Navaneetham Aug 2010

Monthly Newsletter of Guruvayoor Devotees Forum

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 1

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Om Namo Bhagavathe Vasudevaya

Navaneetham – Guruvayur Devotees Group's monthly newsletter

Submitted at the lotus feet of Sri Guruvayoorappan by the devotees. Photo – Onappookkalam in Guruvayur (Photo – Onappookkalam in Guruvayur (Damodar - Damodar - picasawebpicasaweb))

Ashtami Rohini (Sree Krishna Jayanthi) is on Sept 1st




Om Namo Narayanaya: Hare Rama Hare Krishna!

Ponnin Chinga Maasam & Ashtami RohiniII Jai Shri Krishna II

Dear GuruDevs,First of all my humble apologies for a late Navaneetham. Festival season starts with Thiruvonam on August 23rd and Ashtami Rohini is on September 1 st. The appearance day of Bhagawan Krishna is celebrated as Ashtami Rohini in Kerala and Janmaashtami or Sreekrishna Jayanthi else where.

Lord Krishna was born at midnight in the prison of Kamsa, on the eight waning moon which falls on Ashtami Rohini day in the month of Chingam according to Malayalam Calendar. Ashtami Rohini is one of the most important celebrations in Guruvayoor. Appam and Palpayasam are considered as important offerings on this day.

Chinga Maasam and Onam

According to Malayalam calendar, Chingam is the first month of the new year, the new year is “Kolla-varsham 1186”.

It is also the month of Onam. Legend states that Onam is celebrated as the home coming of beloved King Mahabali, who ruled over Kerala in the age of plenty and was sent to the infernal world (Patala) by Lord Vishnu in the form of Vamanavatar. I fondly remember the Onam days of my childhood filled with happiness and the melodious songs,

“amthen \mSphmWoSpw ImewamëjscÃmêw Hìt]mse

BtamZs¯msS hknçw ImewB]s¯§mÀç sam«nÃ Xmëw”

In olden days, Chingam arrives as a month of hope after the rainy and dark days of month Karkidakam synonymous with lack of food and work. Chingam is a month of harvest and hope. That is why we call it 'Ponnin Chinga Maasam' (Golden month of Chingam).

Significance of Onam to devoteesPeople make different kinds of arguments about the legend of Onam and what needs to be celebrated. But when we go beyond the story one thing is clear – it is all about bhakthi and sacrifice. We offer different things to God, but the greatest of all is to offer oneself. That is what Mahabali did. Emperor Mahabali surrendered totally to the Supreme. And that is what we need to learn from Mahabali's story and remember it again during this Onam.

According to Srimad Bhagavatham, when Shukracharya, Mahabali's adviser and Guru tried to warn and stop him, he told Sukracharya,

"Guruji, what is the use of me possessing anything which is not of use to God? The seeker is God Himself. God has really no desires, but to redeem us from the consequences of our past deeds, He creates situations, which call for offerings. When the infinite Divine appears in the role of the seeker, what greater blessing can there be than making the offering to the Divine? I do not seek any greater blessing than this. I am ready to offer my mind, my body and my life itself to God. There is no greater fortune than this".

Mahabali is such an example of Bhakti and supreme sacrifice and remember that the term "Bali" has several meanings such as: offering, dedication and sacrifice. .

Ancient sages, probing the mystery of the Divine, came to the conclusion that God is everything and no one can claim anything as one's own. However, today everyone claims everything as "theirs". We are immersed in a false and foolish concept of ownership. Possessiveness is rampant in our every thought and action. And this leads to selfishness and ego.

King Mahabali was renowned for his charitable nature but his ego gradually became inflated because of this fame. For the king to become enlightened, his ego had to be quelled. And that is the substance of the Vamana Avatara. By placing His Lotus Feet on Mahabali's head, Vamana facilitated total surrender of this devotee and made him immortal and the king of the netherworld.

And Onam reminds us of this profound truth that nothing belongs to anyone. All that was got or spent in between are mere passing clouds and gifts from God. And when we realize that truth, we surrender everything to Him with utmost sincerity.




Onam also reminds us that divinity should be installed in the heart. "Vastra" is one of the names for the heart. Wearing new clothes (Vastra) during Onam means purifying the heart. When the heart is pure the Divine elects to dwell in it.

Devotion has five qualities and nine paths to adore the Divine. These nine paths begin with listening to the glories of God (Sravanam) and end with complete surrender (Atmanivedanam). And Bali showed us the height of true Bhakti as complete surrender.

Onam celebrations in Guruvayoor

Many devotees spend their Onam days with Guruvayoorappan. On Uthradam day thousands of devotees offer "Kazhcha kulas" (bunches of banana) to Guruvayoorappan. These bananas are given to all the elephants of Guruvayur Devaswom. On Thiruvonam day, free Onam feast with Pazha-prathaman is given to devotees.

Navaneetham Member of the month Shri. Balendu (Chandrasekhar K. Nair)

We are blessed to have an exceptional poet laureate as Navaneetham's Member of the month.

Please see the bio-data of Shri. Balendu (Chandrasekharan Nair) at the end of the magazine. Shri. Balendu is a long time member of our group and he has permitted us to publish his divine composition Neythiri in our Navaneetham. Neythiri is an exceptional transliteration work of Narayaneeyam in Malayalam.

I take this opportunity to thank Shri Balendu for his commendable contributions to our group and to all Krishna devotees.

My humble pranams to such a scholalry Guruvandya, May Guruvayoorappan bless him and family with “Ayuraarogyasoukhyam”!

Samashta Loka sukhino Bhavanthu!! May everyone in the whole universe be happy!

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

Om Namo Narayanya: –– Sunil MenonSunil Menon

[email protected]

–

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

–


mailto:[email protected]



Wish you a happy New Year 1186 and belated Onam!!Wish you a happy New Year 1186 and belated Onam!!

Maathevar - Thrikkakkara Appan - Onathappan – Maha Vishnu(Onathappan photo & part of cover photo credit – Shikha Pillai.)

Onam Pookkalams from Guruvayur(Photo courtesy Rajesh – http://picasaweb.google.com/rajesh.vijayarajan Amit Dave - http://picasaweb.google.com/amitdave81 )


http://picasaweb.google.com/amitdave81

http://picasaweb.google.com/rajesh.vijayarajan



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ശ?കഷ��വത�ര� സമ�പf� Oഭ�




പപ� ജന� ണ�

ര�ജ വ�ള�വത�കരക�ടകജക�ള�കഴ�ഞ�

ച�ങമ�സ� വരവ�യ�

പL വണ�ഞ� മ�മരങൾ

ന�ട� ന?ജള സhരഭമ�യ� !

ഓണ� വന ഓണ� വന

മ�ജല�കരക�ഹ�ള��മ�യ�

പL വറ�ക�ൻ ഓടമ�യ� -

ബ�ലകന�ര പതരപതര� !

മ� റപമല/�� പവട�+�ക�

കറപവക�ൻ ത`�റ�യ�

കഷ�ടപ+ട� പണ�പയട� ക�

കരഷകര�� ഉത�ഹ�കൾ !

വ?ടമമ�ര ച�ടജയ�പട

നട� തള� വത�യ�ക� ,

പത��ന� നല/നല/

പL കളങൾ ത?രത�ട� ന !

പത��ന�ള�ല ഓണത+ൻ

വനപവന സങല�+ത�ല

തCകട� പക�ണ�ത?രത ,

മ�ജവല�പയ വണങ�ട� ന !

സ�I�വട� “പലവക-

കറ�കള�� വരതജ+ര�ക-

ള%�റ�കൾ ന�ലഞജല/� -

പര+ടവ� � പ�ല�+�യസവ��

പചറ�ക�ള�+ഴവ� �-

ഇഞ�കതര� മ�ളകവറ�തത�”

കട� നല/ നറ�മണ� പരത�

പ�തര�ജ%�റ�ണ� ത�മരത -

S�ല�ട�യ� �, കകപക�ട�കള�,

ത�രവ�ത�ര പ�ല�കള�,

എനതടങ� പലതര�

ജവലകൾപചയ�തന�ള�ക-

ള�ല/�സu ജത�പട ചര�കന !

****Oഭ�****




Prarthana for KrishnaMeera Sanalkumar




Krishna Bhajanकह� मर� ग�प�ल क� क�ई दख�

Sundaranarayana ( NVP MENON)

Bhaasha: Hindi Raagam: ममश� प�ल� TaaLam:आदद

pallavi:

कह� मर� ग�प�ल क� क�ई दख� क�रस:

कह� मर� ग�प�ल क� क�ई दख� चरण�:

म�हन ब�लक स�नदर स�रत पहन व� प�त�मबर

कह� मर� .......क श क� ब��ध� मसर क ऊपर

उस म' म�र क� प�ख कह� मर� .............

अधर प र�जत म�रल� ब�जत मध�र ह उन क� ग�न कह� मर� ............

र�ध� मन म' भरत� श�क म�धव दश+न द द�

कह� मर� .......कह� मर� ग�प�ल क� क�ई दख�


http://www.gananjali.net/default.htm

http://www.gananjali.net/default.htm



Your presence Krishna!Mrs. Neena Manoj

Your presence Krishna, is the world's wonderful assets of my life!

Your presence Krishna, made me to live my life peacefully

Your presence Krishna, made my mind & body always behind you!

Your presence Krishna; made me to know my lord more & more

Your presence Krishna, taught me to be good and to act good

Your presence Krishna, never let me go behind untruthfully

Your presence Krishna, always present me full of positive energy

Your presence Krishna, made me brave & strong in mind confidently

Your presence Krishna, always points out any mistakes I do or say

Your presence Krishna, taught me never to be selfish and to think optimistically

Your presence Krishna, makes me laugh and dance when I’m deeply involved in your prayers!

Your presence Krishna, touches my full body deeply and then started the joyful moments!

Your presence Krishna, I could feel all over with a touch of love & care

Your presence Krishna, words can not express but could feel through your loving care

Your presence Krishna, always protects me from all the disaster!

Your presence Krishna, made all my sense relaxed and freed from all the worries!

Your presence Krishna, guide me to take all the right decisions

Your presence Krishna; taught me the forgiveness behavior

Your presence Krishna; passes all over my body with a marvelous effect!

Your presence Krishna; lighten the lamp of love to GOD.

With lots of love and prayers to my lord’s lotus feet; Mrs. Neena Manoj; P.O.Box:1169 – Sharjah – U.A.E.




Personal experience.THE MAGIC OF BELIEVING

Suchitra

Bhagavan comes to your aid when you call him with faith and I am writing this from my personal experience.

I was driving for work one winter morning 2 years back when I got stuck in a snow storm. I was almost near my destination when the storm started. It snowed so heavily that all I could see in front of me was a white wall. I had no idea where I was driving and I ended up in a ditch. Only then I realized that I did not have my cell phone to even call for help. So I thought maybe I can walk the remaining distance and stepped out of the car. But the weather was so bad and the wind was so strong and so cold that I was forced to get inside. So I shut the door and said Krishna, Guruvayoorappa what do I do now? I had hardly said that when somebody knocked at the door and asked me, are you ok? He said his name was John and he gave me a ride to my office. I was in so much shock that I didn’t even have the nerve to thank him.

