Monthly Newsletterof Guruvayoor Devotees Forum

HARE RAMA HARE KRISHNA

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1185 / JULY 2010

NAVANEETHAM

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Om Namo Narayanaya: Om Namo Narayanaya: Om Namo Narayanaya:

Submitted at the lotus feet of Sri Guruvayoorappan
by World Guruvayur devotees forum.

Om Namo Narayanaya:
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Hare Rama Hare Krishna!

Editorial
II Shri Rama Jayam II

Dear GuruDevs,
Karkitakam is Ramayana masam (month). Ramayana is the immortal tale of Shri Rama
that teaches us the values of ideology, devotion, duty, relationships, dharma and karma.
Daily reading or listening of Ramayanam, giving anna danam, listening to devotional
discourses etc., are important part of this special month. 'The Ramayanam Audio' an
incredible work of singing and recording the entire 'Adhyatma Ramayanam' by our
beloved member Shri. Sukumar Canada can be used for your daily listening and recital.
You can get the audio at our [Link] web site [Link]
Shri Rama Dhyanam:
Vaidehi mabhiviikshya jaatha pulakaam
Vaamaamgama seviniim
Vamenasthana choochukam pulakinaa
Vaamamkarenaamyashan
Thathwam dakshipaani naakalithayaa
Thann mudrayaa darshayan
Raamo maaruthi sevitholasathume
saamraajya simhaasane
moola manthram: 'Om Ramraamaaya nama:

Navaneetham Member of the month

We are blessed to have many scholarly gems in our group and one of the brightest gem is
Shri. Viswanathanji ; an exceptional scholar and Guru. He is our Member of the month.
Please see his bio-data towards the end of this newsletter.
Viswanahanji has been active & guiding us for many years by explaining and answering many of our
questions and sharing his enormous spiritual wisdom with the group. I had the privilege of meeting him in
Fremont temple where he teaches chanting of Sriman Narayaneeyam to many of his students. He also
teaches Shyamala Dandakam, Soundarya Lahari, Subramanya Bhujangam, Amba Navaratna mala, Sri
Rajarajeswari Ashtakam, Annapurnashtakam etc with meanings in English.
Shri. Viswanathanji has recently authored Sri Gurupavanapura Divya Alaya
Darsanam and submitted it at the Lotus feet of Guruvayoorappan. It is indeed my honor and pleasure to
publish his divine work in Navaneetham starting from this issue. Thank you.
Viswanathanji is an extra ordinary devotee & Guru in today's world considering his dedication towards
teaching , Karma yoga and bhakthi. It is a blessing to Pranam Viswanathanji in person as well as here online. I take this opportunity to thank him for his contribution to bhakthi matters and to our group.
May God bless him with Aayur-Aarogya-Soukhyam
Samashta Loka sukhino Bhavanthu!!
May everyone in the whole universe be happy!
Om Namo Narayanaya: Om Namo Narayanaya: Om Namo Narayanaya:
Sunil Menon
gvreditor@[Link]

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Hare Krishna!

For those of you wish to suggest someone to be featured as member of the month, please write to us at at
gvreditor@[Link], also please email your comments, suggestions, articles for Navaneetham to
gvreditor@[Link]

[Link]

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Kaineettam
Sajini Suresh

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Suresh C. Kurup , New Delhi
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All about Krishna!

Savitri Puram
Aanayottam or Elephant Run- A legend
There is an interesting "aithihyam" behind the famous Aanayottam or elephant-run in Guruvayoor. In the
olden days Guruvayurappan did not own elephants and even during annual festival season or Uthsavam,
Uthsava murthy was carried in the hands by the chief priest to go around the temple. During one festival
season, the chief priest felt very bad that this Guruvayurappan could not be carried on an elephant like
the Uthsava murhtys of so many other temples. Of course Bhagavaan always wanted to please His
sincere devotees as much as they want to please Him. The following way He worked out His beautiful
plan.
Not very far from Guruvayur there is a temple by the name "Thrukkanna mathilakam" and there the
mahouts got a beautiful elephant ready with the "nettippattam" ( golden decoration to cover part of the
face and trunk), a big bell around the neck and a silk shawl on the back for "Ezhunnallippu" (or carrying
the Uthsava murthy on an elephant). When everything was
ready and just before the priest was about to climb on the
elephant with the Uthsava Murthy, this elephant started running,
spreading the divine sound vibrations coming from the bell
around it's neck. . The mahout did not know what to do other
than following it. It kept running until it reached Guruvayur
temple just in time for that day's "Ezhunnaliipu" for "Shiveli"
(daily circumambulation of the Deity around the temple). The
chief priest was delighted to see an elephant adorned with all
decorations and a beaitiful bell around his neck. He climbed on
him with the Uthasava Murthy and did circumambulation three
times!
Since then, in memory of this incident, every year festival starts with Aanayottam. Several elephants will
take part and the one reaches first in the temple gets the most auspicious opportunity to carry
Bhagavaan on his back for all the ten days of Uthsavam.
Hantha Bhaayam Kareenaam!

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2. Kausthubham
Kaushtubham, the brilliant jewel and the birthmark Sreevathsam of Bhagavaan represents two important
thatvaas or principles- Kootasthhan or Purushan and Prakruthi. Kootasthhan is the
Paramaathmachaithanyam with in us, remaining as a witness to everything. It is unaffected and
uncontaminated by anything that takes place with in us. Even though all the activities of the body are
carried out from the energy supplied by Kootasthha chaithanyam, it remains only as a witness, untainted.
This energy is attributeless, unattached and is present in all living and nonliving things. Thus
Kaushtubaha rathnam, the pure spirit soul shines by itself on Bhagavaan's chest and it is the
consciousness of all.
The birthmark Sreevathsam (beloved of Sree or Lakshmi) is the direct manifestation of this brilliant gem's
expansive effulgence and represents the source of Nature or Prakruthi. It is also often considered as a
lock of hair or a mark made by Bhrugu Maharshi's feet. But it is not self-illuminating and the source of it's
effulgence, undoubtedly, is the Kausthubha ratnam representing the eternal witness of the whole
universe
3. Krishna and Butter.
One of the most popular "baalaleelaas" or childhood pranks of Krishna
is stealing butter from the house of Gopikaas. Even though it appears a
s a description of the naughtiness of young Krishna, this has a much
deeper meaning. Butter is made by churning the yogurt made from
cow's milk. Milk represents Upanishads which are the essence of
Vedaas represented by cows. The starter to transform the milk to
yogurt or curd is the "desire to know about the Absolute". The extreme
heat of one's spiritual sacrifice boils the milk and the desire itself acts
as the starter and transforms the milk into curd. Churning represents
the hard spiritual disciplines of a saadhaka to separate the butter
representing the Absolute truth. Just like the truth is beautiful and pure,
butter is pure, tasty and soft. After attaning this stage a devotee' or
saadhakaa's heart melts like butter with pure Bhakthi and attitude of
surrender. This is what Krishna symbolically stole from the Gopikaas.
So in all Krishna temples and especially in Guruvayoor, offering of butter is considered as very
auspicious. Many devotees do butter offering everyday and some do Thulaabhaaram with butter. If one
offers butter to Krishna, imagining that it is a symbol of his/her selfless love, He will accept it and will
keep stealing our hearts filled with the love for Him until all our butter melts and joins his love for the
whole Universe!
Hare! Krishna!
[Link] vekkal
Only in Kerala temples this special offering of Nirapara vekkal is offered. Just like we
welcome a Punyaathma with Poorna kumbham in other parts ofIndia, in Kerala, we
welcome the Paramaathma Chaithanyam (God) with a large measuring utensil called
"para" filled with rice or paddy or Rice and paddy together. Also it is decorated with the
coconut sprout at the top.
The most common Nirapara is with rice and paddy together. This is symbolic of
showing our respect to the deity and also to show gratitude for filling our pot of life with blessings. We
offer all the blessings Lord gave and totally surrender at His feet with all our positive and negative
qualities. A mixture of rice and paddy shows our imperfect nature. Good qualities are represented by rice
and negative qualities are represented by paddy or rice-with-husk.
It is believed that this offering of Nirapara vekkal gives prosperity and mental peace. In Guruvayur and in
so many other temples in Kerala, devotees offer Nirapara vekkal every year during the festivals in the
temple. In many temples, deity's Utsava murthy is carried on an elephant to go to each house in the
village to accept the Nirapara offering of the devotees. In some places like Guruvayur, devotees take the
Nirapara near the temple and Bhagavaan comes on an elephant to accept it.
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Recently we see the Nirapara with other ingredients like rice flakes, flowers, coins, etc. Irrespective of
what we fill the measuring utensil "para" with, it is used to show our respect and gratitude to our
God/Goddess
5.

Krishna and peacock feather

Krishna in the form of Shyamasundara always wears a peacock feather behind his
beautiful crown. Only in this form with peacock feather, flute and yellow robe, he did
Raasa Leela and this form attracted all of His creation. Who gave Him a peacock
feather and who requested Him to wear that?
One day Bhagavaan was grazing the cows and after their heavy lunch He and
Gopaas took a nap and got up. Bhgavaan was in the best mood to play His flute. So He got up and sat
near a big banyan tree and started playing His flute melodiously. He looked like a beautiful blue cloud
filled with water and he played some rumbling sound on the flute to resemble a gentle thunder. He did
this purposely to bless the peacocks who loved rain clouds and thunderstorms.
Peacocks playing near by heard the rumbling like thunder and raised their eyes to look at the sky. Then
they saw the beautiful Krishna resembling the color of the clouds. All the peacocks were excited and
came running to dance around Him. They were intoxicated with the divine music coming form His flute.
They expanded their tails, spread them as much as they could, flipped their wings, and started dancing
around Krishna. Krishna encouraged them and started dancing beautifully with them. He looked like a
sapphire surrounded by other jewels of all seven colors. The rest of the forest also was enchanted by
this dance of the peacocks and Krishna and they all joined in the dance.
After dancing for a very long time, all except Krishna was tired and then the King of peacocks came to
Krishna and told Him:
"Lord! we are a low creatures living in this forest and we started dancing listening to your melodious
songs on the flute. We experienced unexplainable bliss when you joined us and then You spread that
bliss through out the forest. You taught us the most beautiful dance and we want to offer a "dakshina" or
a gift to show our gratitude to you. Please accept our only opulence, this beautiful feather, and wear this
on your crown and bless us. We have nothing else to offer at your feet. Along with the King Peacock all
other peacocks prostrated at Krishna's feet and with tears of love flowing from their eyes, offered all their
beautiful feathers. Since that day, whenever he assumed the form of Shyama Sundara, he wore a
peacock feather behind his crown in memory of the great dance session he had with them.
[Link]
Bhagavaan is Vanamaali meaning one who wears Vanamaala. Literal meaning of Vanamaala
is a garland of wild flowers. We know Bhgavaan likes Thulasi maala, Bhgavaan likes Lotus
maala, he likes the maala made of fragrant flowers also. But how did Vanamaala became one
of His favorites?
Bhagavaan spent his childhood in Gokulam and Vrindavanam with Gopikaas, Gopaas and His adopted
parents. Even though Bhagavaan had to kill many Asuraas sent by Kamsa, they had a wonderful time
both in Gokulam and Vrindavanam. Bhagavaan always kept those sweet memories in His heart. He had
to leave Vrindavanam to go to Mathura to kill His evil uncle Kamsa and never could come back to
Vrindavanam to see his simple, beloved, innocent, down-to-earth Gopies, Gopaas and parents. When
compared to the sophisticated and urbanized people in the city of Madhura, these Gopikaas, Gopaas
and others in Vrindavan were so simple and unassuming and they poured unconditional love on Him.. If
the fashionable men and women of Madhura resembled expensive, colorful, fragrant and shining flowers,
these men and women of Vrindaavan were like small, elegant, and simple wild flowers.
While leaving Vrindavanam, Krishna stole the hearts of those men and women and transformed them in
to a garland of wild flowers. He decided to show His unconditional love and kindness towards them by
wearing it all the time. Unlike ordinary garlands we can see that both ends of Vanamala are open
becasue He keeps adding the heart-flower of all innocent of devotees surrendering at His feet. The wild
flowers disappear as each one merges in Him and attains Mukthi or salvation. But He keeps adding new
flowers offered from the hearts of new devotees with unconditional love!

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May the heart of each one of us reading this be blessed to become a wild flower in the garland
decorating Bhagavaan's chest!
7. Thulaabhaaram
Thulabharam is an offering where a devotee can offer anything from gold, silver to fruits, vegetables,
rice, sugar, flowers etc equal to his/her body weight. Devotee sits on one arm of the balance and the
offering is kept on the other arm to balance his/her weight.
Now let us explore the meaning of the word "Thulabharam." It can be split into two words: "thula +
bhara.". "Thula" means balance and "Bhaara" means heavy. So Thulabharam is balancing something
heavy against another equally heavy thing. The symbolism is that we are weighing the "bhaara" or
weight of our sorrows and sufferings against something of material nature (like sugar, jaggery, coconut
etc) and offer it at the Lord's feet.
It is interesting to note that the the hero of the very first "Tthulabhaaram" is our dear Lord Krishna
himself. Sathyabhama, one of Krishna's wives was very haughty and proud of her beauty, her
possession of a big collection of gold and diamond jewellery and of course very proud of her love for
Krishna. Krishna wanted to make her realize how vain she was and as usual Narada was there help
Krishna.
One day Narada came there and asked Sathyabhama whether she thought she had enough jewellery to
weigh against Krishna in a balance. Sathyabhama had so much jewellery and she had no question about
whether that would be enough to weigh against Krishna. So she readily agreed and Narada told her that
if she lost in the bet she would become his slave. Sathyabhama did not worry for two reasons- she had a
lot of jewellery and Jagad Guru Krishna belonged to her and her only.
The word Guru also means heavy. Here Sathyabhama wanted to weigh the Jagad guru against her
jewellery with out realizing that this Guru of the whole world weighs more than the whole universe! The
balance was brought, Krishna sat on one arm and Sathyabhama started putting all her gold, diamonds
and pearls. Even after finishing all her jewellery Krishna's arm stayed far below the other arm.
Sathyabhama panicked and started getting gold and diamonds from everybody else in the 16,008
palaces where Krishna's other wives lived. Still the arm carrying Krishna weighed more. Sathyabhama
burst into tears and Narada asked Rukmini Devi to add her jewellery also. Rukmini Devi came there with
one leaf of Thulasi. She prayed Lord Krishna and put that one leaf along with the mountain of gold in the
arm opposite to Krishna. That moment, the arm carrying Lord Krishna went up and the other arm came
down! That single Thulasi leaf added with sincere devotion made the whole jewellery match (or more) the
weight of Krishna. Sathyabhama was ashamed and apologized to Rukmini Devi, Bhagavaan and Narada
and realized the greatness of both Rukmini Devi and the divine Thulasi leaf which was very dear to
Bhagavaan.
Since the first thulabhaaram for Bhagavaan, probabaly several temples started this offering symbolizing
the surrender of our ego which causes the "bhaara" of sorrows and sufferings. Thulabhaaram is a very
important offering in Guruvayur. For easy delivery people offer thulabhaaram with butter, for longevity
with sesame seeds, for skin diseases with the root vegetable "chena" etc and this list varies according to
the imagination of devotees. Bhagavan accepts anything offered with Bhakthi. In Bhagavad Gita, chapter
nine, 26th sloka says:
Pathram pushpam phalam thoyam
Yo me bhakthya prayacchathi
tadaham bhakthyupahritham
asnaami prayathaathmana:
Even if you offer only a leaf, a flower, a fruit or a drop of water to me in the true spirit of devotion
and surrender, I will accept it.
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Viswaroopa Nava Ratna Anjaneya Mala

