Navaneetham Feb 2010

OM NAMO NARAYANAYA:
\h\oXw
1185 / February 2010
N AVA N E E T H A M - M o n t h l y N e w s l e t t e r o f G u r u v a y o o r Devotees
Monthly Newsletter of Guruvayoor Devotees Forum
Om Namo Bhagavathe Vasudevaya!

WQxVeL YOâvLpPqÕL!
Submitted at the lotus feet of Shree Guruvayoorappan by Devotees.

http://group.yahoo.com/groups/gu
guruvayur \h\oXw Page- 2

Hare Rama Hare Krishna!
Editorial – Guruvayur Uthsavam
Dear
ear GuruDevs,
Guruvayoor Ulsavam is starting on Feb 26th with Kodiyettam and the final day – Aaraattu is on
March 7th. All devotees who will be visitng Guruvayoor during U Ulsavam
savam season are requested to
pray for all of us in the group as well as post to the group about u
ulsavam
savam related articles,
travelogue and photos. We will be eager to see Bahagavan’s u ulsavam details.
Upcoming festivals -
Guruvayoor Ettumanoor Aattukaal

Ulsavam Aaraattu Chottanikkar Pongaala
a Makam Feb 28th
Feb 26th – March 7th Feb 24th Feb 28th
Member of the month

Navaneetham Member of the month is Shri. Narasimhan Naganji. Please
e see the profile of Shri.
Narasimhan-ji at the end of this issue.
Narasimhan-ji is one of the early members of our Guruvayoor group and a true
example an ardent devotee at an young age. His bhakthi enabled him to pursue
the learning of scriptures in depth
epth and he started learning to recite
Bahagavtham from Sriman Annaswamy Natarajan.
Narasimhan completed the first Skandham (chapters 11-19) of this scripture on

the auspicious day of Vaikuntha Ekadasi (December
(December-28-2009).
He has been active member in our group for many years involving in spiritual discussion and
promoting the family nature of Guruvayur group by meeting with our elders etc.
Itt is ineed my pleasure to introduce you Shri. Narasimhanji to all of you. We need more young members
of our societyy realize the importance of bhakthi and follow his path of learning.
My humble pranams to Shri Narasimhanji and I thank him for his utmost support and affection for our
group and our group’s projects. Praying to Guruvayoorappan for Ayurarogyasoukhyam to him and his
family!!
Samastha Loka Sukhino Bhavanthu” - May all living beings in all worlds be happy.
- Sunil
Guruvayur Shiveli photo from Narayanan K.M.
A quick equation puzzle

Chandrasekharan Menon
This equation I studied

d in the school and used at my work place. Can any one guess?
24 X 60
360 = 4
A clue
lue : This we experience every day.
(Answer at the last page)
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by Sh.Vazhakkunnam Namboothiri
Collected and submitted by - Gopalakrishnan, (gopalkrishna25@yahoo.co.in
gopalkrishna25@yahoo.co.in)
(An old Bhakti Ganam which every one used to sing in Bhakti discourses at Guruvayur temple )
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Personal Experience
Chithra Parameswaran
Hare Krishna
We have been settled in Dubai for more than 20 years now and every vacation in Kerala we make it
a point to visit Guruvayur. It is usually a 2 day visit. We start from home by morning and reach
Guruvayur by afternoon 3-4pm. Then we freshen up and visit the nada.
Since our timing is peculiar we cannot get those receipts for “unni-appam” in the evening (as they
have to be brought in the morning). We tried our best to purchase some receipts in the evening but
they said it is not available. We were disappointed and standing near the elephants. My dad was stading a little far off,
and suddenly he came running towards my mom and me and said “the Devasom staff were wheeling unni-appams in a
cart, it smelled so delicious”. We were filled with sadness again as we could not purchase them.
After a few minutes there was a loud commotion near the area where the Pujari distributes “chandanam” (sandalwood)
to the public. Some man had put his hand inside that plate containing the Kalabham and tried to take it. The pujari was
scolding him that you should not do like that since it is meant for distribution to all. My mom and me got a bit scared
seeing the Pujari’s angry face. Suddenly he noticed that we both were looking at him and I have no idea
why he did it. But he was carrying a bag of unni-appams and he offered us two unni-appams from that.
We were just shocked and couldn’t react for a few minutes. After some time when we looked up to
thank him we couldn’t find him anywhere. It’s as if he just disappeared. Im sure Guruvayurappan sent
him to give us those unni-appams since he understood how sad we felt.
Even now this incident brings tears to my eyes. I love him, Krishna you are the apple of my eye. Why would I need
anyone else when u can read my heart without me even uttering a word.
Hare Krishna,
The second experience happened last year and it is extra special to me since it occurred only to me :) After our darshan
inside the nada, I was waiting outside while my parents went to buy ‘Paalada payasam’. I was standing near that
blessed place where my previous experience taken place
(near the chandanam distribution place). We were visiting
Guruvayur on a Saturday and the temple was throbbing with
thousands of devotees.
Suddenly I noticed the pujari distributing the chandanam.