My next concern was to get my car out of the ditch. Some good colleagues went immediately to the spot to see if they could help. They came back and said that the car was swinging in a bed of ice and because it was very slippery they couldn’t do anything. They tried calling here and there to get someone to pull it out and there was a lot of confusion-insurance, paper work etc etc. All this time I was praying hard for Guruvayoorappan to show some miracle. Finally 2 of my colleagues decided to go and try getting out the car once more before calling the tow truck or police. They came back after 10 min, gave me the car keys and said that the car is parked safely in our parking lot without even a small scratch. I asked them how they did it and they said they didn’t do anything. They were just standing there and wondering what to do when a truck that was passing by stopped and the driver very tactfully drove the car out of the ice bed in a few seconds. Nobody knows who the truck driver was or who John was but that day He came to me in two different forms and made me realize that He will always be there for me when I really want Him.

Today when I recall the incident I feel that it was one of Bhagavan’s leelas to carve me for the challenges that he had already planned for me. A lot of things happened in my life in the last 2 years- some very sad moments and some blessed ones. Today whenever I feel a tinge of sadness or depression all I have to do is think about that 5 min snow storm and I realize the divine presence in my life and I get the motivation and strength to move forward.

Om Namo Bhagavate Vasudevya !




HARI - OM=======

The Journey of Life

Submitted by - Achuthan Nair

The journey of life can be safely completedand the Supreme world of Vishnu reached only if onekeeps a watchful control over the senses. The body is

like a chariot to which the senses are yoked likehorses.

The mind is like the reins, which enable the charioteer,viz. the understanding, to hold the horses, i.e., the

senses, in check. The soul rides on the chariot,and the road is the world of objects over which the

senses move. If the reins are not held firmly andwisely, the senses, like vicious horses, will get

out of control, and the chariot will not reach the goal,but will go round and round in births and re-births.If the man is wise and controls his mind, his senses

will be like good horses driven by a good driver.

= Kathopanishad =

*************************

Jai Shree Krishna !




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pj¢c¡hJ£t·c·¢v Fr¤·mãu AtÏmÆ´¢Th¢¿¡·l»« dsi¤¼¤ “S¡¨c¼ g¡lhY¤ ©Y¡¼¡i®J ©lXh¢p; ©Y¡¼¤¼Y¡J¢v AK¢k« S¡c¢Ÿ¼lr¢ ©Y¡©¼X©h lja c¡j¡iX¡i ch”. A©¸¡w c¡j¡iXL¤y dsº Cª ‘Adju’, ‘S¡u’ Y¨¼ F¼® Dw´¡r®µi¤Ù¡i¡v F¿¡×¢c¤« dj¢p¡jh¡i¢. o§É« Alil¹¨q c¡« J¤y·©´T¢c¤ m¢È¢´¡s¤©Ù¡? c¡ls¢i¡Ÿ JT¢µ d¿¢©c©i¡ hj« ¨l¶¤©Ø¡w A±mÚi¡v o§É« J¡k¤h¤s¢ºY¢c¤ Jà¢©c©i¡ c¡« m¢È¢´¡s¤©Ù¡? d©È h¤s¢l¢v hy¼¤ ¨li®´¡«. ©lÙ¢l¼¡v m±oí±J¢iJq¤« Bl¡«.

‘Bqo¤ju’h¡j¡X® Cl¢¨T F»·¢kb¢J« F¼Y¤¨J¡Ù® Qc¡b¢dY¬ djh¡i¢ J¡j¬¹w ¨¨JJ¡j¬« ÖàyŸ¼® A©dÈ. F¨¼ Hy Qc¡b¢dY¬ l¢©j¡b¢i¡i¢ JX´¡´¢i¡k¤« J¤r¸h¢¿.

The Gita is the universal mother. She turns away nobody. Her door is wide open to anyone who knocks. A true votary of Gita does not know what disappointment is. He ever dwells in perennial joy and peace that passeth understanding. But that peace and joy come not to skeptic or to him who is

proud of his intellect or learning. It is reserved only for the humble in spirit who brings to her worship a fullness of faith and an undivided singleness of mind. There never was a man who worshipped her in that spirit and went disappointed. I find a solace in the Bhagavad-Gita that I miss even in the Sermon on the Mount. When disappointment stares me in the face and all alone I see not one ray of light, I go back to the Bhagavad-Gita. I find a verse here and a verse there , and I immediately 'begin to smile' in

the midst of overwhelming tragedies -- and my life has been full of external tragedies -- and if they have left no visible or indelible scar on me, I owe it all to the teaching of Bhagavad-Gita.

Gandhi.

Submitted by Balagopal (courtesy: http://www.kamat.com/mmgandhi/mkggita.htm)


http://www.kamat.com/mmgandhi/mkggita.htm



OHM NAMO BHAGAVATHE VASUDEVAYA:

Srimad Bhagavataham, a little Introduction:M.P.R.Nair.

Reference in Padma Puranam:

Srimad Padma Purana, written by Devarshi Krishna Dvaipayana Veda Vyasa, the greatest Poet Sage of Vedic Wisdom,

and the son of Maharshi Parasara and Sathyavathy, contains the glories of Srimad Bhagavatham, amidst the description of the

period when the world was once a Golden lotus. So many beautiful stories are there in Padma Puranam. People used to say that we

must read Padma Purana first and then Srimad Bhagavatha. Padma purana contains 55,000 slokas in 5 parts such as

Srishtikhand, Bhoomikhand, Swargakhand, Pathalakhand and Utharakhand. Sage Lomaharsha revealed the contents of all the

Puranas to his son, Ugrashravas or Suta Pouranika. He was then sent to Naimisharanya to spread them among the Sages

assembled there for doing penance for thousand years for the welfare of the whole world. Suta Pouranika said that Padma Purana

was originally narrated to Brahma Dev by Lord Vishnu and thereafter transcended from hand to hand to various great

Mahathmas and thus it is being propagated to the whole world. It is in Padma Purana that it is laid down that Bhagavan deposited

all His ‘Tejas’ or Effulgence in Srimad Bhagavatham at the end of Krishnavathara.

Srimad Bhagavatham is also written by the same Vyasa Bhagavan. We all know about the ‘Ulppathy’ or origin of Srimad

Bhagavatham. Bhagavatham is essentially the natural commentary of Vedanta Sutras, full of Vedic Truths, transcended from Lord

Maha Vishnu. It includes the life and teachings of Lord Krishna, amidst His innumerable avataras and Leelas, wherein the Lord

takes a particular form for a given purpose, at a given time and place. Indeed Srimad Bhagavatham is the path way to Reality,

which can be defined as that which does not undergo any change whatsoever in all the three periods of time namely, the past, the

present and the future. It takes us to Absolute Truth or Brahman. The most wanted prerequisite to spiritual advancement is Faith;

we must be faithful to our word, deed and God. Srimad Bhagavatham teaches us how we can become Bhkthas simply by Nama

Sankeerthan alone.

Bhagavat Gita extols:

‘Dhanyathmani pasyanthi, kechidalmana,malmanad’,

meaning :

We must meditate up on God, for only meditation refines our intellect and expands it to realize the Supreme Spirit that dwells in

every human being. It is meditation which can lift us from the mundane existence or Prakrti to attain one’s true self or ‘Purush’ or

the inner consciousness, which is nothing but the manifestation of Divine –Self. The Vedanta Sutras as enshrined in Srimad

Bhagavatham, are based on five Principles. The first one is Iswara, Bhagavan or God or the Supreme personality of God-head.

The second Principle is Jeeva, the individual living entity or Spirit-Soul. The third is Prakrti or matter. The forth is Kala or Time,

and the fifth and last Principle is Karma or Action. Bhagavatham is said to be a Maha Puranam.

Maha Puranam:

The word ‘Puranam’ literally means ‘narratives of ancient times’. Puranas are books of mythology. They reflect the social,

political, religious, and artistic culture of India. The universal truth of devotion, justice and generosity portrayed by the role




models in the ancient Indian context hold the same significance today. The narratives, therefore, create deep impressions in our

minds. The puranic stories reveal that before every incarnation, there is a collective appeal to the Lord in the form of prayers

from the good people aswell as Devas. They seek the Lord’s help to re-establish Dharma, after killing the wicked people. These

prayers become the ‘punya’, because of which the lord assumes a particular form for a particular purpose. Ithihasas are epics or

history. Really speaking both Puranas, like the 18 main ones including Srimad Bhagavatha, which is really mythohistorical, and

ithihasas, like Ramayana and Mahabharatha, are the practical parts of Vedas. Vedas are truly theoretical. They both combine to

make our Scriptures rich and great.

Puranas are expected to have ‘Pancha Lakshanas’ or 5 lakshanas or definite Parmeters, such as :

“Sargascha ,prathisargascha, vamso, manvantharanicha,

Vamsanucharitham, chaiva lakshananamthu panchakam”.

But Srimad Bhagavatham is ‘Dasa lakshana’. It has 5 more lakshanas.

Thus the total 10 lakshanas are :

1. Sargas, consisting of creations, ie the ulppathi of Jagath or the origin of Jgath.

− Prathisargas,(Cosmogony)containing extension of subsequent creations and the Pralayas.

− Vamsas, describing the details of lineage or family tree, so to say

− Sthanam, or description of the sustenance or existence of the Jagath.

− Poshanam, describibg the Grace and Compassion of God in respect of prospects of Jagath or Abhivrdhi of Jagath.

(Jagadabhivrdhi)

− Uthayas or Uthis, depicting the latent impressions leading to Karma, Karma Vasana, and its strength and sagacity.

− Manvanthara,(Cosmology) or the origin of Manu and its description consisting of history of dynasties called

Vamsanucharitham(Chronology)

− Ishanukatha, consisting of stories extolling the glories of various Raja Vamsas and different Avataras of God

− Nirodh, describing the various paths for getting Atma Jnana, by destroying the Ahamkaras that stand on its way, and finally,

− Mukthi or Liberation, the returning to God to become one with the Asraya or the Lord Himself. …‘Bhakthya Bhagavatham

Jneyam’.

The Crown Jewel:

Srimad Bhagavatham is the ‘Crown Jewel’ of Bhakthi Mahatmya. It is also said to be the ‘Vedasarasarvaswam’. It is

written in the form of poetry. Also, as we explore we can see great heroes and heroines of the Indian culture and tradition, like, to

mention a few, Dhruva, Prahlada, Harischandra, Viswamitra, Bhagiratha, Krishna, Kunti, Bhishma etc. They are still the role

models for the Indian people. The subjects treated are those of Devatas, Dharma, Cosmology, Art etc.