[Garland of Nine Gems to Hanuman in Supreme Form]
Translated by P. R. Ramachander
Submitted by Vimala Krishnan.
[Here is the translation of a collection of verses meant to please the nine planets. One is supposed to wear
the gem concerned and chant the mantra to please a particular planet. Navarthna Mala Venkatraman of
[Link], Chennai has collected these verses and published in a book called Sundarakandam Navarathna Manthra Mala. This stotra also has been published by Lifco books. My translation is based on
the verses published in the web site of Pancha Mukhi Hanuman at
[Link]/[Link]. My pranams to all concerned.]
Thatho Ravana neethaya seethaya Shathru karsana,
Iyesha padam anveshtum charana charitha padhi. 1
Then the slayer of enemies searching for Sita abducted by Ravana,
Wanted to find where she is and decided to travel by the path of Charanas.
[This is the first sloka of Sundara Kandam. The gem attached with this sloka is Manikyam (ruby) and the
planet pleased by this is the Sun.]
Yasyathwethani chathwari Vanarendra yadha thava,
Smruthi mathir druthir darkshyam cha karmasu na seedhathi. 2
Oh King of monkeys you have four great qualities, which are,
Vedas, wisdom, speed and never getting disinterested,
And they help you in not getting blocked in your actions.
[The gem attached to this manthra is pearl and the planet attached is the moon.]
Anirvedho sriyam moolam, anirveda param sukham,
Anirvedo hi sathatham, Sarvartheshu pravarthaka. 3
Absence of depression is the root of wealth,
Absence of depression is the real pleasure,
And absence of depression is always,
Needed for people who do any work.
[The gem attached is Coral and the planet attached is Mars.]
Namosthu Ramaya salalkshmanaya, devyai cha thasyai Janakathmajayai,
Namosthu rdhrendra yama anilebhya, Namosthu chandra arka maruth ganebhya. 4
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Salutation to Rama along with Lakshmana,

Salutations to his consort, the daughter of Janaka,
Salutations to Rudra, Indra Yama and fire,
Salutations to moon, son and the wind God.
[The gem attached is Emerald and the planet attached is Mercury.]
Priyaana sambhaved dukham, apriyad adhikam bhayam,
Thaabhyaam hi viyujyanthe namasthesham mahatmanath. 5
Due to desire, sorrow occurs,
Due to hatred, fear occurs,
And you can get rid of that fear,
By saluting great souls.
[The gem attached is Pushpa Ragam(yellow sapphire) and the planet attached is Jupiter.]
Rama, Kamala pathraksha sarva sathwa manohara,
Roopa dakshinya sampanna prasootho Janakathmaje. 6
Rama, who has eyes like a lotus leaf,
Who is pretty and knows all good knowledge,
Who is blessed with mien and consideration,
And is the consort of the daughter of Janaka.
[The gem attached is Diamond and the planet pleased is Venus.]
Jayath athibalo Ramo, Lakshmanasya Maha bala,
Dasoham kosalendraya ramasya aklishta karmana. 7
Victory to very strong Rama and the very strong Lakshmana,
I am slave to Rama, the king of Kosala,
The one does who performs all jobs well.
[The gem attached is Neelam (blue Saphire) and the planet pleased is Saturn.]
Yadhasthi pathi susrosha, yadhyasthi charitham thapa,
Yadhi vathsyeka pathni thwam, seetho bhva Hanumatha. 8
If I have looked after my husband properly,
If my character is faultless,
And if I am a dear wife,
Please become cold to Hanuman.
[The gem attached is Gomedhakam (Garnet) and the planet pleased is Rahu.]
Nivrutha vana vasam thwam, thwaya sardha marindhamam,
Abhishiktamayodhyam, Kshipram drakshyasi Raghavam. 9
You would end your stay in forest,
You would soon join with your grea husband,
You would soon have coronation in Ayodhya,
And speedily you are going to be rescued by Lord Rama.
[The gem attached is Vaidoorya (cats eye) and the planet pleased is Kethu.]
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SriGopala Desikan
DR. SAROJA RAMANUJAM, M.A., PH.D, SIROMANI IN SANSKRIT.

Sri Gopala Desikan is 97 now and still active and writing the translation and comments on
kishkindakanda of Valmiki ramayana and hopes to finish Yuddhakanda in his life time, rest of the
kandas being already finished and published. He is san example of simple livingand hgh thinking and
I am fortunate to have him as my guru and trying to follow his footsteps tot he best of my ability.

Guruvayur photo by Unni.

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SHATPADHEESTHOTHRAM BY SANKARACHARYA

DR. SAROJA RAMANUJAM, M.A., PH.D, SIROMANI IN SANSKRIT.

[Link] avathaaraih avathaaravathaa avathaa
sadhaa vasuDhaam
parameSvara paripaalyo bhavathaa bhavthaapa bheethoham
I , who is afraid of the heat of samsara, deserve to be protected by You Oh the supreme Lord,
who protects the earth always by your incarnations such as mathsya etc.
The Lord takes the incarnations to protect the word as He says in the Gita, ,
parithraaNaaya saaDhoonaam vinaaSaaya cha dhushkrthaam
DharmasamsThaapanaarThaaya sambhavaami yuge yuge. (BG.4.8)
Hence Sankara says here that he has come down in so many incarnations like that of
Mathsya, and prays to Him to protect from the heat of the samsara.
[Link] gunamandhira sundharavadhana aravindha
govindha
bhavajalaDhi maThana mandhara paramam dharam apanaya
thvam me
Oh Damodhara, the abode of auspicious qualities, having charming lotus-like face, Oh
Govindha, who is like the mandhara mountain in churning the sea of samsara, remove my
fear of samsaara.
Sankara praises the Lord with names with beautiful alliteration such as gunamandhira,
sundara, aravindha , govindha etc., and in saying that he should remove the fear, dharma, of
samsara , calling him by the name bhavajlaDhi maThana mandhara , one who churns the
ocean of samasara like the mandhara mountain, besides the alliteration of the words,
mandhara paramamdhara etc., sankara implies that the mandhara mountain which is the
Lord Himself will churn the sea of samsara and produce the nectar of mukthi to the devotee.

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Sreeranganatha sthotram By Sri Prasarabhatta

DR. SAROJA RAMANUJAM, M.A., PH.D, SIROMANI IN SANSKRIT.

[Link] sarasijamukulodhbhaasamaane

vimaane

kaavereemaDhyadheSe mrdhuthataphaNiraat bhogaparyankabhaage

nidhraamudhraabhiraamam katinikata SiraH
paarSvavinyasthahastham
padhmaaDhaathreekaraabhyaam parichitha charaNam rangaraajam
bhajeham
I worship Sri Rangaraaja , who is in yoganidhra on the soft bed of Adhisesha in Srirangam, in
between the two streams of the river Kaveri, in the middle surrounded by seven walls in the
vimana resembling the lotus bud, with one hand on His side and the other near His head, His
feet being pressed by Sridevi and Bhoodevi.
This is beautiful picture painted by the great Devotee and priest of Srirangam, the son of
Kooresa , a devoted and favourite disciple of Ramanuja. When he was in Srirangam, the king
wanted to renovate the sixth wall of the temple which was in bad condition. But it went
round the residence of a disciple of Kooresa and Parasarabhatta requested the king not to
demolish the house but he did not listen and moreover after the incident he used to give
trouble to Parasarabhatta . So he left Srirangam and went to Thirukkottiyur and returned
only after the king died. This sthothra was composed by him when he was away expressing
his anguish in not seeing Ranganatha.
Srirangam is one of the three main temples of worship for Vaishnavas, the other two being,
Thirumala and Kanchi The Lord in reclining posture is the most attractive for all the devotees,
probably because He is manifest in His full glory with Sesha , Sree, bhoo and Neela devis
Brahma on His navel etc.
Periazvar says,

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aravatthamaLiyinOdum azagiyapaaRkadalOdum
aravindhappaavaiyum thaanum agampadi vandhu pugundhu
paravaitthirai pala mOdha paLLi koLginRa piraanai
(Periazvar Thirumozi5.2.10)

in which he enjoys the Lord who has come along with His Seshasayana, Lakshmi and the
milky ocean and appears in His reclining posture.
In Srirangam the Lord has chosen to appear in the same posture as in the milky ocean, so
that all can easily see Him and get His grace. He is reclining on the bed of Adhisesha, which
is soft. Srirangam is situated between the two streams of Kaveri and the temple is
surrounded by seven walls, supposed to denote the seven worlds, They also stand for the
seven aavaranas or covering that veils the Supreme reality to the jeevas. They stand for the
five indhriyas, mind and ego. Unless one crosses over the seven coverings he is not able to
see the Supreme Self within.
The vimanam inside which Ranganatha is situated is as a lotus bud. The vimana of
Srirangam is known as pranavakara, personification of Omkara inside which the Lord is
reclining. The lotus bud may refer to dhaharakasda the space inside the heart as described
by the Vedas, the seat of Brahman, the inner self of all, synonymous with Narayana.
Ranga means a stage, which is the universe the Lord plays putting on different costumes for
the protection and salvation of His creations. He is in yoga nidra out of which He creates the
Universe of sentient and insentient beings. The Sesha with thousand hoods stands for the
cosmic mind which is ready to do the bidding of the Lord. Brahma is at His navel to act as
the tool of creation and Sree, Bhoo and Neela devis are present to show mercy on His
creations and to induce Him to overlook the faults of the devotees and grace them. His left
arm is placed under His head unlike the abhaya hastha in the standing or sitting posture. This
may mean that since His right arm is stretched by His side reaching the place where Sri ,
Bhoo and Neela devis are sitting, meaning that if you surrender to the divine mother the
grace of the Lord will automatically follow and hence there is no need to show His
abhayahastha.
The cosmic dance of Nataraja in Chidambaram, where the Lord is also present in the form of
His yoganidra as Govindaraja denotes that the yoganidra is the prelude to the cosmic dance
which results in creation, sustenance and destruction.

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Geeta Dhyanam

Veena Nair
|| Om Namo Narayanaya ||
Om Shri Param-aatmane Namah:
Athah Panchamo-adhyaayah:
Arjuna uvaacha:
Sanyaasam karma-naam Krsna punar yogam cha shamsasi |
Yac-chreya etayor tanme bruhi sunisch-chitam || 5.1 ||
Renunciation of actions, Krsna, you praise, and again, performance of actions. Tell me decisively which is the better
of the two.
Sri Bhagwan uvaacha:
Sanyaasah karma-yogah ni-shreyas-karaa-vubhau |
Tayos-tu karma sanyaasaat kaama-yoga vishishyate || 5.2 ||
Renunciation of action and performance of action both lead to the highest bliss; but of the two performance of action
is superior to the renunciation of action.
In the first verse of this 5th chapter, Arjuna asks Krishna to tell him decisively which path is the better one for him
the path of renunciation of action )sanyaasa yoga) or the path of desireless action (nishkaam karma yoga). Swami
Chinmayananda says that finally Arjuna is starting to become calmer and free of his fears and anxieties, and begins to
take a lively interest in Krishnas discourse; finally he is alert to Krishnas teachings, but still not quite out of the
woods; he wishes that Krishna suggests to himthe way that will assuredly be the best way for him. He is confused by
Krishnas praise of both paths that of renunciation of action as well as the path of desireless action.
Krishna says that both these paths lead to the highest bliss. But the performance of desireless action is superior to the
renunciation of action.

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Renunciation of action is not easy; it is not uncommon to find individuals who will tire of the problems arising in daily
life either work related, or family related, due to financial issues or health issues and finally one day decide they
need to turn their back on everything and take sanyaas!! the sanyaas yoga referred to here is not such action arising
from fear and failure to take responsibility and a feeble attempt to escape from facing life. True renunciation is
possible only when one understands the futility of this karmic cycle, birth-struggle-death and again birth, the futile
longings for material pursuits, the frustrations when faced with failure to achieve those, and the constant living in the
tomorrow, never today! When
such deep seated understanding arises, the desire to perform actions fall off by itself, and one is only left with a
determination to seek the eternal state, the one-ness with the source which is the state of ultimate bliss. Such a path of
renunciation of action is only possible for one whose desires have exhausted. And hence Krishna reccommends the
other path to Arjuna, the path of desireless action, which is the path in which one can take up a life activity dedicated
to others and to God, and in due course exhaust the very desire to attain something, be someone etc.
In desireless action, the person understands the futility of desires, the never-ending cycle of desire-action-resultreaction-action and so on, and therefore engages in action for its own sake and is not wedded to the result. The person
works in the sure knowledge that he/she can work as much as they wish to, can set goals and execute plans, but there
is not a feverish expectation of the results to happen in a particular way. There is the understanding that desire is the
root cause of all sorrows and therefore the resolve not to be wedded to any one outcome.
(to be continued..)