As you all know the chndanam they give is light brown in
colour but the pujari had on his forehead the chandanam
they use to decorate the idol (that beautiful gold colour one).
And I wistfully thought for a minute “I want some of that
golden colour Kalabham”.
After some time the pujari looked up at me and smiled, but I just turned back and stood. Then he came towards me and
tapped at my shoulder and extended his hand. I was wondering what is in it?? He opened his fist and I could not be-
lieve. It was some of that beautiful gold chandanam / kalabham :) the best part was when he asked me “isn’t this what
you wanted?” :) I was so shocked and before I could thank him he took off. I searched for him everywhere but couldn’t
find him. Again I understood its Krishna leela.
I hope to have more such experiences in future.
Krishna Guruvayurappa…..
http://group.yahoo.com/groups/guruvayur \h\oXw Page- 8
SANATHANADHARMA, YET ANOTHER PERSPECTIVE :
M P R Nair.
Little Introduction:
The entire edifice of Indian phi
philosophical
losophical thought, known as ‘Sanathana Dharma’ is founded firmly on
Vedas. Vedas are the original Scriptures of Hindu teachings, and contain spiritual knowledge encompassing all aspects
of our life, also for the mankind in general. They can be really sup
supposed
posed to be the basic constitution of all religions.
Humans did not compose it and hence it is known as ‘apourusheya’. They have stood the test of time. ‘Veda’ means
wisdom, knowledge or vision. The laws of Vedas regulate the social, legal, domestic, and religious
r customs of the
Hindus to the present day. All the obligatory duties of the Hindus at birth, marriage, death etc. owe their allegiance to
the Vedas. The Vedas are mainly compiled by Vyasa Krishna Dwaipayana around the time of Lord Krishna.
Sanathana Dharma, embracing Vedas, draw forth the thought of successive generation of thinkers, and
so from time to time according as the situation demands, essential things are added on to it, unnecessary things are
made obsolete from itt and requisite modifications suitable to the time are brought to it periodically to keep it always
new, fresh and most useful to man, without even any damage to its pristine glory. It is handed down through
generations by the word of mouth from time imme
immemorial
morial by ‘Mantradrashtas’ or Rishis of the yore, as ordained. It is
very strong and everlasting. No one can destroy it. Since it is intended for the well being of all people on the mother
Earth, hopefully one day the whole world will accept it, irrespect
irrespective
ive of caste, creed or color, as a panacea. If the world
is to live in peace and prosperity, it is also absolutely essential to propagate and cherish Sanathana Dharma. I believe
that as long as Sanathana Dharma is there, nothing will happen to Hinduism, w
whatever
hatever may be done against it by
anyone, since they are one and the same. We need not worry much about that, provided we trust, imbibe and follow its
doctrines strictly, truly, sincerely and with dedication.
Sanathana Dharma has nume
numerous
rous connotations. Literally Sanathana Dharma may mean eternal
righteousness. It is really Vedic Dharma. Dharma denotes duty. Dharma also means virtues, righteousness, natural
laws, giving alms, sa`th etc. There is also a famous axiom, ‘Dharmo rakshathi, rakshitha’, meaning, one who protects
Dharma, is protected by Dharma. “Ahinms
Ahinmsā Paramo Dharma”, meaning, non-violence Dharmas Any
violence is the chief of all Dharmas.
type of cruelty is also considered as Adharma. ‘Dharmam chara’ is used to mean Practice righteousness -- act
according to your Dharma. Now, Dharma is a complex word with innumerable meanings.
Sanathana Dharma is a perennial philosophy. It is supposed to be the breath of Lord, and hence it is
natural and ubiquitous and hence people who love Sanathana Dharma, love nature also. It extols love towards God and
