navaneetham feb 2010

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N A V A N E E T H A M - M

M NAMO NARAYANAYA:

hhhh\\\\oXwoXwoXwoXw1185 /1185 /1185 /1185 / FebruaryFebruaryFebruaryFebruary 2010201020102010

o n t h l y N e w s l e t t e r o f G u r u v a y o

o r D e v o t e e s


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http://group.yahoo.com/groups/gu

O m N a m

WQSubmitted at the lotus

Newsletter of Guruvayoor Devotees Forum

ruvayur \h\oXw

B h a g a v a t h e V a s u d e v a y

VeL YOvLpPqL!eet of Shree Guruvayoorappan

Page- 2

!

by Devotees.


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Editori

Dear GuruDevs,ear GuruDevs,ear GuruDevs,ear GuruDevs,

Guruvayoor Ulsavam is starting oMarch 7th. All devotees who will b

pray for all of us in the group astravelogue and photos. We will be

Upcoming festivals -

Guruvayoor

Ulsavam

Feb 26th March 7th

Member of the monNavaneetham Member of the monNarasimhan-ji at the end of this

Narasimhan-ji is one of the earlyexample an ardent devotee at an

the learning of scriptures in depthBahagavtham from Sriman Annas

Narasimhan completed the first Sthe auspicious day of Vaikuntha

He has been active member in oupromoting the family nature of Gu

It is ineed my pleasure to introduof our society realize the importan

My humble pranams to Shri Nara

group and our groups projects. Pfamily!!

Samastha Loka Sukhino


ruvayur \h\oXw

Hare Rama Hare Krishna!Hare Rama Hare Krishna!Hare Rama Hare Krishna!Hare Rama Hare Krishna!

l Guruvayur Uthsa

Feb 26th with Kodiyettam and the final day visitng Guruvayoor during Ulsavam season a

ell as post to the group about ulsavam relatedeager to see Bahagavans ulsavam details.

Ettumanoor

Aaraattu

Feb 24th

Chottanikkara MakamFeb 28th

thth is Shri. Narasimhan Naganji. Please see thissue.

members of our Guruvayoor group and a trueoung age. His bhakthi enabled him to pursue

and he started learning to recitewamy Natarajan.

kandham (chapters 1-19) of this scripture onkadasi (December-28-2009).

group for many years involving in spiritual diruvayur group by meeting with our elders etc.

e you Shri. Narasimhanji to all of you. We neece of bhakthi and follow his path of learning.

imhanji and I thank him for his utmost suppo

aying to Guruvayoorappan for Ayurarogyasou

havanthu - May all living beings in all

Page- 3

vam

Aaraattu is one requested to

articles,

Aattukaal

PongaalaFeb 28th

profile of Shri.

cussion and

more young members

rt and affection for our

hyam to him and his

orlds be happy.

- Sunil


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Page- 6

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Monthly Newsletter of Guruvayoor Devotees Forum

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 8

Personal ExperienceChithra Parameswaran

Hare Krishna

We have been settled in Dubai for more than 20 years now and every vacation in Kerala we make it

a point to visit Guruvayur. It is usually a 2 day visit. We start from home by morning and reach

Guruvayur by afternoon 3-4pm. Then we freshen up and visit the nada.

Since our timing is peculiar we cannot get those receipts for unni-appam in the evening (as theyhave to be brought in the morning). We tried our best to purchase some receipts in the evening but

they said it is not available. We were disappointed and standing near the elephants. My dad was stading a little far off,

and suddenly he came running towards my mom and me and said the Devasom staff were wheeling unni-appams in a

cart, it smelled so delicious. We were filled with sadness again as we could not purchase them.

After a few minutes there was a loud commotion near the area where the Pujari distributes chandanam (sandalwood

to the public. Some man had put his hand inside that plate containing the Kalabham and tried to take it. The pujari was

scolding him that you should not do like that since it is meant for distribution to all. My mom and me got a bit scared

seeing the Pujaris angry face. Suddenly he noticed that we both were looking at him and I have no ide

why he did it. But he was carrying a bag of unni-appams and he offered us two unni-appams from that.

We were just shocked and couldnt react for a few minutes. After some time when we looked up to

thank him we couldnt find him anywhere. Its as if he just disappeared. Im sure Guruvayurappan sent

him to give us those unni-appams since he understood how sad we felt.

Even now this incident brings tears to my eyes. I love him, Krishna you are the apple of my eye. Why would I need

anyone else when u can read my heart without me even uttering a word.

Hare Krishna,

The second experience happened last year and it is extra special to me since it occurred only to me :) After our darshan

inside the nada, I was waiting outside while my parents went to buy Paalada payasam. I was standing near thatblessed place where my previous experience taken place

(near the chandanam distribution place). We were visiting

Guruvayur on a Saturday and the temple was throbbing with

thousands of devotees.

Suddenly I noticed the pujari distributing the chandanam.

As you all know the chndanam they give is light brown in

colour but the pujari had on his forehead the chandanam

they use to decorate the idol (that beautiful gold colour one).

And I wistfully thought for a minute I want some of that

golden colour Kalabham.

After some time the pujari looked up at me and smiled, but I just turned back and stood. Then he came towards me and

tapped at my shoulder and extended his hand. I was wondering what is in it?? He opened his fist and I could not be-

lieve. It was some of that beautiful gold chandanam / kalabham :) the best part was when he asked me isnt this what

you wanted? :) I was so shocked and before I could thank him he took off. I searched for him everywhere but couldn

find him. Again I understood its Krishna leela.

I hope to have more such experiences in future.

Krishna Guruvayurappa..