True and sincere surrender unto the Lord is the essence of Bhakti (God-love). I am Thine, All is Thine. Thy Will be
done, my Lord This is the best Sharanaagathi Mantra or prayer of self-surrender. Seek His will. Do His will.
Surrender to His will. You will become one with the Cosmic Will. ...Swami Sivananda.
|| Hari Om ||
*Srimad Bhagavadgita Shri Rajneesh Geeta Darshan, Chapter IV.
For excellent resources on the Geeta, visit
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Lakshmana rekha
Chandrasekharan Menon
I thought of writing something about Ramayana prior to the start of Ramayana maasam and hence this
article that I submit at the paadaaravindham (lotus feet) of my teacher, mentor and friend Sarojaji.
There are lots and lots of example one can infer from Ramayana. This great epic is all about humans and
humanity and how to live a dharmic life in a society. My favorite one word from this is as titled
Lakshmana rekha.
I need not explain about its origin but to recap, this
was mentioned once only while Lakshmana was
ordered by Seetha to go and look after Sree Rama,
who chased the Golden deer. Lakshmana drew a
line and pleaded not to cross the line for her safety
till they two return. We all know what happened
when Seetha Devi crossed the line to offer Bhiksha
to Ravana. Ravana was also a dharmic person
and did not touch Seetha Devi but he lifted the
entire ParnaSaala with her and went to Lanka.
We too have to draw a line in our life and ensure
not to cross that in our dealings as individual, as husband/wife, as a house holder, as a member of the
society etc.
The other Sloka that is important to me from this great epic is

Sumithra says these words to Lakshmana when the three leaves for forest
Go with this in mind, consider and treat Rama as DaSarathaH (elder brother is as good as Father)
consider daughter of Janaka as your mother (elder brother's wife is as good as mother) consider the
forest as Ayodhya. That is your happiness
The above is the meaning taught to us in our Sanskrit class by Sarojaji, but when this Sloka was coined
by our KVGji, I requested Sarojaji to enlighten us if there are any other meanings in the lines.
She excelled Vaalmeeki in explaining with ten different meanings as follows
1. Consider Rama as Dasaratha, your father and Seetha as my self, your mother, the forest as Ayodhya ,
your residence, go, my son go happily.
2. DasarathaH means vishnu. dhaSa means a [Link] ithi dhaSah, the bird, Garuda who bites snakes
and other beings. The one who has him as his raTha, chariot is Vishnu. So dhasaratyham viddhi means
know Rama as Lord Vishnu. maa means Lakshmi . Know Seethaa to be Lakshmi herself. AyoDhyaa
means that which cannot be attained (not overcome) by anyone which means Vaikunta. Consider the
forest asVaikunta.
3. Raamam DhasaraTham viddhi means Rama also like Dasaratha who listened to the words of a woman
and sent Rama to forest, going to listen to woman and will follow the [Link] you have to take care of
them and help in the avatharakarya.
4. Raamamdhasarathahm viddhi- jyeshtabhraatha pithrsamaH. Hence being the elder brother he is like
your father.
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5. Rama like Dasratha isa great warrior and you have to assist him.
6. Ayodhyaam ataveem viddhi - treat this Ayodhya as a forest without Rama. Raama is like, Dasaratha as
he will not bear separation from you just as dasratha will not be separated by Rama and will die. Rama
said adhyaiva gamishyaami lakshmanena gathaam gathim "I will go immediately where lakshmana has
gone " when he thought that Lakshmana is dead.
7. Rama like Dasratha is going to become the emperor one day and Seetha will be his crowned queen
and this Ayodhya which is going to become like forest will be flourishing then. The forest will flourish when
Rama goes there. Similarly this Ayadhya will be when he returns.
8. Dhasaratha means one whose chariot can go in ten directions without any opposition. Similarly Ramaa
is all pervading being Narayana Himself. Also he is going to travel in pushpakavimana later in all
directions without impediment.
[Link] dhasdratham viddhi- as you consider Rama as dasratha, also consider Dasratha is dear to
you as Rama and cast off your anger with him. Ayodhyaa also is going to be as good as the forest where
Rama will be because it is going to be ruled by His sandals.
10. Dasaratha is sarvakaama- with all desires. Rama is avaapthasamastha kaama- with no desire
unfulfilled. Seetha is loka matha. So you have to serve only them.
gaccha thathaa yaThaa sukham-aham sarvam karishyaami to Rama, "i will do everything for you" your
happiness is only in hiskainkarya . So go as it pleases you and be happy. yaThaa sukaham also means
go and do whatever pleases Rama and Seetha.
Additionally,
ayodhyaav ataveem viddhi means that as atavi, forest is the place where sages do penence and attaining
the Lord so too Ayodhya is going to be the place of penance for Bharatha to attain Rama, the Lord
Finally I would like to conclude with this:Sree raama raama raameethi rame raame manorame
Sahasra naama thath-thulyam raama naama varaananE

These two lines are composed with devotion and beauty of Sanskrit language with all its vibhakthi.
Just saying once Raama is equivalent to 1000 times that comes from our face.
This is only my thinking. While sitting in proper pose, inhale a deep breath reciting with ra hold the
breath inside for few seconds and exhale reciting ma: This will give not only the basics for concentrating
our mind for few seconds that can be extended to minutes and hours as we practice. After all what is not
possible with practices?
In Bhagavath Geetha, Bhagavan advises to ArjunaabhyaasEna thu kounthEya. Geetha is for practicing
to enjoy the fruits of geethaamrutham.
We all are (I am definitely) lucky in our group for having real scholars to explain and guide us to reach our
destination i.e. salvation from this samsaara
I am sure I have not crossed lakshmana rekha in this small article that I submit to our Navaneetham for
this month of Raamaayana maasam
Om Namo Narayanaya
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Maharshi Vyasa

By Sri Swami Sivananda

Submitted by Balagopal Ramakrishnan
In ancient days, our forefathers, the Rishis of Aryavartha, went to the forest to do Tapasya during the four
months following Vyasa Purnimaa particular and important day in the Hindu calendar. On this
memorable day, Vyasa, an incarnation of the Lord Himself, began to write his Brahma Sutras. Our
ancient Rishis did this Tapasya in caves and forests. But times have changed and such facilities are not
common nowadays although Grihasthas and Rajas are not wanting who are able and willing to place at
the disposal of the members of the fourth Ashrama such help and facilities as they can afford. The
forests and caves have given place to the rooms of Sadhus in their own Gurudwaras and Mutts. One has
of necessity to suit himself to time and place; and change of place and situation should not be allowed to
make such a difference in our mental attitudes. Chaturmas begins from the Vyasa Purnima Day when,
according to our Shastras, we are expected to worship Vyasa and the Brahmavidya Gurus and begin the
study of the Brahma Sutras and other ancient books on wisdom.
Our mythology speaks of many Vyasas; and it is said that there had been twenty-eight Vyasas before the
present VyasaKrishna Dvaipayanatook his birth a t the end of Dvapara Yuga. Krishna Dvaipayana
was born of Parasara Rishi through the MatsyakanyaSatyavathi Deviunder some peculiar and
wonderful circumstances. Parasara was a great Jnani and one of the supreme authorities on astrology
and his book Parasara Hora is still a textbook on astrology. He has also written a Smriti known as
Parasara Smriti which is held in such high esteem that it is quoted by our present-day writers on
sociology and ethics. Parasara came to know that a child, conceived at a particular Ghatika or
moment of time, would be born as the greatest man of the age, nay, as an Amsa of Lord Vishnu Himself.
On that day, Parasara was travelling in a boat and he spoke to the boatman about the nearing of that
auspicious time. The boatman had a daughter who was of age and awaiting marriage. He was
impressed with the sanctity and greatness of the Rishi and offered his daughter in marriage to Parasara.
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Our Vyasa was born of this union and his birth is said to be due to the blessing of Lord Siva Himself who
blessed the union of a sage with a Jnani of the highest order, although of a low caste.
At a very tender age Vyasa gave out to his parents the secret of his life that he should go to the forest
and do Akhanda Tapas. His mother at first did not agree, but later gave permission on one important
condition that he should appear before her whenever she wished for his presence. This itself shows how
far-sighted the parents and the son were. Puranas say that Vyasa took initiation at the hands of his
twenty-first Guru, sage Vasudeva. He studied the Shastras under sages Sanaka and Sanandana and
others. He arranged the Vedas for the good of mankind and wrote the Brahma Sutras for the quick and
easy understanding of the Srutis; he also wrote the Mahabharata to enable women, Sudras and
other people of lesser intellect to understand the highest knowledge in the easiest way. Vyasa wrote the
eighteen Puranas and established the system of teaching them through Upakhyanas or discourses. In
this way, he established the three paths, viz., Karma, Upasana and Jnana. To him is also attributed the
fact that he continued the line of his mother and that Dhritarashtra, Pandu and Vidura were his progeny.
Vyasas last work was the Bhagavata which he undertook at the instigation of Devarshi Narada who
once came to him and advised him to write it as, without it, his goal in life would not be reached.
Vyasa is considered by all Hindus as a Chiranjivi, one who is still living and roaming throughout the world
for the well-being of his devotees. It is said that he appears to the true and the faithful and that
Jagadguru Sankaracharya had his Darshan in the house of sage Mandana Misra and that he appeared
to many others as well. Thus, in short, Vyasa lives for the welfare of the world. Let us pray for his
blessings on us all and on the whole world.
Everybody knows that there are six important systems of thought developed by our ancients known as
the Shad Darshanas or the six orthodox schools of philosophy, viz., Sankhya, Yoga, Nyaya, Vaiseshika,
Purva Mimamsa and Uttara Mimamsa or Vedanta. Each system has a different shade of opinion. Later,
these thoughts became unwieldy, and to regulate them, the Sutras came into existence. Treatises were
written in short aphorisms, called "Sutras" in Sanskrit, meaning clues for memory or aids to long
discussions on every topic. In the Padma Purana, the definition of a Sutra is given. It says that a Sutra
should be concise and unambiguous; but the brevity was carried to such an extent that the Sutra has
become unintelligible and particularly so in the Brahma Sutras. Today we find the same Sutra being
interpreted in a dozen ways. The Brahma Sutras written by Vyasa or Badarayanafor that was the
name which he possessed in additionare also known as Vedanta Sutras as they deal with Vedanta
only. They are divided into four chapters, each chapter being subdivided again into four sections. It
is interesting to note that they begin and end with Sutras which read together mean "the inquiry into the
real nature of Brahman has no return", meaning that "going by that way one reaches Immortality and no
more returns to the world". About the authorship of these Sutras, tradition attributes it to Vyasa.
Sankaracharya, in his Bhashya, refers to Vyasa as the author of the Gita and the Mahabharata, and to
Badarayana as the author of the Brahma Sutras. His followersVachaspathi, Anandagiri and others
identify the two as one and the same person, while Ramanuja and others attribute the authorship of all
three to Vyasa himself. The oldest commentary on the Brahma Sutras is by Sankaracharya; he was later
followed by Ramanuja, Vallabha, Nimbarka, Madhva and others who established their own schools of
thought. All the five Acharyas mostly agree on two points, viz., (i) that Brahman is the cause of this world
and (ii) that knowledge of Brahman leads to final emancipation. But they differ amongst themselves on
the nature of this Brahman, the relation between the individual soul and the Supreme Soul, and the
condition of the soul in the state of release. According to some, Bhakti and not Jnana, as interpreted by
Sankara, is the chief means of attaining liberation.
Vyasas life is a unique example of one born for the dissemination of spiritual knowledge. His writings
inspire us and the whole world even to this day. May we all live in the spirit of his writings!

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Om Namo Bhagavathe Vasudevaya:

NARAYANEEYAM, A LITTLE INTRODUCTION

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The story goes that one day lord Vishnu gave Brahma Dev an image of Narayana. The image was made of a very
rare material called Pathala Anjana Sila. Lord Brahma gave it to Sage Sutapas. The Sage handed it over to Kasyapa
Prajapati. He gave it to Srimad Vasudev, the father of Sree Krishna. Sree Krishna got it from His father and it was
installed and worshipped at Dwaraka. Just before Swargarohana, at the end of Dwapara Yuga, Lord Krishna told
His minister and devotee, Srimad Udhava, that this image would come floating in the sea that would engulf
Dwaraka. Srimad Udhava was instructed to request Brihaspati, the Deva Guru, to install the image at a suitable
place so that it would help the spiritual uplift and salvation of people suffering from the adverse effects of the
coming Kaliyuga. Accordingly, Deava Guru Brihaspati collected this Divine Image and along with Vayu, the WindGod, went all around the world to select a suitable spot. Finally, at the direction of Lord Siva, installed it at a place
twenty five kilometers to the North-West of Trissur, in Kerala State in India. Since Guru and Vayu installed the
image together, the place came to be known as Guruvayoor.
According to the story told in the Guruvayupura Mahatmyam, this Temple of Guruvayoor had thus its
origin in the beginning of Kaliyuga, that is about 5, 100 years ago. King Janamejaya, the son of King Pareekshit,
the grandson of Pandavas, was afflicted by leprosy, as a result of the curse of serpents. It is said that that he got his
disease cured after long years of worship of the Lord of Guruvayoor as advised by Sage Atreya. Later, a Pandya
King built a good temple for the Lord of Guruvayoor, as he escaped from a snake-bite as foretold by Astrologers
during his pilgrimage to Guruvayoor. Historically, the temple dates back only from the 17th century, by which time
the temple came into great prominence. The glory of the temple of Guruvayoor came into more lime light mainly
due to five great saintly devotees. These five devotees, who lived in the 16th or 17th century, were Vilwamangalam
Swamiyar, Kurooramma, Poonthanam Namboodiri, Mana Vikrama Raja and Melppathoor Narayana Bhattathiri.
Panamaram, Manjula etc., were also there to add their own share to the saturated devotion at Guruvayoor. Of all
these, Melppathoor Narayana Bhattathiri , born in Melppathoor Illam situated on the east of Chandanakkavu
Temple near Ponnani in Malappuram District, 450 years ago, in the year 1560 C E (Malayalam Year-735), by his
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great and scholarly poetical hymn, the NARAYANEEYAM, and his miraculous recovery from a crippling
paralysis , has immortalized the temple of Guruvayoor. He was the second son of Mathrudathan Bhattathiri, a great
scholar and priest. The father taught him Mimamsa and various other Sasthras. His elder brother Damodaran taught
him Logic or Tarka Sasthra. He also learned Vedas, Astronomy, Maths etc., from one Madhavacharya. He married
around the age of 20, the niece of Trikandiyoor Achutha Pisharodi, a celebrated Grammarian. The young Narayana,
after marriage lead a profligate life of sensual enjoyment for some time.
One day, the great Achutha Pisharodi scolded him in the presence of his students for his irreligious life. It
touched his heart very much and as a result he, then and there, accepted Pisharadi as his Guru. He learned Sanskrit
Grammar from him. This was a turning point in Bhattathiris life. He was in his prime youth but his outlook in life
was completely changed. He became a serious student and never cared for his physical comforts, though he was
very young. During this time Achutha Pisharodi fell a victim to a serious attack of paralysis and suffered
unbearable pain. Bhattathiri, the devoted disciple, could not bear the sufferings of his Guru. He therefore fervently
prayed that the disease of his Guru, may be transferred to him and his Guru freed of the sufferings. The Lord was
pleased and Bhattathiri accepted the karam vipaka dana by which the sins of his Guru were transferred to him. It
happened as he prayed and soon, while Pisharodi recovered, the disease made Bhattathiri a crippled person. The
pain was excruciating. Sitting Bhajanam in the temple of Guruvayoor was considered as a sure cure for paralysis
and so Bhattathiri went to Guruvayoor for bhajan along with his younger brother. During the 100 days of
Bhajanam at the temple of Guruvayoor, he summarized the entire Bhagavatha Purana as Narayaneeyam. Every
day he composed 10 verses and since he was severely debilitated, each composed verse, when recited was written
down by his brother. Almost every verse, except the first two dasakas, until his Darshan of Bhagavan, ends with a
prayer to the Lord of Guruvayoor to cure him of his illness. He requested his Lord to remove his disability so that
he might walk to the temple with his legs and do pooja to the Lord, with his hands. It was with complete
dedication, total surrender at the Lotus Feet of the Lord and with full Divine Providence, he began his poem. In the
very beginning, the author introduces the subject to readers by establishing the identity of Lord Guruvayoorappan
with Brahman, and invokes that Supreme Power. The first verse itself extols, how it is couched in a samajjasa
sammelan of beauty and devotion, equally mixed together to make it truly nectarine and sublime:
Sandranandavabodhathmaka manupamitham kaldesavadhibhyam..jananam, meaning:
There shines in grandeur, in the temple of Guruvayoor, the Lord, in truth and in reality, in the form of joy of ecstasy
and jnana. It appears at first as a mere image, but on contemplation reveals itself to be the condensed essence of
Consciousness- the Supreme Brahman, the Sakshal Parabrahma. HE is the ultimate end of all human endeavors.
HE is non-comparable, ever beyond the limitations of time, space and measure. HE is extremely free from Maya,
and whose nature, the numerous texts of Vedas seek to reveal. HE is the source of liberation through Purusharthas,
to seekers. Wonderful indeed, is the fortune of mankind (to visit HIM at Guruvayoor)- Hantha Bhagyam
Janananm. The last 3 words of the first verse, Hantha- Bhagyam- Jananam, are immortalized since they are
inscribed at the entrance of the Shrine and we can see them there even now. All the remaining verses, one by one,
are equally or even more beautiful. It may be noted with the deepest indebtedness in this context that while 330
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billions of gods (muppathimukkodi devathakal) are waiting in queue in Vaikuntam, the original colorful abode of
the Lord, to have a glimpse of a His Darshan for a moment, we can have it here at Guruvayoor, lavishly in
abundance for hours together, if you want even almost always. Even the gods feel jealous of us. It is really, Hantha
Bhagyam Jananam!!!! . We are lucky. Since it is the original Image that is kept in Guruvayoor, Guruvayoor is
famed as Bhooloka Vaikuntam.
Narayaneeyam is his masterpiece. It is like a condensed form of famous Bhagavatha Purana. The subject matter of
the extensive Bhagavatha is summarized and re-cast in Narayaneeyam, in his original, inimitable and elegant style.
Srimad Bhagavatham carries 18, 000 verses, but they are condensed to 1036 verses in Narayaneeyam, divided into
100 dasakas in 12 Catos. Each dasakam carries approximately of 10 slokas. Both as a poem (kavya) and as a
devotional hymn, Narayaneeyam occupies a very high and top place in Sanskrit literature. Unlike other hymns, it
also exposes more great truths of Vedanta. It is a rare literary masterpiece in Sanskrit, using as many as 18 meters,
and poetic devices for creating sound effects through Anuprasa, Yamaka, different allegories etc., and also using
effective figures of speech, puns, witticisms and the like.
Kaliyamarddanam, Rasacreeda etc., are some of the examples of his marvelous pieces of poetic beauty. It is
also a rare hymn of devotion, probably the longest hymn in Sanskrit. As a literary piece it is pre-eminent. As a
unique hymn, saturated with Divine Bhakthi, it is unparalleled. In addition to being a devotional work,
Srimannarayaneyam contains the gist of all Upanishads and is therefore a work of great significance from the
Vedantic point of view also. He has transformed sublime philosophy into scintillating poetry. We cannot imagine
the audacity of a young man in his twenties, attempting a summary of Devarshi Vyasas Srimad Bhagavatham in
Sanskrit hymns, with such a literary beauty, devotional content, and Vedantic insight.
On the 100th day Bhattathiri had a vision of the Lord in the form of Venugopala, with exquisite beauty and
grandeur. The 100th Dasaka composed on that day gives a graphic description of the Lord, as he saw in his vision,
from Bhagavans head to foot. It really defies description. It is known as the famous Kesadipada Varnana of the
Lord. The 100th Dasaka starts beautifully with the verse:
Agre pashyami thejo nibidda thara kalayavalee..mandalaischa. , meaning:
I see before me with my mortal eyes, a bluish radiance excelling the beauty of kayampoo flowers. It is like a most
attractive teja punjam-radiant light; I feel like bathed in nectar or amrt. In the midst of that radiating luster, I see
the Divya Tejas of a child, a budding youth, with resplendent beauty and grace. I feel really astonished and
wondered to see His ornamented and most beautiful anga-prathyangas. I also witness Naradadi Rishis, (1008)
Upanishads in the form of Apsarasses, around His Prabha Mandalam. Until that time he was appealing to the
Lord at the end of every verse to cure his disease. After the wonderful Darshan, he forgot that request throughout
the slokas in the last and the 100th Dasaka, not knowing himself that he was free from the incurable disease and was
hale and healthy. He submitted his precious gift of Narayaneeyam, at the Lotus Feet of the Lord, in November
1586 (28th Vrischikam 762, Sunday, Malayalam Year), as denoted by the kaliyuga samkhya word,
ayurarogyasoukhyam, seen as the last word in the last sloka of Narayaneeyam, at the young age of 27. In
commemoration of this great event, we celebrate ever since gratefully, 28th Vrischikam of every year as
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Narayaneeyam Day. Somehow or other, the book reached readers accessibility only in the year AD 1851. It is
believed that he lived a healthy life at the ripe old age of 106 and wrote many more Sanskrit works on Grammar
and Devotional hymns and acclaimed by many Scholars as Abhinava VedaVyasa. Some historians affirm that he
must have lived at least up to the age of 86. The immortal composition Narayaneeyam is so named for two reasons,
as mentioned by the poet himself in the last verse of the last dasaka. First, it is due to glorifying Lord Narayana,
and secondly it is composed by Narayana Bhattathiri.
Unlike in Vyasa Maha Bhagavatham, here the poet himself is the speaker, who sings before Lord
Guruvayoorappan, in a sublime tune about His glories and prays to Him, in person. It is unique that in a temple
within our reach, witnessed by hundreds of people like us, Bhagavan cured an incurable disease of His devout
Bhaktha. This proves that He is Immanent and Omni Powerful. The temple is full of saturated Divine Power. It is
no wonder that every day Bhakthas are getting new experiences from there. Hearing the Parayana or reading of
Narayaneeyam is also believed to possess the wonderful power of healing of illness, both mental and physical, of
Devotees. The Nithya Parayana of Narayaneeyam is supposed to give ayurarogya soukhyam to its listeners.
Dedicated to the ardent service at the Lotus Feet of Narayana, the presiding Deity of Guruvayur, Brahmasri
Melppathoor Narayan bhattathiri, who gave the world this great devotional Hymn, Srimad Narayaneeyam is
really a Maha Purush. His devotion is unshakable. He is affectionate to his fellow beings. He wants to reveal to
them, the greatness and superiority of his self-chosen path of Devotion to the Lord, so that they are also encouraged
to adopt the same path for God-Realization. Inspired by an incessant flow devotion to the Lord, the poets thoughts
and feelings find eloquent expression in theses holy verses in praise of His Sportive Incarnations, aswell.
Narayaneeyam is truly an outstanding monument to Bhattathiris deep insight in Vedanta.
Narayaneeyam has been translated into different languages , including Tamil. Narayaneeya Sapthaham, like
Bhagavatha Sapthaham, is conducted in Guruvayoor Temple by Devaswom invariably on every Narayaneeyam
Day. Devotees also arrange to conduct Sapthaham and many other poojas based on Narayaneeyam, as offerings to
God. In certain other temples and in many houses, they are used to conduct Narayaneeya Parayanam in different
places on several occasions. Besides being a general prayer, it also works in certain places as a panacea for all
ailments mostly with impairment or loss of motor functions of nerves. Innumerable devotees flock at the
Guruvayoor Temple and offer worship to the Lord, reciting this hymn of prayer in the firm hope, belief, and trust
that they would be cured of all their ailments. Narayaneeya Archana or even Kesadipadavarna Archana is
supposed to be a panacea for rheumatism. The increase in the number of devotees, day by day, in hundreds of
thousands, in Guruvayoor, is clear evidence that Bhagavan answers their prayers favorably in time. HE will never
leave His Bhakthas in trouble, who resort to Sharanagathy.
Padaravindame Saranam, Guruvayoorappa Saranam.
Swasthi prajabhyam, paripalayantham,
Nyayena marggena, mahim maheesha,
Go Brahmanebhya, Shubhamasthu nithyam,
Loka Samastha Sukhino Bhavanthu
Pearland,30th June 2010.
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ImcWamb hnZymcq]w ]mXn lnahm\v

]dp sImSpXv

]n. cmLh, ]mhq

tamZmbIamb hnZymkzcq]w D]tZinWsav
D]tZinpsImSp XXz Xmsg hnhcn.

lnahm

{]mntm

]mXo

tZhn

lnahm\v

A\mWv aIv kwibw Xop sImSpI. Fm ChnsS aI A kwib Xop sImSp.

Fsm ssh]coXyw At ? \apv AsXm {inmw. {ioaZv tZho `mKhXw hchq imap tas\m Infnmv
coXnbn FgpXnbXn \nv FSpXmWv CXv.
kwkmc kSw XocmX hnZy Rm kwn]vXambn ]dbmw. a\v tZlw, Almcw, C{nbw, {]mW,
_pn CXn \nsms `nambnp ]c{_kzcq]amWv NnXv in. kXys Xncndnbp m\amWv
hnZy. ip kzcq]s hntijnnm\mbn _pn XpSnbhpdaph kK (FmbnSpw
hym]nh) kwKanmh, ]q Fsms ]dbmw. Bmhpw tZlhpw `namWv. tamlw sImmWv
A`nXzw tXmXv. ktZmjamb Iw sNbvXm A\P Dmw. AXn\m icocmZnIfn
Bmsh _pn Dt]nWw. tZhn Cns\ ]dtm lnahm hopw tNmZnp. tcmKmZnI
timI{]Zam. AXnmXmXv Fns\ ? t{ZmlnhtcmSv tIm]anmXncnm Htam ?
]mXn Afn sNbvXp. ]`qXmIamb icocw `qXfn ebnv ]Xzw {]m]ntm Pw ZlnXp
t]mse h. Bmhv \miclnX\mbn hn. sImphw sImsSphw F hnNmcw {`aw
sImmWv. tZzjaqeamWv a\kvXm]w. B a\kvXm]w (tZzjw), samn XSamw. AXn\m _pnbph
tZzjw ]cnlcnWw.
CXp tIv lnahm hopw tZhntbmSv tNmZnp. icocn tZmjansn Pohw tZmjapmhntm. BmWv
Zp:Jw, icocnt\m ? Bmhnt\m ?
ambmtaml\ cq]nWnbmIbm Zp:JImZcnI icocn\msWv tXmXmWv Fv tZhn hopw ]dp.
kwkw sImmWv cmKmZn kw DmXv. c hkvXphn\Spv kv^SnIw shm AXn Nphp \ndw
DXmbn tXmw. tIhe\mbn kzbw {]Imin Bmhv kqvamn hnImcw {]m]nn.
AXn\m _pnam Cm\nfn H t]mse hn tZlw a\kvXm]nw kwkmcnw
ImcWas{X. In ImcWw `qXamWv. AXv, ]pWyw, ]m]w Fo I tZlw sImv sNp. ]pWyw
sNbvXv kzn t]mbmepw hopw P\ntXmbn hw. AXn\m ap icoc\mbn {_kmmmcw
t\Sm\mhWw. AXn\mWv hnNW {iantXv.
lnahms A`y\ Akcnv tZhn hnZymcq]s hniZam.
AhZyamWv tZmjclnXamWv B hnZy. AXns kzcq]w Npn ]dbmw F BapJtmsSbmWv tZhn
D]\yknXv.
a\v, tZlw, Almcw, C{nbw, {]mW, knn Chbn Hnt\mSpw Iqdp ]pemsX `namb coXnbn
hnXmWv NnXv kzcq]w. ]c{_hpw AZznXobamWv. cmaXmbn asman. m\ kzcq]amWv hnZy. ]
c{_amsWn {ip ap kz`mhamWv. XnIpw B\amWXns eWw. AhnsS Zp:Jtein\v
m\an. Fm icocnepw hnth Xs AXv FmbnSpw nXn sNp. GI\mWv B ]
c{_kzcq]. kzbw {]Iminh am{Xta B ]c{_n\v ]e hntijWfpw Inmw. Ah ]
ckv]cw hntcm[mIamsWv {]Ya Zrym tXmnsbw hcmw. tZlhpw Bmhpw HmsWv IXXv.
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tZlw icochpw tZln BmhpamWv. tZlnmWv \miw hXv. Bmhv \izcamWv. cmKtZzjmZnIfn
en]vXamIm Iw sNbvXnsn hopw icocw kzoIcntXmbn hw. cmKtZzjmZnI Zp:Jn\v am{Xta
ImcWamq.
\nkvXpe, ip Fsms hntijnnmhp ]cammhv Dhscw Cmh Fap Ahv
hiwhX\mn. tZlw Xpp Xpmbn apdnmepw Bmhn Xtan. H hoSv In \in. Fmw sh
p shodm. ]t AXnep BImin \miapmn.
Hhs\ sImWsav NnnXpw apw Bmhns\ ]cmainX. icocns\ am{Xta \innm\mhq
FdnbWw. lX\mXv Bmh. kpJ Zp:JfpsS t`mmhv icocamWv. icocmnX\mb Bmh
Fv Xncndnbm\mIWw. AXmWv bYmamb m\w. tZzjw shSnv kpJambn IgnbWw. tZzjw
tamn\v XSw Dmw. _pnamm CXdnv PohnWw. Cns\ D]tZin tZhntbmSv lnahm hopw Nne
tNmZyfpbnp. hmkvXhn Zp:JapmXv BmWv. BcmWv bYmn kSa`hnXv.
tZlnw tZlnw Xnep _w ambm hntamlnX\mbh Adnbpn. Ah AXv Hmbn
ImXn\m
F\nv
kpJamWv
Zp:JamWv
Fns\
IXp.
kpJnbmWv
Zp:JnbmWv
FsXms anYym`nam\amWv. hnjb kw_amb Ccw NnI Ahybw \ntem]amb ]c:{_s
_m[nn. PmX\mI, acnI Fns\bp krn {]{Inb \SsImtbncnw. AsXmw ambm
{]`mhmemWv kw`hnXv.
B hnNmcw sImp thWw Hh taml hebn \nw cstSXv. Chpw Ihpw Ht]mse ImWm
a\nXn t\SWw. Iw sImmWv icocapmIm\nSbmXv. ]pWy]m]fmbn Iw cp hn[w Dv. AXns
^eambnmWv kwkmc PohnXnse A`hfpsS sshhn[yw. cm{Xnbpw ]Iepw Ft]mse kpJ Zp:J
HgnhmImhpX. ]pWy Iw sNbvXv kzw t\Sph ]pWy bm hopw an hmgm\nSbm. CXv
I {]tNmZnXamIbm ap\mhpXn thn Adnhp kmZnWw. kwKw A`nejWobamWv. cm{Xnbpw ]
Iepw amdnamdn h tImncn. AXv Hgnhmm\mhn. AXp t]mse XsbmWv kpJhpw Zp:Jhpw. P\\
acW CmsX htm am{Xta bYmamb ssIheyw Dmq. kz {]m]vXnbpw tam {]m]vXnbpw
H. ap\mbh ]pWyw. Xotm hopw P\n FXmWv hkvXpX.
lnahm Xs kwib \nhnmbn tZhntbmSv hopw tNmZn. ]`qXmIamb icocw Fm
Zp:Jw CcnnSam. tZln \nv ap\mbm ]ns tZlnv Zp:JapmhpIbn. As\bmWv
tZlapmXv. oW ]pWy (]pWysamSpnb) Poh Fns\ hopw `qanbn P\n. Cmcysamw
hnkvXcnm\mWv lnahms A`y\.
icocw ]`qXmIamWv. AXmbXv `qanbpw, Pehpw, Anbpw, hmbphpw, BImihpw tNXv. tZlw \mep
hn[w. APw (apbn \nmXv), tkzZ\w (hnbn \nmXv), DnPw (apfpmXv Imbn \nv
acw t]mse), PcmbpPw ({]khnpmXv ]ip, arK Fnh). ]nI APn \nm.
sImXpIv XpSnbh tkzZ\n (hnbn) \nmWv DmXv. hnI, hr Fmw DnamWv.
ajymw ]ipfpw PcmbpKfpw, aq Xcn, iptadnbm BWv, timWnXtadnbm kv{Xo. cpw
Xpeyambm \]pwkIw. ]pjs tcXnt\msSmw Poh tahp. \mcnbpsS EXpImev (fnv ]
Xn\mdmw \m hsc EXp Imew) bp Zn\fn _sm ]pj, Abp Zn\fn _sm kv{Xo.
ckwbpamb ipw Ieew (Hmw amknse K`nWnbmWh) ]noSv _pZv_pZmImcw (\oanfbpsS
Ah) Fns\ {]kch]cyw hfv PcmbpK Dm. XpSv K` ]nns \m\mhbpsS
Zn\w tXmdpap hfkrXambn AwK Dm (tXm, Igpv, Xe, ]rjvTw, DZcw, ]mWn ]mZ,
AwK knI, hncepI, aqv, Iv, sNhn, \m`n, ]v, ta{Uw, D]w, tIitcmamZnI Fns\ {ItaW D
mbn Ggmw amkamtmtgw iniphns cq]n Fp. Fmw amkn Poh ssNX\yw Dmw. HXmw
amkn A `nXns Awiw iniphnw Inp. K` iniphns AhIv amXmhv Pm
cfn sNbvX I t{]cW sNepp.
K` Zp:Jw tiIcamWv. hbdneqsSbmWv iniphns Dn. P\np Ignm ]ns tisfmw ad.
BZy amkfn amk ]nw IWs Ah \nlmb\mWv. ]nbpw ]qbpw ISnmsX t\mtXv
amXmhns NpaXebmWv. {ItaW \S XpSptm Ahs asmw amdp. tNmcnfns in sImv
Bscbpw Ah Iqmn. tZlt`mKn thn ]m] ]pWy kn{iamb {]hrnI sNp. Cns\
Xmacbnebn hogp Pew IWt W `KpcamWmbpv. ""\fn\o ZfKX PeaXn Xcfw, XZzXv PohnXaXnib
N]ew'' F hcnIsf HmpsImp ]camiw. hnjb _m[amb kpJw thKw \inw. ]mv ASpv nXn
sNp Xhfsb Xw ]mv hngppXp t]mse ambm ssh`hm Ime Bbpv HSptm
s]s ]nSnIqSp. tZlm`nam\fnepw, kpJ Zp:Jfnepw apgp Poh apn knnm Ffpa.
AXn\m m\w t\Sn hnjb kuJys XyPnv imizssXizcyn bXv\nWw. tZhn ]nXr kvt\ltmsS
D]tZiw XpS. BIbm {_ kzcq]nWnbmb Fn `nbpmIWw. tZlmZnIfn \nv `namWv
Bmshv [cnWw. tZlw XtX F t_m[w thWw. anYym m\w AIWw. ap\mhm B\
cq]nWnbmb Fn `ntbmsS hnWw.
tZlhpw tZlnbpw icochpw Bmhpw Xnep `n `mhsn hniZoIcnm\mbn tZtlmnsbn
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hniZambn {]Xn]mZn. P\\hpw acWhpw BhnpsImncn H {]Xn`mkamWv. P\nm acnw.