hence it is Supreme Dharma, by which the heart of man achieves his highest welfare. It is Eternal Faith. It embodies
all ancient Hindu Scriptures, and it is Vaidika Dharma, embracing Vedic injunctions. Though it is very vast and
exhaustive, at the core of Sanathana Dharma, we can find four fundamental doctrines to follow, namely:-
namely:
1. The entire phenomenal world –the perceptible universe – Drshya Prapancham, with all its diversities consisting
of every animate and inanimate object of creation, is only the manifestation of ONE single Divine Ground, known as
BRAHMAN, and apart from that they are all nonexistent.
2. Human beings can, not only acquire knowledge about this Divine Ground by study of Scriptures, observation,
reasoning and inference, but can also realize its existence by a direct communion with it through contemplation and
meditation.
3. Man possesses a double nature of which one is a phenomenal ego confined to the body, mind and intellect, and
the other is higher Ego, which is the Eternal Self, surpassing the limitations of all earthly concepts of self-
identification. It is possible for man through spiritual practice, and Divine Grace through Guru’s blessings, to realize
his identity with the Supreme Eternal Self, the BRAHMAN.
4. Man’s life on earth has only one end and purpose; and that is to realize his identity with the Eternal self and thus
attain the undivided, unitive knowledge of the Divine ground –BRAHMAN, and act accordingly.
BRAHMAN is the only one Scientific Supreme Truth and it forms the Akhanda (Infinite), Nithya, Sathya,
Shudha, Budha, Mugdha Swaroopa or the Omniscient and Omnipotent.
The word ‘BRAHMA’ literally means ‘to grow’ or ‘to expand’ or ‘swell’. Adi Shankara puts it as the quintessence of
his philosophy: “BRAHMA SATHYAM; JAGAT MITHYA, JIVO BRAHMAIVA NA APARAH”- Brahman (the
Absolute) is alone real; this world is unreal; and the Jiva or the Individual soul, is non-different from Brahman. The
forces opposed to Vedic Dharma were more numerous and powerful at the time of Adi Shankara than they are today.
We owe him so much on that account, because without him Vedas would have remained inaccessible to us. BRAH-
MAN is not an object, it is the Subject- the only Subject and the Essence. It is constituted by Sat-Chit-Ananda; Sat, that
which exists eternally; Chit, is the light of knowledge; and Ananda is bliss. This is precisely the true nature of our spi-
rit.
The electro-magnetic waves of the Scriptures contained in Sanathana Dharma are helping all of us, in our
day today life, knowingly or unknowingly to a great extent in making improvements in various fields of our lives indi-
vidually, physically, mentally and spiritually. Sanathana Dharma is really meant for all and it is above religion; it envi-
sages that every individual should attain the Self and thus bring about the welfare of humanity. It is beautifully de-
picted in Manusmrthy that we should handle Sanathana Dharma, little delicately aswell:
“satyam bruyat priyam bruyat na bruyat satyam apriyam
priyam ca nanrutam bruyat esha dharmah sanatanah”, meaning:
All that you speak must be truth, but you do not have to say all that is true. Speak truth in such a way that it
should be pleasing to others. Never speak truth, which is unpleasant to others. This is the path of eternal
morality or Sanatana Dharma.
All Scriptures of other religions put together will come to only half of the Scriptures in Sanathana Dharma.
Approximately 1280 foundation books are there, in hundreds of languages, with more than 10,000 commentaries, and
more than one lakh of sub-commentaries.
The Scriptures therein, reveal 330 million gods, hundreds of thousands of Rishis and a huge variety of ‘acharas’, rituals
etc, among many other precious gems of axioms, aswell.
Jai Hind. (Dated: 2nd February, 2010.)