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SANATHANADH

Little Introduction:

The entire edifice of In

Vedas. Vedas are the original Scripture

of our life, also for the mankind in gen

Humans did not compose it and hence

wisdom, knowledge or vision. The la

Hindus to the present day. All the oblig

the Vedas. The Vedas are mainly compi

Sanathana Dharma, em

so from time to time according as the

made obsolete from it and requisite m

new, fresh and most useful to man,

generations by the word of mouth fro

very strong and everlasting. No one ca

Earth, hopefully one day the whole wor

is to live in peace and prosperity, it is

that as long as Sanathana Dharma is t

anyone, since they are one and the sam

doctrines strictly, truly, sincerely and wi

Sanathana Dharma has n

righteousness. It is really Vedic Dhar

laws, giving alms, sa`th etc. There is al

Dharma, is protected by Dharma. Ahin

type of cruelty is also considered as

according to your Dharma. Now, Dhar

Sanathana Dharma is a

natural and ubiquitous and hence peopl

hence it is Supreme Dharma, by which

all ancient Hindu Scriptures, and it is

exhaustive, at the core of Sanathana Dh


ruvayur \h\oXw

RMA, YET ANOTHER PER

M P R Nair.

ian philosophical thought, known as Sanathana D

s of Hindu teachings, and contain spiritual knowled

eral. They can be really supposed to be the basic

it is known as apourusheya. They have stood the

s of Vedas regulate the social, legal, domestic, a

atory duties of the Hindus at birth, marriage, death

led by Vyasa Krishna Dwaipayana around the time

bracing Vedas, draw forth the thought of successive

situation demands, essential things are added on t

difications suitable to the time are brought to it pe

ithout even any damage to its pristine glory. I

time immemorial by Mantradrashtas or Rishis o

destroy it. Since it is intended for the well being

ld will accept it, irrespective of caste, creed or colo

lso absolutely essential to propagate and cherish S

here, nothing will happen to Hinduism, whatever

. We need not worry much about that, provided we

th dedication.

umerous connotations. Literally Sanathana D

a. Dharma denotes duty. Dharma also means vir

so a famous axiom, Dharmo rakshathi, rakshitha,

ms Paramo Dharma, meaning, non-violence is th

Adharma. Dharmam chara is used to mean P

a is a complex word with innumerable meanings.

erennial philosophy. It is supposed to be the brea

who love Sanathana Dharma, love nature also. It e

the heart of man achieves his highest welfare. It i

Vaidika Dharma, embracing Vedic injunctions.

arma, we can find four fundamental doctrines to foll

Page- 9

PECTIVE ::::

arma is founded firmly o

e encompassing all aspec

onstitution of all religion

test of time. Veda mean

d religious customs of th

etc. owe their allegiance t

f Lord Krishna.

generation of thinkers, an

it, unnecessary things ar

riodically to keep it alway

t is handed down throug

the yore, as ordained. It

of all people on the mothe

, as a panacea. If the worl

anathana Dharma. I believ

may be done against it b

trust, imbibe and follow i

harma may mean etern

tues, righteousness, natur

meaning, one who protec

e chief of all Dharmas. An

actice righteousness -- a

th of Lord, and hence it

xtols love towards God an

s Eternal Faith. It embodie

hough it is very vast an

ow, namely:-


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1. The entire phenomenal world the perceptible universe Drshya Prapancham, with all its diversities consistin

of every animate and inanimate object of creation, is only the manifestation of ONE single Divine Ground, known a

BRAHMAN, and apart from that they are all nonexistent.

2. Human beings can, not only acquire knowledge about this Divine Ground by study of Scriptures, observation

reasoning and inference, but can also realize its existence by a direct communion with it through contemplation an

meditation.

3. Man possesses a double nature of which one is a phenomenal ego confined to the body, mind and intellect, an

the other is higher Ego, which is the Eternal Self, surpassing the limitations of all earthly concepts of self

identification. It is possible for man through spiritual practice, and Divine Grace through Gurus blessings, to realiz

his identity with the Supreme Eternal Self, the BRAHMAN.

4. Mans life on earth has only one end and purpose; and that is to realize his identity with the Eternal self and thu

attain the undivided, unitive knowledge of the Divine ground BRAHMAN, and act accordingly.

BRAHMAN is the only one Scientific Supreme Truth and it forms the Akhanda (Infinite), Nithya, Sathya

Shudha, Budha, Mugdha Swaroopa or the Omniscient and Omnipotent.

The word BRAHMA literally means to grow or to expand or swell. Adi Shankara puts it as the quintessence o

his philosophy: BRAHMA SATHYAM; JAGAT MITHYA, JIVO BRAHMAIVA NA APARAH- Brahman (th

Absolute) is alone real; this world is unreal; and the Jiva or the Individual soul, is non-different from Brahman. Th

forces opposed to Vedic Dharma were more numerous and powerful at the time of Adi Shankara than they are today

We owe him so much on that account, because without him Vedas would have remained inaccessible to us. BRAH

MAN is not an object, it is the Subject- the only Subject and the Essence. It is constituted by Sat-Chit-Ananda; Sat, th

which exists eternally; Chit, is the light of knowledge; and Ananda is bliss. This is precisely the true nature of our sp

rit.

The electro-magnetic waves of the Scriptures contained in Sanathana Dharma are helping all of us, in ou

day today life, knowingly or unknowingly to a great extent in making improvements in various fields of our lives ind

vidually, physically, mentally and spiritually. Sanathana Dharma is really meant for all and it is above religion; it env

sages that every individual should attain the Self and thus bring about the welfare of humanity. It is beautifully de

picted in Manusmrthy that we should handle Sanathana Dharma, little delicately aswell:

satyam bruyat priyam bruyat na bruyat satyam apriyam

priyam ca nanrutam bruyat esha dharmah sanatanah, meaning:

All that you speak must be truth, but you do not have to say all that is true. Speak truth in such a way that it

should be pleasing to others. Never speak truth, which is unpleasant to others. This is the path of eternalmorality or Sanatana Dharma.

All Scriptures of other religions put together will come to only half of the Scriptures in Sanathana Dharma.

Approximately 1280 foundation books are there, in hundreds of languages, with more than 10,000 commentaries, and

more than one lakh of sub-commentaries.

The Scriptures therein, reveal 330 million gods, hundreds of thousands of Rishis and a huge variety of acharas, ritual

etc, among many other precious gems of axioms, aswell.

Jai Hind. (Dated: 2nd February, 2010.)


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Brahma Murari

It was the fourteenth day (chaturThe time was sunset and the dar

Lord Vishnu was lying on the ser

passing by, felt insulted when Loover the question of supremacy.other. The heated discussion ledbattle. Ultimately, they rushed toproceeded to the battlefield. Therhuge pillar of light (Jyothirlinga),great and wonderful moment. Boof light.

