers to move with uniform speed, and
not in jerks.
Still, Jada Bharatha continued to move in his own way, as earlier.
The king got angry and asked the bearers, “Why are you still moving by jerks and starts?”
There being no other go, the bearers pointed out at Jada Bharatha and said that he was the one not moving in
unison with them.
The king looked at Jada Bharatha and asked him,” You have been carrying my palanquin and me, only for a
short while. How is it
that you have become tired so soon, although you look strong and sturdy.”
Then the Brahmana replied, “O, King! I am neither strong nor sturdy, nor carrying this palanquin. I am neither
tired, nor there is any
necessity for me to carry this burden.”
The king said: “What are you talking, O, Brahmana? I see before my eyes that the palanquin is resting on your

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shoulders. By not carrying it
properly, you are giving trouble to all others also.”
The Brahmana replied:
“O, King! First tell me what you see before you. We shall discuss later whether I am strong and stout or not.
Your statements that I am carrying your palanquin and it is at the moment on my shoulders are all falsity.
The correct position is: My feet are on the ground; the knees are above the feet and the legs.
The thighs are above the knees; above the thighs is the stomach; above the stomach is the chest;
On the two sides of the chest are the shoulders and the palanquin is on the shoulders.
Such being the fact, how do you say that I am carrying the palanquin?
Your physical body is resting on what you call your palanquin..
How, then, do you say that, “I am in the palanquin and you are on the ground?”
“O, King! Listen. You, I and all the living creatures are all carried by the five elements (Pancha-bhhootas).
Caught in the swift current of the floods of the three Gunas, Sattva, Rajas, and Tamas, these living creatures are
being carried away helplessly.
The three Gunas are dictated by Karma. The poor creatures do not know anything about their Karmas.
But, amidst the otherwise dark clouds (of Ignorance, Karma, Vasanas etc.), there is a silver lining.
That is Atma or Atman. It is pure, indestructible, peaceful, attributeless, and entirely different from Prakruthi or
Nature; and it is present in all the living beings.
It can neither be strengthened, nor weakened. It does not multiply itself. It is eternal. It is what It is! It remains
unchanged.
Such being the truth, how did you describe me as strong and sturdy?
If this palanquin, which is resting on my shoulders, and the shoulders, chest, stomach, thighs, knees and legs
and the ground, is really heavy for me, then , in the same way, it is heavy for you too, for the simple reason that
that the Atma is quite different from the physical body.
Whereas the physical body is made up of the Pancha-bhootas or the five elements, the Atma or Atman is not.
It is ever independent of Prakruthi or Nature. The physical bodies of all creatures and the raw materials (wood
etc.) of which the palanquin is made of, are
the various forms of the combinations of the Pancha-bhootas.”
On hearing these words of enlightenment, the king was surprised, immediately got out of the palanquin and
caught hold of the feet of Mahatma Jada Bharatha with reverence and said,
“O, Mahatma! Please leave this palanquin and shower your Grace on me.
Please tell me why you are dressed like this, conducting yourself like a Jada (walking corpse). Who are you?
Why and how did you come here? Please tell me all the facts about you.”

