Navaneetham Oct 2010

Monthly Newsletter of World Guruvayoor Devotees Forum
Om Namo Bhagavathe Vasudevaya
ം നവന ത ം NAVANEETHAM ം
തല
http://group.yahoo.com/groups/guruvayur
1186 ം OCT\h\oXw
2010
Page- 1
നവന ത
Submitted at the Lotus Feet of
Shri Guruvayoorappan
by the World Guruvayoor Devotees Forum
www.guruvayoor.com
narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 2
Hare Rama Hare Krishna!
Om Namo Narayanaya:
Editorial
Guruvayoor Ekadasi, Deepavali and Mandalam Vratham
Dear GuruDevs,
In this time of unrest, “Naama Japam” is one of the best methods to alleviate misery and get
peace of mind. Moreover in the process of Naama Japam or reciting our treasured bhkathi
books, we get closer to Guruvayoorappan.
As our Guruvandya's advices,

''ananyaschintayanta mam ye janah paryupasate
tesham nityabhiyuktanam yogakshemam vahamyaham' …
Let us leave all our worries and troubles to Krishna and I am sure He will take care of those.
Meantime we can't sit idle, or become lazy but do our karma,
dharma and Naama Japam as advised by Krishna in Geeta.
Our group's second Koti Naama Japa Yagnyam

(http://kotijapam.blogspot.com/) is under progress and all
of you are invited to enter your daily naama japam to the same
and have our group reach the goal of one crore “ Om Namo
Narayanaya” soon.
Please email at krishnajapam@gmail.com for more information to join.
Guruvayur Ekadasi is on Mandalam starting day!!!

November 17th is Guruvayoor Ekadasi. This year the Ekadasi comes on a extra special day
as it is Vrishchikam 1st and the start of Mandala Vratham!
A rare and very special Ekadasi for sure.
On the Guruvayur Ekadasi day that Lord Krishna revealed the Gita to Arjuna and a very
auspicious day and many devotees keep a Vratham by fasting.
Mandala Vratham and significance: The forty-one days of

vratham is to force our 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.
Member of the month.
Navaneetham Member of the month is our elderly & scholarly Shri. Achuthan Nairji
Please see the profile of Shri Achuthan Nairji at the end of Navaneetham. He is a
long time & active member of our group. He has been guiding us by answering our
spiritual questions and sharing us his wisdom related to bhakthi .
We are very fortunate have a great devotee like Shri Achuthanji in our group and my humble
Pranam to Achuthanji. Praying to Guruvayoorappan for him and his family's
Ayurarogyasoukhyam!!
Deepavali is on Nov 5th.

Wish you all a very Happy Deepvali and
happy newyear for those who count the
new year from Deepavali.
May God Bless you always.
Samastha Loka Sukhinoi Bhavanthu – May every being in this universe be happy..
– Om Namo Narayanya: Swamiye Saranam Ayyappa: Om Namo Narayanya:
– Sunil Menon
–
Deepavali – Nov 5th

Mandalam starts on Nov 17th.
Guruvayur Ekadasi is on Nov 17h
Navaneetham (freshly churned butter) is a humble attempt by Guruvayur Devotees Forum to create a monthly news letter for our group.
Please send your comments, suggestions and any materials that you wish to publish to gvreditor@gmail.com
Om Namo Narayanaya:

കണനന ട..
ഋഷ കപ ങ ട
ക ർമക ൽ വർണ ന ൻപ ദത പ!കവ ൻ
ക ലങള യ ഞ ൻ ക ര പ!
ക ണനത നലതയൻനവദനതയ ത)യ
ക രണ+വ ര ന, ക രള!
കയ ൽ വ ലസ മള തണ ൽ ന നള
ഗ നകനല ല ന തന ൽ മങ ൻ
ആർ തപരതകഴ യനന തരനതട
ച തലന വ ളങ ടനണ
അജ നമ ക തമസ 9 ൻ മറന ) -
യഞന)ണ വഴ തതള യ=
അമ ട )ണതനവ ണതമ രകറ
കമ ടകപവ ൻ തവമനലറ
കണAകൾപ!ട ഞ ൻ ന നന ൽ ന ൽകനമ ൾ
ത ണതമൻ മ നനസ വന ടനണ
ദർശനതസFഭ ഗ+തമനപ ഴ നൽകനണ
മപ ര ൻ ന ഥന മണ )ണ
എന ഗരവ യ!ര പ തയൻ ജ ഹM യ ൽ
ന ൻന മ മ യ നതയണ കനണ
സ സ രമ കമ സ ഗര ത ണവ ൻ
ദ നന തമതനയനഗഹ യ=
ന ര യണ ജയ ന ര യണ ജയ
ന രയണ ജയ ന ര യണ

Sri Gurupavanapura Divya Alaya Darsanam.
Shri. Nadukaveri Viswanathan

Chapter – 3: Ch – 3 SRI RUDRA THEERTHAM
(Continued from Aug issue of Navaneetham.)
Once upon a time, perhaps, in the Kritha Yuga or Satya Yuga, there was a famous King,
Pracheena Barhis by name. He had ten sons of very good character and conduct, and deep
devotion to Sriman Narayana. They were collectively described as Prachetasa Princes. When they
grew up, there were advised by Brahma Deva, to get married and to engage themselves in the
task of procreation, as the population was very very small at that point of time, in those early
stages of Krutha Yuga or Satya Yuga. They did not know whom to marry. In order to seek the
guidance and blessings of Sriman Narayana, all the ten of them proceeded towards the Ocean to
perform ‘tapas’ or penance, in the ocean, in sitting posture under the water.
On their way, they happened to pass thru Sri Rudra Teertham where Lord Siva was, once
previously, sitting under the water and performing ‘tapas’ or penance with the intention of having

darsan of Sriman Narayana. Therefore, both Ma Parvathi and Sri Parameswara stayed there itself
on the bank of the tank. That is why the tank came to be known as Sri Rudra Teertham.
When the Prachetas Princes came near the Rudra Teertham, on their way to the sea,
Lord Siva welcomed them and taught them Sri Rudra Geetha, to enable them to have an early
and fruitful darshan of Sriman Narayana. The twelve important slokas of Sri Rudra Geetha (See
Book No.4, Chapter No.24 of Srimad Bhagawatham, suitable for daily recitation) are given below:
उव च-
१ ि जतत आ म व -धय- व तय िव तर तम। भवत र धस र सव म आ मननम ॥
२ नम प कजन भ य भत-स मि य मन। व सदव य श त य कट थ य वर! चष ॥
३ स कषण य स म य दर त य तक य च । नम! व ब!ध य न य तर मन॥
४ नम! नम!ऽ न य षकशि य मन। नम परमहस य पण य नभत* मन॥
५ वग प-वग- र य न यश चषदनम:। नम! हर यव-य य च तह य त तव॥
६ नम ऊज इष य पतयय}रतस। त * द य च ज-व न नम सवर स मन॥
७ सव -स व म दह य वशष य थव-यस। नम 2ल! यप ल य सह-ओज!बल य च ॥
८ अथ ल ग य नभसनम!ऽ तब हर मन। नम प य य ल!क य अम म2भ रवचस ॥
९ व * य नव * य प दव य कमण । नम!ऽधम वप क य म * यवद खद य च ॥
१० नम त आ शष म-श मनवक रण मन। नम! धम य बह तक* ण य क ठमधस॥
प ष य पर ण य स य-य!ग र य च ।
११. श य-समत य म-ढषऽहक* त मन। चत आक त प य नम! व च! वभतय॥
१२. दश नन! द ण द ह भ गवत च तम=। प यतम व न सिव य-गण जनम=॥
इ त - ग-त सपण ॥
The Prachetas Princes recited the slokas while they performed ‘tapas’ sitting under the
ocean and obtained the Darsan and blessings of Sriman Narayana soon. The stuthi is so
powerful! It is a different story how all the ten princes married one and the same bride! (See Sri
Vishna Puranam for details).
The temple of Sri Guruvayurappan is situated on the southern bank of Sri Rudra
Teertham. Even to-day, the sacred water from Sri Rudra Teertham from a well inside the Temple
and very near the south bank, is used for pooja, cooking and other purposes of the temple.
Keeping the above incident (Sri Rudra Teertham) in mind, Sri Krishna entered into the
minds of Guru and Vayu Bhagawans and directed them to proceed towards Sri Rudra Teertham,
when they were coming southwards, carrying the Moorthi from Dwaraka.
Mother Parvathi and Sri Parameswara shifted to the nearby village, now called Mammiyur
(original name is Mahimaiyur). It was the last of the ten Prachetas princes, who was born as Sage
Valmiki in the Thretha Yuga (See Srimad Ramayanam–Utthara kandam, Aswamedha Yagnya
Sargam-- in which Sri Valmiki Rishi himself told Sri Rama that he was born as the tenth
Prachetha). This is the connection between Sage Valmiki and Sri Rudra Teertham; and therefore
of Srimad Ramayanam and Sri Rudra Teertham!
As if to confirm this, we see the image of Sri Rama on the first left pillar and of
Sri Hanuman in the opposite pillar, inside the temple of Sri Guruvayurappan, as soon as we step
in! Sri Haraye Namaha!