acnh ]p\P\n.
PmXkyln {[pthm arX| :
{[phw P arXkyN
XkvamZ ]cnlmtcyXnt
\Xzw timNnXpalXn
Fv `KhXv KoXbn ]dbpXv Cu {]{InbsbnbmWv. ]pWyw sNbvXh kzw {]m]n. oW ]
pWy\mbh kzn \nw {`\mbn `qanbn GsXnepsam cq]n ]nd.
""otW ]ptWy aytemIw hnin''
oW ]pWy\mbh ajy\mbn temIn P\nshv ]dbpXv t\mI. ]pWyI sNbvXXns
^eambnmWv kzensb Imcyw kphnZnXamWv. AXn\m ^tetbmsS IajvTnh\v kzem`ap
mw. AXpw tam {]]vXnbpw `namWv. ap\mbh\v ]p\\n C. Ktm]\njn ]dbp ImcyfmWv
Cu {]Xn]mZ\ns ASnm\sa ]dbmw. AXns kmcw Cns\ \Imw.
EXp kabv DNnXamb coXnbn K`[m\w \Sm iptimWnX H cm{XnsImv Ieeam. Ggp cm{Xn
sImv _pZv_pZam. ]Xn\p Znhkw sImv ]nmImcam. H amkw Ignbptm ITn\ambnow. cp
amkw sImv Xebpw aqv amkw sImv Imepw Dmw, \men appI, hb, Ac Fnhbpm. An ]
rjvTw, \sv, Bdn hmb, aqv, sNhn, IpI. Ggmw amkn Poh kv]\tfmsS ]pnsSp.
Fn ]cn]q icocw cq]w sImp. ipns B[nIym kv{Xo {]Pbpm. timWnX ip
XpeyamsWn \]pwkIamw.
kwt`mKmhkcnse at\mhymeX km\w Iq\t\m, apSt\m,
hmbphn\m ip timWnX t`ZnsSptm Ccbpw apw Dm.

_[nct\m

BIm

ImcWam.

{ItaW ]t{nbfpsS hnImkhpw {KlW inbpw iniphn\v e`n. {]hW Nn\w km\ns
DXnv ImcWambn `hnw.
amXmhp Ign `Wn \nv cq]w sImv hf inip HXmw amktmsS mt\{nbmZnI
tNv ]qX {]m]n. Atm AXn\v ]q P kvacWbpm. ip`mip` I t_m[w FXnmw.
Kt`m]\njn CXns\ {]Xn]mZnnpv.
""PmX\mb inip {]mbamtm Almca\mbn Akukyfn Xc\m.
{KknXp t]mse Ime Ahs\ hngpm Xmdmbn \n Imcyw Ah\dnbpn.

Xhfsb

kw

CXns\m ]cnlmcw m\w kmZnIbmWv. hnjb kpJw XyPnWw. imizXamb Imcyfn {i

shWw. {_ kzcq]nWnbmb ]cminbn `n ]peWw. tZlw apXembh anYym m\w sImv D
mXmsWw tZlnbmWv {lkzsaw Xncndnhv DmhWw. tZhn lnahmt\mSv Npndbp -- XmX Fs kZm
]qPnI `ntbmsS hnI.
lnahm atlizcntbmSv hopw tNmZn. tZhnsb `Pnmhv ssIheyw knnIbns ]dXn\m
Fs\bmWv [ym\ntXv ? AXn\v \nhmWw Xs cq]ambn IXmhp tZhn adp]Sn \In.
ajycn knn thn {ianh Bbncn Hh am{XamWv. Ah\v am{Xta Fs XXzw (kqva cq]w)
Adnbm\mIq. \nKpWw (KpWclnXw), kqvaw (\ninX _pnv a\nemXv) ]caw (BZn ImcWw)
kp\new (XnIpw kwipw) knXnebImcWw krn, nXn, \miw Chv ImcW `qXw, \njvIfw
(hn`Pnm ]mSnmXv) \nhnIw (t`Zanm, kwib clnXamb) knZm\ hn{Klw (XnIpw B\amb
kzcq]w) Cns\sbmsbmWv tZho cq]ns hntijW, k`qXfnepw Poh\mXv) tXPpIfn
Ghpw {]Imiam\ambXv, _pnammcn nXnsNp _pn, `qanbn Kw, Pen ckw, N{\n Imn,
kqcy\n tXPv, Ov (hr imkv{Xw) Ifn Kmb{Xn Fns\bp Ahm hntijfmWv
F\nXv. krnthnbmWv Rm B cq]w cmnbXv. kv{Xosbw ]pjs\ap ssZzhn[yw,
kXyn ]pj {][m\ inhw ]cmin inhsbadnbWw. tZhnbpsS inhin cq]amb `mhs
{_sav AdnbsSp. {XnaqnIfpsS [w sNpXp IqSmsX cmamZnIfmbn AhXcnv `qan ]me\w
sNmw Rm DZybm. Fs kaqe cq] A\h[nbmWv. km[Im Ahsb [ym\nIbmWv ]
Xnhv.
_lp hn[amb qe cq]fn apJyambhsbn ]dbWsav lnahm Bhiystm ]mXn tZhn ]
dbp. aqnI F\nv ]ehn[w. {io almImfn, Xmc, tjmUin, ss`chn, `pht\izcn, _KpfOn
(OnakvX) amXwKn, {Xn]pc, [qamhXn Fns\bmWv aqo t`Z. Chv Hmtcmw {]tXyI
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IgnhpI Dv. CXn GsXnepw H `KhXnsb ]qPmZn {InbItfmsS Bcm[nWw Ahcn s Fmw
`n ]qw kanWw.
`ntbmsS ]cminsb tkhnm apn e`naXn\n kwibw. k bfpsS ^e {]Zmbn\n tZhn
Xs. Cu `P\ sImv I _w CmXmw. ZpjvI bnw. kwkmc _ AIv ]ca ]Zw
{]m]nm tZhnbpsS Bcm[\ klmbIamw.
]pj\v inbpsm \ncq]nn F hcnI kucyelcnbnse ""inh iym bptm bZn `hXn i
{]`hnXpw'' F {]Ya ]Zys Hmnn. lnahmw tZhnbpambp kwhmZw XpSIbmWv. tZhnsb
`Pnmhv ssIheyw e`nIbnsv tZhn ]dXns\ ]cmainp sImv Fs\bp `P\amWv th
sXv ]X cmP XncIbmWv. Bcm[\m k{Zmbw AdnbmsX AXnI km[yatm. lnahms
tNmZyn\v Dcsa t]mse tZhn Bibw hniZoIcnIbmWv.
WnIfmb ey hnv bYmamb knnthn {]bXv\nh Bbncw t]cn Htm ctm am{Xta
ImIbpp. kqvaamb XXzw a\nemm m\w BhiyamWv. AXv kmZnhm Aw tihpw
klnWw.
tZhn {]] kzcq]nWnbmsWv shfnsSpp. `Kh KoXbnse hn`qXn tbmKn ]dbp t]mse
ImnSsmw tZhnbpsS {]`mhw ImWmsav m]n. ""OpIfn Kmb{Xnbm F
KoXbnse Kmb{Xn O kamlw FXns BibmhmZw Xs. Cu k`n hn`qXn tbmKn ]
dnpXmb Imcy ]eXpw asm hn[n IonXam. Npn KoXm]Zyamb...
bZyXv hn`qXnaXv kXzw {ioa ZpPnXtahN
X tZhmhKXzw aa tXtPmcikw`hw
FXn ]dbp BibfpsS AhmZw ChnsS ImWmw. Fmw tZhnbptSXmb alXzamWv hnfw_cw
sNpXv.
CltemIntem ]ctemIntem tNX\tam AtNX\tam Bb GsXmn {]`mhw, [\w, ]pWy Iw, hnZym,
X]v, iucyw, ss[cyw, HuZmcyw, iaw, Zaw F kZv KpWfptStbm, m\nstbm karn
ImWsSpthm, HmPv, tXPv, _ew, ]ujw Fnh sImv AXn almbn bmsXmtm, evan, Imn,
_pn, Ion, kv]qn Fnh sImv {ioambn ImWsSpXv bmsXmsm AsXmw Fs {]Imi
inbpsS Awin \nmbXp sImmWv KoXmhN\w tZhnbpsS {]`mh kqNInbmbn ChnsS
hymJym\nsSp. tZhn XpS.
k `qXmaIambn khntij {_ambn hnfp Fn s a\ns\ kanpw hmlmZnIfmb
kIte{nbsf sImpw Fsdnv kwkmcnI, tII, Fs Dtinv bPnI XpSnbhsbmw
kZmNmcam. Ahv \nXyamb kpJw e`nsaw. ChnsSbpw KoXm hN\w {itbam.
anm : aZvKX {]mWm t_m[b: ]ckv]cw
IYbamw \nXyw CnNcanN
ZpcmNmc\mbn hnhw Fs kvacnbm ]m] clnX\msamWv tZhnbpsS D]tZiw. Ah ]
pWyhm\mw. kwkmc kmKcs thKw XcWw sNpw. `n Zpjv I\miw Dm. AXv {ItaW Hhs\
apn antev \bn. ]ctZhXbn Xs a\qn Pohnhs\ kwkmc Zp:Jw _m[nIbn.
ImcWw GIm{K _pntbmsS ]ctZhXm kvacWapmbm asmcnSpw Ahs No hrn hym]nIbn.
AXp XsbmWv KoXmImcw ]dncnXv.

tZhn
hmeytmsS
\Inb
D]tZi
Akcn
lnahm
{ItaW
Pohp\mbno. ]cminbn \nw tbmK kmcw {KlnIbm CXv kpKaambn. H
n amXmhn \nv apem SnXpt]mse temIamXmhn \nw ssie cmPmhv
D]tZimarXw ]m\w sNbvXp. ]mXn lnahm \Inb D]tZisf ""]Xo KoX'' Fv
hntijnnmw. Cm PKssbmw Xs Xs cq]amsWw kwkmc Zp:Jn \nw
apn e`nm Xs GsXnepw cq]s Bcm[nWsaw D]tZinXmWv KoX F ]
dXv. tZhn lnahm \Inb D]tZiw {inv ]Tnv AhchsS PohnXnepw AXv
{]mtbmKnIamm {ianv HmtcmsS PohnXw kpJ{]Zhpw, B\kmbIhpw, tZmj
aphpw, ]m] hnaphpw Bm At]n.