Srimad Bhagavatham, as already said, is originated from Lord Sree Maha Vishnu. He gave it to Lord Brahma in the

form of 4 Slokas or ‘Chathusloki’. We can still see these 4 Slokas from 33 to 36 in Chapter 9 of the 2nd Canto (Skanda) in our

Bhagavatham. This Chathusloki is said to contain the quintessence of Vedas. Lord Brahma passed it on to Brahmarshi Narada. He

handed over it to Brahmarshi Veda Vyasa, who made 18,000 slokas out of the original 4 slokas of Lord Sree Maha Vishnu. He

divided these 18,000 Slokas into 12 cantos (Skandas), consisting altogether 335 Chapters. Brhmarshi Veda vyasa taught it to his

son Shuka deva, who handed it over to King Pareekshit. Some more transfer stories are there regarding the origin of Srimad

Bhagavatham, as said by Shuka deva in some other contexts, like, Sanmkarshana Moorthy, passed it on to Sanatkumaras, they in

turn gave it to Maharshi Samkhyana, and Brihaspathy, who gave it to Sage Parasara , then Parasara transferred it to his disciple

Mythreya, who gave it to his disciple Vidura etc. When the whole Bhagavatha is narrated to the listeners in the course of 7 days, it

is called ‘Bhagavatha Sapthaha. Shuka deva conducted the first Bhagavatha Sapthaha, 30 years after Sri Krishna’s

Swargarohana. After 200 years, Gokarna , a true Brahmin Devotee, conducted the 2nd Sapthaha. 30 years after that, the 3rd

Sapthaha was conducted by the Sanaka brothers. Hundreds of thousands of Sapthahas are conducted ever since and they are




being still conducted in throughout the world. ‘Sapthaha Vidhi’ lays down how it should be conducted and it narrates its

Mahatmyam (merits) aswell.

It is also said that Adisesha spread Bhagavata in Patala (Present UP); Brihaspathy in Swarga (Heaven); Sage

Parasara on the Earth; and the 4 Sanatkumaras (Sanaka, Sanatana, Sanandana, and Sanatkumara ), beyond the worlds of

Swarga.

Index of contents:

The first 6 Chapters are exclusively earmarked to extol Bhagavata Mahatmyam, or the merits of Srimad Bhagavatham

and the Sapthaha Vidhi etc. In the 12 Cantos (Skandas), various stories including the glories of Sri Hari are vividly described.

Canto wise breakup with some important topics can be summarized as follows:

The 1st Canto, known as Adhikari Skanda , consists, mainly among other things, of the details of Puranas, who made them

and who are eligible to listen to them, Kunthi Sthuthi , Bhishma Sthuthi etc. This Canto has 19 Chapters.

The 2nd Canto, known as Sadhana Skanda, describes Lord’s Leelas, the means for getting God’s blessings, the Cosmic

manifestation etc. It has 10 chapters.

In Padma Puranam it is laid down that the 1st and 2nd Cantos together represent the Lotus Feet of the Lord.

The 3rd Canto describes the various principles and the immense diversity in the creations. It consists of 33 chapters.

The 4th Canto, known as ‘Purusharthas’ deals with Dharma, Artha, Kama and Moksha, supported by the stories of

Dksha Yajna, Dhruva Charitha, Pruthu Charitha, Upasana of Nirguna Brahma and the story of ‘Pracheena Barhi’ etc.

It has 31chapters.

Padma Puranam says that the 3rd and the 4th Cantos constitute the Thighs of the Lord.

The 5th Canto, is the Rishabha Avathara, consisting of the story of Jadabharatha,

a very Sreshta Devotee of the Lord, the creative impetus etc. There are immense references of Astronomy and Geography in this

Canto. This has 26 chapters.

The 5th Canto is supposed to represent the Lord’sNaval or Waist, according to Padma Purana.

The 6th Canto, which is the Central One of the 12 Cantos, and so treated as

most important one, deals with the prescribed duties of mankind, mercy of the Lord, also proving that HE is mercy incarnated

through the story of Ajamilan; Narayana Kavacham, Vruthrasura Charitha etc. It has 19 chapters.

The 6th Canto, says Padma Purana, is the Heart of Bhagavan.

The 7th Canto contains the story of Bhaktha Prahlada, the Science of God etc. It has 15 chapters.

The 8th Canto conveys to us the stories of Gajendra moksham, Amrutha Mathanam, Vamanavatharam, Malsyavatharam,

withdrawal of the Cosmic Creations etc, with 24 chapters.

The 7th and 8th Cantos are the Lord’s mighty shoulders, so says Padma Purana.

The 9 th Canto, consisting of 24 chapters, deals with the story of Ambareesha, Harischandra, Rama Charitha,

Yaduvamsanuvarnana , Liberation etc.

The 9th Canto is supposed to represent the Throat or Neck of the Lord, in Padma Purana.

The 10 th Canto is voluminous and the longest Canto with two parts of 49 and 41 chapters each, carrying the stories of

Krishnavathara, Kaliya marddana, Gopika geetham ,Kesi vadham, Rugminee vivaham, Bana yudham, Sruti geetha etc.

Padma Purana depicts 10th Canto as Bhagavan’s Face, like a fully blossomed Lotus flower.

The 11th Canto has 31 chapters covering general history, the description of the multitude of more than 28 Avatharas of

the Lord, the multi faceted forms of various types of worship to God, Devasthuthi, the relation between Atma and Samsara, the

lakshnas of Bandtha and Muktha, the greatness of Satsang, Bhikshu geetha, Kriya Toga etc. A person singing singing this Canto is

supposed to attain the transcendental devotional service of the perfect sages [the paramahamsas] for the destination.

The 11th Canto, says Padma Purana, is the Lord’s Fore-head.




The 12 th and the last Canto, carrying 13 chapters deals with the age of deterioration, Kali Dharma Niroopana, Bhoomi

geetha, description of the 4 types of Pralaya, Brahmopadesa, the famous Boon given to Makkandeya by Lord Siva, the greatness of

Bhagavatha etc.

The 12th Cant is the Head of Bhagavan, according to Padma Purana.

“Srimad Bhagavathakhyoyam Prathyksha Krishna Evahi”

Srimad Bhagavatham is Bhagavan Himself.

It is for protecting His beloved devotees from the clutches of Kali. It establishes the fact that there is only one scientific

truth and that is Brahman, the only one Reality. Maya conceals Brahman and projects the universe. Just as everything seen in a

dream ceases to exist as soon as the dreamer wakes up, the universe ceases to be real when Brahman is realized.

Bhagavatha Dharmam:

After the Dhyana Slokas in Srimad Bhagavatha, Brahmarshi Veda Vysa takes us to Naimisharanya, supposed to be the

Brhmanda Kendra, the centre of this Universe, where Sage Shaunaka and a number of great Sages were conducting a sacrifice on

the banks of Holy Ganges. The great Sage Shukadeva, who got Srimad Bhgavatha from his father, Brahmarshi Veda vyasa,

happened to lead the team of sages doing the Yanjna. Shukadeva was a Pramahamsa, a self-realized soul, with tremendous

spiritual power and devotion to Lord. On the humble request of King Pareekshith, to enlighten him about the highest Truth about

God, Shukadeva narrates the story of Srimad Bhagavatham as Sapthaha. Shukadeva assures the King that he will soon be freed

from all worldly anxieties and troubles. It so happened in the end, aswell. Tens of hundreds of stories like this are there in Srimad

Bhagavatham, and each story conveys an important message aswell. Bhgavatha Dharma is contained in all these stories.

A Book by the name “BHAGAVATHA DHARMAM” is written in Malayalam, by Sadguru Sreemad Abhedanandaji

Maharaj of Abhedashramam, Trivandrum, Kerala. Sampoojya Swamiji attained Maha Samadhi and left his mortal coil on 29 th

October 1983. The Book, “Bhagavatha Dharmam’’ contains 1060 Soothras, (Axioms) which bring out the essence of Srimad

Bhagavatham. They are not a verbatim interpretation of Srimad Bhagavatham, but they are precious gems from the ocean of

Srimad Bhagavatham.This Book has been translated into English by Shri: P. N. Balakrishnan Nair, (formerly Senior Deputy

Accountant General), a devoted disciple of Swamiji Maharaj. He has been associated with Swamiji and Abhedashramam from

1967 onwards, not only as a devotee but also as a member of the Ashram Trust and its Treasurer and General Secretary from 1971

to 2000. He is still continuing there as a member of the Executive Committee of the Trust. He received ‘ Mantradeeksha’ from

Swamiji in 1972. One of his famous books is ‘Satsanga Peeyoosham’.

“SATSANGA PEEYOOSHAM” is a compendium of essays published by Sri.P.N.Balakrishnan Nair in Malayalam, on

Spiritual and Cultural topics, condensing the teachings of Guru Maharaj. Most of them have been broad-cast as

"Subhaashithams" by All India Radio, Trivandrum Station, over the last ten years. This is their first appearance in book form.

The book contains 365 pages comprising comprehensive essays on 21 topics in Part One, and 20 topics in Part Two. The topics

include, Principle and purpose of prayer, How to maintain close relationship with God, Causes for grief and their remedies, Causes

of fear and their remedies, Will-power vs. faith in God, Observe mind and control it, Love should be unselfish, Let the mind be

free from evil influences, Pilgrimage to mental peace, Spiritual literacy, Man-woman equality in the household, The need for

politeness in word and deed, Place of Gita in our daily life, Human effort and God's help, Discipline in Individual and society,

Human values and so on . This is an essential book which is worth studying by everyone who seeks peace and contentment in life.

Copies of this book can be had from Abhedashramam, Fort, Trivandrum-695023, Kerala, India (Phone 0471-2450519) at the

concessional price of Rs.125only.

The meaning and purport of these 1060 axioms can be fully understood only when contextually applied as and when we

study the hundreds of stories in Srimad Bhagavatham, one by one, and apply them then and there. The 1060 Axioms in English

can be read from the beautiful site of Punya Sree P.N. Balakrishnan Nair at http://gurpuranam.blogspot.com/, amidst many other

precious spiritual pearls, including Srimad Bhagavat Gita.


http://gurpuranam.blogspot.com/



New series on Philosophy.

The Indian Philosophical systems

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

The source of Indian Philosphy is the Vedas. The Vedas consist of four divisions, namely, manthras, Brahmanas, Aranyakas and Upanishads. The manthras are the hymns eulogizing a particular deity on whom the yajna and other rituals are directed. The Brahmana portion of the Vedas deals with the ritual part, giving elaborate details on the performance of rituals. The Aranyakas are the theological section containing Upanishads which are the basis of Vedanta. This portion is termed as uttaramimamsa, the latter part of vedas while the other two form poorvamimamsa, or the earlier part.

In each of the four Vedas we have these three sections and as a whole it is the vedavidhya, knowledge of the Vedas. It is of two kinds, paravidhya and apara vidhya. The former is the jnana kanda consisting of Upanishads which are about Isvara, jeeva and jagat. The latter deals mainly with karmakanda or religious rites and duties.