Then Lord Shiva told to Brahmathe Jyothilinga at first is great. Br

top of Jyothirlinga, while Vishnu i

Brahma during his journey upwarslowly. (Ketaki is a Sanskrit nam"keura" in Hindi. The botanical noEnglish it is known as umbrella trTalzampoo, in Kannada as Taleg

Then Brahma asked the flower one offered to the Jyothirlingam.top of Jyothirlingam is? It said

take the flower back to Vishnu to


ruvayur \h\oXw

urarchitha lingam (Sivapura

Dr B.G.Y. Sastry

asi) of the month Magha Bahula.kness was overpowering sunshine.

ent couch in the sea of eternity. Lord Brah

d Vishnu neither rose nor greeted him. Bothe argument prolonged each claiming to b

to a fight. The Devas were horrified at the iLord Shiva for aid. On the request of Devase in the midst of battle, Lord Shiva assumehich was about a million times to the sunli

th Brahma and Vishnu were awestruck by t

nd Vishnu that who ever find the beginninahma sitting on swan (hamsa vahana) wen

n the disguise of Varaaha went towards th

d came across a fragrant ketaki flower falli, which means "dhuli pushpika". Ketaki ismenclature of this plant is "pandanus odoree or screw pine. In Telugu as Mogalipoovuri or Kethage, in Arab as Kaadi and in Par

here from you are coming? The flower reThen Brahma asked the flower Do you kno. Unable to find the uppermost limits, Br

bear witness that he had reached the top o

Page- 11

nam).

a, while

flew into ragee creator of thetensity of the

, Lord Shivad the form of aht. It was ae cosmic pillar

and the end oftowards the

bottom.

g from the toplso known astissimus". In, in Tamil asi as Karaja etc.)

lied I am theow where thehma decided to

f the


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Jyotirlinga.

Then Brahma ordered the flowertop. There was no other go to thgloated over the defeated Vishnucame to Lord Shiva.

Maha Vishnu confessed that heHowever, Brahma told that he ha

flower is the witness.

This infuriated Lord Shiva, in asbeginning nor end to Jyothirlinga.Immediately he had cut BrahmaChaturmukha.

Brahma was punished for telling lSimilarly, ketaki was also cursedThus, ketaki is debarred forever fflower with different names in Sa

This is the Lingodbhava Prasast


ruvayur \h\oXw

Does not matter! You should tell Lord Sivae flower except to agree to the words of Br. Brahma and Vishnu both

ould not find the beginning.s seen the top, for which the

uch as, there is neither.

fifth head. Since that day onwards Brahm

lie and the creator was banned from beingthat she would never again be used in worrom being offered in worship. This is the reskrit, is specifically known as Shivdwivist

i in Sivapurana.

Page- 12

that I found thehma. He

became

orshipped.hip of Shiva.son that the.


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MMMOOOHHHAAAMMMUUUDDDHHHGGG

DR. SAROJA RA

kaamam kroDham lobham moha

thyakthvaa aathmaanam bhaavay

aathmajnaanaviheenaa mooDaah

the pachyanthe naraka nigooDaah

Give up desire, anger, greed and

knowledge of the Self, fall into hell

As the Lord has said in the Gita, the

(BG.2.62) and the desire is never satlobha gives way to moha, delusion,

give up all the three which is possi

enemy of man, most sinful, says

vairiNam (BG.3.37) and also the fdiscrimination is shrouded. (BG.3.3

How to give up the desire? You an

should think about his real self and

should have good thoughts. Whenoccupies the mind the egocentric i

remove sensual desires and Sankarais not something that exists in the ot

uncontrollable desires. We should uof the divine. In Gita the Lord says

uplifting oneself according to dhar

become free from worldly desires bin this direction becomes fruitful.


ruvayur \h\oXw

RRRAAA---BBBAAAJJJAAAGGGOOOVVVIIINNNDDDAAAMMM OOOFFF

ANUJAM, M.A., PH.D, SIROMANI IN SA

a koham

delusion and think about your real Self. The

nd get burnt.

desire when thwarted becomes anger, kaamaat

isfied, and only creates desire for more. This isroDhaath bhavathi sammohaaH (BG.2.63)

ble only if one gives up desire, kama which i

Krishna in Gita, mahaasano mahaa paap

ire which is difficult to satisfy, dhushpoorena)

ive up something only if you get attached to so

et detached from body, mind and intellect. To

the thought of the real Self which is differenmpulses automatically vanish. The knowledg

says, those who lack this knowledge rot in hell.her world but it means the hell we go through

hook ourselves from the worldly desires by hothat He is the desire which is not against dhar

ma. What Sankara insists here is that we sh

fixing our minds on the divine and even a littl

Page- 13

AAANNNKKKAAARRRAAA

NSKRIT.

ignorant who lack the

h kroDho abhijaayathe

lobha, greed. The greedSankara says one should

s termed as the greatest

aa vidDhi enam iha

analena by which the

mething else. Hence one

iscard bad thoughts one

t from the egoistic selfe of the Self alone can

The hell described herehere itself on account of

oking ourselves to the atma, that is the desire for

uld make the effort to

e effort repeatedly made


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Apar

Sarvepye

Others who regulate their diet offer life-

sacrifice, whose sins are all destroyed b

Krishna provides yet another way by w

regulating ones diet. Swami Chinmay

and drinking is an ancient technique ad

in a spirit of surrender and dedication to

Yajna s

NAyam lo

Those who eat the remnants of the sacri

Brahman. This world is not for the man

Remnants of the sacrifice here is inte

Every technique, whether it is in-depth

said to be just a different path, leading t

of self-realization as a destination is a

means that by following either of the te

tendencies, become what the wise call a

attuned to each other and there is no co

viewed as Brahman Vasudevam sarva

However, in the second line of this slok

out. Krishna says that one cannot achie

Higher world of self-realization?


ruvayur \h\oXw

GGGeeeeeetttaaa DDDhhhyyyaaannnaaammm

Veena Nair

|| Om Namo Narayanaya ||

niyatAhArAh prAnAn prAneshu juhwati;

te yajnavido yajnakshapita kalmashAh. || 4.30 ||

breaths in life-breaths; all these are knowers of

y sacrifice.