Chapter – 4
SRI ADI SANKARACHARYA DEVISES
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 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 श2शव-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. 2 व प- रप-व-र न तभ र नभवर!ग न,
क2 व यनवन-त ह र-मन ह रभवन ह रम=
व2म य- पट-चत !व * - वशष भ स-मन भ स,
श2वकवल-श त णमत ग! व दपरम न दम=॥
४. ग!प लभल 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-धल -धसर- सCभ यम=।
-भ -गह त न द-म च य िच 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-हत 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 ि 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 ि घ सर!ज-धय न- सध जल- धCतसम 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 पणम=।
Translit:
1. Satyam Gyanam Anantham Nithyam Anakasam Paramakasam,

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
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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\mtam¨mcWw t]mse kpKaamb hgnbnÃ.Cu Znhy \ma¯nsâ D¨mcWw lrZb§fnÂ
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AP¿amWv.\maP]¯nsâ iàn sImv a\Êv Cuizc `mhw ssIs¡mÅpì.
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Bbn¯oêì.ImcWw B iÐ XcwK§Ä AćoI¯nte¡v sN¶v AhnSw ]
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kvt\lamWv.{]ImiamWv.iànbmWv.B\µamWv.bmsXmêhsâ \mhnÂ kZm kabhpw
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{]Imiw \ndªv AbmfpsS a\ÊnÂ hnthIhpw lrZb¯nÂ kÀÆ t{]ahpw hì
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{]Xy£oIrXamb {]Xn\n[nbmWv \maP]w.Pohs\ _Ô§fnÂ \nìw _Ô\§fnÂ \nìw
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B[ymßnIamb D¶Xnçw Cuizc \maw \s½ IqSpXÂ klmbnçì.Cuizcmë`qXnbpsS ]

caamb DbÀ¨bnte¡v \½sf klmbnçhmëw \maP]¯n\v Ignbpì.\maP]¯nsâ iàn
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`Kh¶maw DÅnepw ]pd¯pw DÅ hnj _oP§sf \in¸n¡m³ DXæì.Pohmßmhns\ ]

cmamßmhnte¡v ASp¸nçì F¶v I_oÀ ]dªp.\maP]w ÌXnbpsS ]mcayamWv.\mahpw
cq]hpw Hê \mWb¯nsâ Àp hi§fmWv F¶v XpfkoZmkv ]dªn«pv.\ma P]¯nÂ
apgpæt¼mÄ AhmNyamb Bßob iàn e`nçì.Fs´¶nÃm¯ ss[cyw Bß hnizmkw
F¶nh e`nçì.Ft¸mgpw Nen¨p sImncnç¶ a\Êns\ Dd¸n¨p \nÀ¯pì.bmsXmê sNehpw
CÃm¯XmWv \ma P]w.]t£ AXn\v æd¨p an\s¡SWw Fì am{Xw.]Zy¯nÂ ]dªXpt]mse
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Bb Hê km[\m k{¼Zmbw Cuizc \mtam¨mcWw t]mse asäm¶nÃ.bmsXmêhsâ \mhnÂ
kZm kabhpw Cuizc \maw Dtm Ah³ Poh³ apà\mWv.AXpsImv kplr¯p¡sf \n§Ä
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AbmÄ¡v ImWs¸Spw.Cuizcëambn XmZmßyw {]m]n¨ BÄ¡v AhnsSbpw Cuizc ZÀi\w
e`nçw.

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P]n¡m³.B iànbpsS Iå\çw sNmÂ¸Snçw Aëkcn¨p am{Xta kÀÆ NcmNc§Äçw \ne
\nÂIm\mIq.a\ÊnÂ \nÂç¶ AsÃ¦nÂ \nÀt¯ B iànbmWv \ap¡v B{ibw.B
[mcW \ne \n¶mÂ \ap¡v a\:kam[m\w tXmìw.a\:kam[m\w In«nbmÂ PohnX kpJhpw
In«pw.A§ns\ In«p¶ kam[m\w \s½ ]ca e£y¯nte¡v F¯nçw.B hnizmkw apdpsI ]
nSn¨v hnizkn¨ Iqdqc½ípw, i_cnçw ]e Aë`h§fpw Dmbn«pv. ]© I\yIIfmb koX,
Aley atÞmZcn, Xmc, {Zu]Zn F¶nhêsS ip² `ànbmWv Ahsc Cu Øm\¯v F¯n¨Xv.
Cuizc \ma¯neqsSbpÅ PohnX¯nÂ am{Xta kam[m\w In«pIbpÅq.Cê«nÂ \n¶v

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PohnX [À½§sfÃmw aëjy³ hnkvacnçì.A§ns\ Ien Ime¯v hÀ²n¨psImncnç¶
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FÃmw \s½ ]Tn¸n¨n«pv.
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a\:ip²nbpw tijnbpw hnthIhpw \Âæhm³ \s½ klmbnç¶ H¶mWv \ma P]w.
\Sçt¼mgpancnçt¼mgpsamtcS¯p
InSçt¼mgpw `pPnçt¼mgpsaìthm
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am\knIambn Cuizc\nÂ Xs¶ a\Êpd¸n¡m³ \ma P]w \s½ klmbnçì.FÃmhÀçw
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Fgp¯Ñ³ lcn\ma IoÀ¯\¯nÂ ]dªXp t\m¡q.KwKmZn \ZnIfmb ]pWyXoÀ°§Ä,

Zmc§Ä, ]p{Xan{XIf{XmZnIÄ, ChIÄ Hìw BhiyanÃ.`Kh¶ma k¦oÀ¯\¯ns\
hcZm\ambn Cuizc³ X¶ \mhp am{Xw aXn F¶v DZvtLmjnçì.AÃtbm \mcmbW B
\mhnÂ k¦oÀ¯\ambn hcm³ CShê¯tW \mcmbWm...!!!!AXn\mbn Rm³ A§sb
\akvIcnçì. HcmÄ Cuizc \maw FÃmbvt¸mgpw P]n¨p sImncnçIbmsW¦nÂ Abmsf
iImcnçhmëw ]cnlknçhmëw ]eêw Dsì hêw. temI¯nÂ Zpã·mês¶Xv Xs¶ `Pnç¶
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sNept¯XmWv.A§s\ sN¿p¶ `à·mÀ thK¯nÂ `Khmsâ Aë{Kl¯n\v ]
m{Xamæw.`Khmt\ \mcmbW F¶v Ft¸mgpw `Khmsâ \maw D¨cnçhm³ kwKXn
hê¯vtW.B]¯p Ime¯v _ÔphmbpÅht\, Fsâ ]m]w apgph³, Fsâ Xm]s¯ apgph³
XoÀ¡tW.Cuizc \maw D¨cnçhm³ Dd¸nç¶h³ \mcmbWam\µw BkzZn¨h\mWv.\mcmbW
]mZ `àn hfÀ¯phmëw t\cmb amÀ¤w Im«n¯êhmëw, \maP]¯n\v km[nçw.AXv \½fnÂ D-
mhm³ Cuizc³ XpWís«.AXp sImv FÃmhêw Ignbp¶Xpw t£{Xw kµÀin¨v hµn¨pw,
Cuizcmcm[\ \S¯nbpw, Cuizc \maw P]n¨pw AhchêsS PohnXw [\yamçsa¶v
hnizknçì.
PKZoizc³ FÃmhscbpw ISm£n¡s«...!!

The Path
Prof V.Krishnamurthy
(Submitted with permission by Balagopal Ramakrishnan)
There is evil in the world but only the path of Spirituality can transform the mind to overcome these evils.
The process has to start with the individual and snowball into a societal wave. The mind needs a continual
online correction to discipline itself so that it exploits the presence of the only two noble tendencies, namely,
Faith and Devotion, to counteract the thirteen not-so-noble tendencies of the mind – all of them having come
as a legacy of a long journey of the soul through its several lives.
Cause of Religion,Losing battle?
The relationship between the scientific attitude and religious belief has not always been the same in different
parts of the globe. There is a marked difference between the western and eastern worlds in this connection.
If we trace the history of science we see that it came to power inch by inch, fighting its way through the
powers of religious dogma that was all around. Ever since Copernicus first propounded in 1543 AD that it
was the planets that revolved round the sun and not the sun round the earth, ever since Galileo showed the
world in 1611 AD through his telescope, that the Copernican theory could be verified – ever since those
times, science and religion, particularly in the western world, have been debating and quarrelling, each
trying to prove the other wrong. All along, religion has been fighting a losing battle. The religious diehards
made the grand blunder of fighting without grace – each time they lost a battle, they withdrew to another
position which was equally untenable. They began to argue that religion is what is needed for morality and
right conduct! As if that were the end product of Religion! This shallowness on the part of Religion is the first
reason for the loss of credibility in religion today. The second reason is the narrowness in the outlook of the
religious diehards, namely in their refusal to learn from either the lessons of science and technology or from
the growth of sister religions. These two blunders of religious practitioners and votaries have landed us, at
the dawn of the 21st century, in a situation where a layman, not a very discerning one of course, equates
and identifies progress in science and technology with a complete disbelief in anything that has any
connection with religion or spirituality or both.
Renaissance ofValues
Though this is the history, in the western world, of the impact of science and technology in the past few
centuries, the 20th century did witness a remarkable religious and spiritual renaissance in India. The
influence of Indian thinkers of this renaissance has percolated in recent decades to the rest of the world