Brahma Murari Surarchitha lingam (Sivapuranam).
Dr B.G.Y. Sastry
It was the fourteenth day (chaturdasi) of the month ‘Magha Bahula’.

The time was sunset and the darkness was overpowering sunshine.
Lord Vishnu was lying on the serpent couch in the sea of eternity. Lord Brahma, while
passing by, felt insultedd when Lord Vishnu neither rose nor greeted him. Both flew into rage
over the question of supremacy. The argument prolonged each claiming to be creator of the
other. The heated discussion led to a fight. The Devas were horrified at the intensity of the
battle.
tle. Ultimately, they rushed to Lord Shiva for aid. On the request of Devas, Lord Shiva
proceeded to the battlefield. There in the midst of battle, Lord Shiva assumed the form of a
huge pillar of light (Jyothirlinga), which was about a million times to the sunlight. It was a
great and wonderful moment. Both Brahma and Vishnu were awestruck by the cosmic pillar
of light.
Then Lord Shiva told to Brahma and Vishnu that who ever find the beginning and the end of
the Jyothilinga at first is great. Brahma sittin
sittingg on swan (hamsa vahana) went towards the
top of Jyothirlinga, while Vishnu in the disguise of ‘Varaaha’ went towards the bottom.
Brahma during his journey upward came across a fragrant ketaki flower falling from the top
slowly. (Ketaki is a Sanskrit name
name,, which means "dhuli pushpika". Ketaki is also known as
"keura" in Hindi. The botanical nomenclature of this plant is "pandanus odoratissimus". In
English it is known as umbrella tree or screw pine. In Telugu as Mogalipoovu, in Tamil as
Talzampoo, in Kannada da as Talegari or Kethage, in Arab as Kaadi and in Parsi as Karaja etc.)
Then Brahma asked the flower “Where from you are coming?” The flower replied “I am the
one offered to the Jyothirlingam”. Then Brahma asked the flower “Do you know where the
top of Jyothirlingam
yothirlingam is?” It said “No”. Unable to find the uppermost limits, Brahma decided to
take the flower back to Vishnu to b bear witness that he had reached the top of the
“Jyotirlinga”.
Then Brahma ordered the flower “Does not matter! You should tell Lord S Siva
iva that I found the
top”. There was no other go to the flower except to agree to the words of Brahma. He
gloated over the defeated Vishnu. Brahma and Vishnu both
came to Lord Shiva.
Maha Vishnu confessed that he could not find the beginning.

However, Brahmahma told that he has seen the top, for which the
flower is the witness.
This infuriated Lord Shiva, in as much as, there is neither

beginning nor end to Jyothirlinga.
Immediately he had cut Brahma’s fifth head. Since that day onwards Brahma became
‘Chaturmukha’.
Brahma was punished for telling lie and the creator was banned from being worshipped.
Similarly, ketaki was also cursed that she would never again be used in worship of Shiva.
Thus, ketaki is debarred forever from being offered in worship. This is the reason that the
flower with different names in Sanskrit, is specifically known as “Shivdwivista”.
This is the ‘Lingodbhava Prasasthi’ in Sivapurana.
M
MOOH
HAAM
MUUD
DHHG
GAAR
RAA--B
BAAJJA
AGGO
OVVIIN
NDDA
AMMO
OFFS
SAAN
NKKA
ARRA
A
DR. SAROJA RAMANUJA