Mahatma Jada Bharatha replied,” O, King! I cannot tell you who I am. Nor I am in a position to tell you why I
came here,
except that it is because of my karmas done in my previous births. What more can I say?
The physical body is destined to experience all happiness and miseries for all its good and bad karmas done
earlier.
All fruits of actions depend upon whether one has conducted oneself as per Dharma (Rules of right conduct) or
against it (Adharma).
What other reason can I tell you for my coming here?”
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The king submitted: “O, Mahatma! I do agree with what you say about Karma and Dharma. But, I would like
to know why you tell me
that you are unable to tell me who you are. You could have said, ‘I am so and so.’ The word ‘I’ does not in the
least, affect the Atma in any manner.”
Jada Bharatha replied:
“O, King! I agree that the word ‘I’ does not affect the Atman in any manner.
The real problem is this word ‘I’ is the root-cause of infatuation (‘moham’) or confusion of mind by which a
man perceives ‘un-atmas’ or ‘asats’ or unreal as Atmas. (For example, it considers the physical body as Atma or
permanent.).
The physical body functions because of the Atma within. (As otherwise it is a dead body).
When the word ‘I’ (Aham in Sanskrit) is pronounced, it involves the tongue, teeth, jaws and the lips. Does that
mean that this sound ‘I’
denotes these limbs alone? No. What one means is the Atma. As such, your statement that, ‘You are strong and
sturdy’ is meaningless.
Atma cannot be strong and sturdy. It is what It is. Right from head to foot, all the limbs are altogether different
from the Atman.
Just because there are different physical bodies, we refer to them as ‘I’ and ‘You’ for distinguishing one from
the other.
But it is the same Atma that is present in all the bodies and activate them. How then can we describe It as ‘I’
and ‘You’?
There is no Supreme Truth in any of the statements that ‘You are the King. This is a palanquin. These are
palanquin- bearers. These are all my subjects; etc.’
For example, take the case of the palanquin. It is made of wood or tree. But, nobody says,’ The king is sitting
on a wood or a tree.’
All say, ‘The King is sitting in a palanquin. But, basically the palanquin is made of wood. If you think that the
palanquin is made of
something else, then separate the wood from it and see if there is anything other than wood.
In short, the physical bodies of both of us and of all the living beings are made of the same five elements
(Pancha-bhootas)
(as different dolls made of the same clay).
But, the activator, Purusha, or Jeevatma is not a god or devata or deva, a human being, animal, bird or tree (but
beyond all these).
These are all the various forms of bodies they, individually got, because of their previous karmas.
O,King! In this world, wealth, king, his army etc., are not Supreme Truth, as they are not Sat or Permanent.
They are all transient.
That thing alone is the Supreme Truth (SAT) ,which remains unchanged despite passage of time, even Yugas or
Kalpas.
What kind of thing is that?
To all your subjects, you are the king. Are you the Supreme Truth?
No, because your father was also the king before you; and he was not the Supreme Truth.
To your father, you are the son. Then, is the son the Supreme Truth?
No, because, you are the son of your father; and you are not the Supreme Truth.

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You are the enemy to your enemies. Neither the enemies nor the enemy of enemies is the Supreme Truth.
Now, tell me, what should I call you as?
Again, are you your head, neck, stomach or legs? Where, in these limbs is your “I’?
Separate these limbs away and meditate: ‘Who am I?’
You will slowly realize that it is your Self within that you are calling as ‘I’.
The ‘Self’ is entirely different from all these limbs.
When you meditate deeper, you will realize that there is no ‘I’ or ‘You’.
It is the Self within, alone that is permanent (SAT).”

When Mahatma Jada Bharatha paused, the king came out with a request:
“O, Mahatma! On hearing your revealing exposition, all my doubts have vanished from my mind.
I now realize that this Atma is different from and independent of Prakruti.
Please explain to me what exactly is meant by Purushartha.

The Brahmana (one who has experienced the Para Brahmam) enlightens;
‘A person worships gods or devatas for getting wealth, property, son, kingdom etc.
because all these things are supreme to him. Because, at that moment, these are of supreme importance to him.)
A person perform Yagnyas in order to reach heaven, (because at that moment it is supreme to him,
little realizing that he has to come back to this world, after he exhausts all his punyam there.)
All these are Asat or unreal or purely transient and fleeting with time.
But, all these supreme good are not Supreme Objectives or Truth (Purushartha).
Now, I shall briefly explain to you what Purushartha or Paramartha is.
If wealth is Paramartha, then why is it spent while making charities?
Purushartha cannot be given away in donations and charities. So, Wealth is not Purushartha.
If the son is Paramartha, then you are Paramartha to your father. No, it is not so.
So, you are not Paramartha to your father; nor your son is Purushatha to you
Again, if kingdom is Purushartha, these kingdoms exist sometimes and vanish sometimes.
Purushartha is immutable and indestructible. So, kingdom is not Purushartha.
Again, Rik, Yajur and Sama Vedas (Vedathrayees) are chanted at the time of performing Yagnyas, but these
Yagnyas
are performed using Samidh, Darbha grass etc, which are all liable to destruction and decay.
So, Purushartha is above all these Vedas and Yagnyas. Purushartha is described as indestructible. (AKSHARA)
Even performing Nishkamya karma (performing actions without expectation of fruits for selfish ends) is not
Purushartha or Paramartha, as the latent aim is Mukthi or Salvation.
Even aiming to attain union of Jeevatma and Paramatma is not Purushartha, as Jeevatma is but a part
Paramatma.
O, King! Now I shall briefly describe what is Purushartha or Paramartha.
(The following 3 slokas are from Sri Vishnu Puranam)
एक व प सम: शद चनगEण: पकत: पर: ॥