ich the aspirant can hope to progress on the path of

nanda points out that observing strict diet or self-co

pted by our rishis to gain mastery over the senses.

the Lord, in due course of time will lead the devote

ishtAmrita bhujo yAnti Brahma sanAtanam;

ostya yajnasya kutonyah kurusattama. || 4.31 ||

ice, which are like nectar, go to the eternal

who does not perform sacrifice; how then can he h

preted as the fruits of any of the techniques describ

scriptural study or the practice of austerities or pran

o the same goal, that of self-realization. Ramana Ma

isconception we are already That, we need to just

hniques described in this chapter one can purify on

n integrated personality where ones senses and

flict. This then leads to a stage free of ego, the I-sen

m iti.

a, the importance ofcontinuous, sincere, and dedi

e success even in this world without effort, what to

Page- 14

spirituality- that of

ntrol in terms of eating

uch a technique, practiced

e to be free of all sins.

ve the other, O Arjuna?

d in the previous verses.

yam or diet control, is

harishi says that the idea

wake up to the fact. This

self of ones negative

ind and body are fully

se, so that everything is

ated effort is brought

say about this other


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Monthly Ne

tp://group.yahoo.com/groups/guruvayur

EEppiissooddeess iinn SSrriimmaadd--

((SSuubb

1. Introduction

The ultimate goal of human life is Mo

but the realization of ones real nature.

the individual in his essence as the Selidentifies himself with the physical bo

stout or lean or fair-complexioned or d

racteristics belong. When he says 'I se

sense which perform these functions.

with his mind. The Upanishads declarreality not the body or the sense-organ

Self, which is eternal, changeless andwrong identification is due to our igno

cience. When this ignorance is eradica

man-Atman. The Upanishads lay dowand the goal of Moksha attained.

Contrary to popular conception, the oessentially the same, namely, to expou

Bhagavatam, Skandha12, ch.13, verse

Srimad-Bhagavatam, the flawless Pu

wsletter of Guruvayoor Devotees Forum

\h\oXw

hhaaggaavvaattaamm -- AA VVeeddaannttiiccI

BBByyy SSS... NNN... SSSaaassstttrrriiimmiitttteedd wwiitthh ppeerrmmiissssiioonn bbyy BBaallaaggooppaall))

ksha or liberation from the cycle of birth and de

Srimad Bhagavatam defines Moksha succinctl

f freed from all wrong identifications" (Bh.II.1dy, the sense organs and the mind. When a pers

ark, he is looking upon himself as the physical

', 'I hear', 'I smell' and so on, he is identifying h

hen he says 'I am happy' or 'I am unhappy', he

that all these identifications are wrong and thas or the mind, but something beyond all these,

ot affected by anything that happens to the bodrance of our real nature. This ignorance is what

ted, the person remains established in his essen

the means by which this wrong identification

jectives of the Upanishads and the Puranas arend the means of attaining liberation. This is ma

18, which says:--

ana, dear to the devotees of Lord Vishnu, extol

Page

nntteerrpprreettaattiioonn

ath. Liberation is nothin

as "the establishment o

.6). Every individualon describes himself as

body to which these cha

imself with the organs o

is identifying himself

the human being is innown as the Atman or

y-mind complex. Thisis called avidya or nes-

e as the Self or Brah-

an be brought to an end

not different, but they are very clear in Srimad-

s the One Pure Supreme


19/40


tp://group.yahoo.com/groups/guruvayur \h\oXw Page

Consciousness, which is the goal of the Paramahamsas. It describes Naishkarmya (the state of being firmly es-

tablished in the realization that one is the actionless Brahman-Atman), along with spiritual knowledge, de-

tachment and devotion. The man who hears it read or reads it himself with devotion and meditates (on itsteachings) attains liberation".

Passages bringing out the gist of the Upanishads are found in almost every chapter in this Purana and particu-larly in the hymns of praise (stutis) addressed by various devotees to the Lord. Apart from such direct teaching

of Vedanta, many of the episodes lend themselves to interpretation as allegorical stories which expound Ve-

danta. Srimad-Bhagavatam itself shows the way in this direction through the allegorical interpretation given bysage Narada to a story narrated by him to king Prachinabarhis (Sk.IV, ch 25 to 29). This Purana can thus be

studied and appreciated at two different levelsone, as describing the glorious deeds of the Lord by which He

protects the virtuous and establishes Dharma on this earth, and two, as expounding Vedanta through allegory.An attempt has been made in the following chapters to give an allegorical interpretation of a number of epi-

sodes.

2. Visit of Sanaka and other sages to Vaikuntha(Bhagavata, Sk.III, ch.15)

The four sages, Sanaka, Sanatana, Sanandana and Sanatkumara, who are known as the mind-born sons (Mana-

sa-putras) of Brahma, the Creator, set out for Vaikuntha to do obeisance to Lord Mahavishnu (III. 15.13). On

the way they passed through a divine orchard named Naissreyasa which was Kaivalya incarnate, as it werewhich was resplendent with trees that yield all that is desired and are laden with flowers and fruits in all sea-

sons (III.15.16):--

The abode of the Lord was surrounded by seven ramparts which had to be crossed before one could reach the

presence of the Lord. The four sages crossed the first six ramparts without any obstruction and without being

attracted in the least by the beautiful scenery all around, by the delightful singing of divine birds, by the fra-grance of the divine flowers and by the delicious fruits hanging on the trees, their minds fixed on their goal,

namely, seeing the Lord (III.15. 27).

At the entrance to the seventh rampart, these sages, who looked like boys of five and wore no clothes, were

rudely stopped by the two gate-keepers named Jaya and Vijaya and were not allowed to proceed further (verse

30). Annoyed at being thus stopped, they pronounced a curse that since Jaya and Vijaya still entertained thesense of difference and were therefore unfit to remain in Vaikuntha, they would be born as Asuras on the earth

(verse 34). That very moment the Lord, who knew what had happened, Himself came to the spot where the

sages were standing (verse 37). The sages, in ecstasy, worshipped the Lord, singing His praises (verse 45). As

cursed by the sages, Jaya and Vijaya took three successive births as Asuras, first as Hiranyaksha and Hiranya-kasipu, next as Ravana and Kumbhakarna and finally as Sisupala and Dantavaktra and ultimately attained sal-

vation by the path of confrontation.