RAMANUJAM, M.A., PH.D, SIROMANI
ANI IN SANSKRIT.
kaamam
m kroDham lobham moham
thyakthvaa aathmaanam bhaavaya koham
aathmajnaanaviheenaa mooDaah
the pachyanthe naraka nigooDaah
Give up desire, anger, greed and delusion and think about your real Self. The ignorant who lack the
knowledge of the Self, fall into hell
ll and get burnt.
As the Lord has said in the Gita, the desire when thwarted becomes anger, kaamaath kroDho abhijaayathe
(BG.2.62) and the desire is never satisfied, and only creates desire for more. This is lobha, greed. The greed,
lobha gives way to moha, delusion, kroDhaath bhavathi sammohaaH (BG.2.63) Sankara says one should
give up all the three which is possible only if one gives up desire, kama which is termed as the greatest
enemy of man, most sinful, says Krishna in Gita, mahaasano mahaa paapmaa vidDhi v enam iha
vairiNam (BG.3.37) and also the fire which is difficult to satisfy, dhushpoorena analena by which the
discrimination is shrouded. (BG.3.39)
How to give up the desire? You an give up something only if you get attached to something else. Hence
Hen one
should think about his real self and get detached from body, mind and intellect. To discard bad thoughts one
should have good thoughts. When the thought of the real Self which is different from the egoistic self
occupies the mind the egocentric imp impulses
ulses automatically vanish. The knowledge of the Self alone can
remove sensual desires and Sankara says, those who lack this knowledge rot in hell. The hell described here
is not something that exists in the other world but it means the hell we go throug
through
h here itself on account of
uncontrollable desires. We should unhook ourselves from the worldly desires by hooking ourselves to the at
of the divine. In Gita the Lord says that He is the desire which is not against dharma, that is the desire for
uplifting oneself according to dharma. What Sankara insists here is that we should make the effort to
become free from worldly desires by fixing our minds on the divine and even a little effort repeatedly made
in this direction becomes fruitful.
G
Geeeettaa D
Dhhyyaannaam
m
Veena Nair
|| Om Namo Narayanaya ||
Apare niyatAhArAh prAnAn prAneshu juhwati;

Sarve’pyete yajnavido yajnakshapita kalmashAh. || 4.30 ||
Others who regulate their diet offer life--breaths in life-breaths; all these are knowers of
sacrifice,
ce, whose sins are all destroyed by sacrifice.
Krishna provides yet another way by which the aspirant can hope to progress on the path of spirituality-
spirituality that of
regulating one’s diet. Swami Chinmayananda points out that observing strict diet or self
self-contr
control in terms of eating
and drinking is an ancient technique adopted by our rishis to gain mastery over the senses. Such a technique, practiced
in a spirit of surrender and dedication to the Lord, in due course of time will lead the devotee to be free of all sins.
Yajna shishtAmrita bhujo yAnti Brahma sanAtanam;

NAyam loko’stya yajnasya kuto’nyah kurusattama. || 4.31 ||
Those who eat the remnants of the sacrifice, which are like nectar, go to the eternal
Brahman. This world is not for the man who does not pperform
erform sacrifice; how then can he have the other, O Arjuna?
“Remnants of the sacrifice” here is interpreted as the fruits of any of the techniques described in the previous verses.
Every technique, whether it is in-depth
depth scriptural study or the practice ooff austerities or pranayam or diet control, is
said to be just a different path, leading to the same goal, that of self
self-realization.
realization. Ramana Maharishi says that the idea
of self-realization
realization as a destination is a misconception – we are already That, we need to
o just wake up to the fact. This
means that by following either of the techniques described in this chapter one can purify oneself of one’s negative
tendencies, become what the wise call an “integrated” personality where one’s senses and mind and body are fully
attuned to each other and there is no conflict. This then leads to a stage free of ego, the II-sense,
sense, so that everything is
viewed as Brahman – Vasudevam sarvam iti.
However, in the second line of this sloka, the importance of continuous, sincere, and
nd dedicated effort is brought
out. Krishna says that one cannot achieve success even in this world without effort, what to say about this other
Higher world of self-realization?
Evam bahuvidhaa yajnA vitatA Brahmano mukhe;

KarmajAn viddhi tAn sarvAn evam jnAtwaa vimokshyase. || 4.32 ||
Thus, various kinds of sacrifices are spread out before Brahman. Know them all as born of action, and knowing thus,
thou shalt be liberated.
Krishna conveys two messages in this sloka – One, no matter how different all the paths appear to be, with consistent
and sincere effort, they will all lead to the same goal. Second, important thing to remember is that these paths are just
that – paths, actions, they are just the means and not the end. So the devotee or the sadhak would do good to
remember not to get trapped in a particular path and indulge in the belief that only that particular path leads to
moksha. The different paths are laid out so that different persons can adopt different ways, according to one’s
temperament and ability. Important thing is to do whatever one does with the utmost sincerity, dedicating all efforts to
Bhagwan.
Shreyaan dravya mayaad yajnaaj jnaana yajnah Parantapa;

Sarvam karmaakhilam Paartha jnaane pari samaapyate. || 4.33 ||
Superior is wisdom-sacrifice to sacrifice with objects, O Parantapa! All actions in their

entirety, O Arjuna, culminate in knowledge!
“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.
Srimad Bhagavad-Gita – Swami Chinmayananda, Chapter IV.