also. This is important for all mankind. The cumulative effect of this renaissance is the confidence with which
we can now assert that science should outgrow its 19th century materialistic all-embracing arrogance. In
fact, the impact of the philosophical implications of Quantum Mechanics already started the process in the
first half of the 20th century. The world realizes now that it is time for the scientist to turn inward into himself.
In India every saint and well-known devotee of the Lord has emphasized this in unmistakable terms. They
have spent all their lives demonstrating the need to stick to certain religious values, which are already
deeply imbedded in the age-old philosophies y of the world. One's very living is a series of actions. In order
to act one must make choices. To make choices one must have a code of values. To arrive at a code of
values we must know what we are, where we come from and where we are going and to what purpose.
Without such a code of values rooted in man's faith in his own inner divinity, no disease or evil of the world
can be cured.
There are actually 25 diseases and evils. These are in addition to all the physical and mental diseases
which the medical world worries about. But these twenty-five belong to the province of sociology, religion
and spirituality.
The 25 disease-cum-evils of all humanity are:
1. Ten sociological diseases: Drinking, Smoking, Gambling, Robbery, Murder, Pollution of Environment,
Drug Addiction, Rape, Suicide, Divorce.
2. Five political diseases: Corruption, Nepotism, Turncoatism, Loose Values, Hypocrisy.
3. Fice economical evils: Poverty, Luxury, Beggary, Slavery, Exploitation
4. Five cultural evils: Dogmatism-cum-bigotry, Religious Prejudice, Race/Caste Prejudice, Superstition, Male
Domination.
No scientific advance can fight these evils without a parallel advance in Man's evolutionary ascent to the
Divine . It was Madam Curie who observed: You cannot hope to build anything without first taking care of the
builders. As the evils are listed and classified into five categories in the foregoing chart, each category
contains more subtle evils than the one previous to it. The most obvious evils are the sociological ones
which are easier to be recognized as such and which are comparatively easier to be cured than the ones in
the succeeding categories. It is easier to be convinced of the evil nature of those in the sociological category
than those in the `political' category and much more so of those in the èconomic' category. The cultural
evils form the most difficult category in the sense that the intensity of the evils is greatest because they are
most subtle and most difficult to eradicate. In fact they may not be even recognized as evils by some. In
order that the world may be rid of all these 25 evils, the challenge has to be taken at the individual level, by
each member of the human species.
What sciencewill contend againstthe evils?
Man's ascent to the human level from animal ancestry has not always been a beneficial one! He has
brought with him in this ascent a total of six individual evil qualities of his mind which can be traced back to
his animal instincts. Not only has he brought them in his gene but he has sharpened them by his intellect
and refined them over several millenia. These are:
kAma, that is, lust or any desire that is illegitimate;rAga, that is, attachment; head-long passion for one's
possessions, belongings, kith and kin and opinions. This is what makes us slaves. We think we are freer
and happier because of our attachments and possessions but we tend to ignore how our possessions in
turn possess us;dvesha, that is, hate;krodha, that is, anger;lobha, that is, greed;moha, that is, delusion or
confusion.
There are six more of a different kind. These additional six evil tendencies of the human mind are peculiar to
the human species. Man cannot pass the buck to his animal ancestry for these. These are:
mada, that is, arrogance;mAtsarya, that is, jealousy, which is the feeling of discomfort at another's rise or
success;IrshyA, that is, the feeling `Why are my miseries not happening to others?asUyA, that is, spite or
malice, the feeling that does not brook or give any credit to others even when they have legitimately earned
it – and so which takes pleasure in talking others down;dambha, that is, fad for show, a projection of one's
own name or personality in everything that is even remotely connected to oneself;garva, that is, the feeling
that nobody else is equal to oneself.
These twelve evil tendencies of the individual human mind constitute the root-cause of all the 25 diseases
and evils of the human world, be they sociological, political, economic or cultural. As an under-current of
these twelve, there isthe aham-kAra, that is, the EGOwhich is the king-pin of all of them, and therefore, of all
villainy. It is the source of all evil tendencies of the human mind. According to Hindu philosophy, these
thirteen evil tendencies (inclusive of their `captain', the EGO) are due to habit-formations, caused by the
thoughts, speeches and actions of the same soul in its previous births both human and non-human. They
have one single technical word to describe this phenomenon: vAsanAs. The word vAsanA means smell. The
tendencies that we are born with at birth are the `fragrances' that we have brought with us from our previous
lives. The phenomenon may be explained as follows.
What heavy luggagethe mind carriesfrom life to life?
When a living being dies it is only the body and external physical manifestations that die. The soul does not
die. It travels from one body to another new body. But all the while, the mind, which subtly clings on to the
soul, travels along with it. The mind, however, does not remember what it did in the previous body. The mind
and soul, together individualized in this fashion, go on from body to body again and again. This is the unique
principle of transmigration. The mind, which is irrevocably àttached' to the soul actually carries with it the
weight of all the experiences of each life. This weight is not the memory - memory is in the physical brain -
but it is a heavy luggage of impurities which it has collected in each of its sojourns in a body. The mind is like
the wind which carries the smell of a rose garden through which it has blown, even long after it has left the
garden. Like the wind which has passed through a filthy and stinking place, the mind carries the stink which
it has collected in its previous births and lives into its succeeding births. Thus are born the tendencies and
in-born nature of people. These tendencies, are nothing but the aggregate of imprints left in the
subconscious mind of all the actions, thoughts and expressions constituting all the previous lives. They color
the nature and state of mind of the present life. They are the vAsanAs.
QUESTION: Does it mean that we accumulate only bad tendencies and never any good ones?
No. The accumulated tendencies are not all evil. There are two nobler ones, namely,
SraddhA, that is FAITH ; andbhakti, that is, DEVOTION-cum-DEDICATION.
Faith is faith in the divinity of the Self within each one of us. Devotion to that Inner Self and Dedication to
everything which represents that Divinity together constitute the bhakti. The scriptures say that this bhakti is
in fact a natural tendency of all of us – except that the accumulated vAsanAs of the other kind (namely, the
gang of thirteen, already listed) are so overpowering that the latent bhakti shows up only after great effort.
The thirteen evil tendencies of the mind create obstacles for the expression of this devotion and dedication.
Not only do they create obstacles but they pull us in exactly the opposite direction, away from the divinity
that is inherent in us. It is therefore necessary to exercise our will (icchA, in Sanskrit) so that we may
extricate our intellect from the clutches of the Ego and its gang of twelve. The will by nature is neutral. It is
neither good nor bad. It has to be trained to recognize the EGOevery time it rears its head and to say: `Hey
E-GO, you go!'
Channeling of thought-flowdepends on vAsanAs.Before we proceed any further let us record here a

rejoinder. When we say above that Faith (SraddhA) and Devotion-cum-Dedication (bhakti) are the only two
noble tendencies of the mind we are not ignoring the many noble qualities of the mind like pity, compassion,
honesty, humility, and a host of others. These latter are all consequences of Faith and Devotion. We are
making a distinction between fundamental tendencies, that is, channels of the mind, and the feelings that
arise when the thoughts of the mind flow into these channels. When compassion arises in the mind it is
because already there is a faith-channel in the mind namely, the faith that the other being is equally a being
like ours. When humility arises in the mind and in the actions triggered by it, it is because there is already a
flow of thought in the mind along the channel of devotion-cum-dedication towards something that is held
worthwhile to motivate that feeling of humility. Similarly a wrong feeling, say, that of revenge, is because
there is already a thought-flow in an anger-channel or a hate-channel or both. Thus feelings are all
consequences of the basic tendencies (channels caused by the vAsanAs) of the mind. These basic
tendencies are only twelve plus one (ego) plus two (Faith and Devotion-cum-Dedication). It is the good and
bad imprints that the mind carries from its previous lives that reflect themselves as the nature of a person in
the present life. A mind which has in its previous lives helped the poor, has been sympathetic,
compassionate and noble, shows up in the present life as one who is very noble and gentle almost from
birth. The thought-flow of such a mind is already attuned along the channels of Faith and Devotion.
Eternal internal war
As far as each life is concerned man has to express himself through his free will and it is by the same free
will that he has to conquer the thirteen undesirable vAsanAs that prod him on into unhealthy directions. This
process is actually a perpetual internal fight in each person between the good and the bad. The challenge is
to channel the mind away from its tendencies into the only two good ones. That is the task of each
individual. If he does not embark upon this task it means he has not raised himself up from his animal
status. God warns Man by turning his hair gray. In the animal world most of them do not develop gray hair.
They behave like what they should, all the time. Only Man does not behave like Man; he needs the warning
and he gets it; that is the latest time by which he should will his mind to turn to nobler tendencies. Still if he
would not give credence to the extraordinary instead of the ordinary, still if he would not stop his rude and
aggressive behavior, still if he continues to be insensitive to others as if it were an affirmation of his
independence – it is only because of the accumulated vAsanAs from all his previous lives and because he
has not yet learnt in this life to use the discerning part (the intellect or the buddhi) of his mind. The power of
this discerning part is the power of his will and is therefore called Will-power.
Mind your mind
The mind is the meeting point of Science, Religion and Philosophy. It is the basic substratum for the
development of spirituality. It is Man's mind that understands the scientific phenomena of nature and it is
with this mind that one coordinates with nature to work out his `conquests' of natural phenomena. It is in
Man's mind that Religion is born when he needs internal solace and satisfaction. It is with the same mind
that he is able to abstract the concrete world before him to go into speculations of either science or
philosophy But with all this it is this mind itself that is man's greatest enemy. Man can never say with finality
that he is in control of his mind. So Vedanta places a great emphasis on the need to control the mind and on
the efforts and strategies for controlling the mind, even partially.
Four functions of the Mind
The scriptures talk about four parts of the `mind'. The hierarchy goes like this: antah-karaNam, that is, the
Inner Organ, very loosely called the Mind itself. (We shall use `Mind" with a capital `M' for this). This
comprises of four parts: cittam, that is, the storage part; it is somewhat like the hard disc in the computer of
the Mind; aham-kAra, that is, the EGO; buddhi, that is, the Intellect; and manas, that is, mind (`mind' with a
lower case `m'). What is the relation of all this to the physical brain? The answer is partly contained in the
question itself. The brain is physical. Mind, that is, the Inner Organ, is too subtle to be straight-jacketed into
any physical framework. Just as the body is the physical basis for the individual `soul' or whatever subtle
entity that `resides' in it, so also the brain is the physical basis for the Mind. That is why, when the soul
passes to another body, the mind does not have any memory of its past – since the brain has died. Of the
four parts of the Mind, the mind, (with a lower case `m') receives all impulses and impacts from the external
world, like an antennae; the cittam, stores everything – in what order, we don't know; the intellect sifts the
pieces of information, analyses them. The agent of all these activities is the ego part of the Mind. By its very
nature it possesses authority over all actions of the other parts of the Mind and therefore constitutes the ego
of man. These four parts are together called the `mind' very often in the literature, without care being taken
to distinguish the different functions. We shall also, for convenience, take the same liberties with the
language.