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CHINNA KATHA FROM BHAGAVAN SHRI SATHYA SAI BABAS

DISCOURSES

A respectful compilation from the series of postings

by Dr. BGY Sastry (drbgysastry@[Link] )
15 - Act and live in the present
Once, a poor man approached king Yudhishtira, the eldest of the Pandavas. He was also called
Dharmaraja because he always followed the path of virtue. The poor man asked the king for some help.
Yudhishtira said: "Come tomorrow, I will give you what you want".
Bhima, Yudhishtira's brother, overheard this promise. He at once called all the royal retinue for a sudden
meeting. He announced that the next day would be celebrated as a day of victory. This sudden
announcement created a great commotion. Everyone wanted to know what the victory was about and who
had won it. The news reached Dharmaraja. Bhima was asked to give an explanation.
Bhima said: "We have gained a victory over death for twenty four hours. Dharmaraja had asked a certain
poor man to come tomorrow for receiving help. It means that Dharmaraja is quite certain that he will be
alive for the next twenty four hours. Is this not a victory?"
Yudhishtira realised how inadvertently he was taught a lesson. He sent for the poor man and gave him what
he wanted. Act and live in the present. Never postpone to tomorrow whatever good you can do today.

Please have our Sastry-ji in your prayers as he is still recovering from his illness. We also plead if you can
financially help with his expensive treatment, please contact Shri. KV G or one of us at
guruvayur-owner@[Link]
May Guruvayoorappan be kind to him and bless him with better health and long life.

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We are honored to have Shri Viswanathanji submit his divine work for publishing in Navaneetham and it is
indeed a great read for all of us who wants to know more about Guruvayur, Guruvayooorappan and bhakthi.
Please do find time to read this gem of a book, fresh from the oven of bhakthi by Shri Viswanathanji. We will
continue remaining portions in the upcoming issues of Navaneetham Editor.

Sri Gurupavana Pura Aalaya Darsanam

Nadukaveri Viswanathan
PRILIMINARY
[Link] OF THE BOOK
Dear Devotees of Sri Guruvayurappan!
Bhooloka Vaikuntam This is how all of us describe Sri Guruvayurappans temple at Guruvayur. Perhaps
this is the only temple of its kind in all the 14 worlds!
Namaskarams to all those Mahanubhavas whose minds always revel in the thoughts of Sri Guruvayurappan!
Although living in Chennai, I was quite often visiting His temple for the past many years, in spite of advancing age.
Every time I desired to visit Guruvayur, I felt that He took me from my house at Chennai and left me back at Chennai,
safely, of course, after satisfying me with His Divine Darshan in His temple at Guruvayur! Karuna Sindhu, nay,
Karuna Incarnate Indeed!
Now and then, I used to seek some favour or the other from Him, after all, a normal
human being that I am! Having got all these desires fulfilled, now my only prayer is,
O, Guruvayurappa! I am now too old to undertake frequent travels. So please shift my place of residence to
Guruvayur itself. Then I can have your Holy Darshan quite often daily. What more do I need at this age? You are my
sole refuge and strength. I fall at your Lotus feet saying,
&- - - /

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Aartha thrana Parayano So Bhagwan Narayano May Gathihi! (Kooresa Alwar)

During one such visit, while I was going round in the outer prakaram of the Temple, clockwise
(Pradakshinam), an idea flashed in my mind that I should write a small book describing the glory of Sri
Guruvayurappan, in such a manner that it induces more and more Bhakthi in my heart and in the hearts of His
devotees who happen to read this humble book.
Indeed it was a very pleasant and exciting thought, but at the same time, not an easy one to translate into
reality, because till then I had not read, even casually, the various holy books such as Srimad Valmiki Ramayanam, Sri
Vishnu Puranam, Mahabharatham, Srimad Bhagawatha Maha Puranam , Sriman Narayaneeyam etc. The only thing
to my credit was: I have been reciting Sri Vishnu Sahasranamam from the age of 13. It is this daily recitation that has
been saving me from all trials, tribulations and miseries of my active life and inducing me to visit Guruvayur often. I
feel it is quite true that even if Sri Rama fails to save, His Nama (name) saves one surely. Did it not save Sri Sita Devi,
Who was always chanting Sri Rama Namam even when She was trying to commit suicide in Ravanas Ashoka Vana
using Her braid as the noose? Result: Sri Hanuman appeared on the scene and saved Her! (Ref. Srimad Valmiki
Ramayanam, Sundara Kandam).
I had half a mind to abandon this strange idea (of writing this humble work), but the other half of my mind insisted with
greater force that I should go ahead! I was in the plight of a blind person longing to see and enjoy the beautiful
Rainbow! Then I remembered what I had read somewhere in my school days, More things are wrought in this world
by Prayer than man dreams of.
So closing my eyes and focusing all my thoughts at the Lotus feet of Sri Guruvayurappan, I recited the following sloka
thrice:
1

5 -

- 7 , -
Mookam Karothi Vaachaalam Pangum Langhayathey Girim!
Yath Kripa Thamaham Vandey Paramananda Madhavam!!
Meaning: I prostrate before Sri Madhava, the embodiment of Supreme Bliss, Who transforms a dumb person into a
great orator and makes a lame person cross the mountain, all by His Supreme Grace!
The result is this humble book.
After completing the Pradakshinams and Darshan, I sat near a pillar in the outer prakaram facing the Sannadhi or
Nada as they call it in Malayalam, prayed to Sri Guruvayurappan earnestly, took out a paper and a ball pen from my
small carry-bag and started jotting brief hints for writing this book.
Just then a young man probably aged 30-32 years, came near me and asked me (in English, not in Malayalam) Sir, it
seems you are writing a book about the Glory of Sri Guruvayurappan. Am I right?"
I replied, Yes, young man! You are right. But how do you know?"
He continued, I have a suggestion to make. After you finish writing this book, do not dedicate this to your parents or
someone dearer to you
Before he could complete, I interrupted, No Sir, I intend dedicating this to Sri Guruvayurappan saying, Sarvam Sree
Krishnaarpanamashtu!
; 7 &
He exclaimed, That is exactly what I was about to tell you. Wish you best of luck! By the way, what is your name?'
I told my name and asked his name in return.
He said: My name is Gopinath.
So saying, he left and disappeared among the other devotees.
I kept on wondering: Who is this Gopinath? How does he know that I am trying to write a book on Sri
Guruvayurappan?
This is the origin of this humble book.
Once, Sri Narayana Bhattadri, the author of the famous Sriman Narayaneeyam, Sri Poondanam Namboodri (two
great devotees of Sri Guruvayurappan, who lived in the 16 th century AD) and others were all reciting Sri Vishnu
Sahasranamam, sitting in front of the Garbhagruham or the Sanctum Sanctorum of Sri Guruvayurappan. Sri Narayana
Bhattadri was a great Sanskrit scholar, but not Sri Poondanam, who was an expert in Malayalam language.

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While reciting, Sri Poondanam recited, Padmanabho Amara Prabhuhu as Padmanabho Maraprabhuhu.
While reciting or worshiping, one should never get upset or angry, even if the heavens fall is the rule to be observed
strictly. Otherwise, the results will be disastrous. But Sri Narayana Bhattadri got a little upset and angry and chided Sri
Poondanam for his mispronunciation:
Why do you venture to recite Sri Vishnu Sahasranamam when you do not know Sanskrit?
Sri Poondanam was touched to the quick and felt hurt.
At that moment, Sri Guruvayurappan appeared before them, as a small boy of about 1012 years and asked Sri
Narayana Bhattadri, Who is the Lord of the Devas, Amara Prabhu?
Bhattadri replied, Bhagawan Sriman Narayana.
Sri Guruvayurappan asked, If so, who is the Lord of the trees, Mara Prabhu?
Bhattadri replied, It is the same Bhagawan Narayana only.
Sri Guruvayurappan said, If Sriman Narayana is the Lord of both the Devas and the trees, what difference it makes if
one calls Him Amaraprabhu or Maraprabhu? I prefer Poondanams Bhakthi to Bhattadris Vibhakthi.
He then vanished.
The real purport of this incident is not to belittle or berate Bhattadri, but Bhagawan wanted to teach us, people living in
this advanced stage of Kali Yuga, thru them, that Bhakthi has no limit as to language. It is the intensity of Bhakthi that
is important."
To commemorate this incident, the Dewaswom has erected a tall tree (made of clay) with the face of Sri
Guruvayurappan on its top, in front of one of the Devaswom Guest Houses, on the southern side of the temple (near
the image of the famous elephant, Sri Guruvayur Kesavan). It is called Maraprabhu.
In this book, are given details, such as:
a)The origin of the temple;
b)Who devised the Pooja Paddathis or procedures and how?
c)What thoughts run in the minds of the devotees, when they wait in the line for His darsanam?
d)What are the various pujas performed daily?
e)What are the important days observed in the temple? and
f)How the satisfied devotees fulfill their commitments? etc.
This humble book is intended for the followers of Sanathana Dharma or Hindus as they are now called, living not
only in the various states of India but in foreign countries as well, such as Sri Lanka, Nepal, Singapore, Kuala Lumpur,
Thailand, Mauritius Fiji, Dubai, United Kingdom, Canada, U.S.A. and elsewhere.
It is expected that this book will be of immense help to those,
a) who did not and do not have the opportunity of reading and enjoying the sacred scriptures such as Srimad
Valmiki Ramayanam, Srimad Bhagavatha Maha puranam, Sriman Narayaneeyam, Sri Vishnu Puranam,
Sri Devi Mahatmyam, etc., in original,
Either because (i) they do not know Sanskrit in which all the above scriptures are written;
Or because (ii) they do not or did not have the time to go thru these scriptures and (b) who feel more at home with
English.
Whatever be the language, it is the subject-matter that has to be understood and mentally assimilitated. The ultimate
objective is that the Mind should develop Bhakthi, which is the royal route to Mukthi or release from the cycle of birth
and death and ultimate Merger in the Parabrahmam! Mere acquisition of knowledge without Bhakthi is just useless
tinsel!
Some quotations and slokas are given in Sanskrit at appropriate places. Those who know Devanagari Lipi may go
thru, enjoy and memorise them if desired. Others can go thru the transliteration in Roman script and enjoy.
All the reader-devotees are requested to go through this, chapter by chapter, and even topic by topic, daily, sitting in
front of a picture of Sri Guruvayurappan and preserve the impressions in their minds. For, Mind is the ultimate
Liberator! Thought of the Divine, even at the last moment of ones life leads one to Sayujya Mukthi, that is merger with
the Parabrahmam, declares Sri Krishna, in Bhagawath Geetha (8-5 and 8-10). Only Sri Guruvayurappan can feed our
minds with such divine thoughts!
Last but not the least, there may be a number of errors, mistakes and repetitions in this book, for which I very humbly
beseech the indulgence of the devoteereaders.
And finally I dedicate this at the Lotus Feet of Sri Guruvayurappan with all devotion and humility, saying ;
7 &! Sarvam Sri Krishnarpanamasthu!
The actual Samarpanam chapter is at the end of the book!

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INVOCATION
|||

. ! 1B- , -, -&, DE-1

-, -, -

1- , -DE-1 -M ,

- , - -

; & ,

! B V / - !!!
& V 1-& -
& & YB &

- E - /

OM! OM!! OM!!!

1. Sri Ganapathi Dhyanam:
Om! Mooshika Vahana modaka Hastha, chamara Karna Vilambita sootra!
Vamana roopa Maheswara putra, Vigna vinayaka pada Namasthey!
Gajananam Bhootha ganadhi sevitham, kapittha jamboo- palasara bhakshitam!
Umasutham shokavinasa karanam, Namami Vigneswara pada pankajam!!
Agajanana padmarkam Gajanam Aharnisam!
Anekadam tam Bhakthanam Ekadantam Upasmahey!!
Om! Thatpurushaya vidmahe! Vakrathundaya dheemahi !!
Thanno Danthi: prachodyath!!!
Prayer: Vaktra thunda Mahakaya Suryakoti samaprabha!
Nirvignam kurumay Deva Sarva karyeshu sarvadaa!!
Om! Siddhi Buddhi sametha Sri Maha Ganapathaye Namaha!

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2. &
! !
D -&
B - - , -
7

V-V , -

-7 / _/ 1

B-
!

_ _

2. Sri Saraswathi:
Saraswathi namasthubhyam Varaday Kamaroopini!
Vidhyarambham Karishyami Siddhir Bhavathu May sada!!
Ya kundendu thusharahara davala, Ya subra vasthravrutha!
Ya Veena Vara danda mandithakara, Ya swetha Padmasana!!
Ya Bramhaachyutha Sankara prabhruthibhi devai sada pujitha!
Sa mam pathu Saraswathi Bhagavathi nissesha jaadyapaha!!
Om! Vag-devyaicha vidmahey!
Virinchi pathnyaicha dheemahi!!
Thanno Vani Prachodayath!!!

3. Prayer to Para-Brahmam
! c ! & _ !

eB _
/ / / !!!
Om! Sahanavavathu! Sahanau bhunakthu! Sahaveeryankaravavahai!
Tejaswina-vadheethmasthu Mavidvishavahai!!
Om! Santhi! Santhi!! Santhi!!!
4. Satguru vandanam
! -& , & / Y /
/ M - _ :

& B -

&- M
1 & /

, E
, ;
! / Y /
-V /!!

Om! Gurur Brahma Gurur Vishnu Gururdevo Maheswaraha!

Guru sakshat Para Brahma Thasmai Sri Gurave Namaha!!
Gurave sarvalokanam bhishaje bhavaroginam!
Nidhaye sarva vidyanam Sri Dakshinamurthaye Namaha!
Thvameva matha cha pitha thvameva, Thvameva Bandhuscha sakha thvameva!
Thvameva Vidya Dravinam thvameva, thvameva sarvam mama Deva Deva!!
Om! Satgurave namaha! Sarvebhyo Satgurubhyo Namo Namaha!
Satguru Mandalaya Namo Namaha!

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5. Prayer to Sriman Narayana

i)

7 _ -

k -

Om! Narayanam namaskruthya Naranchaiva Narotthamam!

Deveem Sarasvatheem Vyasam thatho jayamudeerayeth!!
This is the first sloka of Sri Vishnu Puranam written by Sage Parasara, father of
Maharishi Veda Vyasa!
ii)
- 7 /
Om! Sachidananda roopaya Viswotpathyadi-hethavey!
Thapathraya vinasaya Sri Krishnaya Vayam Numaha!!
This is the first sloka of Srimad Bhagavatha Mahapuranam written by Maharishi
Vedavyasa also known as Sri Krishna Dwaipayana!
iii)

! E
& -- & -
-B & -

- M - - ! -
Om! Sandranandava-bodhathmakam anupamidam kaladesa-vadhibhyam,
Nirmuktham nithyamuktham nigama satha sahasrena nirbhasyamanam!
Aspashtam dhrushtamatrey punaruru-purusharthatmakam Brahma Tatvam,
Thatthavath bhathi sakshath Gurupavanapurey Hantha! Bhagyam Jananam!!
This is the first sloka of Sriman Narayaneeyam, written by Meppathur Sri Narayana Bhattadri. A beautiful verse,
explaining Para-Brahmam!

iv)

7 7 &, 7

Krishna Krishna Mukunda Janardhana, Krishna Govinda Narayana Hare!

Achyuthanantha Govinda Madhava, Sachidananda Narayana Hare !!
This is the opening verse, also the refrain or Pallavi occurring at the end of each stanza of Gyanappanai by Sri
Poondanam Nambudiri, soaked in the honey of Bhakthi!
With these initial prayers, we shall now go to the main topic.