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जनम-वदIय कद रचहत आतम सवEगत ऽवय: ॥ (2.14.29)
परज नमय ऽसचK-न Eम ज तय कदचभ-रवभ: ।
न य गव न यक ऽभ%न"व प रथव य कयस ॥ (2.14.30 )

तसम त परदहष सत ऽपयकमयम चह यत ।


चवज न परम थRऽस1 दव"चतन ऽतथवदरचशन: ॥ (2.14.31)
Meaning:
1) Atma is One, Omni-present, pervading everywhere, peaceful, pure, attributeless, free from Gunas, and
different from Prakruti.
It without birth, growth, decay or death.
2) It is in the form of Supreme Knowledge, (Sat-Chid), not born of anything ‘Asat’ or unreal or impermanent.
3) Although there appears to be many Atmas, each occupying a separate physical body,
It is only One (like the air of the common atmosphere we all breathe).
Just as the same air enters the various holes of the flute and produces the swaras and music, in the same way,
Atma enters the physical bodies of the various creatures and makes them act the way each acts, according to the
karma of each jeeva.
Thus, Mahatma Jada Bharatha concludes his exposition of Purushartha or Paramartha.

Sri Krishna too has explained this in the various slokas of Chapter 2 of Srimad Bhagavat Geeta.
Now, it is clear why Sri Narayana Bhattadri did not include the story of Jada Bharatha in Sriman
Narayaneeyam.
The very mention of the word ‘Purushartha’ will automatically remind the devotee-reader of the story of Jada
Bharatha.
It is this Purushartha that the various Upanishads, with great effort and difficulty, strive to explain.
All these Upanishads are described as a bevy of damsels around Sri Guruvayurappan, in the 100th Dasakam of
Sriman Narayaneeyam.
Still, Brahmasri Anantha Rama Deekshatar has written the story of Jada Bharatha as a separate Dasakam ,
submitted it at the feet of sri Guruvayurappan.and included it Sriman Narayaneeyam.
Sri Krishna too, has explained this (Purushartham) concept in great detail, in Chap. 2 of Srimad Bhagavwat
Geetha.
Thus, Sri Guruvayurappan is the embodiment or personification of Purushartha: PURUSHARTHATMAKAM
(परष र त क ) or Paramatma).
Now, let us conclude this by reciting the first sloka:
स न नन वब ध त क नपम क ल श वधधभ

नन क ननत क ननग शत-सहसण ननर स न ।

असपष दषट त पनररपरष र त क बहततव

तत वत र नत स क त गरपवनपर हनत! र ग जन न ॥
Sarvam Sri Krishnarpanamasthu!

Temple News
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ശ ഗരവ യPരപൻ മകത ന? ഭമ പPജ


News submitted by Manoj Empranthiri

¥ ണ : നറ, കണO ന ഭകജന<നള സ ക യ O ഹസ


ഹസ ¥ ണ ഗരവ യPരപൻ മകത ന? ഭമ പPജ
നട . മകത നല നവര ത ആമ” ഷ<മള ട
മ]ർE യ രന ഭമ പPജ നട യത. ഇമത നട പ
മകത ന ർമ ണ ആര ഭ കEത ന1
ധനമശഖരണവ, ആര ഭ ച,. ധനമശഖരണ ന നല^
പത കരണമ ണ ലഭ ചനതന മകത ന? പണ
രണ വർഷ നക പPർ യ O ന കനമE ണ
പത കഎന ഭ രവ ഹ കള അറ യ ച,.

ഇമത നട പ മകത ന? നവര ത


ആമ” ഷ<ള, വർണ ഭമ യ നക ണ ട . ഒകമട ബർ
8 ന തട< യ ആമ” ഷ 17 ന വ ജയദശമ
ആമ” ഷ<മള നടയ ണ അവസ ന ചത. സമ പനയ മ” ഷ ന അമമര Oയ, നട വ വ ധ ഭ b<ള ല
ന E കല ക രന ർ എ മചർE രന.