The mind has a power, which is mostly the power of the intellect, to decide on a course of action, to fight
within itself its own pushes and pulls, mostly prompted influenced and monitored by the other part of the
mind, namely, the Ego. This power is called Will-power. The mind is certainly a rest-less monkey-like entity;
but says the Gita, it can be disciplined by constant practice (= abhyAsa) and dispassion (= vairAgya). The
Will of man must be made more supreme than the mind. This requires an action by one's own will, to start
making the effort. The sensations, thoughts, images and fancies are all in the mind but if will-power is
exercised with proper discrimination, all of them can be monitored and channeled. It is not as if man is a
helpless creature as a leaf in a storm or a feather in the wind. Man's will has an element of complete
freedom. This is God's gift to Man. It has the power to enable him to act in directions opposite to his
spontaneous vAsanAs. In other words he can pilot the ship of his personality against his accumulated
character and thus pre-empt his own future. In this sense he is the architect of his own fate. Inevitably and
ultimately man's will must be stronger than fate, because it is his own past will which has created the
present fate. We shall, in Chapter 6, present a more detailed discussion of the subtle distinctions between
Fate and Free will.
Will-power
EGO,the villainInstead of being content with simply observing the mind in its normal plane of consciousness
we should use our will-power to control the pulls of the sub-conscious also. The more we master our lower
instincts the more we shall find ourselves stronger and happier. There is a resistance, no doubt, by the
mind. In fact, the resistance comes from the EGO, the most rebellious component of the mind. But
fortunately the mind itself through its discerning power has the capacity and the role to take the lead in
fighting the ego and changing the lower self into the higher self. One might echo with Paul Brunton, `By
thought, the ego was made. By thought, the ego's power can be unmade. But the thought must be directed
toward a higher entity, for the ego's willingness to attack itself is only a pretense'. God is so mighty a
challenge that the ego will cling to almost anything other than heed the call to utter self-surrender.
An instance from the experience of the medical world may be worthwhile here to show the power of one's
ego, particularly in the form of attachment to one's own name. Suppose somebody is in a coma. And you
have a suspicion that he is on the point of coming back from his coma. You want to check whether he is
really out of the coma. His physical condition is still in very bad shape. You talk to him in various ways: Do
you hear me? Do you recognize me? and so on. All this is of no help. It appears the best test in such cases
is to call him by his first name. The patient who will not respond to any other question is quite likely to
respond to this – if he is out of the coma, that is. For, the attachment to one's own name is so much
ingrained in one's ego that even a faint vibration sensed in the atmosphere with reference to one's own
name would trigger the response stimuli!
By overcoming the thirteen undesirable tendencies, the normal mind with discrimination as master, can
train, with an exercise of will-power, the lower self to rise above its barbarian inclinations and rise in
spirituality. Purity of the mind is the purpose of all religious and spiritual discipline. Mental purity is not just
the absence of evil or of dirty thoughts. It is far more than that. It is the state of being filled with divine
consciousness.
DivineConsciousness
The path to this state of Divine consciousness is the mental process of gradually surrendering the individual
ego to the divine Self within. What exactly does this mean? This is where Vedanta comes to our help. It
helps us approach the problems of life with clarity and firmness. Thereby it loosens the bonds of our spiritual
ignorance and in fact ultimately destroys it. Divine sight does not mean seeing God in flesh and blood. It is
seeing the One Divinity as both the material and the efficient cause of the world. What is the rationale that
Divinity is the Cause? We may offer several rational arguments, but for every such argument, it is possible
to bring a skeptical counter argument. So at this point without appealing to the logic and rationale, let us try
to be honest to ourselves and think about the following thinking process which a seeker, James Donald
Walters, later to become Swami Kriyananda, went through:
What is God? … Cosmic Ground of Being? No, I thought, the God I was seeking must be a dynamic force,
one that could transform my life, else there was no point in seeking Him. Well then, if He was a force, was
He a blind force? Surely not, for if God was blind, whence sprang human intelligence? We all know the
signs of exceptional intelligence in man: the bright, alert expression in the eyes, the prompt responses, the
general air of competence. An intelligent person may pretend successfully to be stupid, but a stupid person
can never successfully pretend to be intelligent. What then, of the universe, revealing as it does, so many
signs of extraordinary intelligence? The intricate organization of stars, atoms and creatures, the amazingly
exact laws on which the cosmos operates - could a mindless force have created these? Impossible! Rather,
human intelligence must be a manifestation, however imperfect, of God!
From The Shortened Path - Autobiography of a western yogi, by Swami Kriyananda. Ananda publications,
Nevada City, CA (1977), p.44
The why ofSpiritual Discipline
A logical consequence of this would be the ability and nature to see in every other person a reflection of the
divinity in one's own self. This means individuals must adjust themselves to one another. The process of
adjustment, the changing of habits and the spiritual growth from individuality to personality together
constitute a process that begins with the family and gradually encompasses the community, the nation and
finally, the whole of humanity. Habits can be changed only by creating new habits. These new habits have to
come from spiritual disciplines, if we are clear about the goal of spirituality. The usual reaction to an
imposition of spiritual discipline is to say:
I am not in a mood to practice them; they are only strategies to mesmerize my mind. I will not allow my mind
to be invaded by thoughts which are forced on me. I will do them, if at all, on my own terms, not when
prompted externally.
But the very moment this is said, one has sacrificed one's will to be dictated by moods and desires. The will
must be strengthened by putting it to a self-discipline. The only way to overcome the vagaries, pushes and
pulls of the subconscious mind is to obey the psychology of religion. A complete transformation of the mind
in all its awareness levels, including the subconscious zone, is what is taught by the psychology of religion.
Who should be inthe driver-seat?
The psychology of Hinduism, for instance, borrowing the metaphor from Katha-Upanishad, would require
one to have the intellect as the driver of this horse-drawn vehicle, the body. The senses are the horses. The
reins of the horses are held with the mind as the whip. The vehicle should be piloted not where the horses
would take it, but where discretion would want to go. This is the process of psychological strengthening of
the mind. The obstacles to this strengthening are the impurities of the mind. The only way to cleanse those
impurities is to pour the clear water of the thought of God into the reservoir of the mind and thus dilute the
impurities in it. There is no other way to empty the reservoir of its filthy content. When once the attachment
of God sets in, instead of thinking about our own weakness, our heritage, our environment, our training, we
start integrating our personality by means of a process that exploits the lessons from Religion, Philosophy
and Psychology and thus opens up the Gate of Spirituality.
(Publishing with permission from the the third chapter (entitled 'The Path') of Prof VKji's book 'Science and
Spirituality - A Vedanta perception', where he has discussed the topic of 'evil' in his own way which,
incidentally, as he says, goes back to an old traditional work called Vichara-saagaram. )

തനയ ര - Balendu.
Now "Neytthiri is available at Guruvaayoor Devaswam Book Stall.
26: ഗനജനനമ ക (കറ )

ത വക ഘ സ}ത മ!ല ശകന ഗനജനൻ
26.01 നകവല തചറതന ന ന യ ര നണ ള .
ഇനദ+മaതനന പ ണ+ഖണര ജര ജൻ തM ൽപദ പ~ ത) ക ലതമ നവ കറഞ
ചനന ദ തന ൽ ന ന ൽ ഭക നയ തട വ ഴനക തകലപ ഹസത )ത മ!ല നകമ ർന വ ര+ .
സൽ)ര കതമന നമ ഹ തg യങഗസത+ൻ 26.07
അ)ഥയറ ഞമ ല ,+ നന ഷiൻ ര ജൻ. ദദന+നമറ യനപ ഴ ന കർ•ശക യ നല
26.02 തമ യ ല റത ടത പങജസ!നങൾ
, )ര gതവനശങ gതപ നഴ മന നൻ പണ സ ദ വര നയ ര മമ സനത ത
ശ ഘനമക തയ ര ശ പതമതയ കനm ര , തക ണ ഭവ ന യ വ ന ൽ പ!വകളർg g.
"പ നമ യ ഗർpമ!ല മ ന യ നയ 26.08
ആനയ യ നപ യ നടണമ യ ര നണ ള ." ന ർഗ„ ണമ ബഹപത പ ദകമ സനത ത
,+ നന ഷi മ!ല ര ജനനതമറ ഞ ല; നകൾ) ലമനങ യ ല പതജൻ തത ടനള ർ;
ഊനമ യ ന നg ല മ മന നശ പ . അങ സർp തകനനല ! നകട കപ വ യപ ൽ
26.03 വന മന ൽ പക ര ജവ ഹന നലറ .
പ ൽ)ടല ൻ നടകള ച തകട തന ൽ 26.09
ആ ഗനജനൻ വ ളയ ട യ!ഥനമ ട കട . ത)ര ൽ ഗനജനതനയദര g പ തന
മറ ജ വജ ലങള തല ത) ശകന യ ; ചകമത തക ണ നകനദഹവ പ ളർന
നനടമണ മ ർക ഭവതകന യ രന ൽ. ശ പമകന യയർന ഗനർpനമനപ ൾ
26.04 രപമ ർന തM ൽ•മന യ നദ+മaര ജൻ.
ദ വ+മ യ നദശവ തൻ നദഹപഷട ത ന 26.10
ഭവ+മ കമ!ലനമറ നമ ദനമ തട വ ഴനക ദ വസവമ ത പഭ തസന+യ ൽ
ത പശ ന ) യ തx യ!ഥതമ ത ര )ൽ സമര കമ ള നതമ പ
ത ഴവരയ ലള തണ ർതപ യകയ ല റങ . തവചര തവ മമചര തവ
26.05 പകഴ പ ട ടനന ർക
നദവലതx ശ പനമറ നകമ യ സരസ 9 ൽ അവ കലന•യസ 9 ‘ ളവ ക ഭവ -
നമവ ടന ഹഹ ത നമ നതയപ ട g. യ തവ , ഫലനമ ത
ത വക ജ മ!ലമനല സ ഭവ പതതല അവനനയ കട സM പദ പ!ക യ
ഭ വ യ ൽ സഖ വര ൻ കനളശനമകമ ദ+ . ഗരവ യ!രപ പ ഹ
26.06
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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Narayaneeyam Moolam: Chapter 26
26:001
ഇനദ+മa” പ ണ+ഖണ , ര ജസതവദഭക ത ചനന ദF കദ ച ത
തM ന•വ യ മഗ, ര ലനല നക ദനവ ഗസത+ പ പ~മ ത ഥ+ക മ
026:002
ക നഭ ദ–ത സ9 ഭതനക ,ഭ ര” സതബ, ത തM ഹസത –യ ഭനജത
ശപ~വ ദഥന പത+ഗ ന• /പ നലനഭ ഹസത നതM തM •}ത വ+ക ,ന+
026:003
ദഗ, നഭ ന,ർമദ+ഭ ജ ത കനട ക ഡൻ ദശനല യ!ഥനപ /യ വശ ഭ ”
സർവ ൻ ജനനത+വർ ഷട ശക+ തM ദഭക ന കത നന തകർഷല ഭ”
026:004
നസM ന സനഥമa ദ വ+നദഹതM ശക+ നസ /യ നഖദ നപജ നൻ കദ ച ത
ദശലപ നന ഘർ•ത ന”സരസ+ യ!ദഥ” സ ർദ തM തപണനന /ഭ നരനമ
026:005
ഹഹസത വന•വലസ+ പ ശ പ ത ഗ ഹ –തസതജനല വർ മ ന”
ജഗ ദഹന ഹസത ന പ ദനദനശ ശ ന+ർŸ ഹ • ന നദ /സ സM ക ന
026:006
തM ന•വ യ ദവഭവ •ർന നര , യ,+ന ത വ•ര ണ സഹസ
പ പനത ക നല തM തപദദക ഗ+സ ദദ+ നക ക ന ഹസത വര+ വ+, സതM
026:007
ആർ വ+കപ കനജ നഭക ” ശനണ തക പദത” പണര ദകസ 9 മർgൻ
പ!ർവ ഭ+സത ന ർവ നശഷ തന ഷi സനത തന•ഷi നസ /നM ഗ ദ ത പര തൻ
026:008
•തM സനത ത ന ർഗണസ¢ സമസത ബനഹശ ദദ+ർന ഹമ ത+പയ നത
സർവ ത തM –ര ക രണ+നവഗ ത ത ർക+ രഢ”നപക നത /–” പരസത ത
026:009
ഹസത ന ത ഹസതപദനമന ധതM ചനകണ തM നകവര+ വ+ദ ര ”
ഗനർനവ/സമ ൻ മകശ നപ സ ഹസത തM • രപ+ പ പ+ നദദ പ+നത സമ
026:010
ഏതദവ തM ച മ ച പനഗനയ ഗ നയന• /യ –യനസ ന•യനസ സ+ ത
ഇത+ദകM ന നതന സ ർദ ഗതസതM , ഷ+ വ ഷനണ പ ഹ വ ത ലനയശ