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Sri Gurupavanapura Divya Alaya Darsanam.

Part I: Origin of the GuruvayurTemple

Chapter 1: Desire of the Dakshina Bharatham (South India) devotees to have darsan of Sri Krishna
Dear Devotees!
As we all know, Sriman Narayana in His Avatharam as Sri Rama, in the Thretha Yuga, travelled on foot
throughout Bharatha Varsham (India), starting from Ayodhya, His birthplace, and moving thru Siddhasramam, Mithila
(now in Nepal), Chitrakootam, Dandakaranyam, Panchavati, Pampa Lake, Kishkindha, Rameswaram and even Sri
Lanka; and thus sanctified the entire country with the touch of His Lotus feet. His glory, name and fame spread all
over the country and the number of His devotees went on increasing.
When at the end of Sri Rama Avatharam, He ascended back to His Abode, Sri Vaikuntam, He took with him all the
citizens of Ayodhya, and all the monkeys and bears that fought for Him. When He entered the Sarayu River, kneedeep, the whole scene changed. All of them disappeared but in their places stood Sriman Narayana holding His
Conch, Chakram (Discus), Mace (Gada), and Lotus in each of His four hands, and surrounded by Sri Lakshmi Devi
and Bhoomi Devi and the Devas, all ready for vertical take-off to Sri Vaikuntam and Saketham. Brahma Deva came
down to welcome Sri Rama, nay, Sriman Narayana and His entourage.
But, at the behest of Sri Rama, Sri Hanuman, Jambhavan, Vibheeshana, Mainda and Dwivida, all these five stayed
back. This Vaikunta Arohanam scene is wonderfully portrayed in the last sargam of Utharakandam of Srimad Valmiki
Ramayanam! Non-pareil! Indeed!
Thretha Yuga the duration of which was thrice as that of Kali Yuga, elapsed comparatively peaceful, after the
demise of Ravana.
Note: Duration of Kritha Yuga
=4 times 432,000 = 1728,000 human years;
Thretha Yuga= 3 times 432,000 = 1296,000
Dwapara Yuga = 2 times 432,000 = 864,000; and
Kaliyuga
=432,000
Total of I Chatur Yuga
=4320,000 human years.
Next followed Dwapara Yuga, when Sriman Narayana took Avatharam as Sri Krishna at the end of that Yuga. Born at
Mathura, on the banks of the River Yamuna, Sri Krishna moved on to Gokulam on the other side of River Yamuna
within minutes of His Birth, at mid-night ; and from Gokulam to Brindavanam, from Brindavanam back to Mathura for
Kamsa-vadham, and finally lived in Dwaraka. Stories of His Bala- leelas or childhood and boyhood-exploits and
adventures spread far and wide, all over the Bharatha Varsham. Hearing His leelas, Devi Rukmini (Incarnation of Sri
Lakshmi), daughter of the king of Vidharbha wrote Him a love letter, expressing Her intense love and desire to get
married to Him and sent the love letter thru a Brahmana, to Sri Krishna at Dwaraka! Some say, it was only a message
and not a love-letter.
The admirers and devotees of Sri Krishna then living in the Southern India,
(Dakshina Bharatham), too, were naturally attracted towards Him and were eagerly expecting His visit to the South, as
Sri Rama did. This desire was further fuelled by the Theertha Yathra or pilgrimage of Sri Bala Rama, (elder brother of
Sri Krishna) to the South.
Sri Bala Rama did not want to take part in the Mahabharatha war and hence undertook this pilgrimage. Starting from
Dwaraka, he moved to Naimisaranya, then Orissa, Andhra, Madurai, Rameswaram, Gokarnam ( in Karnataka) etc.,
and finally reached the Kurushetra battle-field on the last day, that is the 18 th day of the Great Mahabharatha war!
(See Srimad Bhagawatha Mahapuranam Skandam 10.79)
Thus, all the major activities of Sri Krishna were almost confined to the north of the Vindhya Mountains, and took
place in Mathura, Gokulam, Brindavanam, Dwaraka, Indraprastha, Anga, Magha, Kasi and Kurushetra. All His
admirers and devotees in the South were eagerly expecting to His Darsan, at least after the Kurukshetra War. But
when they heard that Sri Krishna left His mortal coil at Prabhasa (in Gujarat), all these devotees were deeply
disappointed, dismayed and dejected. They cried, What sin did we commit to deserve this punishment? Could He be
so partial and cruel? Similar gloomy thoughts haunted their minds now and then.
Sriman Narayana could not stay calm and quiet at Sri Vaikuntam, when His devotees were mentally suffering like this.
-
Na Vasudeva Bhakthanam asubham vidhyathey kwachith!

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The devotees of Sri Vasudeva do not suffer at all.

So, true to this declaration, in Sri Vishnu Sahasranamam, He chose to reside in His temples in different places in
Bharatha Varsham such as:
1. Sri Srinivasa in Tirupathi ,Andhra Pradesh
2. Sri Ranganatha in Srirangam ,Tamil Nadu
3. Sri Padmanabha in Thiru Anathapuram ,Kerala
4. Sri Guruvayurappan at Guruvayur ( Kerala )
5. Sri Krishna at Udipi, Karnataka
6 Sri Panduranga at Pandarpur, Maharashtra
7 Sri Jaganath at Puri, Orissa
8. Sri Nathji at Nathdwara, Rajasthan
9 Sri Krishna in Sri Krishna Janma Bhoomi, Mathura
10. Sri Bhadrinath at Bhadrinath (Uthranchal) etc.
The story of how He moved from Dwaraka to Guruvayur is narrated in the next chapter.

Part I

Chapter 2: ORIGIN OF THE MOORTHI (VIGRAHAM) OF SRI

GURUVAYURAPPAN AND ITS ARRIVAL AT GURUVAYUR
Sriman Narayana, in His Avatharam or Incarnation as the Varaha Avatharam (as Huge White Boar) (Swetha
Varaham), rescued the Earth from the Asura, Hiranyaksha (who had earlier hidden it under the ocean waters) and
placed it in its proper position, after killing the Asura in a battle. He then established mountains on Earth, says Sri
Vishnu Puranam
But, there was no life of whatever kind, on Earth. It was (and is) the duty of Brahma Deva to create living beings of all
kinds on Earth, both on land and water, of course, according to the Sanchitha Karma (Accumulated Karma still
remaining unexhausted, of each jeevathma).
At the beginning of the Chathur Yuga, Brahma Deva found himself seated on a Lotus in space. He did not know where
he was. There was nothing or nobody around him. So, he went down thru the hole in the stem of the Lotus and finally
reached Sri Vaikuntam, saw Sriman Narayana reclining on Adi Sesha, His seat, and prostrated before Him. Sriman
Naranyana welcomed him by lifting him up and clarified all his doubts as to how to go about the task of Creation (See
Dasakam No. 9 of Sriman Narayaneeyam).
He then gave Brahma Deva, a small Moorthi or Vigraham resembling Himself, with four arms, holding Chakram
(Discus), Sankham (Conch), Gada (Mace) and Padman (Lotus), one in each of His four hands, and wearing yellow
silken clothes. This Moorthi (or Idol)) was all along worshipped by Sriman Narayana Himself! He instructed Brahma
Deva to perform pooja to the Moorthi regularly and to refer all his doubts regarding Creation and other related matters
to It for clarification. Brahama Deva accepted the Moorthy with all humility, devotion and gratitude, took It to his Abode,
Brahma Loka and performed poojas to It regularly, as instructed by Sri Hari.
Brahma Deva, then created his mind-born sons, namely Sanakadi Rishis (Sanaka, Sananda, Sanathana and Sanatkumara), Mareechi, Atri, Angiras, Krathu, Pulaha, Pulasthya, Bhrigu,Vasishta, Daksha and Deva Rishi Narada and
entrused the work of further Creation to them (S.M.N-Dasakam10). The four Sanakadi Rishis and Deva Rishi Narada
were not interested in this task of Creation; they were interested in Sriman Narayana only. The rest could not make
much progress, even after a long time, Brahma Deva felt.
Hence, he split his body into two, converted the right half into a male and the left into a female person. The male part
was named Manu and the female part was named Sataroopa (SMN.D 10). This couple produced some children,
among whom King Uthanapada was one. His son was Dhruva, the Great Bhakta. Raja Suthapas was one of the
descendants of Dhruva.
Raja Suthapas and his wife Rani Prasni Devi had no issues even after some years of their marriage. So, both of them
propitiated Brahma Deva, single-mindedly. Pleased with their penance, Brahma Deva presented to them the Moorthi
of Sri Narayana and directed them to perform daily Pooja to It, with total dedication and Bhakthi.

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Accordingly, both performed daily poojas to the Moorthi, with total dedication and devotion for some days. Immensely
pleased with them, Sriman Narayana appeared before them and said, I shall be born as your son in your three
successive births, starting from this very birth. This Moorthi or Vigraham will reach you wherever you happen to be, in
all these three births. The Royal Couple praised the Lord profusely with tears of gratitude in their eyes.
Thereafter, the Lord disappeared.
After sometime, Sri Hari was born to them as a son. They named Him Prasnigarbha. When He grew up, He taught
the glory and power of Brahmacharya (strict celibacy) to all the four Sanakadi Rishis. During this period, the original
Moorthy was daily worshipped by Raja Sutapas, Rani Prasni Devi and Prasnigarbha.
In their second births, the Royal couple was born as Rishi Kashyapa and one of his wives Aditi. Sriman Narayana was
born to them as Vamana Who brought the proud Asura King Mahabali, grandson of the Great Bhaktha Prahalada,
under control. (The full story of Sri Vamana Avatharam is narrated later in one of the chapters.) During this Avataram
also, the original Moorthi or idol was daily worshipped by Rishi Kashyapa and his wife Aditi Devi.
Thereafter, the original Royal couple Raja Satapas and Rani Prasni Devi took birth as Vasudeva and Devaki, and
Sriman Narayana was born to them as their son Sri Krishna. When Sri Krishna was living at Dwaraka, one Rishi
Dhowmya brought the original Moorthi from Siddasramam, the birth-place of Sri Vamana and presented the same to
Sri Krishna and His parents.
Sri Krishna recognized the Moorthi quite easily. He and his parents performed daily Poojas to that Moorthi, with
dedication and devotion.
Sri Krishna Himself was/is so powerful and He performed daily Poojas to this Moorthi. Imagine then, Its power! This
Moorthi was originally worshipped by Sriman Narayana Himself, then by Brahma Deva, and then by Raja Suthapas,
Rishi Kashyapa and finally by Sri Krishna!
Sri Hari created it; entered into it and He became that Itself. As Taittiriya Upanishad sings
Geetha describes as Kshetragnya,

and Srimad Bhagawath

B
7 - -
Thath-srushtwa Thadevanupraavisath! Thadanu pravisya Sachhatyacchaabhavath!
(6th anuvaakam)
After the great Kurushetra battle was over, Sri Krishna returned to Dwaraka, after the coronation of Yudhishtra as the
Emperor. Some time later, He called Uddhava, His relative and a great devotee and told him: O, Uddhava! My time
for departure is nearing. The sea is rough, with gigantic waves, as the time of Yugantha Pralaya (Deluge at the end of
Yuga) is also fast approaching. Dwaraka and this place will be gobbled up by the rough seas. You know, I have been
performing daily poojas to the Moorthi in the Pooja-hall of this palace. I request you to remove it and take It and
establish It in a distant place, where there is no danger from sea and where people will perform regular poojas daily,
with dedication and devotion. I shall, through this Moorthi, bless all my devotees in the Kali Yuga, as Kali Yuga is the
most difficult period for mankind, although it is of the shortest duration.
Uddhava agreed, but inwardly felt that the task was too much for him to handle. So taking leave of Sri Krishna, he
went to his Guru: Deva Guru Bruhaspathi, and informed him of Sri Krishnas desire and sought his help. Deva Guru
Bruhaspathi gladly accepted this request of his disciple Uddhava, but considered that Bhagawan Vayu alone had the
prowess to carry the Moorthi thru long distance (just like his son Sri Hanuman who carried the Sanjivi Parvatham from
the Himalayas to Lanka overnight). He therefore informed Vayu Bhagawan of this matter and requested his help.
Bhagawan Vayu submitted humbly to Deva Guru Bruhaspathi: My son Hanuman earned not only the blessings of Sri
Rama but His embrace too, by rendering unstinted and whole-hearted and dedicated service (Bhagawath Kaikaryam)
at His Feet. Let me too dedicate myself at the holy feet of Sri Krishna in this Holy task. Please let us proceed. All the
three started for Dwaraka.
By the time they reached Dwaraka, Sri Krishna had already left His mortal coil at Prabhasa. Dwaraka was about to be
submerged in the Pralaya Ocean. All the three reached the temple, where Sri Krishna used to perform the daily puja
to the Moorthi in His palace. They then prayed to Sri Krishna, mentally sought His help and blessings and took the
Moorthi out, chanting,

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7 c (Sri Krishna Charanow Saranam mama!)

Sri Krishnas Holy Feet are my sole Refuge!

Devaguru Bruhaspathi and Sant Uddhava both placed It on Sri Vayu Bhagawans head, which was bent with humility
and deep devotion. He accepted It with tears of joy. They wanted to take the Moorthi to a calm and serene place
where, as per Sri Krishnas instructions, It could be consecrated.
Any chance of carrying It in the Western direction was ruled out, because the Pralaya sea was in full rage and
swallowing all places around Dwaraka.
(Only a small part of the original Dwaraka remains now.)
They thought of taking the Moorthi to some place in the north. But unpleasant memories of events that took place in
Mathura (where Kamsa imprisoned Sri Krishnas parents Devaki and Vasudeva), Indraprastha, Kurushetra (which was
originally Dharmakshetra, but transformed into Adharma Kshetra due to the unjust means employed by the Kaurawas
to kill Abhimanu, son of Arjuna in the Mahabharatha war) and Hastinapuri, all loomed large in their minds. The
Northern direction was consequently ruled out.
Next, they thought of taking the Moorthi to some place in the East, but again unpleasant memories of events that took
place in the East, in Vidharbha (where Devi Rukmanis brother Rukmi was killed by Bala Rama), Anga, Magadha,
where Jarasandha was slain by Bhimasena at the instance of Sri Krishna and Sri Krishnas encounter with Paundraka
Vasudeva, the imposter all prevented them from proceeding in that direction too.
The only direction, now left was the South. All the three of them moved southwards. After covering a considerable
distance in that direction along sea coast, they heard some resonating sound of Divine Dance-Music! Otherwise, the
surroundings were calm and quiet. In between, the divine musical sounds of Ankletbells and Damaru too (drum)
reached their ears. They were reminded of Sri Krishnas Rasa-Kreeda and the Dance Music of Kaliya narthana! But
they could not make out how and from where the sounds of Anklet-bells and Damaru came.
Their curiosity was further kindled by the increasing tempo and crescendo of the Divine Music of Dance. They
proceeded in that direction, to find out the source. After some time, they could see from a distance, Sri Parvathi Devi
and Sri Parameswara dancing with great elan and enthusiasm, to the singing of Thumburu, the Gandarva,
accompanied by Deva Rishi Narada on the Tampura, Sri Nandikeswara on the Mridangam and all the Siva-ganas
too, dancing in unison!