വ ജയദശമ O മ,മE ട യ യ അ•ല നല ക ർമ കര യ ഉണª കഷണൻ ന•Pത ര യ, നടയ,


മനതതJ ല മPന ദ വസന സരസJ ത പPജ ഉണ യ രന. ആയ, ധപPജ ദ വസ ഇരനറ ലപര
കട, ബ b<ള ണ ആയ, ധ പPജയ ല പനങട, O ന യ മകത നല മചർEത. വ ജയദശമ ന ള ല
അറ വ ന? ആദ0 കര കറ കവ ന യ ത<ള,നട ക>, <ള,മ യ ന രവധ മ ത പ ത Oള
എ യ രന.

ത രവനനപ,രന നവര ത മണപ ന? മ തകയ ല


സJ ത ത രE ള ന? കത കള വച സ b ത കമചര
ഉണ യ രന. അൻപമത ള ശ സത യ സ b ത വ ദJ ന ർ
പനങട, കമചര യ ല സJ ത ത രE ള ഓമര
ദ വസമ ക മവണ പമത0ക ര] ച കത കള യ രന
ആലപ ചത. മകരള കലകള,നട ഉEമന ന യ മകത
എന ന ലനക 1,നമന ഈ ആമ” ഷ അട, ഒര
വ ർഷ ക പര പ ട യ യ മ റ, നമE ണ പത കഎന
മകത ദവസ പസ ഡ? മസ മര ജൻ ന യർ അറ യ ച,.

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Guruvayur Ekadasi celebrated


Courtesy - http://www.hindu.com/2010/11/18/stories/2010111854530400.htm

Auspicious sight:'Ezhunnellippu' being held at the Guruvayur Sreekrishna temple on Wednesday


morning as part of Ekadasi celebrations.

THRISSUR: Tens of thousands of people visited the Guruvayur Sreekrishna temple on Wednesday to witness
Ekadasi celebrations.

Braving heavy rain in the morning and evening, devotees stood in long queues to enter the temple.

The Devaswom conducted Udayasthamana Pooja (dawn-to-dusk rites).

Kazhcha Seeveli was performed in the morning to the accompaniment of Panchari Melam.

As many as 20,000 devotees partook of a ceremonial feast (Prasada Oottu) served at the temple. Various
programmes were held as part of observance of Bhagavad Gita Day. According to belief, Lord Krishna had
narrated Bhagavad Gita on Guruvayur Ekadasi Day.

Dwadasi Samaparnam and Thrayodasi Oottu will be held on Thursday and Friday respectively.
© Copyright The Hindu

Feasibility study for airstrip, heliport in Gurvayur

KOCHI: The Airport authority of India (AAI) has begun feasibility studies for
setting up an airstrip and heliport in Guruvayoor.

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Answers - Test your knowledge—topic “Mahabharata”

1. (4) - The Mahabharatha is one of the three major ancient Sanskrit epics of India, the others
being the Ramayana and the Bhagavatam. Traditionally ascribed to Vyasa, it is the third
longest literary epic poem in the world.The full version contains more than 100,000 verses
(total over 200,000), and is around 2.5 million words long.It was Vedavyasa who narrated it
and lord Ganesh wrote it down.

2. (2) - Drishtadyumna and Drishtaketu were Atirathis while Shikhandi was a Rathi.

3. (3) - Bheeshma was the first Commander in Chief , Drona was the second, Karna was the
third, and Ashvathama the last Commander in chief of the Kaurava army.

4. (4) - Lord Krishna bestowed special eyesight upon Arjuna and he was shown the Lord's
Vishwaroopa or Divine Form, encompassing of all possible matter in the universe.

5. (2) - Each elephant was decked with ornaments and carried seven warriors and their
weapons

6. (3) - Maharishi Ved Vyasa bestowed divine vision upon Sanjaya to narrate the
happenings of the war to the king.

7. (3) - Bheema accomplished his vow in the great battle of the kurus which followed.

8. (3) - Gambling was a major weakness of Yudhishtra. Shakuni and Duryodhana exploited
this.

9. (1) - Urvashi, the apsara wanted to marry Arjuna. Arjuna declined as the imortal apsara had
been married to one of Arjuna's ancestors. Urvashi cursed Arjuna that he would have to spend
a part of his life as a eununch.