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 ||

െനയ് 5ിരി
(നാരായണീയ5ിെ;
നാരായണീയ5ിെ; സ2 ത\ പരിഭാഷ )
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പിതാപി േതഷാം xഹയാതനാരദ േചതേസാ നാരദലബ് ധയാ ധിയാ
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സ് ത2 മീശ വാതാലയനാഥ പാഹിമാം

Episodes in Srimad-Bhagavatam - A Vedantic Interpretation

By S. N. Sastri
(Submitted with permission by Balagopal)
1. Introduction
The ultimate goal of human life is Moksha or liberation from the cycle of birth and death. death Liberation is nothing
but the realization of one’s real nature. Srimad Bhagavatam defines Moksha succinctly as "the establishment of
the individual in his essence as the Self freed from all wrong identifications" (Bh.II.10.6). Every individual
identifies himself with the physical body, the sense organs and the mind. When a person describes himself as
stout or lean or fair-complexioned
complexioned or dark, he is looking upon himself as the physical body to which these cha- ch
racteristics belong. When he says 'I see', 'I hhear',
ear', 'I smell' and so on, he is identifying himself with the organs of
sense which perform these functions. When he says 'I am happy' or 'I am unhappy', he is identifying himself
with his mind. The Upanishads declare that all these identifications are wro wrong
ng and that the human being is in
reality not the body or the sense-organs
organs or the mind, but something beyond all these, known as the Atman or
Self, which is eternal, changeless and not affected by anything that happens to the body-mind
body complex. This
wrong identification is due to our ignorance of our real nature. This ignorance is what is called avidya or nes- ne
cience. When this ignorance is eradicated, the person remains established in his essence as the Self or Brah- Bra
man-Atman.
Atman. The Upanishads lay down the mean meanss by which this wrong identification can be brought to an end
and the goal of Moksha attained.
Contrary to popular conception, the objectives of the Upanishads and the Puranas are not different, but they are
essentially the same, namely, to expound the mea
meansns of attaining liberation. This is made very clear in Srimad-
Srimad
Bhagavatam, Skandha12, ch.13, verse18, which says:
says:--
“Srimad-Bhagavatam, the flawless Pur urana, dear to the devotees of Lord Vishnu, extolsols the One Pure Supreme
Consciousness, which is the goal of the Paramahamsas. It describes Naishkarmya (the state of being firmly es-
tablished in the realization that one is the actionless Brahman-Atman), along with spiritual knowledge, de-
tachment and devotion. The man who hears it read or reads it himself with devotion and meditates (on its
teachings) attains liberation".
Passages bringing out the gist of the Upanishads are found in almost every chapter in this Purana and particu-
larly in the hymns of praise (stutis) addressed by various devotees to the Lord. Apart from such direct teaching
of Vedanta, many of the episodes lend themselves to interpretation as allegorical stories which expound Ve-
danta. Srimad-Bhagavatam itself shows the way in this direction through the allegorical interpretation given by
sage Narada to a story narrated by him to king Prachinabarhis (Sk.IV, ch 25 to 29). This Purana can thus be
studied and appreciated at two different levels—one, as describing the glorious deeds of the Lord by which He
protects the virtuous and establishes Dharma on this earth, and two, as expounding Vedanta through allegory.
An attempt has been made in the following chapters to give an allegorical interpretation of a number of epi-
sodes.
2. Visit of Sanaka and other sages to Vaikuntha