The four Vedas, Rk, yajus, sama and atharva have different type of contents. Rk veda consists of laudatory verse , Yajurveda deals with the ritualistic passages and procedure, Sama veda is full of melodic verses and Atharva contains the tantric passages, rituals and mantras.The philosophical portion of the Vedas are called Upanishads. There are supposed to be 108 upanishads out of which ten are well known. They are , Isa, Kena, Kata, Prasna, Mundaka, Maandukya, Taittiriya, Aithiriya, Chandhogya and Brhadhaaranyaka.

The word upanishad is made up of upa+ni+sadh.Upa means near, ni +sadh means to sit down. This denotes the acquirement of real knowledge by approaching (going near) a guru and sitting down at his feet.

The school which follows the karmakanda of the poorvamimamsa is that of Mimamsa and those which follow the uttaramimamsa or Upanishads are classed together as vedantic schools, viz. advaita, visishtadvaita and dvaita, the chief exponents of these three being, Sankara, Ramanuja and Madhva. The other three which accept the Vedas but differ with respect to the concept of Brahman are the schools of Nyaya-viseshaika, sankhya and Yoga. The three schools which do not accept the authority of the Vedas are that of Buddha, of Jaina and charvaka or lokayathas. All these are classed as darsanas, from the verb dhrS to see, meaning the different views. Of these except the Charvakas, all others accept the karma theory, the concept of mukthi, which fact influences their attitude towards the world and the means of attaining the end. Next we shall examine the individual schools of Indian philosophy.




Geeta Dhyanam

Veena Nair|| Om Namo Narayanaya ||

Geeta Dhyanam

Jneyah sa nityasannyAsi yo na dweshti na kAngkshati;

Nirdwandwo hi mahAbAho sukham bandhAt pramuchyate.||5.3||

He should be known as a perpetual Sannyasin who neither hates nor desires, free

from the pairs of opposites, O mighty-armed Arjuna, he is easily set free from bondage!

A recurring theme in the Geeta is Krishna’s emphasis on the quality of sama-drushti, or equanimity in the face of opposites.

Whether one is faced with joy or sorrow, or friend or foe, one should to be able to respond calmly, free of desires or anger, free

from feelings of elation or frustration. This aspect is first introduced in Chapter 2, and then re-iterated in several places in the

subsequent chapters. One has a preferred response in a given situation depending on whom one is facing- if it is a friend our

response is different than if it were merely an acquaintance and still different if it is someone we really dislike. But Krishna says

that one sure way to freedom from the cycle of birth and death is to be free from these feelings of opposites. Then the question is

why would we want to respond similarly to happy or sad events? Why would we respond similarly to a friend or foe? The answer

is - the same eternal divine spark in the friend is also in the foe – Isha vaasyam idam sarvam. We are all ornaments of different

kinds made of the same gold or we are all vessels of different s shapes and sizes made of the same clay material. If that truth is

understood at a deeper level, then one would not feel animosity towards any being and therefore our responses, irrespective of

people and situations, would be motivated by a calm, steady mind free from any passions. And this attitude, assures Krishna, is

the best ticket to salvation!

SAnkhyayogau prithagbAlaah pravadanti na panditAh;

Ekam apyAsthitah samyag ubhayor vindate phalam. || 5.4||

Children, not the wise, speak of knowledge and the Yoga of action as though they are distinct and different; he who is truly

established in one obtains the fruits of both.

Much has been made of the apparent differences between the path of Action and the path of Knowledge. Each path has its

advocates, claiming superiority of one path over the other. But Krishna says that such differences are perceived only by

immature minds. One who is a firm follower of one path also obtains the fruits that are obtained by the other. The key is to to

practice the path that one follows sincerely. So one may be a doer, and continuously performs actions, maybe to earn one’s




livelihood or perhaps to serve the poor and needy, but as long as one works continuously with the understanding that everything

is God alone and one is a mere instrument, then the fruits are similar to that obtained if one were to master all the scriptures and

be able to explain the Upanishads, and continuously meditate on the one absolute power that abides everywhere.

YatsAnkhyaih prApyate sthAnam tad yogair api gamyate;

Ekam sAnkhyam cha yogam cha yah pashyati sa pashyati.||5.5||

That place which is reached by the Sankhyas or the Jnanis is reached by the (Karma)

Yogis. He sees who sees knowledge and the performance of action (Karma Yoga) as one.

(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.

ReferencesSrimad Bhagavad-Gita – Swami Chinmayananda, Chapter V.

Gita Darshan, volume 5, Osho.

For excellent resources on the Geeta, visit

http://www.gitasupersite.iitk.ac.in/

http://www.bhagavad-gita.org/

http://sanskrit.safire.com/Sanskrit.html

http://www.vaisnava.cz/clanek_en.php3?no=24

|| Hari Om ||


http://www.vaisnava.cz/clanek_en.php3?no=24

http://sanskrit.safire.com/Sanskrit.html

http://www.bhagavad-gita.org/

http://www.gitasupersite.iitk.ac.in/



Gita Chapter 17 : Mahatmya Story

Balagopal Ramakrishnan(The article is from the below URL with few modifications here and there )

http://sreemadbhagawadgeeta.wordpress.com/category/gita-storiesGlories of the Seventeenth Chapter of Srimad Bhagavad-gita asShiva had narrated to Parvati.

Dushasana servant ofKing Khadgabahu’s son was manipulative and foolish.He made a bet with the prince that he could ride the elephant. After going a few steps, the people there started requesting him, not to ride that dangerous rogue elephant. But foolish Dushasan started to prod that elephant, used strong words and abused him. Suddenly, that elephant became very angry and started to run wildly here and there. Unable to hold on, Dushasan fell to the ground. The elephant kicked him and he died. After that he attained the body of an elephant in Simhaldwip, where he stayed in the king’s palace.The king of Simhaldwip was a close friend of King Khadgabahu. One day the king of Simhaldwip decided to send that elephant as a present to his friend, King Khadgabahu, who in turn presented that elephant to one poet, who pleased him with his beautiful poetry.Thereafter, that poet sold that elephant for one hundred gold coins to the king of Malva. After some time, that elephant contracted a terminal disease. When the elephant-keepers saw that the elephant had stopped eating and drinking, they reported the matter to the king. When the king found out, he went to the place of the elephant, along with the best of doctors. At that time, to the surprise of that king, the elephant started to speak, “My dear king you are very pious, and a strict follower of the Vedas. You always worship the lotus feet of Lord Vishnu. So you should know, that at this time, when death is the doorstep these medicines and doctors are ineffective. Neither any kind of charity of sacrifice will help at the time of death. If you care for me and want to help me, then bring someone, who daily recites the Seventeenth Chapter of Srimad Bhagavad-gita.”As requested by that elephant, the king brought one great devotee, who regularly recited the Seventeenth Chapter of the Srimad Bhagavad-gita. That devotee, while chanting the Seventeenth Chapter, sprinkled water on the elephant at which time he gave up his elephant body and attained a four-armed form, similar to that of Lord Vishnu. He immediately sat down in a 'pushpak' airplane, which had been sent to take him to Vaikuntha. While sitting in that airplane, the king inquired from him about his previous birth. Dushasan, after telling him everything, left for Vaikuntha. Since then, the best of kings,king Malva,started regularly reciting the Seventeenth Chapter of Srimad Bhagavad-gita and when he died he too attained the lotus feet of Lord Krishna without fail.

Gita The chapter titles

'Bhagavad Gita' even in its chapter titles has this treasure cove of worldly and saintly wisdom that a string made out of those titles also leads one to higher echelons of awareness and existence.

'Pain' is a powerful motivator and change agent. The ' arjunaviShAdayoga' truly exemplifies it. Like 'light' the 'jnana / samkhya yoga' dispells the darkness of ignorance with the aid of 'acton'. 'Karma Yoga' is unavoidable to make progress. But the 'action' has to end in 'knowledge' - 'jnAna karma samnyAsa yoga' leading to 'true renunciation' - 'karma samnyAsa yoga' - aiding in 'meditation' - 'Atasamayama / dhayana yoga'. This will reveal the 'jnana vijnAna yoga', the steps to the 'imperishable brahman' - 'akShara brahma yoga'. By now one is ready to receive the 'royal secret' in the 'rAjavidyArAjaguhya yoga'. The mind slowly settling, now, needs to listen the last lap of glories - the 'vibhuti yoga'. As always, 'Bhagavan'does a thorough job leaving no stone unturned. 'He' showed 'himself' up in 'his' full glories - 'viswarUpa darshana yoga'. A devotee is born and hence the 'bhakthi yoga'. By now the student is fit for the higher aspects of life and existence in its complete form, 'Bhagavan' begins the serious teachings in the following chapters:

1) the field & its knower - 'kShetra kShetrajna vibhAga yoga'2) the three 'gunas' (moods!) - 'guNatraya vibhAga yoga'3) the supreme spirit - 'puruShottama yoga'4) divine & devilish states - 'daivAsura sampatvibhAga yoga'5) the three fold faith - 'shradhhAtraya vibhAga yoga'

and the final

6)'liberation through renunciation' - 'mokSha samnyAsa yoga'.

and the 'mahavakya' -'TAT TWAM ASI' - is deciphered.


http://sreemadbhagawadgeeta.wordpress.com/category/gita-stories/

http://sreemadbhagawadgeeta.wordpress.com/2009/01/06/gita-chapter-17-mahatmya-story/



പനയ�ത�ര� - �ശക� 24 - പഹ/��ൻ (ക�കള�)

Shri Balendu (Phone: 080 28530048 , e-mail [email protected] )

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ശ�കകന�പര ന�ജയ�ഗ�%�പവങ�ല�� അങവര പച�ല� വതബദപമജന�ത�യ�- ടങയ�ല ഭക�യ�റ+�%� ബ�ലകൻ. 24.6"ഏത പഠ�%ത�ല ജശഷ�പമജന�തക" ത�തന?വണ�മ�ര�ഞത�നതര� ഈശ�രഭക�പയന�തര� പച�ലകയ�ല ആO വ�ഷണ�ന�യ� ജക�പ�%�ത�ശരൻ. ജ�തIമ�പണ�പകയ�പമനറ�ഞ?രഷIയ�ല ക�തIജന� മരദനര?ത� തടങ�ന�ൻ. ത�ലകപ�കവഭവത�ങല മനമ�റ- %�ല� കടഭക�യ�ല ജമവ�ന�ൻ ബ�ലകൻ. 24.7ജമന�പയ ശലങപളത പ�ളരക�ല�� ആനകൾ ക�ലക?ഴ�ല�ട� പSര�ക�ല�� വൻ ന�ഗ��ശനപമതജയല� പ�ക�ല�� തനശന� പല ന�ൾകൾ മ� ടക�ല�� അന� വ�ഷമയപമത ത?റ�ക�ല�� കന�ജലറ?ട� ടൻ ത�പഴവ?ഴ�ക�ല�� ന�ന�ല�റ%ത�� ഭക�യ�ല ഹ�ന�കൾ ഒനജമ സ�ഭവ�%�ല/ത�ണതത�. 7 24.8സ�ഭമജമറ�കയ�ല ഗരപച�നജപ�- ല�മ�റ�പക�ണ�ജപ�യ�ച�രIജഗഹത�ല പ�ശ�തൻ പ�ജശന ബന�%� സത�ര�; ആശ�% ജപ�ജല ഫല�%�ല/� സL തവ� �. ആച�രIന�ല/�ത ജനര� സത?രതIര�- മ�ശരബ�ലരക ജമ�ജ�ന ബ�ലകൻ ത�ലപ��ഭക�യ�� വ�ജ�നപമ�പകയ� � പകല� ജപ�ട� പച�ല/�പക�ട� ത സരസമ�യ� .24.9 ബ�ലകപര�പകയ� � ത�വകക?രതന- മ�ലപ�കനത�യ� ജകട� ഹ�രണIന� ജക�പ�നന�യ�കയരതടൻ പ�തജന�- ട�ര�ഞ�, "വ�ശവ�ദ��സക, പച�പല/ജട�, ആര�ണ ന�ൻ ബല�?" ആയത ജകട� ടൻ ജനജര പറഞ�� പഹ/��നതര�,


http://us.mc822.mail.yahoo.com/mc/[email protected]




"സ�ക�ല ഭഗവ�ൻ മഹ�വ�ഷ�പവൻ ബല� ഇക�ത�ക�പകയ�മജങയ�കമ�വ�ധ�. മL ന ജല�കത�ന� ശക�യ�കനത� ഒപന�ഴ�യപത ജല�കങള�� ശ?ഹര�." 24.10"എങ�ല�പനപങജട� സരവജഗത�ന� സ�ഗത�യ�യ�ള ന�പFയ� ശ?ഹര�?"