Charvaka or Lokayatha
the materialist school
Dr.Saroja Ramanujam, M.A.,Ph.D
“Yaavajjeeveth sukham jeeveth

rNam krthvaa ghrtham pibeth
basmeebhoothasya dhehasya
punaraagamanam kuthaH”
" Live well as long as you are alive. Drink ghee even if you have to incur debt for that.
When the body is burnt where is the question of returning?"
For this school, perception is the only valid means of cognition. They accept only four
elements , namely, earth, water, fire and air, which alone are perceptible by the senses.
That is they believe in what they experience by their five senses, namely. The eye. The
ear. The nose, the tongue and the skin. There is nothing beyond that they recognize as
knowledge. they do not believe in rebirth nor in the absolute realty or a permanent self.
The body, senses and the sense objects are the products of the five elements. A human
being is a body possessing sentience and the only purpose of life is fulfilling the sensual
desires. This kind of people are easily recognized in today's world indeed! They are out
and out materialistic with no inclination towards spirituality. Their only purusharTha is
kaama and of the other three, namely, dharma, arTha and moksha , the first and third
are nonexistent and the second, that is arTha is only for the satisfaction of kama.
The charvaka system belongs to the post upanishadic and pre-Buddhist period. The
charvakas are of two kinds called dhurthas and susikshithas. To the former there are
only four elements and the body is the result of atomic combination. The intelligence is
also biological, arising from the combination of the elements like the intoxication arises
in wine due to fermentation The latter accepts a soul but according to them it is
destroyed with the body.
Founder of this system is said to be Brhaspathi whose chief disciple was chaarvaka from
whom the name was derived, who is also considered as the founder by some.
Brhaspathi was a heretic philosopher or it could be the guru of devas who propounded
the philosophy so that the humans will not strive for mukthi marga which will result in
their abandoning the ritual practices like yajnas etc. that provide food for the devas
through the havirbhaga. He name chaarvaka may also be a common name derived from
charv to eat or it could be chaaru vaaka as the teachings are palatable to all.
The main objective of the chaarvaka philosophy is to deny life after death and the
concept of punya and papa and that of karma. Hey do not accept God and moksha.
The self perished with the body.
2. kasthooree kalithorDhva pundra thilakam

karNaanthalolekshaNam
mugDhasmeramanoharaaDharadhalam
mukthaakireetojjvalam
vaSyanmaanasa paSyathohararuchim paryaayapankeruham
SreerangaaDhipatheH kadhaa anuvadhanam seveya

bhooyopyaham
When am I going to see the face of Sriranganatha decorated by the oordhvapundra

made of kasthoori, His moving eyes long reaching His ears, His lips with enchanting
smile, adorned with a crown of pearls, His lotus like face stealing the hearts of the
onlookers?
Parasarabhatta expresses his anguish of being away from Srirangam in this and the
three slokas that follow. He is visualizing the lotus like face of the Lord, which steals
the hearts of those who look. His forehead is marked with the oorDhva pundra and it
is done with kasthuri paste. His eyes are long and reach till his ears. They are
constantly moving to see His devotees and to shower His grace on them. He has a
bewitching smile on His lips as though saying "at least you thought to coming to Me
now." He is wearing a crown of pearls. All these attributes are etched in the memory of
the devotees as reflected in the pasuram of Thondaradippodoi Azvar,
pongum neer parandhu paayum poompozil arangam thannuL

maayanaar kidandhavaaRum marakatha uruvum thOLum
thooya thaamaraikkaNgaLum thuvaridhaZpavaLavaayum
aaya Seer mudiyum theSum adiyarorkkagalalaame
It means, the reclining posture of the Lord of Srirangam which is situated between the
two streams of Cauveri, His form which is of the hue of emerald,(pacchaimaamalai, as
he says in another pasuram), His shoulders, His eyes like lotus, His coral lips, His
crown and his splendour, all this can never leave the mind of his devotees.
This description bring to mind an incident in the life of Sri Ramanuja. A man named
Urangaavillidasa had a beautiful wife and was in madly love with her. He used to carry
an umbrella to cover her head so as to shield her from the sun. One day Ramanuja saw
him and took pity on him and asked him the reason why he was madly in love with his
wife. He said that no one in the world had as beautiful eyes as she had. Ramanuja
asked him what would he do if he saw a pair of eyes more beautiful then hers.
Urangavilli said that he would become the slave of one with such eyes, being sure that
no one else could have more beautiful eyes than his wife. Ramanuja told him that he
would show the more beautiful eyes and took him inside the temple and showed the
form of Ranganatha. Seeing the Lord Urangavilli due to his past good karma became a
devotee of the Lord and he and his wife became the best disciples of Ramanuja.

The Noble Word "Guru"
By Swami Rama
Submitted by A.P. Sukumar
The word “guru” is misused. It is such a noble word, such a wonderful word, a sacred word. After your mother has
given birth to you, and your parents have raised you, then the role of the guru begins and he helps you fulfill the
purpose of your life. All followers of a guru, whatever their age, even if they are eighty years old, are like children to
him. He will feed them, give them shelter and then teach them without expecting anything in return. The relationship
with a guru is so pure that no other relationship is even comparable. Everything the guru has, even his body, mind and
soul, belongs to his student. But if he has any odd habits at all, they belong only to himself.
You try your best to something for the guru, but you cannot because he doesn’t need anything. Such a compassionate
one spontaneously attracts your attention, for you are bewildered. You wonder, “Why is he doing so much for me?
What does he want from me.” He wants nothing, for what he is doing is his duty, the purpose of his life. If he guides
you, he is not obliging you, he is doing his work. He cannot live without doing his duty. Such people are called
“gurus.” They guide humanity.
No human being can ever become a guru. But when a human being allows himself to be used as a channel for receiving
and transmitting by the Power of Powers, then it happens. And for that, a human should learn to be selfless. Genuine
gurus cannot live without selflessness, for selfless love is the very basis of their enlightenment. They radiate life and
light from the unknown corners of the world. The world does not even know them, and they do not want recognition.
Guru is frequently considered to be merely someone who is trained in philosophy, meditation, and hatha yoga. From
this point of view, the guru is expected to share his knowledge with the students, training them in scriptures and various
spiritual disciplines. While the student may become dependent on the teacher and have high expectations about what
the teacher should do on behalf of the student, the guru is nonetheless viewed as a teacher only. Guru is much more
than a teacher. He or she represents the special energy that is guiding individuals toward their fulfillment as human
beings, toward perfection. Grace is the impulse of that energy. The word “guru” is a compound of two words, “gu” and
“ru.” “Gu” means “darkness” and “ru” means light. That light which dispels the darkness of ignorance is
called guru. The energy and the action of removing darkness are guru. Guru is not a person, it is a force driven by
grace.
To put this another way, there is an intelligent momentum that pervades the universe that is moving all human beings
toward the perfection we call God. Guru is that intelligence. Everyone’s receptivity to that intelligence varies. It
depends on preparation. In other words, guru is always there, but the student may not be ready to receive what the guru
has to offer. When the student is prepared, the guru always arrives to help the student do what is necessary to progress
in removing the veil of ignorance.
Guru is not a person, but guru can be represented in a person. One who has developed his or her own spiritual
awareness to a very high level can guide others, and is considered to be a guru. Only one who is finely attuned to the
inner guide can inspire the awakening of the inner guide in another. Guru is not a physical being. If a guru begins
thinking this power is her or his power, then they are no longer a guide. The guru is a tradition, a stream of knowledge.
Only one who is well established in the stage of nirvikalpa samadhi is an illumined yogi, and only such a yogi can truly
guide other aspirants. Such a yogi is beyond the bondage of space, time and causation, and he is ever free, for it is
possible for him to remain dissolved in Brahman and yet return to normal consciousness.
The relationship of guru to disciple is indescribable. The