In this episode, the following features are of great significance for the spiritual seeker:--

(1) the orchard on the way is named Naissreyasa,

(2) seven ramparts have to be crossed before one can reach the presence of the Lord,(3) the sages crossed the first six ramparts without their mind being distracted by the beautiful sights, sounds

and smells on the way, with total concentration on their goal,

(4) at the entrance to the seventh rampart they were obstructed by Jaya and Vijaya and,(5) as soon as the sages pushed Jaya and Vijaya away with a curse, the Lord Himself appeared before them,

without their having to go further.

The word Naissreyasa means liberation or the total cessation of transmigratory existence. It is significant

that this is the name of the divine orchard through which the sages had to pass. This orchard is further de-

scribed as Kaivalya incarnate, which again means liberation. It is therefore quite logical to conclude that, allegorically, the journey of the sages to Vaikuntha stands for the progress of the spiritual aspirant towards Self-

realization. The seven ramparts to be crossed represent the five organs of perception, the mind and the intellec


20/40



crossing these ramparts means achieving complete control over the five sense-organs and the mind and ulti-

mately transcending the intellect also. This is indicated by saying that the sages were not at all distracted from

their aim by the delightful things on the way. The idea is that, in the same way, the seeker after liberationshould not allow himself to be attracted by sense-objects, but should concentrate his mind on the Self alone.

The obstruction caused by Jaya and Vijaya at the last rampart represents the last traces of raga (attachment)and dvesha (aversion) which, as the Bhagavad-gita says, are the enemies of the spiritual aspirant. The Gita

compares them to two highway robbers who will rob us of our spiritual wealth and warns us to be careful not

to fall into their clutches (Gita 3.34).

Just as the sages pushed away Jaya and Vijaya from their path, the aspirant should push out even the last traces

of attachment and aversion from his mind and make his mind pure.

It is significant that as soon as the sages pushed away Jaya and Vijaya by a curse, the Lord appeared before

them. This indicates that, once the aspirant has become completely free from attachment and aversion, Self-

realization will dawn immediately.

Thus, through this episode, the path to Self-realization is brought out, step by step. Control the senses and the

mind, concentrate the mind on the Self, do not be attracted by worldly pleasures and root out attachment andaversion. This is the path to Self-realization.

The Kathopanishad says (2.1.1) that the nature of the sense-organs is to proceed outward, to enjoy sense-

objects, such as sound, etc.

They are therefore not capable of knowing the indwelling Self. But a rare Dhira, desiring immortality, with-draws his sense-organs from external objects and sees the indwelling Self. Kalidasa defines Dhira as one

whose mind is not distracted even in the presence of the most desirable objects (Kumarasambhava,I.59). The four sages are the best examples of such a Dhira. This episode thus illustrates the teaching contained in the

Kathopanishad mantra referred to above.

3. Varaha Incarnation

The incarnation of the Lord as Varaha (the Divine Boar) and the slaying of the demon Hiranyaksha are de-

scribed in chapters 13, 17, 18 and 19 of Skandha III of Srimad-Bhagavatam.

Svayambhuva Manu, the first of the fourteen Manus, was engaged in the task of creation at the command of

his father, Brahma. He suddenly noticed that the earth, the dwelling place for all creatures, had been sub-

merged in the waters. Manu approached Brahma and prayed to him to lift the earth out of the waters. Knowingthat he was helpless and that only the Supreme Lord, Narayana, could come to his help, Brahma meditated on

the Lord. While he was thus meditating, a tiny boar cub of the size of a thumb emerged from his nostril. The

boar immediately grew to the size of an elephant and then to the size of a mountain, all in a trice. Brahma was

very much amazed and guessed that the boar could be none other than Narayana Himself. The sages in the ja-na, tapa and satya lokas began to sing hymns extolling the Lord. The Lord in the form of the huge boar sudden

ly plunged into the waters. Lifting up with His tusk the earth that had been submerged in the waters by the

Asura Hiranyaksha, the Lord placed the earth on the surface of the water. He then turned towards the Asurawho was rushing towards Him in uncontrollable anger. A fierce fight ensued, during which the Asura em-

ployed many magical tricks, all of which proved to be of no avail against the Lord, who is Himself the wielder

of Maya. The Lord despatched His beloved weapon, the Discus, known as Sudarsana and destroyed the phan-toms conjured up by the Asura with his magical powers. The Lord then dealt the Asura a severe blow, without

any effort, as if it was mere play. The Asura dropped dead. The earth was thus saved by the Lord from the

clutches of the Asura.


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Monthly Ne


Now let us try to find out the allegoric

onymous with forbearance. In the Val

earth in forbearance' (kshamayaa prithmarks of Sattvaguna. The earth theref

The Lord says in the Bhagavadgita thajas and Tamas. Sattva stands for know

centred activity and Tamas for sleep, i

predominates, making their minds evewithdrawal of the mind from external

self and therefore the source of all hap

and increasing the Sattvaguna correspsaid by the Lord in the Bhagavadgita t

verse10). This process of conquering

suppressed within is what is allegorica

Hiranyaksha, being an Asura possessi

Rajoguna. When Rajoguna predomina

represented here by the earth, by Rajokeeping the earth immersed in water.

also, we have to pray for divine help t

Brahma meditated on the Lord, the boAsura came from within himself. This

the Lord, the strength to conquer our

strength, which, like the boar, is smallmately we acquire sufficient spiritual

mind predominantly Sattvic. This is s

Thus the import of this story, if looked

can generate within himself the power

way of spiritual evolution and make hiwithdrawn from external objects and c


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al meaning of this story. The earth is proverbial

iki Ramayana, Sri Rama is described by sage

iveesamah- Bala Kanda, Ch.1, verse18). Forbeare stands for Sattvaguna in this episode.