എന�പക�രമലറ�തൻ ച�രത ന�പന�ര തണ�ല പഹര�%�ത�ശരൻ; പ�ന?ടവ�പട നടന വത�നങൾ ഇന വരണ��+�നശകന�ണത S�ൻ; ജഹ, �യ�സ�ഗര, ജ�വ, വ�ശ��തക, സ�ക�ല ഗരവ�യL ര+, തണയ�കജണ.

About the author: Shri Balendu (Chandrasekhar K. Nair) VAISHNAVI #49, Vivekanada Street, Udayanagar, Dooravaninagar (PO),

Bangalore - 560 016 .. Phone - 080 28530048, 41260122, 28533785, 09448367896

ന�ര�യണ?യ� മL ല�

©hv¸·¥t c¡j¡iX g¶Y¢j¢

�ശക� 24 പഹ/��ൻ

024:001ഹ�രണI�ജക ജപ�ത�പവരവപ�ഷ� ജ�വ ഭവത�ഹജത ജശ�കജക�ധഗ/പ�തധത�ജരതസI സഹജ�ഹ�രണIപ�ര�ഭ� കശ�പ�രമര�ര�ത�സ�സ�പത�ജ�മ�ജതജന തവ ക�ല വധ�രത� മ�രര�ജപ�024:002വ�ധ�ത�ര� ജ��ര� സ Rല� തപസ�ത�� നച�രത�പ�ര� സ�ക�ത� കരവൻ സ�രനരമഗ�ക�Iരന�ധന�വര� ലബ�ധവ � � ദപ� ജത� ജഗ��ഹ ഭവന�യകമ��പര�ക�നന�ന��ഹരത ��വ� ത��മഗണയൻ024:003ന�ഹന� ത�� ഭയസ�തവ പ�മവ�പfസI ച ര�ജപ�ര-ബഹ�രദഷ�ജടരനര�ധ�ഥ ഹ�ജയ സL ക�മവപ�ഷ�ന�നക%സ�തത�പIR�ലഭവന�ജന ച മഗയൻഭ�യ� യ�ത� മത�� സ Rല� ജ�തക�ശ? ന�വവജത024:004തജത�സI പഹ/�� സമജന� സ�ജത� ഗരഭവസപതhമ�ജനരവ?ണ�പ�ജണരധ�ഗത ഭവ�� ഭക�മഹ�മ�സ കവ ജ�തI� ക�തI� ശ�Oരപ� സജമതI ത�യ� രത��ഗതസ�ത�വ �� ഭക�ന�� വര� പരജമ��ഹരണത��024:005സ�ര�ര?ണ�� ഹ�സI� തവ ചരണ��സI� ന�ജസ�ജതസ ദഷ�ടവ � � ��ഷ� ട�ത� ഗരഭ�രശ�ശ�ക%�രമമ� �ഗരജപ�ക� ച�സ�വ��മ��മഭദ�യ ദഢമ�-തIപ�കരവൻ സരവ� തവ ചരണഭകകIവ വവജധ024:006അധ?ജതഷ� ജശഷ�� ക�മ�ത� പര�പഷ�ജടഥ തനജയ

ഭവ�� ഭക�� വരI�മഭ�ഗ�ത� പരI�കലധത��ഗരജഭI� ജര�ഷ�ത�� സഹജമത�രജസIതIഭ�വ��ൻവജധ�പ�യ�നസ�മ�ൻ വIതനത ഭവത� പ��ശരജണ024:007സ ശകലര�വ�ദ� സ�ബഹ മഥ�ജത� ��ഗ§ ജഗകണര-മഹ�സരക+ര�ഷ�ജട�പIനശനഗര�ഹ�രവ�ധ� ത�ഗ�ര?ന�വക�പ� ജത�പIഹഹ പരമ�തനയ� വ�ജഭ�ത�യ� നIസ�ത�തത��ത� ക�മപ� ന ന�പ?ഡ�മഭജത024:008തത� ശങ�വ�ഷ�ട� സ പ�നരത��ഷ� ജട�സI ജനജക�ഗരകI� ത�� ജഗജഹ ക�ല വരണപ�കശസ�തമരണത� ഗജര�ശ�സ�ന�ജധI സ പ�നരനഗ�ൻ ക�തIതനയ�ൻഭവ�� ഭജകസ�തത�� പരമമപ� വ�ജ�നമശ�ഷത� 024:009പ�ത� ശണ�ൻബ�ലപകരമR�ല� ത�ത�തത�പര�രഷ�ന� പ�കഹന� കലഹതക കസ�ജത ബലമ�ത�ബല� ജമ കവകണ�സ�തവ ച ജഗത�� ച�പ� സ ബല�സ ഏവ കതജല�കI� സകലമ�ത� ധ?ജര�യമഗ�?ത� 024:010അജര ക��പസh ക��പസh സകലജഗ��ത� ഹര�ര�ത�പഭ�ജന സ�മ സ�ത�ഭ� ചല�തകരവ�ജള� ��ത�സ�ത�അത� പശ�� വ�ഷ� ജണ� ന ഹ� വ��തമ?ജശ�സ�മ� സഹസ�കപ�തൻ വ�ശ��തൻ പവനപ�രവ�സ�ൻ മഡയ മ��




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[mSnbntemSnhs¶¯n ]q¡Ä

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ptcm`mK¯v hnf§n.

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sNdp¸w aYpc¡Sp¯pÅ {]m´{]tZi§fpw {KmaoW ]Ým¯e¯nepw BWv Ign¨Xv.aYpcbnse Iwk`cW¯nsâ Zp:J ]qÀ®amb PohnXw ægªp adnª {]iv\§Ä, Zp:J¯nsâbpw, Bi¦bptSbpw hn¯p ]mInbnêì.kplr¯p¡fmb tKm]_me·mêambpÅ PohnXw tKm]nIamêambpÅ kvt\l _Ôw, amXm]nXm¡fpsS kvt\lakrWamb t\m«w, i{Xp¡fpambpÅ Gäpap«Â F¶nh _meyImes¯ hyànXz¯ns\ ImWnçì.Hì IqSn ZrVs¸Sp¯pì.

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]n¶oSv hepXmbt¸mÄ at\mlcamb \oXn hmIy§fpw, A[ymßnI D]tZi§fpw, BßobXXz§fpw BscbmWv Aëkcn¸n¡m¯Xv.FÃmhscbpw F¶mÂ Zptcym[\s\t¸mepÅhsc sNmSn¸n¨p. AhÀ Aëkcn¨nÃ.AXnsâ Xnàêw AhÀ Aë`hnçIbpw sNbvXp FìÅ Ncn{X kXyw BÀ¡mWv Adnbm¯Xv.

sNdp¸¯nÂ¯s¶ At±l¯nëmbnê¶ kvt\lw, Zb, klmë`qXn, _p²nkmaÀ°yw, tKm]nIamtcmSpÅ kvt\lhpw tKm]nIamÀ¡v {ioIrjvW`Khmt\mSpÅ kvt\lhpw _lpam\hpw, AëkcWbpw BscbmWv BIÀjn¡m¯Xv, Nnń¸n¡m¯Xv, tImÄabnÀ sImÅn¡m¯Xv.CXv {ioIrjvWsâ hyànXzatÃ ?æ«nbmbncnçt¼mÄ Xs¶ ]qX\, XrWmhÀ¯³, iISmkpc³ apXemb Iwk \ntbmKnIsf Ime¶qÀ It¨cn¡v Ab¨ B Aamëj iàn {ioIrjvWsâ hyànXzs¯ kqNn¸nçì.

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alÀjnamÀ BZcnçIbpw, {]PIÄ kvt\lnçIbpw, tKm]nIamÀ `àn \nÀ`ccmæIbpw, Zpã·mÀ `bs¸SpIbpw sNbvXXv BêsS hyànXz¯nemWv.kwibanÃ.{ioIrjvW `Khmsâ Xs¶.

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`Khm³ F¶ k¦åw Aë{Klamhs« !

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God ExistsSRI SWAMI SIVANANDA

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God Exists, So What?Deep reflection over what I have said in this book would convince even a confirmed atheist that God exists. "Yes, I believe God exists," you say: "What should I do about it?" Endeavour to realise Him. He must be more real to you than all the objects of the world. For that you must serve humanity and love God. Meditate on Him in Brahmamuhurta. Sing Kirtan. Do Japa. Lead a virtuous life, for He is the witness of all your thoughts, words and deeds. Be truthful; cheat not anybody. Love all; harm not anybody. Be kind to all; for God dwells in all. And, thus realise Him here and now. May God bless you!

SWAMI SIVANANDA.1. God Exists

I

Every breath that flows in the nose, Every beat that throbs in the heart, Every artery that pulsates in the body, Every thought that arises in the mind, Speaks to you that God is near.

Every flower that wafts fragrance, Every fruit that attracts you, Every gentle breeze that blows, Every river that smoothly flows, Speaks of God and His mercy.

The vast ocean with its powerful waves, The Mighty Himalayas with its glaciers, The bright Sun and stars in the wide sky, The lofty tree with its branches, The cool springs in the hills and dales, Tell me of His omnipotence.

The melody of sweet music, The oration of powerful orators, The poems of reputed poets, The inventions of able scientists, The operations of dexterous surgeons, The utterances of holy saints, The thoughts of the Bhagavad Gita, The revelations of the Upanishads, Speak of God and His wisdom.