relationship extends to the realm beyond the world, transcends death, and stretches far beyond the limited karmic bonds
associated with family and friends. A mother and father help sustain the body of their child, and nurture and guide the
child through formative years of life to adulthood. Guru sustains, nurtures, and guides a soul through lifetimes to
ultimate liberation.
The guru wants nothing from the disciple. Guru is that force moving a soul toward enlightenment. The guru’s actions
are from pure compassion. As the sun shines and lives far above, the guru gives spiritual love and remains unattached.
Guru is not the goal. Anyone who establishes himself as a guru to be worshipped is not a guru. Guru is like a boat for
crossing the river. It is important to have a good boat and it is very dangerous to have a boat that is leaking. The boat
brings you across the river. When the river is crossed the boat is no longer necessary. You don’t hang onto the boat after
completing the journey, and you certainly don’t worship the boat.
Many times students come to the guru with a preconceived ideas and expectations of what the guru should be like, how
he should behave, and what he should do for them. When these expectations and preconceived images are not met, the
student becomes upset and may even leave the guru. This is not the proper way to approach a teacher. A student should
not be filled with expectations and preconceived images, but with a burning desire to learn, and with firm
determination. Then there will be no difficulty. The guru and the disciple can then do their work accordingly. The
spiritual seeker should not worry about who the guru is, or what the guru will do. The seeker’s first concern is getting
prepared, organizing his or her life and thoughts in a spiritually healthy way, and then working toward a way of life that
simplifies and purifies. At the right time the master will be there.
The guru also teaches without words or actions. As the disciple learns to surrender and move the ego out of the way,
and grows more selfless, the ability to learn intuitively from the guru grows. The student learns in the cave of silence. It
is like tuning into the guru’s frequency or plugging into that stream of knowledge. The guru is always working from
there. The disciple’s role is to gradually learn to also work from that place.
Gurus impart the best of their knowledge in silence. When you are in silence, they communicate with you through
silence, and in silence. For the student whose mind is in tune, that teaching is the finest of teachings. This silent
communication can happen no matter where you are physically, whether you are 10,000 miles away or very close.
When you sincerely tread the path, you will meet one who can help you with all setbacks.

OHM NAMO BHAGAVATHE VASUDEVAYA:

“BHAGAVATHA DHARMAM”
(Continuation from the September 2010 issue of Navaneetham)
(Collected by M P R Nair)
[“BHAGAVATHA DHARMAM” is a Book written in Malayalam, based on Srimad Bhagavatham, by Sadguru
Sreemad Abhedanandaji Maharaj of Abhedashramam, Trivandrum, Kerala. Sampoojya Swamiji attained Maha
Samadhi and left his mortal coil on 29th October 1983. The Book, “Bhagavatha Dharmam’’ contains 1060 Soothras,
(Axioms) which bring out the essence of Srimad Bhagavatham. This Book has been translated into English by Shri: P.
N. Balakrishnan Nair, (formerly Senior Deputy Accountant General), a devoted disciple of Swamiji Maharaj. 55
Axioms were published in the said September issue. Axiom numbers 56 to 176 are here, which cover the 1 st
SKANDHA of Srimad Bhagavatham]
56) Meditation of God’s form and recital of God’s names will easily infuse divine powers in man.
57) The end-result of lust will be unwholesome. By the mere thought of lustful persons, our minds will also become
lustful.
58) Make it a regular habit to remember God everyday at dawn, at mid-day and at bed-time.
59) Thinking of the same form of God repeatedly will make spiritual practice easy and yield quick results.
60) You may worship all forms of God; but remember that all are different forms of the one and only God. While
worshipping different forms of God, bring to your mind only that form of God which appeals to you most.
(Ishtadevatha)
61) While meditating on your Ishtadevata, if you can’t visualize that form in your mind, continue the meditation and
recite the holy names of that Ishtadevatha.
62) Let your tongue recite God’s divine Names and your eyes look at everything as different forms of God. This
practice will purify your mind very quickly.
63) Attraction towards worldly objects is the main reason for not getting concentration in meditation on God. So, put
in constant efforts to detach yourself from worldly objects.
64) Do not get upset even if you are not able to concentrate on God while meditating. It will be enough if you can
reduce your thoughts on women and other worldly pleasures.

65) Temples are not places meant for discussing worldly news and local gossips. They are sacred places intended for
meditation and worship of God.
66) Never pray to God for selfish gains.
67) At first, God takes away all our belongings and finally gives us everything.
68) Do not beg for anything to God. If possible keep a small idol of God with you always, so that you can maintain
your devotion to God uninterrupted, at any place, in all circumstances.
69) If you become happy when you see others happy, that is evidence of Prema (pure love) within you.
70) One who has whole-heartedly surrendered to God will always be happy and free from desires.
71) Jnana (knowledge) and Vairagya (detachment) devoid of Bhakti (devotion) are of no use.
72) Tendency to oppose others is man’s greatest enemy.
73) Listen to the stories of God. Also try to imbibe the moral of those stories in actual life.
74) Man’s spiritual uplift will be impossible until he gets rid of anger.
75) Prayer of God should not be postponed till all house-hold duties are finished. First pray, and then attend to your
duties. If you practice this, all your actions will get transformed into prayer. Performance of duties, side by side with
recital of God’s Names will then become easy.
76) If you don’t have the thirst or strong desire to see God, you won’t get the good fortune to see or come in contact
with Mahatmas (godly men). Even if you get, it won’t serve any purpose.
77) Listen to God’s stories over and over again. Then devotion and love of God will take shape very quickly.
78) Women, wealth and progeny are hindrance to Tapas. (Penance)
79) Death means the end of life. That can happen any day, any moment. Remember this and be ready to meet death at
any time.
80) Those who lead a pure life will ultimately become one with God, the very source of purity.
81) Sinners get scared at the time of their death because all the sins they have committed will appear before them
assuming fierce shapes.
82) If you get the good fortune to serve God all the 24 hours, that itself is called Bhakti.
83) If your body alone is engaged in the service of God and your mind is involved in worldly affairs, you won’t get
even an iota of happiness from that service. Those who do real service to God will not find favour with worldly things.
84) If love of God has to be strengthened, love of worldly objects should necessarily be given up.
85) There is no need to give up the world. What should be given up is man’s desire for worldly objects.
86) Attraction for worldly objects will detract a man from spiritual progress. It entangles and pulls him down to
worldliness..
87) Bhakti (devotion) is another name for offering the best of all best things to God.
88) Bhakti devoid of Jnana (knowledge) and Vairagya (dispassion) cannot also be effective. Craze for worldly
pleasures is hindrance to Bhakti.
89) If you want to be happy, you should give up your interest in worldly objects.
90) Bhakti, when nourished by Jnana (knowledge) and Vairagya (detachment) will yield flowers and fruits leading to
God- realization
91) To increase your love of God, you should listen to the stories of God’s incarnations, study them with keen interest,
meditate on them and experience God through them.
92) The very sight of godly men will infuse dispassion in you.
93) Those who have overcome Nidra (sleep) and Ninda (insult), are well qualified for practising Bhakti.
94) Cause of sorrow is not other people or objects. Real cause of man’s sorrows lies in his ignorance and self-conceit.
95) Man does not see his own fault, but sees the fault in others. It is our own fault that we attribute to others.
Therefore, do not try to find fault in others. Gradually, when the mind becomes pure, we will be able to see our own
faults.

96) We must be grateful to them, who point out our faults.
97) To do only good to others, is the very nature of great men. We should never forget the invaluable service they are
doing to mankind.
98) A greatest fault in man is that he believes himself to be faultless.
99) By Satsang (company of holy men) and Bhajan (prayers to God) man can correct his faults.
100) Listening to the stories of God and rendering service to great men will make the human life fruitful.
101) If you do not get the good fortune to serve great men directly, you will not be able to control your mind and
root-out Vasanas (innate tendencies) in you.
102) Try to love every living thing in the creation of God. If that is not possible, love the very Creator. Loving God
and loving God’s creations are not different.
103) Talk less. Don’t waste your energy by talking too much.
104) Man chases the world madly. If he can turn back and direct the chase towards God, that is to say, if his
attachment to the world becomes attachment to God, he or that Jiva (soul) will become Siva (God)
105) Grace of great men comes to us in three ways. One is their glance. The life of one who comes under the glance of
a great man is definitely fulfilled. Secondly, if great men while meditating on God remembers or calls a person, the
life of that person is also fulfilled. Thirdly, the life of one who has earned the love of great men is also fulfilled.
106) Glance of great men is the synonym of purity.
107) When Japa (recital of the Names of God) is performed take care to maintain continuity, without breaking the
flow.
108) God dwells in one who performs Japa regularly. When the number of Japa reaches 32 lakh, one can overcome
his destiny. All his sins will be rooted out by that time.
109) Always maintain the feeling that ‘Lord Sri Krishna revels in me’ and ‘I too revel in Lord Sri Krishna.’
110) Make it a habit to perform Japa before retiring to bed at night. Practise Japa loudly during the first year, silently
by movement of lips during the next three years, and mentally during the next three years. By this practice, you can
reach the state of Ajapa. (a stage at which Japa becomes natural to you, without any effort)
111) One whose life is devoted to God should necessarily give up the habit of amassing wealth.
112) One should continue his prayers to God even after getting the vision of God.
113) Man should remember, recite and praise the Names of God till his last breath.
114) If you can completely forget worldly objects while reciting the Names of God, you will get a very special and
unprecedented experience of bliss.
115) Good qualities like control of mind, righteousness, love, and service-mentality cannot be imbibed without
Satsang (company of holy men)
116) Mere knowledge (Jnana) without devotion (Bhakti) is dry. It will make the time of death gruesome.
117) Try to develop good qualities like control of mind, righteousness etc. gradually. That will make your life happy.
118) A luxurious life, or a life fully immersed in worldly pleasures, is verily the axe that cuts at the root of devotion.
119) When your mind is cultivated with good qualities, you will naturally come in contact with great men.
120) Keep your vision pure and unblemished. Then you cannot find fault in any person or thing.
121) Ego is the cause for man’s downfall.
122) Change or conversion of attire is not essential. But conversion of mind is most essential.
123) Do not allow yourself to be controlled by the mind; but keep the mind under your control. Controlling the mind
is the fulfillment of life.
124) Control of mind can make a man great.
125) Death is inevitable and can occur at any time. A human being worth the name should remember this at all times.
126) Do not try to see faults in others or to correct them. A man, worth the name, should earnestly try to correct his
own faults. When we correct ourselves, the whole world gets corrected.
127) Renunciation confers immense spiritual powers on us. If worldly objects leave us, we may become unhappy; but
if we leave them voluntarily, we will become immensely happy.