10. (3) - King Beeshmaka was the father of Prince Rukmi and Princess Rukmini.Princess
Rukmini later married Lord Krishna.

11. (3) - Jarasandha the emperor who ruled from Magadha was killed by Bheema in order to
enable Yudhistra to perform the Rajasuya Yagna. It was said Jarasandha would die only if his
body was spilt into two pieces and if the pieces were thrown in opposite directions.

12. (3) - Balarama's weapon was the plough. He is the god of wine. He was the brother of
Lord Krishna.

13. (3) - Kamapilya was the capital of Panchala. It was Drupada's Kingdom.Drupada's
daughter - Draupadi or Panchali was the wife of the Pandavas.

14. (2) - Bakasura was killed by Bheema at Ekachakra. The Pandavas took shelter in the
house of a poor Bhramin. Bakasura lived just outside the city. The villagers had an agreement
with Bakasura that if he left the them undisturbed they would send a cart load of food with a
human being for him to eat every week. Bheema took the Bhramin's place and killed
Bakasura.
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15. (2) - Bheema and Hidimbaa were Gatotkacha's parents. Bheema killed Hidimbasura,
Hidimbaa's brother.

16. (3) - Purochana, the architect built the "house of lac" in Varnavata. It was plot to kill the
Pandavas hatched by Duryodhana and Shakuni. Acharya Vidura saved the Pandavas.

17. (1) - Karna and Duryodhana were the thickest of friends.Karna gave his life in the end for
his friend. It was Duryodhana who made Karna the king of Anga.

18. (4) - This was one of the most cruel acts that Drona committed and he paid for it on the
Kurukshetra battlefield

19. (2) - It was said of the Mahabharata, "What is here may be found elsewhere too, but what
is not here cannot be found anywhere."

20. (1) - Kings of ancient India used to perform this yagna in order to get absolved of all sins.
Victory cards would be fixed on the head of the horse, after which it would be allowed to roam
about freely. If anybody dared to tie it up or stop it, the king who had let loose the horse was
supposed to go and defeat him in battle and bring back the horse.

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Navaneetham (freshly churned butter) is a humble attempt by Guruvayur Devotees Forum to create a monthly news letter for our
group. Please send your comments, suggestions and any materials that you wish to publish to gvreditor@gmail.com

Our apologies for those articles & poems we could not publish this time due to space limitations.
We will have them published in the forthcoming issues.

Please email us at gvreditor@gmail.com with your name and brief introduction to have your name
appear in this section, also please email us your comments, suggestions, articles for Navaneetham
June issue to gvreditor@gmail.com

Sources, credits and copyright acknoledgements


http://www.cmmiami.org
Manoramaonline.com thehindu.com http://www.vrindavanart.com
Krishna pictures/Artwork courtesy of http://www.vanamaliashram.org/
The Bhaktivedanta Book Trust International, Inc. http://www.indiapost.gov.in
http://images.google.com Madhu Ramanujam -
http://www.krishna.com http://picasaweb.google.com/madhuraamanujam
http://sss.vn.ua http://www.flickr.com
http://summit.gaia.com www.dollsofindia.com
www.sriramanamaharshi.org/bhagavatasaptaham.html narayaneeyam.org
http://images.exoticindiaart.com http://www.flickr.com/photos/24880363@N06/3652047577/
padmanabhapuram.blogspot.com http://sveta-ray.spaces.live.com/Blog/cns!
http://www.bsgindia.com A3174B12CE78C460!580.entry
krishna-keshav.blogspot.com http://prtraveller.blogspot.com/2009_11_01_archive.html
http://sundaysatsang.blogspot.com krishnamercy.com

Submitted at the lotus feet of Shree Guruvayoorappan.


Om Namo Bhagavathe Vasudevaya! ഓ നമമ ന ര യണ യ : Om Namo Narayanaya:

May God Bless you all.

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Monthly Newsletter of World Guruvayoor Devotees Forum

NAVANEETHAM
Monthly Newsletter of Guruvayoor Devotees Forum
www.guruvayoor.com
Suklam baratharam vishnum sasivarnam sathurbujam
Prasanna vadanam dyayeth sarva vignoba santhaye
Vakra thunda maha kaya soorya koti sama praba
Nirvignam kurume deva sarva kaaryeshu sarvadha

Lord Ganesha Photo Submitted by Vimala Krishnan

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