II

Atheist want proofs for the existence of God. Can they give proof for the non-existence of God? No one has succeeded in showing proofs that God does not exist.

Even many educated men now say boldly that there is no God, that everything in this world goes on and evolves according to definite laws. Can law arise by itself? Can any law come out of nothing? Surely there must be an ultimate cause. That is God. That is the supreme Brahman or the Absolute. God is self-existent Being. He is infinitely powerful, wise and good.

The notion of God means an absolutely perfect being. An absolutely perfect being must have all the positive attributes, including the attributes of existence. So God must exist.

The existence of God cannot be proved by scientific experimentation. It is purely a question of faith and refers to the intuitive side of man.

The deepest craving, the deepest aspiration in man is for eternal happiness, eternal knowledge and eternal Truth. Man should search for some supernatural entity which can satisfy his deepest cravings and aspirations.

As we explain everything within Nature by the law of cause and effect, so also Nature as a whole must be explained. It must have some cause. This cause must be different from the effect. It must be some supernatural entity, i.e., God.

Nature is not a mere chance collection of events, a mere jumble of accidents, but an orderly affair. The planets move regularly in their orbits, seeds grow into trees regularly, the seasons succeed each other in order. Now Nature cannot order itself. It requires the existence of an intelligent being, i.e., God, who is responsible for it. Even Einstein, the great scientist, was strongly convinced of the creation of the universe by a Supreme Intelligence.


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Everything in Nature has some purpose. It fulfils some function or other. Certainly every object by itself cannot choose a function for itself. Their different functions ought to have been planned or designated by a single intelligent Being or God.

III

Albeit everything is transitory in this world, people purchase enormous plots of land, build bungalows in various places and erect five-storied houses. They want to establish eternal life in this sense-universe. This shows that man is essentially immortal. In spite of the knowledge that everyone has to die, man thinks that he will live for ever and makes very grand arrangements to live here perpetually. Further, nobody wants death. Everybody wants to live, and takes treatment when ill, spending any amount. Hence, the essential nature of man should be eternal existence.

Even a fool thinks that he is wise. Everyone wants to show that he knows more than others. Nobody likes to be called a fool. Children tease their parents with various sorts of questions. The desire to know is ingrained in them. These indicate that our essential nature is knowledge.

When a man laughs, people seldom ask why he is laughing. On the other hand when a man cries, everybody asks why he is crying. This shows that our essential nature is bliss. No one wants misery, but everyone wants happiness, and all one's activities in life are directed towards the acquisition of happiness. This also proves that our real nature is bliss. In deep sleep when there are no objects, senses or mind, we feel bliss; hence our essential nature should be bliss. That again is the reason why people ailing from painful maladies even desire to give up their bodies and thus get rid of the pain.

If everyone then is of the nature of existence-knowledge-bliss, there should be an all-pervading principle having these characteristics and different from the perishable, inert, pain-giving physical bodies. Therefore, Brahman or God, whose nature is Existence-Knowledge-Bliss (Sat-Chit-Ananda).

IV

The existence of God or the Self is determined or indicated by the existence of the Upadhis or limiting adjuncts, viz., body, mind, Prana and the senses, because there must be self-consciousness behind their activities.

You always feel that, despite your possessions and all sorts of comforts, you are in want of something. There is no sense of fullness. Only if you add to yourself the all-full God, you will have fullness.

When you do an evil action, you are afraid. Your conscience pricks you. This also proves that God exists and witnesses all your thoughts and actions.

To define Brahman is to deny Brahman. The only adequate description of Brahman is a series of negatives. That is the reason why the sage Yajnavalkya declares in the 'Brihadaranyaka Upanishad' about Brahman as neti, neti, or 'not this', 'not this.' This means that the residue left after sublating the names and forms is Brahman.

Brahman or the Self or the Immanent God cannot be demonstrated as He is beyond the reach of the senses and mind but His existence can be inferred by certain empirical facts or common experiences in daily life.

Sometimes you are in a peculiar dilemma or pressing pecuniary difficulty. Help comes to you in a mysterious manner. You get the money just in time. Most of you might have experienced this. You exclaim at that moment in joy "God's ways are mysterious indeed; I have got now full faith in God. Up to this time I had no faith in God."

An advocate had no faith in God. He developed double pneumonia. His breath stopped. His wife, son and relatives began to weep. But he had a mysterious experience. The messengers of Yama caught hold of him and brought him to the court of Lord Yama. Lord Yama said to his messengers: "This is not the man I wanted. You have brought a wrong person. Send him off." He began to breathe after some time. He actually experienced that he left the body, went to the court of Yama and again re-entered his physical body. This astonishing experience changed his entire nature. He developed an intense faith in God and became a religious man.

Another educated person had a similar experience, but there was some change in this case. He was also an atheist. His soul was brought by the messengers of Yama to his court. This person asked Yama: "I have not finished my work in the physical plane. I have to do still more useful work. Kindly spare my life now." His boon was granted. He was struck with wonder on this strange experience. His nature also was entirely changed. He left his job at once. He devoted the remaining portion of his life in selfless service and meditation. He is still living in South India.

You find that even the world's best doctors fail to cure a dying king. You might have also heard of many instances where patients ailing from the worst type of diseases are cured miraculously where even the ablest doctors have declared the cases hopeless. This itself is a clear proof that there is the divine hand behind all cures.

Sometimes you cannot tolerate the company of persons. You wish to remain alone. You go to a solitary place,-in a garden or on the banks of a river,-and enjoy the inner peace. This gives the clue that you are, in essence, an embodiment of peace, that you are alone and identical with Brahman.

Some people die when they are eighty years old; some die when they are in the womb; some die at twenty; some at forty. What is the cause for the variation? Who has fixed the span of life for all? This clearly proves that there is the theory of Karma, that there is one Omniscient Lord, who is the dispenser of the fruits of the actions of the Jivas, who fixes the span of life of the Jivas in accordance with their nature of Karma or actions, who knows the exact relation between Karmas and their fruits. As Karma is Jada or insentient, it certainly cannot dispense with the fruits of their actions.

Whether the owl accepts the presence of light or not, there is always light. Whether you accept the existence of God or not, He always exists. He is ever shining in the 'three periods of time.' He exists before you begin to search for Him. He is closer to you than your breath and nearer to you than your hands and feet.

Do you exist or not? This is my question. If you say 'No,' I see before my eyes your figure with sinewy arms, a broad forehead and big eyes. If you say, 'Yes,' this gives the clue to prove the existence of God. The very question whether God exists or not clearly proves that God exists.

Whatever you see is God. Whatever you hear is God. Whatever you taste is God. Whatever you smell is God. Whatever you feel is God. This is the manifested aspect. The physical body belongs to the Virat (cosmos). The astral body belongs to Hiranyagarbha (cosmic intelligence). The causal body belongs to Ishwara (Reality with its veiling power). Where is this "I" now?

Emerson says: "A little consideration of what takes place around us everyday would show us that a higher law than that of our will, regulates events; that our painful labours are very unnecessary and altogether fruitless; that only in our easy, simple, spontaneous action are we strong, and by contending ourselves with obedience we become divine. Belief and love will relieve us of a vast load of care. O my brothers! God exists. There is a soul at the centre of nature and over the will of every man, so that none of us can wrong the universe. It has so infused its strong enchantment into nature that we prosper when we accept its advice; and when we struggle to wound its creatures, our hands are glued to our sides, or they beat our own breasts. The whole course of things goes to teach us faith."

Can you tell me, friend: Is there anyone on the face of the earth who is not afraid of death? Is there any one who is not uttering the name of the Lord when he is in serious difficulty, when his life is trembling in the balance or when he is in acute agony? Why, then do deny the existence of God? You yourself admit His existence when you are in trouble. On account of perverted intellect and worldly intoxication you have turned out to be an atheist, though, to be sure, you cannot prove His non-existence, by any means. Is this not a great folly? Think seriously. Give up arguing. Remember Him and attain immortality and eternal peace.




2. Why Should We Believe In God ?If we have no faith in God, we will be born again and again in this world and will undergo considerable miseries. The ignorant, faithless, doubting self goes to destruction. He cannot enjoy the least happiness. Neither this world, nor that beyond is there for the doubting self. Those who have no faith in God do not know what is right and what is wrong. They have lost the power of discrimination. They are untruthful, proud and egoistic. They are given to excessive greed, wrath and lust. They hoard up money by unlawful means. They become men of demoniacal nature. They commit various sorts of atrocious crimes. They have no ideals for their lives. They are thrown into the lowest depths, deluded, birth after birth.

Belief in God is an indispensable requisite for every human being. It is a sine qua non. Owing to the force of Avidya or ignorance pain appears as pleasure. The world is full of is full of miseries, troubles, difficulties and tribulations. The world is a ball of fire. The mind charged with attachment, hatred, anger, jealousy, is a blazing furnace. We have to free ourselves from birth, death, old age, disease and grief. This can only be done by faith in God. There is no other way. Money and power cannot give us real happiness. Even if we exercise suzerainty over whole world, we cannot be free from care, worry, anxiety, fear, disappointment, etc. It is only the faith in God and the consequent God-realisation through meditation that can give us real, eternal happiness and free us from all kinds of fear and worries which torment us at every moment. Faith in God will force us to think of Him constantly and to meditate on Him and will eventually lead us on to God-realisation.

Belief in God and God-realisation will give us Param Shanti (Supreme Peace). In that peace comes the extinction of all pains. We will be no longer bewildered. We will be released from the bondage of actions. We will become immortal. We will obtain eternal Divine Wisdom. We will reach a place whence there is no return to this world of miseries, our sins being dispelled by Divine Wisdom. Our minds will ever remain balanced. We will never rejoice on obtaining what is pleasant nor feel sorry on obtaining what is unpleasant. We will have a cool mind. We will be ever established in the Divine Consciousness. We will get 'Akshaya Sukha,' 'happiness exempt from decay.' We will become one with God and get eternal (Nitya), infinite (Ananta), supreme bliss. When we are established in the Divine Consciousness, we will not be shaken even by heavy sorrow. We will get 'Atindriya Sukha,' 'happiness beyond the reach of the senses.'

God will give us full security if we worship Him with unswerving devotion and undivided attention. He gives us the Yoga of discrimination to enable us to reach Him easily. Out of pure compassion for us He destroys the ignorance born darkness by the shining lamp of Wisdom. He speedily lifts us from the ocean of Samsara (birth and death), if we fix our minds on Him steadily with devotion and faith. We will cross over the three qualities and liberated from birth, death, old age and sorrow, and drink the nectar of immortality. By devotion and faith we will know Him in essence and will enter into His very Being. Through His Grace we will overcome all obstacles.

3. Who Is God ?I

God is Satchidananda (Existence Absolute, Knowledge Absolute and Bliss Absolute). God is Truth. God is the Light of lights. God is all-pervading intelligence or consciousness. God is all-pervading Power who governs this universe and keeps it in perfect order. He is the Inner Ruler of this body and mind (Antaryamin). He is omnipotent, omniscient and omnipresent.