(Bhagavata, Sk.III, ch.15)
The four sages, Sanaka, Sanatana, Sanandana and Sanatkumara, who are known as the mind-born sons (Mana-
sa-putras) of Brahma, the Creator, set out for Vaikuntha to do obeisance to Lord Mahavishnu (III. 15.13). On
the way they passed through a divine orchard named ‘Naissreyasa’ which was ‘Kaivalya incarnate’, as it were,
which was resplendent with trees that yield all that is desired and are laden with flowers and fruits in all sea-
sons (III.15.16):--
The abode of the Lord was surrounded by seven ramparts which had to be crossed before one could reach the
presence of the Lord. The four sages crossed the first six ramparts without any obstruction and without being
attracted in the least by the beautiful scenery all around, by the delightful singing of divine birds, by the fra-
grance of the divine flowers and by the delicious fruits hanging on the trees, their minds fixed on their goal,
namely, seeing the Lord (III.15. 27).
At the entrance to the seventh rampart, these sages, who looked like boys of five and wore no clothes, were
rudely stopped by the two gate-keepers named Jaya and Vijaya and were not allowed to proceed further (verse
30). Annoyed at being thus stopped, they pronounced a curse that since Jaya and Vijaya still entertained the
sense of difference and were therefore unfit to remain in Vaikuntha, they would be born as Asuras on the earth
(verse 34). That very moment the Lord, who knew what had happened, Himself came to the spot where the
sages were standing (verse 37). The sages, in ecstasy, worshipped the Lord, singing His praises (verse 45). As
cursed by the sages, Jaya and Vijaya took three successive births as Asuras, first as Hiranyaksha and Hiranya-
kasipu, next as Ravana and Kumbhakarna and finally as Sisupala and Dantavaktra and ultimately attained sal-
vation by the path of confrontation.
In this episode, the following features are of great significance for the spiritual seeker:--
(1) the orchard on the way is named ‘Naissreyasa’,
(2) seven ramparts have to be crossed before one can reach the presence of the Lord,
(3) the sages crossed the first six ramparts without their mind being distracted by the beautiful sights, sounds
and smells on the way, with total concentration on their goal,
(4) at the entrance to the seventh rampart they were obstructed by Jaya and Vijaya and,
(5) as soon as the sages pushed Jaya and Vijaya away with a curse, the Lord Himself appeared before them,
without their having to go further.
The word ‘Naissreyasa’ means ‘liberation’ or ‘the total cessation of transmigratory existence’. It is significant
that this is the name of the divine orchard through which the sages had to pass. This orchard is further de-
scribed as ‘Kaivalya incarnate’, which again means ‘liberation’. It is therefore quite logical to conclude that, al-
legorically, the journey of the sages to Vaikuntha stands for the progress of the spiritual aspirant towards Self-
realization. The seven ramparts to be crossed represent the five organs of perception, the mind and the intellect;