128) If you want to establish friendship with God, you have necessarily to give up friendship with worldly desires.
129) God is the only person worthy of our love.
130) Grief always causes uneasiness.
131) One who believes that worldly pleasures are real and lasting and indulges too much in them, will not only forget
God but also belittle and insult Him.
132) When we are in grief, God remains with us in a subtle form and looks after our welfare.
133) Good traits like love, reverence, absence of hatred etc. will subdue negative tendencies like enmity, jealousy and
the like.
134) He who possesses a splendid character, will be dear to God.
135) Do not make others cry; but cry yourself. If you cry, all your thickened sins will melt and wash away in your
tears.
136) By meditating on God repeatedly, your mind will become pure without effort.
137) You can easily bind God by your devotion.
138) Make it a regular practice to chant the hymns in praise of God with intense devotion. Do it at morning, at noon,
at evening, in pleasure, and in pain. By this practice, you will be able to remember Him even at the time of your death.
139) The poison of Samsara (materialistic world) will constantly torment the lives of those who are deeply involved
in it.
140) Everyday let this be your prayer to the Lord:-“Oh! My Lord! Kindly appear before me at the time of my death.”
141) Surrendering his mind and intellect to God is the humanness in Man.
142) At the time of death, sinners will experience an intense pain like that of the stinging by millions of scorpions
jointly.
143) The verses (in Bhagavatam) sung by Bhishma in praise of Lord Sri Krishna are matchless and worthy of
memorization. This is renowned by the name “Bhishma Stava Raja Stotram”.
144) Final test in a man’s life is his death. He who leads a pure life will have a marvelous death and will win this test
too. As death can happen at any time, one who wins this test is, in fact, a winner at every moment of his life. Having
conquered Time, he knows the value of time. Every moment of his life is spent purposefully. It should, there fore, be
our effort to spend each moment of our life purposefully.
145) Desires and tendencies are deep-rooted in us, through endless births. It is not possible to deface them easily. But
it will be easy if Bhakti, accompanied by Jnana and Vairagya will take root in us.
146) Worshipping the Sun, as the visible representation of God, is nothing but worshipping God. The practice of
offering prostrations daily to the twelve manifestations of Sun is good for physical and mental health.
147) Noble deeds should be done without pomp and publicity.
148) Those who commit many sins in their younger days, cannot sleep well in their old age.
149) If Jupiter is in the Ninth or fortune- house of a man’s horoscope and that happens to be the own house or house
of elevation for Jupiter, he will become a man of virtues.
150) When righteous men face experience grief, Mahatmas will come and mitigate it.
151) Who is a true Vaishnava? He who sees his own faults and do not see fault but only merits in others, is a true
Vaishnava.
152) Avoid doing what the mind yearns too much. So also, do not give everything that the mind demands. If you can
control your mind in this manner you can become happy.
153) Man seeks and calls God only when he is in danger.
154) We must make some kind of offerings to God daily. If the lord of our hearts (Lord Krishna) accepts our offering
at least once in a life time, that is the end of all our worries.
155) When a man who had followed the dictates of God till his last breath leaves his body, it is known as Prayanam.
The term ‘death’ applies only to those who grieve about the miseries of life.
156) Purity of thought leads to purity of action. When your thoughts and actions become pure, evil influence of Kali

yuga will not affect you even slightly.
157) It is man’s duty to maintain cows with purity in thought, word and action.
158) One in whom God has endowed wealth, should necessarily bring up cows.
159) Avoid eating rice on Ekadasi days; that will purify your body and mind.
160) One who speaks untruth will lose his Punya (merits of good actions) instantly. Those holy Men whose words are
limited and beneficial to others, are said to be speaking the Truth.
161) Sins of those who observe penances properly will be mitigated soon.
162) Do not give to the tongue all that it demands. Control of the tongue is a great penance.
163) Lakshmi (Goddess of wealth) is not constant. Moving from place to place is Her nature.
164) Always try to keep a cool temperament. Time, temperament and action are the factors that cause sorrow to all
creatures.
165) Avoid physical contact with impure persons. The moment you touch a person, minute particles from his body
will enter into your body.
166) Gambling, drinking of liquor, illicit contact with women, violence, untruth, vanity, cruelty, attachment, greed etc.
are the abodes of Kali.
167) Wealth acquired through sinful acts enters into your house in the shape of Kali.
168) Illicit wealth will immerse in deep sorrow, not only the person who earned it but his
descendents also.
169) Do not go near Holy men when they are in prayer or meditation. If unwittingly went, prostrate silently and
depart.
170) Do not talk or discuss worldly subjects with Holy men.
171) When you disgrace others, you are disgracing yourself. In other words, if you try to insult others, you yourself
will become the object of insult.
172) If somehow your intellect gets confused, take it as a sign of impending misfortune.
173) If you happen to commit a sin knowingly or unknowingly, repent for it and give suitable punishment to your
own body.
174) Observe fasting on the day on which you commit any sinful act. This practice will keep the mind away from sin.
175) One who declares his sins in public, will soon get rid of the tendency to commit sin.
176) Avoid brooding over the past. Do not entertain anxieties about the future also. Think of the present alone and
make it pure.
(Will be continued)
Dated: 28th September 2010.
‘Subham’

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hscImcWh·mÀ FsÅ®bpw tZmibpw, a[pc ]elmc§fpw Zm\w sN¿p¶ ]Xnhpmbnêì.
lnµp¡fpsSCSbnÂ {_ÒcmWv Zo]mhen hn]peambn BtLmjnç¶Xv.ZpÀ¤m]qP Ignªv

(Zkd) Cê]Xp Znhvk§ÄçtijamWv Zo]mhen km[mcW BtLmjn¡mdpÅXv.{_mÒWÀ¡v
Zo]mhen ]pXphÀj ]pecnbmWv.]pXp hkv{X§Ä AWnªv æ¯p hnf¡v kzoIcW apdnbnÂ
s\¿v Hgn¨v I¯n¨p sh¨v a¬ hnfçIfpw aäp Zo]§fpw sImv hoSmsI Ae¦cn¨v AhÀ
Zo]mhen tIaamçì.
apÃ¸qhpw ]n¨n]qhpw sImv ameIÄ tImÀ¯v hoSn\v Ae¦mcambn Xq¡nbnSpw.hmXnenÂ ]¨

amhne Xq¡n sFizcys¯ hcthÂçw.æ«nIfpsSbpw apXnÀ¶hêsSbpw IfnIfpw H¯p tNcepw
sImv hoSv BsI DÕh {]XoXnbpehmæw.FÃm Znhkhpw amhp sImv Ae¦cnçw.sFizcy
tZhXbmb tZhnsb kzoIcnç¶Xnsâ kqNIambn«mWv Zo]me¦mcamb Zo]mhen
BtLmjnç¶Xv.
kqtcymZb¯në ap¼v KwKmkv\m\w \S¯Ww AXn\v KwKbnÂ F¯phm³ \ap¡v

km[yaÃtÃm.AXn cmhnse Fgpt¶äv hnfç I¯n¨v alme£vansb [ym\n¡Ww.F®, ]gw,
Xm¼qew, ]elmcw F¶nh e£vao \mcmbW\v \nthZn¡Ww.F®bnÂ alme£vao km¶n[yw
Ds¶v k¦åw. Cu kv\m\w KwKm Pe¯nÂ æfnç¶Xn\v XpeyamWs{X.AXp sImmWv CXn\v
KwKm kv\m\w F¶ t]À h¶Xv.æfn Ignªv ]pXp hkv{Xw [cnçw.FÃmhÀçw ]pXp hkv{Xw
k½m\nçw.At¶Znhkw Fcnhv, ]pfn, a[pcw XpS§nb ckw IeÀ¶ `£W ]ZmÀ°§Ä D-
m¡Ww.AXn\v jUv ckmb\§Ä Fì ]dbpì.]elmcw _Ôpan{XmZnIÄ¡v \ÂæIbpw
sN¿pw.Nne Øe§fnÂ cm{Xn NXpcwKw Ifnç¶ ]Xnhpv.Pbnç¶hÀ¡v B hÀjw apgph³
Pbw kn²nçw F¶mWv hnizmkw.kv{XoIÄ ]mXncmkab¯vapd¯nt·Â \Ã iÐap-
mçw.tPyãsb ASn¨v HmSnçì F¶mWv k¦åw.
Vishva Hindu Shri Krishna Mandir", Lady Margaret Road, Southall, London(U.K.)
Raju, Dombivli.
This photograph is of the main diety of "Vishva Hindu Shri

Krishna Mandir", Lady Margaret Road, Southall,London(U.K.),
taken during my visit to U.K. recently, in the form of Lakshmi-
Narayana(Lord Vishnu and Lakshmi).This is a temple built
sometime during the eightees of last Century and celebrates
most of our festivals viz. Krishna Janmastami, Ganesh Utsava,
Shivarathri, Dassera etc. etc. Other subordinates of this temple are, in the right of the
main diety Krishna-Radha, Kali (or Durga) and Hanuman and in the left Rama-Sita-
Lakshman-Hanuman, Shivalinga, Ganapathi in that order. I couldn't get any first-hand-
information on the History of this temple, hence I am unable to include it.
Raju, Dombivli.