t everything in this universe is made up of the tledge, calmness, serenity and similar virtues. R

ndolence and similar qualities. In the majority o

r go outward in search of happiness. Spiritual eobjects and directing it towards the Self (Atma)

piness. This can be achieved only by reducing t

ndingly. Karmayoga and devotional practiceshat Sattva increases when Rajas and Tamas are

ur Rajasic tendencies and bringing up the Sattv

lly brought out by this story.

g all the Asuric qualities spoken of in Chapter

tes, Sattvaguna is suppressed. This suppression

una, represented by Hiranyaksha is the significrahma sought the help of the Lord to save the

conquer our Rajoguna and bring up the suppre

ar came out of his nostril, that is to say, the powis very significant. This indicates that when we

ajoguna will come from within ourselves and n

initially, grows with our devotion and meditatitrength within ourselves to conquer our Rajasic

mbolized by the slaying of Hiranyaksha and th

at allegorically, is that by devotion to God and

to get rid of the Rajasic (and Tamasic) tendenci

s mind predominantly Sattvic. Such a mind alooncentrated on the Self. This is the way to Self-

Page

y considered to be syn-

arada as 'equal to the

rance is one of the hall-

ree gunas-- Sattva, Ra-jas stands for ego-

f human beings Rajas

olution requires thewithin, which is Bliss it

he Rajoguna in the mind

elp to achieve this. It issubdued. (Ch.14,

aguna which is lying

16 of the Gita, represent

of Sattvaguna,

ance of Hiranyakshaarth from the Asura. So

ssed Sattvaguna. When

er which crushed theresort to meditation on

ot from outside. This

n, as the boar did. Ulti-tendencies and make ou

rescue of the earth.

meditation the seeker

es which stand in the

e can be completelyrealization.

(To be continued


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25/40

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should be taken into consideration to decide the menu. According to our scriptures, we should use the food

which is correct for us to lead a caring, compassionate, happy, loving, non violent and healthy life, just enough

to grow and maintain the health. And in acquiring that food we must not do any harm to any thing more thanjust necessary. It is also our dhaRMam to keep this body healthy until it is time for the jeevAtman to take the

next step in its progression.

Vegetation and some creatures flesh, both are meant to be eaten. But all are not intended to be eaten by human.Let us see which is preordained to be eaten by us, human.

Our eating tools and digestive systems are not shaped or fashioned to eat and/or digest flesh. An assessment ofour systems can prove this. Our teeth, jaws and digestive system favors and need a diet exclusive of flesh. Also

an examination of history will reveal that "most of mankind for most of human history has lived on vegetarian

or near-vegetarian diets." On few occasions, it may have been deviated from due to non availability of enoughvegetation due to drought or other calamities. Some in the authority, like historians and anthropologists may say

that, we human are omnivorous (who eat animal flesh and vegetation). But, a close examination shall show that

we have more in common with vegetarian animals.

Human have no claws, have no sharp front teeth; but we do have flat rear molars [large back tooth in humans

and some other mammals, used for chewing and grinding. Human beings have twelve molars] for grinding sam

as other vegetable eating animals (Herbivores). But, carnivore (an animal that eats other animals) has claws,have sharp front teeth for tearing, with no flat molar teeth for grinding. Even though human beings do possess a

modified form of canine teeth, they are nothing like carnivore. The shape, length and hardness of these can not

be compared to those of the carnivorous. Their teeth are much harder and they are able to break through thebones. Ours dont have this capability either. They are more common with what the animals that traditionally

never eat flesh, such as apes, camels, and musk deer.

Carnivores intestinal tract is much short (only 3 times in length than their body length.) This helps the much

more swiftly decomposing flesh to pass through quickly with out getting completely decomposed. But human

and Herbivores have intestinal tract 10-12 times their body length or even more. The longer intestinal tract

makes the flesh rot inside of us and thus become more toxic. Some pure vegetarian animals such as sheep andcattle have even longer digestive tract and several stomachs. This combination allows them to break down

cellulose, which we can not do.

Carnivores have strong hydrochloric acid in stomach to digest animal flesh. But we humans and Herbivores

have much weaker stomach acid, about 20 times weaker than that of a carnivore. So, for humans, the prolonged

stay of flesh in the intestinal tract and non availability of strong hydrochloric acid to digest makes it moredangerous to eat flesh. We Humans and Herbivores have well-developed salivary glands which are necessary to

predigest [to treat food with enzymes so that it is more easily digested] grains and fruits. But carnivore dont

have this, instead they have acid saliva with no enzyme ptyalin [an enzyme in saliva that catalyzes the digestion

of starches and converts it to sugar] to predigest grains.

Now coming to the health reasons; between October 1917 and October 1918 during the First World War, the

Danish government was forced to put its citizens on a vegetarian diet and the mortality rate dropped by 34

percent. A very similar experience was observed during the Second World War, in occupied Norway. There alsothe citizens were forced on to a vegetarian diet and similarly the mortality rate dropped very much. But after the

war, when heavy consumption of animal flesh resumed, the mortality rate shot back up. So it is proof enoughthat its healthier to be a vegetarian. The obesity and hart problems are on the increase in our own bhAratham a

the animal flesh eating has been increased in recent years.

Animal flesh is the cause of many mental illnesses and disease. Alzheimer is an example. Few years back,

between 6 and 8% of the population over 60 had Alzheimer's disease in the USA, and the rate has been

increasing steadily. Lot of scientific literatures correlates this to the consumption of flesh and other animalproducts.


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Amino acids are the building blocks of proteins. Studies have shown that animal flesh contains large quantity,

(much more than required) homocysteine, an amino acid. And methionine, another amino acid, is found in

protein foods. But animal protein contains two to three times more the amount of methionine contains in plantprotein. Too much of these two are very dangerous for health. Consumption of flesh will put more of these two

into us. A recent study performed at Harvard Medical School showed that a vegan diet had brought down the

homocysteine levels by 13% to 20% in just one week.

Enzymes are very essential to digest food. They are specialized protein molecules facilitating most of our body

metabolic processes. It also supplies energy, purifies the blood and cleanse out the waste products from the bod

amongst other metabolic processes. This is how the body is kept healthy by lowering the cholesterol level,cleaning the colon, breaking down fats, strengthening the immune system, improving the mental strength &

capacity. It also helps in detoxifying the body of unwanted wastes; eliminate carbon dioxide from our lungs and

helps building muscles.