He exists,-past, present and future. He is unchanging amidst the changing phenomena. He is permanent amidst the impermanent, and imperishable amidst the perishable things of this world. He is eternal, perpetual, indestructible, immutable and imperishable. He has created this world through the three Gunas-Sattwa, Rajas and Tamas-for His own Leela (play). He has Maya under His control.

He is Swatantra or independent. He has good desires (satkama) and pure will (satsankalpa). He dispenses the fruits of actions of the Jivas. He is all-merciful. He quenches the thirst of the Jivas. He satiates our hunger. It is through His power you see, hear and talk. Whatever you see is God. Whatever you hear is God. God works through. your hands and eats through your mouth. On account of sheer ignorance and Abhimana (egoism) you have totally forgotten Him.

Eternal Happiness and Supreme Peace can be had only in God. That is the reason why sensible, intelligent, aspirants attempt to have God-realisation. God-realisation can bring an end to the ever-revolving wheel of births and deaths and bestow supreme happiness on mankind. This world is really a long, long dream. It is indeed a jugglery of Maya. The five senses delude you at every moment. Open your eyes. Learn to discriminate. Understand His mysteries. Feel His Presence everywhere as well as His nearness. He dwells in the chamber of your own heart. He is the silent witness of your mind. He is the Sutradhara or the holder of the string of your Prana. He is the womb for this world and the Vedas. He is the prompter of thought. Search Him inside your heart and obtain His Grace. Then alone you have lived your life well. Then alone you are a man. Then alone you are truly wise. Quick, quick. There is not a moment to waste, not a minute to delay. Now is the time, or never will it come.

II

God is love. He is an embodiment of eternal bliss, supreme peace and wisdom. He is all-merciful, omniscient, omnipotent and omnipresent. He has neither beginning nor end. He is the Supreme Being or Paramatma. The Gita styles Him as Purushottama or Supreme Purusha or Maheswara. He knows everything in detail (Sarva-vid). He is the support for this world, body, mind, senses and Prana. Without Him not an atom can move. He is the womb for the Vedas. Indra, Agni, Varuna, Vayu and Yama are His assistants. Earth, water, fire, air and ether are His five powers. Maya is His illusive Shakti (power).

God is Swayambhu, self-existent. He does not depend upon others for His existence. He is Swayam Prakasha or Swayam Jyoti, self-luminous. He does not want any light to reveal Him. He reveals Himself by His own light. God is Swatah Siddha, self-proved. He does not want any proof, because He is the basis for the act or process of proving. God is Paripoorna, self-contained. He contains everything in Himself. The entire universe is in Him. God is Swasamvedya. He knows by Himself.

Brahma, Vishnu and Siva are the three aspects of God. Brahma is the creative aspect; Vishnu is the preservative aspect; and Siva is the destructive aspect. There are three other aspects: Virat is the manifested aspect; Hiranyagarbha is the immanent aspect; and Ishwara is the causal aspect. Virat is the sum total of all physical bodies; Hiranyagarbha is the sum total of all minds, i.e., He is the Cosmic Mind; and Ishwara is the sum total of all causal bodies (Karana Sareera).

Srishti (creation), Sthiti (preservation), Samhara (destruction), Tirodhana or Tirobhava (veiling), and Anugraha (grace) are the five kinds of activities of God.

God is the exquisite taste in 'vimto.' He is the sweetness in the words of a child. He is the strength in a wrestler. He is beauty in the Himalayan landscape. He is thrilling melody in music. He is the fragrance in jasmine and Champaka. He is the softness in the cushion. He is the Prana in the body and intelligence in Antahkarana (fourfold mind: mind, intellect, ego and the subconscious mind).

Earth denotes His all-supporting nature. Water proclaims the message of His purity and sanctity. Fire indicates His self-luminous nature. Air signifies His omnipotence. Ether speaks of His all-pervading nature.

He has the six attributes of divine wisdom (Jnana), dispassion (Vairagya), powers (Aishwarya), strength (Bala), wealth (Sri) and fame (Kirti). 14ence He is called Bhagavan. He is the wire-puller (Sutradhara) of all these physical bodies of beings. He is the Inner Ruler (Antaryamin) of all beings. He is in you and you are in Him. He is quite close to you. You were thinking in the beginning that He could be found only in Mount Kailas, Rameshwaram, Mecca, Jerusalem, sky or Heaven. You had very vague ideas. This body is His moving temple. The sanctum sanctorum is the chamber of your own heart. Close your eyes.




Withdraw your senses from the sensual objects. Search Him there with one-pointed mind, devotion and pure love. You will surely find Him. He is waiting there with outstretched arms to embrace you. If you cannot find Him there, you cannot find Him anywhere else.

God-realisation alone can put an end to the Samsaric wheel of birth and death with its concomitant evils such as birth, disease, death, sorrow, pain, etc. Eternal happiness can be had only in God. That is the reason why sages and saints, scriptures and Srutis make a very emphatic statement and lay great stress on the importance and necessity of God-realisation. Bhakti or devotion can help one in the attainment of God-realisation. So cultivate Bhakti, come face to face with God, and taste the nectar of God-consciousness which alone is the summum bonum of human life and human endeavour. Purify the heart. Control the senses. Sing His Name. Feel His Presence everywhere. Repeat His Mantra. Meditate on His Form. realise Him. Rejoice in Him. Attain peace, bliss and immortality.

4. Can God Be Seen ?Emperor Akbar once asked his wise Minister Birbal, "Well, Birbal, you often repeat God is everywhere." Birbal rejoined, "Yes, Badshah! God is everywhere. There is absolutely no doubt in this." Akbar pulled the diamond ring off his finger and asked Birbal, "Is your God in this ring, too?" Birbal replied, "Yes, Badshah! He is certainly in the ring." "Then can you make me see Him?" asked the Emperor. Birbal had no answer to this. He asked for time; the Emperor allowed him six months in which to find an answer or to find out a way to show Akbar God in the ring.

Birbal went home; he was puzzled. He knew there was a solution to the problem; but he knew not that solution. He dared not face the Emperor again without an answer to his question. He grew pale and anxious.

Shortly after this encounter with the Emperor, a little boy-mendicant came to Birbal's house for alms. He asked Birbal, "What ails you, Sir? Why do you look so sordid and miserable? You are a wise man, and wise men should have no reason for misery! Joy and tranquillity are the marked characteristics of a wise man." "True!" replied Birbal: "The heart is convinced, but the intellect cannot frame words for it." Birbal then narrated all that transpired between him and the Emperor.

"Is this what you are worrying about?" exclaimed the boy in amazement. "I can give you the answer in a moment; but will you allow me to talk to the Emperor personally?" Birbal replied in affirmative and took the boy to the imperial court and addressed the Emperor, "My Lord! Even this little boy can give you the answer to your question."

Akbar inwardly appreciated the pluck and boldness of the boy and was curious to hear him. He asked the boy, "If God is all-pervading, son, can you show me your God in the ring?" "O King!" replied the boy, "I can do so in a second; but I am thirsty; I can answer the question after I have taken a glass of curd." The Emperor at once had a glassful of curd given to him. The boy began to stir the curd and said, "O Emperor, I am used to drinking good curd which has butter in it. I do not like this stuff which your bearer has brought and which does not yield butter at all."

"Certainly, this curd is the best available," replied the Emperor. "Remember, little one, that you are partaking of the product of the Emperor's personal diary." The boy said, "Very well! If your Majesty is so sure that this cup of curd contains butter in it, please show me the butter." The Emperor laughed aloud and said, "I thought so! O ignorant child! You do not know that butter can be got out of curd only after churning it; and yet you have the audacity to come here and show me God!"

"I am not a fool, Badshah Sahib," replied the boy quickly: "I only gave you the answer to your own question!" The Emperor was puzzled. The boy said to him, "Your Majesty! In exactly the same manner the Lord is residing within everything. He is the indwelling Presence, the Self of all, the Light of all lights, the Power that maintains the universe. Yet one cannot see Him with one's physical eyes. A vision is only a projection of one's own mind before the eye of the mind. One can realise God intuitively and see Him with the eye of wisdom; but before that one has to churn the five sheaths, and the objects, and separate the butter, the Reality, from the, curd, the names and forms."

The young boy had thus answered Akbar's question and the Emperor was greatly impressed. He wanted to know more and asked, "Child! Now tell me, what is your God doing all the while?" The mendicant-boy replied: "Well, your Majesty, it is God who lends power to our senses, perception to our mind, discernment to our intellect, strength to our limbs; it is through His will that we live and die. But man vainly imagines that he is the actor and the enjoyer. Man is a mere nothing before the Almighty governing Power that directs the movement in the universe.

"It is in a twinkling of an eye, when compared to the unimaginable age of the universe, that empires rise and fall, dynasties rise and perish, the boundaries of the land and the sea wax and wane, and we find a mountain range where there had been a sea and a new sea where there had been a plateau. It is in a twinkling of an eye that we find millionaires become paupers and paupers become millionaires, and a King becomes a wandering exile by a tryst of destiny and a vagrant becomes a King. So many planets are created, sustained and dissolved every moment in this vast universe. Who is behind this gigantic phenomena? It is God and none but the one God, to realise whom one has to give up vanity, the feeling of doership, arrogance and pride; to realise Him one has to surrender oneself entirely to His will, which can be discerned through cultivation of purity, emotional maturity and intellectual conviction; to realise that God one has to efface oneself in toto and feel that one is a mere instrument of His will."

It was a new experience for Emperor Akbar to hear the ancient wisdom from so young a mendicant. Akbar was very liberal in his views, and this encounter with a Hindu child-monk was perhaps in a way partly responsible for the Emperor to invite to his court many Hindu scholars and holy men to participate in spiritual and academic deliberations with Muslim divines and Maulavis.

Submitted by Balagopal Ramakrishnan




CHINNA KATHA FROM BHAGAVAN SHRI SATHYA SAI BABA’S DISCOURSES

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

16 - An argumentative tendency

By reading many books and developing an argumentative tendency, it is quite common today that young people get into arguments with others. Once a young man aged 22 years went to Sankaracharya. When Sankaracharya was giving spiritual lessons to his disciples he interrupted and asked Sankaracharya if all human beings in this wide world should not be regarded as equal since the same kind of blood flows in all of them. Sankaracharya smiled at this young man and said that the blood flowing in that youngster is hot and fast and so he was trying to push things too far. It is not possible for man to distinguish between permanent and impermanent things. One can adopt the notion of non-duality or advaita in one's own thoughts and attitudes but it is not possible to equate everything in the world in practice. The young man insisted that this does not seem right. He stated that to him, the proper thing appeared to be to treat all living being in the same manner.