Krishna The Supreme

Achuthan Nair
Krishna is the most popular among Hindu gods.
He is worshipped all over the world where there is presence of Hindus.
These are all common knowledge but how does one worship Lord Krishna ?
Krishna is Ganshyam, dark as the cloud and his sweet heart, Radha is the golden girl.This has been compared to: night
and day; cloud and lightning and so on.
Then there is the lilas with the gopis and their special love is the theme of Jayadeva's song-lyrics , Gita Govinda.
Bhaktas worship Krishna in His all familiar form, that is , the form with attributes (Saguna ), but the Supreme one is
without attributes ( nirguna ). Concentrating on the Saguna form is much easier than on the nirguna form. However
there is no precribed form of devotion to the Lord.
The devotee is free to choose the path himsels.
He could assume the role of DASA and consider Krishna as his master
Or worship Him as a friend ( as did Arjun), or as Unnikrishnan or as a lover , as in the case of Radha and the Gopis.
Any form of worship is as good as the other.
We have examples of Surdas, the poet, Kuroramma, who loved and played whith hism as mother and child, then there is
Poonthanam Namboothiri and many others. These are all pure linkage between the human soul and the divine.
May the Lord's name be glorified !
Jai shree krishna !
Saint KABIR.
Kabir was one of the great Indian poets who was an icon of Bhakti Movement. The others included Tulsidas, Meerabai
and many more.The Bhakti movement was started in North India in the 12 th century, .It started as a devotional
movement but soon brought together people of diverse faiths and vocations.
Bhakti is Devotion, total surrender to GOD. A bhakta possess nothing and nothing posses him. His only desire is
the quest for ultimate truth. Kabir has contributed enormously to India's religious heritage.
Kabir was born in the 17th century in the City of Banares to a brahmin couple but soon the widowed mother
abandoned the child but luckily he was found and adopted by a child-less Muslim couple .Thus he was brought up as a
Muslim and followed the family tradition of weaving. He however had no deep knowledge of Islam. His decicples were
people of low caste, cobblers, butchers, barbers etc.
Swami Ramanand was Kabir's guru. The Swami was revered by all irrespective of caste or status. One day Kabir
came across Ramanand as the swami was returning from his early morning dip in the Ganga. Kabir knelt before the
swami as a sign of respect but he was inadvertently stepped on because the swami could not see him in the semi-
darkness and he uttered the words , "Ram, Ram " whicch Kabir took as his mantra for life. Ram became his God.He
thus became a deciple of Swami Ramanand.
Kabir lived for nearly 80 years. At the time o his death, both Hindus and Muslims claimed his body for the last rites.
But when the body waas exposed, there was no body but only beautiful flowers.
Muslims took half of the floweres for burial and Hindus took the other half for cremation.
Kabir never rang the temple bells nor worshipped the idols with flowers but remains one of the great saints ofIndia.
He was the SPIRIT OF INDIAN CULTURE.

Jai Shree Krishna !
Navaneetham Member of the Month
Shri. Achuthan Nair

My journey in life has been long and hard. It took me halfway around the world and
brought me to this land of opportunity. I am happy to mention that by the grace of Lord
Krishna, on the whole, the journey was smooth sailing.
I was born in a small quiet village south of Trissur, the typical Kerela type with some
exceptions. We had three temples within a radius of one mile and about six namboothiri
illams. The Brahmin culture has influenced me a lot in my life. I lived there until the age of
12 with my grandmother since my parents were away in Tanzania where my father was a
government employee. When my parents came home on leave, I had finished my lower
secondary school finals and I accompanied them to Africa to continue my higher studies.
The journey to Africa in those days was by steam ship. It took about 14 days to reach the
African coast from Bombay. We started the journey from home by train up to Bombay and
from there by ship to Mombasa. From Mombasa it was a day's journey by train to reach
our destination on the slopes of Mount Kilimanjaro. The journey was hazardous due to the
presence of elephants. Very often, herds of elephants take up spots on the railroad track
blocking the trains. They have also been known to attack the train and damage their own
tusks or the train itself. However, we continued our journey after about four hours.
I joined high school in Moshi where my father worked and lived there for a few years.
Meanwhile, my parents left for India due to my father's poor health but I remained behind.
I lived in Tanzania for several years and worked in different capacities for various
institutions. However the political situation changed and the minorities were trying to leave
the country, me being one of them. Fortunately, I managed to secure a job in Zambia. My
wife managed to secure a job as a teacher.
Both in Tanzania and in Zambia, we had Malayali associations in which I was an active
member. We celebrated Onam, Vishu, Christmas, and had many other functions year
round. I was the cultural secretary of the Zambian Malayali Association. We left Zambia
after a few years due to the ill health of our eldest daughter. We visited the United States
for a couple of months and it was during that period that I realized what devotion and
Bhakthi means. I was walking along Broadway in New York one day when I came across
a group of Hare Krishna Swamis clad in saffron colored robes with drums and singing
Hare Krishna, Hare Rama. At that moment, something within me said to join the group.
Further on the way, I met other groups of Swamis selling books and other religious
articles on the pavement. It was from them that I bought my first Bhagavad Gita, which is
still on my table. That is the beginning of my Bhakthi Marg.
As a child, I used to visit temples and other places of worship but I never realized what
Bhakthi meant. It was only after the incident in New York City that the full realization
struck me. From then on, I've been an ardent devotee of Lord Krishna.
My wife, our three children, and myself are now settled in the United States. We've been
here for about 20 years. I wanted to include the following passage:
When GOD solves your problems, you have faith in HIS abilities;
When GOD doesn't solve your problems, HE has faith in your abilities.
A blind person asked Swami Vivekananda:

"Can there be anything worse than losing eye sight?"
He replied: "Yes, losing your vision!"
Family photos
My wife, my middle and youngest daughter.
My oldest daughter

Scene from a stage play with me in Me when I saw an alien (hahaha),

the middle. with my wife in the background.
A stage play with me holding the newspaper.
Jai Shri Krishna.
Achuthan Nair

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 editor@guruvayoor.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 navaneetham@guruvayoor.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 editor@guruvayoor.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
krishnamercy.com
Submitted at the lotus feet of Shree Guruvayoorappan.

Om Namo Bhagavathe Vasudevaya! ഓ നനമ ന ര യണ യ : Om Namo Narayanaya:
May God Bless you all.

NAVANEETHAM Monthly Newsletter of Guruvayoor Devotees Forum

www.guruvayoor.com
ॐ पणJमद पणJिमदम= पण Jत= पणJमदचयत |

पणJसय पणJम द य पणJमव विशषयत ||
ॐ श िNत श िNत श िNत || [1]
oṃ pūrṇamadaḥ pūrṇamidam pūrṇāt pūrṇamudacyate
pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate
oṃ śāntiḥ śāntiḥ śāntiḥ
Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Peace ! Peace ! Peace ![2

Navaneetham Oct 2010

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Monthly Newsletter of World Guruvayoor Devotees Forum

Om Namo Bhagavathe Vasudevaya

narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya: narayanaya:

As our Guruvandya's advices,

Our group's second Koti Naama Japa Yagnyam

Guruvayur Ekadasi is on Mandalam starting day!!!

Mandala Vratham and significance: The forty-one days of

The difficult forest path to Sabarimala symbolizes the

Deepavali is on Nov 5th.

Deepavali – Nov 5th

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 4

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 5

Sri Gurupavanapura Divya Alaya Darsanam.

Shri. Nadukaveri Viswanathan

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 6

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 7

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

1. Satyam Gyanam Anantham Nithyam Anakasam Paramakasam,

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 9

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 10

Cuizc \ma¯nsâ iàn BÀçw \nÀÆNn¡mt\m Af¡mt\m km[nçIbnÃ.AXnsâ

Cuizc\maw Be]nç¶nS¯v A´co£w ]cnip²hpw, im´hpw, B\µ]qcnXhpw

a\Êns\ GIm{Kam¡n AXns\ Cuizc\nÂ Xs¶ Dd¸n¨p \nÀ¯p¶XnëÅ A`ymkamWv

B[ymßnIamb D¶Xnçw Cuizc \maw \s½ IqSpXÂ klmbnçì.Cuizcmë`qXnbpsS ]

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 12

\ma P]w sImv `Khmsâkm¶n²yw Xmt\bpmæw.Ft¸mgpw bmsXmê {]bmkhpw IqSmsX

dnXphmb s]®nëan¸ëw ZmlIëw

At±lw CsXgpXpt¼mÄ PmXn hyhØ sImSp¼ncns¡mnê¶ Imeambnêì.GsXÃmw Xc¯nepw

`Kh¶maw DÅnepw ]pd¯pw DÅ hnj _oP§sf \in¸n¡m³ DXæì.Pohmßmhns\ ]

AXpambpmæ¶ k¼À¡¯nsâ am[pcyw ëIêI.A§s\bmsW¦nÂ \n§fpsS Bßmhv Cuizc

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 13

Cuizc \ma¯neqsSbpÅ PohnX¯nÂ am{Xta kam[m\w In«pIbpÅq.Cê«nÂ \n¶v

\ma P]w tbmKNcybpsS {]mcw`amWv.\ma P]¯nepd¨ a\Ên\v \ma¯nsâ

Fgp¯Ñ³ lcn\ma IoÀ¯\¯nÂ ]dªXp t\m¡q.KwKmZn \ZnIfmb ]pWyXoÀ°§Ä,

PKZoizc³ FÃmhscbpw ISm£n¡s«...!!

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 14

Cause of Religion,Losing battle?

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 15

The 25 disease-cum-evils of all humanity are:

What sciencewill contend againstthe evils?

What heavy luggagethe mind carriesfrom life to life?

Channeling of thought-flowdepends on vAsanAs.Before we proceed any further let us record here a

Eternal internal war

Mind your mind

Four functions of the Mind

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 18

The why ofSpiritual Discipline

Who should be inthe driver-seat?

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 20

26: ഗനജനനമ ക (കറ )

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

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 21

±m£ c¡j¡iX£i ©oí¡±Y«

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 22

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

“Yaavajjeeveth sukham jeeveth

2. kasthooree kalithorDhva pundra thilakam

vaSyanmaanasa paSyathohararuchim paryaayapankeruham

SreerangaaDhipatheH kadhaa anuvadhanam seveya

When am I going to see the face of Sriranganatha decorated by the oordhvapundra

pongum neer parandhu paayum poompozil arangam thannuL

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 24

The Noble Word "Guru"

The relationship of guru to disciple is indescribable. The