About 22 different digestive enzymes are produced by human body. Majority of the source of these enzymes

comes from food we eat. Enzymes are found in all food items, but in abundance in raw fruits and vegetables.

Cooking and processing the foods will destroy the enzymes. The rate of destruction of enzymes is directlyproportional to the time it is cooked. [Remember flesh needs to be cooked for longer time.] This causes us to

consume enzyme deficient or even enzymes free food and body will be forced to generate its own enzymes

required to digest the food. This causes more stress on our body systems and organs. When our body enzymesare busy digesting the meal with no replacement enzyme or very little of it from the food we eat, the function of

rebuilding and replenishing the worn-out and damaged cells are reduced drastically. Also flesh takes up to an

average of 12 hours or more to be digested. Thus, consumption of animal flesh puts our digestive system to ovework with fewer enzymes. It also engages enzymes from other parts of the body and this depletes the natural

enzymes. Inadequate digestive enzymes results in left-over food wastes (undigested food) in our system. This

waste food becoming toxic and so do our body system.

Like creatures, the vegetables also have life and eating them doesnt constitute killing of life? Yes it does, but

the life of vegetation and animals or birds are not the same. As humans it is our responsibility to live with the

least harm to other life forms and eating vegetation is the best way for that. Bhakthi is love of the Lord andLove of the Lord is the Love for our fellow creatures. The true and sincere surrender to the Lord is the essence

of Bhakthi and that essence is also the service to the Lord, and that service is the sacrifice we have to do for the

Lord. That Sacrifice is not, I repeat, NOT the sacrifice of other creatures, but the sacrifice of our own ego andthe sacrifice of offering our services at the feet of the Lord for the benefit of fellow beings. That service to the

Lord is the service to other creatures. Killing them and eating them is not the service. Let us Surrender to Him,

Serve Him and let us become one with Him. That is our lifes goal and that is our birthright, to achieve thatgoal, vegetarian food is the best, not animal flesh.

----------------------------

PS: If you any one feels little confusion on the term meat and flesh, please read the following.

The meaning of Animal Flesh and Vegetables meat, both are given bellow. It is not the meaning I made up. It

is from reference books.

Animal Flesh = the soft tissues, primarily muscle and fat, that cover the bones of people and other animals.

Animal Meat = the flesh of an animal that is considered edible, especially that of a mammal or bird (edible animal flesh).

Or

The flesh of animals, including birds and fish, regarded as food.

Vegetable meat = the soft pulpy edible parts of fruits and vegetables, as opposed to the skin, core, pit, and other parts that ar

not usually eaten.

Or

The edible part of a fruit or nut, inside a shell or rind.


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BHAGAVAN SHRI SATHYA SAI BABAS DISCOURSES

A respectful compilation from the series of postings by Dr. BGY Sastry( [email protected] )

9 - I don't belong to any placeOne day in the sacred shrine of lord Viswanath at Kasi, all the devotees and temple priests were immersed insinging hymns and reciting chants. All of a sudden, they heard a metallic sound. When they turned their headsin that direction they saw a shining gold plate on the floor of the shrine. It must have fallen through an open

space in the center of the hall from the sky leading to the sanctum sanctorum. All of them gathered round withwonder, while the chief temple priest went close to examine it. He found some letters inscribed on it. "Thisbelongs to my dear devotee". The priest read the inscription loudly. All the temple priests vied with one anotherto snatch the plate with the feeling, "Who could be a greater devotee than myself. I spend my time, talent and

strength only to offer worship to the Lord Viswanath." But the plate changed into an earthenone the moment they touched it one after another. News spread like wild fire about thegolden plate. Several scholars, singers, poets and preachers came and tried their luck but invain. Days, weeks and months rolled on but the plate remained there without a claimant.One day, a stranger came to the temple. He stood at the entrance and tears gathered in hiseyes when he saw beggars, blind, dumb and lame piteously pleading for alms. He feltashamed of his inability to relieve them of their hunger and agony. He wanted to pray to theLord and so stepped into the temple. He saw people gathered round and discussing

something. He tried to squeeze himself into the crowd to find out why they were standing there. He saw agolden plate in the center of that enclosure. He enquired and was told about the episode of the golden plate.He was rather surprised and sad at the attitude of the people and the priests. Instead of praying to the Lord ofthe Universe and trying to possess Him, they were eager to possess the golden plate. Observing his non-covetous attitude, the high priest requested him to try his hand. The stranger replied: "Oh Revered one! I donot care for either gold or silver, what I long for is God's Grace." The priest's esteem for that man increased. She once again pressed him, "At least to satisfy us, please try your hand." The stranger touched the platewithout a trace of attachment. Lo! It shone forth with redoubled effulgence. All the priests gathered round andqueried: "Sir, where do you come from? What are your qualifications? What are the branches of learning youhave mastered? How many years did you do penance?" The stranger replied calmly: "I don't belong to anyplace. I just manage to earn my bread by hard labor. The only sadhana I do is Namasmarana [repeating thename of the Lord]. This has perhaps rendered my heart pure and filled it with love and compassion. It has

enabled me to control my mind and the senses. I have not read any book or mastered any science. The onlyart I know of is chanting the Name Divine. The only act I do is to be kind to the poor."So, the only qualification to become dear to the Lord is to acquire a compassionate heart and sense control.These two can be acquired through Namasmarana with full faith in the Lord.

REQUEST Please do a special prayer to Guruvayoorappan for our respected group elder and

author Dr. BGY Sastryji to recover fast from illness.May Guruvayoorappan bless him with Ayurarogyasoukhyam!!

Om Namo Narayanaya:


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Kerala Temples and rituals

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Kerala Temples

Sree Narasimhamoorthy Temple in Thiruvazhiyad, Nemmara, Palakkad, KeralaNarasimhan Nagan

Thiruvazhiyad Narasimha Moorthi Temple is a well known ancient temple situated about 5 km from Nemmarain Palakkad district of Kerala. It is a special temple considering the rare Lord Naramsimha Moorthy deity. The

main sanctum-sanatorium is dedicated to Lord Narasimhamoothy and besides there is Lord Shiva deity as well.