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A divine sight which they had never seen so far or never dreamt of seeing even in their wildest
forget their main purpose perhaps!

dreams! They

Now Bhagawan Devaguru Bruhaspathi tried to find what song they were singing!
[Note: It must have been a beautiful and enchanting song welcoming Sri Krishna. I enquired with the Melsanthi
Maharaj or Chief Priest of the Mammiyur Mahadeva temple as to what song they were singing; but he pleaded his
ignorance.]
Perhaps, could it be a song like the following one, written by Oothukadu Venkata Subbier?
7! 7!!

k !
1 !!! ( 7)
7 !!
- ! -- !
1k - ! ! - ! ( 7)
- -- !
1 ! V- ! -& !!

-M ! - ! --- !! ( 7)
--- - -- !
-- ! - ! _- , !!
--- , - - -1 !! ( 7)
Pallavi: Swagatham Krishna! Thava Suswagatham Krishna!
Mathura-puri Sadana! Mruduvadana! Madhu soodana! (Swagatham)
Anu: Boga Dabdha! Supushpa-gandha - Kalabha!
Kastoori thilaka mahibha! Mama kantha Nandagopa-gandha!
Charanam (1) Mushtikasura chanoora malla malla visarada!
Madhusudhana! Kuvalaya peeda mardhana! Kalinga Narthana!
Gokula Rakshana! Sakala Sulakshana!!
Deva-sishta- Jana pala!!
(Swagatham)
Charanam (2) Sankalpa Kalpa Kalpa- Sathakoti asama Parabhava!
Dheera- Munijana vihara! Madana Sukumara! Daitya- samhara deva!!
Madhura madhura rathi saahasa saahasa!
VrajaYuvathijana- manasa poojitha!
(Swagatham)

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For a moment, all the three thought that they had come to Mount Kailasa, by mistake; but then they recalled that
Mount Kailasa was in the North, a direction they had already ruled out. They were now clear in their minds wherefrom
the divine sounds of Anklets and Damaru (Drum) came. The sound of the anklet-bells came from the anklets of Sri
Parvathi Devi:
-- -V E !
Sinjaana-Mani-manjeera- manditha Sri-padambuja! (Sri Lalitha Sahasranamam)
The sound from the Damaru reminded them of the first sloka of Siva Thandava Sthothram of Ravana:
- ,
E-E -- -
V-V-V-VD -V &,

V- V / -
When all the Dance and Music were over, all the three went to Them and prostrated before them and praised them
with many beautiful slokas.
Immensely pleased with their praises, Lord Shiva observed: O Deva Guru Bruhaspathe! O Vayu, both of
you have come to the correct place. As you know, in Tretha Yuga, Sriman Narayana in His Sri Rama Avatharam, the
dearest of all Avatharams to Me, built a temple for Me at Rameshwaram, after His return from Lanka and propitiated
Me with Bilva leaves. The glory and sanctity of this place is in every way, equal to those of Varanasi. In fact, a
pilgirimage to one place is not considered complete without a pilgirimage to the other. We are eagerly expecting the
arrival of this glorious Moorthy and that is why We were singing and dancing joyfully to receive the Moorthy. This tank
is known as Sri Rudra Teertham and this has been Our Abode here so far. We shall presently call Sri Viswakarma,
have a small and beautiful temple built here on the south bank of this Teertham and then consecrate the Moorthy
there. Both of us shall move to the nearby village (Mahimaiyur). The power of this Moorthy cannot be estimated by
anyone; so powerful It is! Anyone can get the grace and blessings of this Moorthy, even Moksha without observing
any vratham (vow). Even unasked for, this Moorthi shall confer His blessings on any devotee who bows his head
before Him. The only qualification required is total devotion! Some will call Him as Sriman Narayana because this
Moorthi was originally in Sri Vaikuntam; some will call Him Sri Krishna, because the Moorthi came from Dwaraka. But
all his devotees will affectionately address Him, as Sri Guruvayurappan, as this Moorthi was brought by both of you,
Guru and Vayu. Both of you will thus be remembered for ever by all the devotees with gratitude.
So saying, Lord Parameshwara summoned Sri Viswakarma to build a small and beautiful temple for
consecrating the Moorthi. Accordingly, Sri Viswakarma built a small and beautiful temple with Grabhagraham (or
Sanctum Sanctorum), a small mandapam in front, for the devotes to sit and recite Sri Vishnu Sahasranamam and
other prayers; and a small Prakaram (a semi-rectangular path) around the Garbha-graham with stone pillars, each
depicting an Avathram or an important incident.
On the inside wall of the inner prakaram (exactly behind the Grabha-graham), Sri Viswakarma sculptured a beautiful
scene of Sri Vaikuntam, depicting Sriman Narayana lying on the Sesha Sayanam (Adi Sesha), keeping His Head on
Sri Lakshmi Devis thigh and the legs on the thighs of Sri Boomidevi and all the Rishis and Munis surrounding Him
and singing His glories!
[Note: The original marvellous colours of this Sculpture were destroyed by the fire in 1968, when Sri Guruvayur
Temple was gutted!]

Perhaps Sri Parameshwara and Ma Parvathi Devi, Guru Bhagawan and Vayu Bhagawan
performed the first poojas to Sri Guruvayurappan and then retired to their respective places.
This is how the Moorthi got Itself shifted from Dwaraka and was consecrated at Guruvayoor (Kerala). A considerable
section of the South Indian devotees (not only Keralites) were now very much satisfied, felt secure and happy,
because Sri Krishna had at long last condescended to give darshan to them too, for all times to come!!

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Navaneetham Member of the month

Shri. Nadukaveri Viswanathan

My humble Pranams to all Sri Guruvayurappn Devotees-Mahanubhavas!
When I was13 years old, some other boys and I had the golden opportunity of learning Sri Vishnu
Sahasranamam from my village school Sanskrit Pandit, Late V.N Sri Ramadesikacharya, famous
for his Magnum Opus, Bashyam on Sri Desika [Link] manaseekka Namaskarams to
him, again and again. By his blessings and the grace of Sriman Narayana, I am reciting Sahasra
namam daily, till date.
When in my early work-life, I was working in one of the Railways in 1956, I had two Brahmin boys
as my room-mates, both hailing from Thrissur,Kerala. After getting in the morning and while going
to bed at night, and in between too, they used to call and thank Sri Guruvayurappan. Till then, I had
not heard His Name. So, one day, I asked them Who is this Guruvayurappan? Is It Vishnu, Siva,
Ganesa or Muruga etc.? They explained, There is a temple of Sriman Narayana at a place called
Guruvayur. People call Him affectionately as Sri Krishna and Sri Guruvayurappan. Hell grant any
reasonable boon that a true devotee seeks from Him. We got this Railway job because of Him!
Later, while working in Bombay and Chennai, I had the good luck to listen to Pravachanams or
Upanyasams of late Sengalipuram Brahma Sri Anantha Rama Deekshathar They kindled a strong
urge in me to visit Guruvayur at least once in my life. From then on, I started chanting
SahasraNamam, installing Him in my heart. It is still going on.
I shall now dwell on how He entered my life stage by stage. Owing to certain family difficulties, I
visited Guruvayur in 1968 or so. Two days after my return,, I read the horrible news that The Holy
Temple was gutted. I started crying within myself, O ,Guruvayurappa! Are my sins so horrible and
chronic that they would not go with your taking a bath in Sri Rudra Theerthem?
Have you to burn Your holy temple by Agni Snanam, like Agni Pareeksha?
This gutting incident was troubling my hear and mind again and again. I used to pray to Him for the
safety of His Temple.

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Some days later, while I was returning from Madurai to Tiruchi,with my family members, our car
met with an accident, on the outskirts of Tiruchi due to my carelessness. The car was going on, on
the sand-dunes of River Kaveri. I didnt have the presence of mind to stop. I
cried out,Guruvayurappa! After going some 10 yards in the sand, the car
stopped by itself. We were all in great shock, got out of the car totally
unscathed, went up to the main road and were slowly recovering from the
shock and relaxing. Just then, a young cow-herd came there with a vesselfull of just-milked warm milk and asked us to drink it. After drinking, I gave
him, some money. Not only did he politely and firmly refuse it, but he said
he would send 4 persons to put the car back on the road and then left
abruptly. A little later, His 4 persons appeared from nowhere put the car
back on the road and left without accepting a paisa. Who was the Cowherd and His Companions? I am still wondering.
After retirement, my activities increased. I used to collect about 15 persons
(young and old) from the various flats in our flat-complex at Chennai and
teach them Sahasranamam, Purusha, Narayana and Sree Sookthams.
Now and then ,I used to visit Guruvayur with my wife. Every time I felt that
He was taking us from Chennai and leaving us back safe at Madras, of
course after giving His Darsan.
In order to celebrate my 60th birthday,(Sashti abda purthi), my wife and I
left for Guruvayur via Coimbatore in [Link] visiting one of my relatives at CBE, we caught a
bus for Palghat, because we could not get a direct bus to Guruvayur. When we got down at Palghat
KSRTC Bus stand, a boy of about of 15 years asked us where we were going. The moment I
replied, Guruvayur, he literally snatched our suitcase from my hand and said in Malayalam,Dont
fear.
Ill take you to the Mofussil Bus Stop. Just follow me. He was going a little faster. He reserved two
adjacent seats, by keeping the suitcase on the seats. After we reached the bus, he placed the
suitcase under the seats. I thanked him and offered him some money, he refused and said, Put it
in Guruvayurappans Undi. and ran away. Who was He?
Again, while traveling in that bus, 2 couples of around 58 to 60 years, were talking in Tamil with
one another, We are only 4 of us. Why do we need 3 rooms? Better we surrender one room. I
interfered and requested them to give the 3rd room to [Link] readily agreed. Who were They?
After reaching Guruvayur and taking bath in our room in the Panchjanyam Guest house, both of us
set out for the Temple for Darsan and evening Seeveli.
On the way, in front of Maraprabhu, a dark complexioned, short statured, stockily built Brahmin,
about 30 to 35 years of age, ,with a typical Sanji hanging from his right shoulder and the sacred
thread shining over his body, encountered us, quite unexpectedly with his Palghat-accent Tamil:
He: Are you coming from Madras?
I: Yes.
He: Thanjavur is your Poorvikam, eh?
I: Yes.
He:What is the purpose of your visit?
I: Tomorrow is my 60th birthday. I want to fall at His Feet and seek His blessings.
He: Sashti abda poorthi is celebrated with great joy and Havan etc., no?
I: Personally, I have no belief in these rites and rituals. I feel that ,to fall at His Lotus Feet
unconditionally is the best thing for a human being to do at all times.
He: If so, there are so many temples in [Link] could have gone there. Why do you come to
Kerala Temple?
I got a little irritated, Who told you that Sri Guruvayurappan belongs only to Kerala? The whole
world belongs to Him; and His temple belongs to the whole world.
I then asked him: Are you from Palghat?
He mumbled, I am from Guruvayur only.
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I: What is your name?

He: Krishnamani
I: Where do you live?
He mumbled: Here, Inside the Temple.
I: Can I meet you tomorrow at 9.30AM. I want to pay you some
Dakshina,as you happen to be a Brahman.?
He: Yes, You can see me at any time inside the Temple.
Before departing, he took out a Neyyappam from his Sanji, split it
into two parts vertically and gave each half to each of us.
(Remember that we can get only 24 hours, after we buy the
tickets.)We went inside the temple, had good Darsan,witnessed
the Evening Seeveli and then returned.
Next morning, we took bath and went inside the Temple. I went
near the Dwaja sthambham (Flag post), did sashtaanga
Namaskaram to Him and prayed,
with tears in my eyes, O, Sri Guruvayurappa! As you know, today is my 60 th birthday in this life. I
do not know how many births I have taken so far and in what forms. You alone know. I do not want
to know.
My humble prayer to You on this day is: Whatever sins I have knowingly or unknowingly committed
in all these births, please pardon me.(In Other words, Please make my Sanchita Karma as Zero.)
Whatever punyam I have earned I dedicate it at Your Holy [Link] may perhaps ask me, Have
you any punyam balance? My humble submission is: If I didnt have any punyam left, how can I
ever have Your Divya Darsanam, that too on this 60 th birthday? Please take me back in You, now
and here, never, never to take birth anywhere. Please release me from this Maya world.
I then slowly got up. Then, a tall and well built Youngman aged about 35 years, touched me and
asked me in English: Gentleman! It seems you were praying to the Lord intensely. May I know
what exactly you prayed to Him for, just now?
Wiping my tears, I explained him my prayer in full. He said, Yes. Exactly. He has heard your Prayer
but He says you have to wait for some time.
I submitted, So long as He remembers me, I shall wait.
He then mixed with the crowd and melted. Who was He?
I could not see Krishnamani in spite of my best efforts.
After returning to Madras, I narrated all the happenings to my
friend, [Link] Vallathol, grandson of that great Kavi.(now
living in Thrissur).
He kept quiet for the time being, but came back to my house
with his wife the next day. Both did namaskarams to me and my
wife.
He said, I have heard of so many miracles of Sri
Guruvayurappan, But this is a set of unusual miracles. Krishna
Mani will not let you down. He will keep up His word.
18 years have since passed by. My wait is still continuing. A long
wait, indeed!
This is the reason I prayed to Him to let me live in Guruvayur at
the fag end of my life.
Visvwanathanji with Krishnan-ji
For the past two years, I am spending my leisure time in the Fremont temple Satsang,teaching
Shyamala Dandakam, Soundarya Lahari, Subramanya Bhujangam, Amba Navaratna mala, Sri
Rajarajeswari Ashtakam, Annapurnashtakam etc with meanings in English in addition to regular
chanting on Sriman Narayaneeyam( not in Carnatic Ragas but) as Sanskrit slokas with meanings.
This is how Sri Guruvayurappan keeps me busy. And I derive immense pleasure thereby."
! ! !
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Om Namo Narayanaya: Om Namo Narayanaya: Om Namo Narayanaya:

Please email us at gvreditor@[Link] with your name and brief introduction to have your name appear in the
personal news section, .

Please email us your comments, suggestions, articles for Navaneetham to

gvreditor@[Link]
Sources, credits and copyright acknoledgements
- Krishna pictures/Artwork courtesy of
The Bhaktivedanta Book Trust International, Inc.
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[Link] AOo/Ez9

9GvTpZGM/s1600-h/[Link]

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

O m N a m o N a ray an ay a:

O m N a m o B h a g a v athe Va s u dev ay a! O m N a m o N a ray an ay a:

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May God Bless you all.

i! i! ! j!
i! ! ! !
! ! !
! ! !
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