Sankaracharya recognised that if this young man was allowed to go on in this strain, he was likely to reach some absurd conclusions. Sankaracharya decided at once to teach him a lesson and immediately asked whether he had a mother. The young man replied that he had a mother who was alive and that he respected her very much. He again asked if the young man was married. The young man replied that he was married and that his wife also had come with him to the ashram. Sankaracharya then asked him if he had a mother-in-law. The young man replied that the mother-in-law was quite hale and healthy. Sankaracharya again asked if he had any sisters and the young man replied in the affirmative and said he had two sisters. Sankaracharya asked if all these people were women. The young man asked how it should be otherwise. Sankaracharya asked if he regarded all of them as equal and was treating all these people in the same manner and if in particular, he was treating his wife as mother and his sister as his mother.

In this world of multiplicity one has to recognize qualitative and quantitative differences. Each electric bulb is varying in power and wattage. Therefore the light radiating from the bulb is not due to electric current. The current is the same everywhere but the difference arises from the bulbs with different intensities. God's power is like electric power and our bodies are the bulbs.

17 - Three in one

There was a small kingdom in which strangely enough all people where quite happy and very healthy. In course of time both the ruler and ruled grew proud of this rare good fortune and claimed it to be a reward of their personal righteousness. Since all of them were healthy, there was no physician in the kingdom. One day, a physician came to its capital city and was happy to find that there was no other physician to compete with him in his profession in the whole kingdom. But whenever he entered into conversation with the people and enquired after their health, they would say: "Oh! We are brahmajnanis, no illness can touch us. We are the fortunate few chosen by God and blessed by Him with health and happiness. Why do you tarry here, better go elsewhere to earn your living". The physician however did not want to leave the city and was also hopeful that this snobbery of the people will not last long.






Once, the king suddenly fell ill. The physician was summoned to the royal presence. He was pleased that God had given him an opportunity to display his talent. He treated the king with reverence and great attention. The king was slowly but steadily improving. However, he said: "Sir, I really thank you for your treatment but can you not cure me quickly? I am not used to lying down like this for days together". The physician wanted to teach the king and the people a lesson. He said: "Oh king, there is a quick cure, but I am afraid, I may not be able to get what I want for preparing the medicine". The king said: "you need not doubt the capacity either of my ministers or my people. They will be ready to procure anything you may require. They are all brahma jnanis. They will not bother about any type of strain or sacrifice on their part to get their beloved king cured. Come, tell me what you want". The physician said: "My Lord! I am glad that you are so confident". I require 1/4 pound of flesh from the body of a brahma jnani - that is all". "Oh! How simple!”, exclaimed the king. The king immediately sent word to his minister and commanded him to get at once 1/4 pound of flesh of any brahma jnani in the city".

The minister returned very late in the evening, very sad and dejected. The king asked eagerly "Why so late? Come on, where is the flesh?” The minister pleaded, "Oh! King, I am sorry, I could not get what you wanted. When I made the people know of what you need, everyone said: 'Oh, I am not a brahma jnani. Do you think that brahma jnanis will be found in cities such as this?' How can we say confidently that we are all brahma jnanis?” The king was surprised to hear this and looked at the physician pitiably. The physician said: "Oh king! do not feel sad. This is the way of the world. One may claim to be anything but to actually live up to that high ideal is extremely difficult. You are now recovered. Nothing is wrong with you. I need no human flesh. I planned this little drama, only to let you know the truth. Pardon me". Each person is "three in one", i.e. what he thinks of himself, what others think he is and finally, what he really is.

18 - God is

Once a king wanted to know answers to three questions about which he had been contemplating for a long time. One day the king raised these questions in his Court Hall. The questions were: Where is God? In what direction does He cast His look? What does He do? None could answer these questions. The King then summoned with due honour a sage to his court. He asked the sage to answer these questions.

The Sage replied: "Like butter in the milk God is everywhere". To answer the second question the sage asked for a lamp. He lit the lamp and asked the King: "In which direction does this lamp shed its light?" The lamp sheds its light in all the directions" replied the king. The sage said "Likewise God is Effulgence itself and His vision is not directed to a particular place or person. He is all seeing".. The king asked: "What does He do?" The sage said: "Since I am in a way instructing you in spiritual matters, I am in the position of a preceptor, you a disciple. So we have to exchange our places. Are you prepared for this?" The king agreed and came down from his elevated position and sat on the seat in which the sage sat. The sage said with a twinkle in his eyes: "This is what God does. He brings down the mighty and elevates the humble. He can make the poor rich and the rich poor. He can do anything. He is all pervading. He is all seeing and omnipotent." The king was very much pleased with these answers. He expressed his gratitude to the sage and honoured him in a fitting manner.

Like the king in the story, every one of us should try to understand the true characteristics of God: God is Omnipresent, Omniscient, and Omnipotent.

Very glad to let you know that Sastry-ji has started comminicating with the group and feeling little better. However, he is still on Oxygen and need all our prayers. Please have 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 [email protected]

May Guruvayoorappan be kind to him and bless him with better health and long life.





Navaneetham Member of the Month

Balendu (Chandrasekhar K Nair)About me . My parents, Krishnan Nair (Koorappillil,Muthalapuram,Ernakulam District) and Janaki Amma (Kizhakkemadathil, Vayala, Kottayam District) called me Appukkuttan although officially I am Chandrasekhar. Balendu is a pen-name. I accepted it when I made writing for children a serious endeavor.

Having born as the sixth of eleven children on 23rd October 1948 (Thulam, Makayiram), I grew up working in the teashop that my father ran in our village. I did quite a bit of agricultural activities too.

Although my parents did not receive the schooling they deserved, they were well informed and cultured. Pious to the core, they induced some of their qualities into all of us. They believed that education is the most important wealth (Vidyadhanam sarvvadhanaal pradhanam) and it paid off. None of us ever failed in any class below college level (Note that “all promotion” came much later). All eleven of us became Government Employees. Seven became teachers . The youngest two are still in service.

My youngest brother, Dr.Mohandas, Muthalapuram too writes for children. I am a Physics graduate. Studied throughout in Christian Institutions, the last being Union Christian College, Alwaye. I studied Malayalam only upto Pre-Degree level.

Soon after graduation I was employed in the P&T Department, which later became DoT and finally BSNL. Retired as a Divisional Engineer, voluntarily, in 2005 to live with our Children employed in Bangalore.

Although I was outside Kerala from January 1970, I never lost touch with Malayalam. However, any serious attempt to “write” occurred only in 1994, thanks to Bombay Keraleeya Samajam, Kalakshethram Dombivli, Shri. Venu Varieth and my brother, Mohan.

I was fond of Aksharaslokam, and perhaps, it made me an “Arakkavi”. Initially I wrote humorous slokams for Kavanakauthukam and stories and & Poems for children in leading periodicals of Kerala, both Malayalam and English. I have written a few features and humorous articles for aWeekly.

Somewhere along the line, I went through Narayaneeyam. Its profound influence did the rest. Now-a-days I am having a tryst with Sreemad Bhagavatham.




Works.

Two Novels, two Story Collections and one Poetry for Children were brought out by Popular Publishing Houses. All of these have previously appeared in periodicals. One of my stories has been included in Fourth Standard Malayalam Text by Text Book Committee and another by a popular Text Book Publisher. Published a collection of slokas, Neythiri, and collection of bhajans through family efforts. Besides, several slokas have been published in Kavanakauthukam.

Unpublished stock include several works for children, a translation of Bhagavad Geetha, a 400 line hymn on Lord Krishna, few Bhajans and about hundred slokas.

I have a website named Bhashanarayaneeyam and a blog Unnikale varoo katha parayaam.

Family

My wife, Vyshnavi Devi, is from Kunissery (Kallayil), Palakkad. Our Educational qualifications and Professional details are the exactly same.

Elder child is Pravda, working as Language Translator in an MNC. She had an extremely satisfying academic career culminating in a gold medal for MA Psychology from Pune University. Her husbad, Pradeep, is MBA and is now working in Wipro. Their daughter Ammu is in 1st Standard.

Our son Prasun is an Electronic Design Engineer, now a Director in a Private firm. His wife Hima is a Science Graduate previously employed in an MNC. Now she is more seriously in the family way.

Favorite Pastime: Composing trivia for family get together.

Most disliked programme: Malayalam TV Serials

Languages known (Reading writing and understanding-Besides the three taught at school) : Tamil, Kannada and Marathi.




Greatest achievement: Of course Neythiri. Besides writing this, conducted 3 day discourses (Thridinayajnjam) based on the book.

The Koorappillil eleven with their parents. Family get together-3 generations

Balendu Mutthassan Devi, Myself, Hima, Prasun, Ammu, Pradeep, Pravda




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 [email protected]

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

Please email us at [email protected] with your name and brief introduction to have your name appear in this section, also please email us your comments, suggestions, articles for Navaneetham June issue to [email protected]

Sources, credits and copyright acknoledgements

Manoramaonline.com thehindu.comKrishna pictures/Artwork courtesy of The Bhaktivedanta Book Trust International, Inc. http://images.google.comhttp://www.krishna.comhttp://sss.vn.uahttp://summit.gaia.com www.sriramanamaharshi.org/bhagavatasaptaham.html http://images.exoticindiaart.compadmanabhapuram.blogspot.com http://www.bsgindia.comkrishna-keshav.blogspot.com

http://www.cmmiami.orghttp://www.vrindavanart.comhttp://www.vanamaliashram.org/http://www.indiapost.gov.inMadhu Ramanujam - http://picasaweb.google.com/madhuraamanujamhttp://www.flickr.comwww.dollsofindia.comnarayaneeyam.org http://picasaweb.google.com/amitdave81/MyTripToKeralaTrichurGuruvayurKochiAllepyTheVeniceOfEast# Rajesh http://picasaweb.google.com/rajesh.vijayarajan/SMCSWedding#5103771950039399826Amithttp://picasaweb.google.com/amitdave81/MyTripToKeralaTrichurGuruvayurKochiAllepyTheVeniceOfEast#

Submitted at the lotus feet of Shree Guruvayoorappan.Om Namo Bha gavathe Va sudevaya! WQxVeL YOâvLpPqÕL ! Om Namo

Narayanaya:May God Bless you all.


http://picasaweb.google.com/amitdave81/MyTripToKeralaTrichurGuruvayurKochiAllepyTheVeniceOfEast#

http://picasaweb.google.com/amitdave81/MyTripToKeralaTrichurGuruvayurKochiAllepyTheVeniceOfEast#

http://narayaneeyam.org/gallerydest/index.htm

http://www.dollsofindia.com/

http://www.flickr.com/

http://www.indiapost.gov.in/

http://www.vrindavanart.com/

http://www.cmmiami.org/

http://www.bsgindia.com/

http://images.exoticindiaart.com/

http://www.sriramanamaharshi.org/bhagavatasaptaham.html

http://sss.vn.ua/

http://www.krishna.com/



NAVANEETHAMNAVANEETHAMMonthly Newsletter of Guruvayoor Devotees Forum

asato ma sadgamaya

tamaso ma jyotirgamaya

mrtyorma amrtam gamaya

om shanti shanti shanti.

Lead me from the asat to the sat.

Lead me from darkness to light.

Lead me from death to immortality

Om Peace Peace Peace.

(Brhadaranyaka Upanishad)



Documents

Navaneetham Aug 2010