Lord Narasimhamurthy, the fourth embodiment of Lord Vishnu, is seen in a fierce form. Other deities in thetemple include Lord Ganesh, Lord Ayyappa and Goddess Durga.


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Monthly Ne


Navaneet

Om Namo Narayanaya

My dear esteemed fellow devotees;

My humble pranams to you.

Although, I belong to the early group of m

stage of bhakthi towards our dear lord Gur

indicated by some of the illustrious membe

The request from editors for my pro

India last month (January 2010) and visite

kshetrams to include a visit to the bhoolok

(Guruvayoor) and my ancesteral temple in

Nemmara village, Palakkad. While at the

temple, out of devotion and an intense desi

divinity of the moment and place in my me

the camera into the temple premises and p

outer compound (not the inner sanctum) of


\h\oXw

am Member of the Mont

Narasimhan Nagan

mbers who joined this family back in 2004, I consi

uvayoorappan. I do not have the wealth of experienc

rs profiled in the earlier versions of Navaneetham.

file for the magazine is our dear Kannans leela, Sri

several divya

vaikuntham

Thiruvazhiyad-

hiruvazhiyad

re to freeze the

mory, I sneaked

otographed the

the temple.

Page

er myself at a very early

es and devotion as

Krishnans play. I was in


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and above all gave me the required Vairaaghyam (ability to let go and accept situations the way they are), and courage

by strengthening my attachment to our dear Krishnan.

All along the Guruvayoor group has played a key role as a light bearer and as a GPS (Guruvayoorappan Positioning

System) to guide me along in the right direction. I have cherished many emails that I receive from this Guruvayur

family on a daily basis. By the grace of lord, I visited Guruvayoor temple every year for the past 5 years and recited the

entire Narayaneeyam in the premises of our dear temple. I was also rewarded with visits to numerous places of

worship in Kerala (Eranakulam, Thiruprayaar, Chottanikare, and Thiruvarp to name a few). Each visit has left me

feeling refreshed, rejuvenated and eager for more darshan.

Myself and Sriman KVG in March 2009.

2009 was another transformational year in the progress of my devotional pursuit. I met three emissaries of the lord. One

of them is our esteemed KVG (Sriman K.V. Gopalakrishnan), whom I met at his residence in Bangalore last March

(picture above). I own the first edition (2005) of his Bhaktharanjini collection and it is amongst my most valued

possessions. I also had the pleasure of reciting two dasakams with him. He blessed me by signing my Narayaneeyam

recitation book. Due to his blessings, I had the opportunity to meet Srimati Mangalam Ramaswamy of

Thiruvananthapuram, in Boston last summer. Mangalam mamis discourses on the Bhagavatham moved me to the core

and I knew it was time for me to start reading this scripture. Along came, another emissary of the lord in the form of


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Monthly Ne


Sage Suka, i.e., Sriman Annaswamy Natar

Bhagavatham. I started reciting Bhagavath

this scripture on the auspicious day of Vaik

chapter of the second Skandham and have

Narayaneeyam and Srimad Bhagavatham.

M

Professionally, I work as a Medical Geneti

doctorate and fellowships in Medical Gene

with my wife Priya (from Ernakulam) and

Sarvam Krishnaarpanamastu.

Love,

Narasimhan and family.


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jan of Virginia, who has taken me under his tutelag

am last August and recently completed the first Ska

untha Ekadasi (December-28-2009). Currently, I a

started learning Sanskrit to further enhance the plea

wife Priya and our daughter Mallika

ist at a Pharmaceutical/Biotechnology company in

tics and Clinical Chemistry. I live in South Grafton,

12 y/o daughter Mallika. I look forward to meeting

Page

to teach Srimad

dham (chapters 1-19) of

reciting up to the 7th

ure of reading

Boston and hold a

Massachusetts along

ou all someday.


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Monthly Ne

Ans

This equation I studied in the school

24 X 60

360 = 4

Answer:- This equati

24 = hours,

Due to the

at the spee

Please read and respond

Navaneetham (freshly churned butter) is

letter for our group. Please send you

Om Namo Narayana

Our apologies for those articles &We will have them published in the

Please email us at navaneetham@your name appear in this section,Navaneetham June issue to editor

Sources, credits and copyright acknoledgementsManoramaonline.com thehindu.comKrishna pictures/Artwork courtesy ofThe Bhaktivedanta Book Trust International, Inc.http://images.google.comhttp://www.krishna.comhttp://www.stephen-knapp.comhttp://www.swaminarayan.orghttp://spirituality-meditation-yoga-pictures.blogsphttp://www.narayaneeyasamsthuthi.org

www.nammudemalayalam.com

Submitted at the lotus feet of

Om Namo Bhagavathe Vasu


er to quick equation puzzleChandrasekharan Menon

and used at my work place. Can any one gue

on holds good for Equator only.

60 = minutes and 360 = degree

Earths rotation, Sunlight travel

of 4 minutes per degree.

ith your comments and suggestions togvreditor@ga humble attempt by Guruvayur Devotees Foru

r comments, suggestions and any materials that

[email protected]

ya: Om Namo Narayanaya: Om Namo Nara

oems we could not publish this time dforthcoming issues.

uruvayoor.com with your name and bralso please email us your comments, sguruvayoor.com

t.com/

http://members.rediff.com/guruvayuhttp://www.vrindavanart.comhttp://www.vanamaliashram.org/http://www.indiapost.gov.inMadhu Ramanujam -http://picasaweb.google.com/madhhttp://www.flickr.comhttp://www.columbia.edu/itc/mealac499/pantheon/lingamhttp://www.dollsofindia.comhttp://gaurangakishore.blogspot.co

Shree Guruva

evaya! WQxVeL YOvLpPqL !WQxVeL YOvLpPqL !WQxVeL YOvLpPqL !WQxVeL YOvLpPqL ! Om N

s?

s

ail.comto create a monthly ne

you wish to publish to

anaya:

ue to space limitatio

ef introduction to hauggestions, articles

rappan/

raamanujam

/pritchett/00routesdata/0400_0

oorappan.

amo Narayanaya:

navaneetham feb 2010

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