crossing these ramparts means achieving complete control over the five sense-organs and the mind and ulti-
mately transcending the intellect also. This is indicated by saying that the sages were not at all distracted from
their aim by the delightful things on the way. The idea is that, in the same way, the seeker after liberation
should not allow himself to be attracted by sense-objects, but should concentrate his mind on the Self alone.
The obstruction caused by Jaya and Vijaya at the last rampart represents the last traces of raga (attachment)
and dvesha (aversion) which, as the Bhagavad-gita says, are the enemies of the spiritual aspirant. The Gita
compares them to two highway robbers who will rob us of our spiritual wealth and warns us to be careful not
to fall into their clutches (Gita 3.34).
Just as the sages pushed away Jaya and Vijaya from their path, the aspirant should push out even the last traces
of attachment and aversion from his mind and make his mind pure.
It is significant that as soon as the sages pushed away Jaya and Vijaya by a curse, the Lord appeared before
them. This indicates that, once the aspirant has become completely free from attachment and aversion, Self-
realization will dawn immediately.
Thus, through this episode, the path to Self-realization is brought out, step by step. Control the senses and the
mind, concentrate the mind on the Self, do not be attracted by worldly pleasures and root out attachment and
aversion. This is the path to Self-realization.
The Kathopanishad says (2.1.1) that the nature of the sense-organs is to proceed outward, to enjoy sense-
objects, such as sound, etc.
They are therefore not capable of knowing the indwelling Self. But a rare ‘Dhira’, desiring immortality, with-
draws his sense-organs from external objects and sees the indwelling Self. Kalidasa defines ‘Dhira’ as one
whose mind is not distracted even in the presence of the most desirable objects (Kumarasambhava,I.59).
The four sages are the best examples of such a Dhira. This episode thus illustrates the teaching contained in the
Kathopanishad mantra referred to above.
3. Varaha Incarnation
The incarnation of the Lord as Varaha (the Divine Boar) and the slaying of the demon Hiranyaksha are de-
scribed in chapters 13, 17, 18 and 19 of Skandha III of Srimad-Bhagavatam.
Svayambhuva Manu, the first of the fourteen Manus, was engaged in the task of creation at the command of
his father, Brahma. He suddenly noticed that the earth, the dwelling place for all creatures, had been sub-
merged in the waters. Manu approached Brahma and prayed to him to lift the earth out of the waters. Knowing
that he was helpless and that only the Supreme Lord, Narayana, could come to his help, Brahma meditated on
the Lord. While he was thus meditating, a tiny boar cub of the size of a thumb emerged from his nostril. The
boar immediately grew to the size of an elephant and then to the size of a mountain, all in a trice. Brahma was
very much amazed and guessed that the boar could be none other than Narayana Himself. The sages in the ja-
na, tapa and satya lokas began to sing hymns extolling the Lord. The Lord in the form of the huge boar sudden-
ly plunged into the waters. Lifting up with His tusk the earth that had been submerged in the waters by the
Asura Hiranyaksha, the Lord placed the earth on the surface of the water. He then turned towards the Asura
who was rushing towards Him in uncontrollable anger. A fierce fight ensued, during which the Asura em-
ployed many magical tricks, all of which proved to be of no avail against the Lord, who is Himself the wielder
of Maya. The Lord despatched His beloved weapon, the Discus, known as Sudarsana and destroyed the phan-
toms conjured up by the Asura with his magical powers. The Lord then dealt the Asura a severe blow, without
any effort, as if it was mere play. The Asura dropped dead. The earth was thus saved by the Lord from the
clutches of the Asura.

Now let us try to find out the allegorical meaning of this story. The earth is proverbially considered to be syn-
sy
onymous with forbearance. In the Valmiki Ramayana, Sri Rama is described by sage Narada as 'equal to the
earth in forbearance' (kshamayaa prithiveesamah
prithiveesamah- Bala Kanda, Ch.1, verse18). Forbearance is one of the hall-
hal
marks of Sattvaguna. The earth therefore stands for Sattvaguna in this episode.
The Lord says in the Bhagavadgita that every

everything
thing in this universe is made up of the three gunas--
gunas Sattva, Ra-
jas and Tamas. Sattva stands for knowledge, calmness, serenity and similar virtues. Rajas stands for ego-
ego
centred activity and Tamas for sleep, indolence and similar qualities. In the majority of human beings Rajas
predominates, making their minds ever go outward in search of happiness. Spiritual evolution requires the
withdrawal of the mind from external objects and directing it towards the Self (Atma) within, which is Bliss it-
i
self and therefore
re the source of all happiness. This can be achieved only by reducing the Rajoguna in the mind
and increasing the Sattvaguna correspondingly. Karmayoga and devotional practices help to achieve this. It is
said by the Lord in the Bhagavadgita that Sattva inincreases
creases when Rajas and Tamas are subdued. (Ch.14,
verse10). This process of conquering our Rajasic tendencies and bringing up the Sattvaguna which is lying
suppressed within is what is allegorically brought out by this story.
Hiranyaksha, being an Asura possessing

ssessing all the Asuric qualities spoken of in Chapter 16 of the Gita, represents
Rajoguna. When Rajoguna predominates, Sattvaguna is suppressed. This suppression of Sattvaguna,
represented here by the earth, by Rajoguna, represented by Hiranyaksha is the significance of Hiranyaksha
keeping the earth immersed in water. Brahma sought the help of the Lord to save the earth from the Asura. So
also, we have to pray for divine help to conquer our Rajoguna and bring up the suppressed Sattvaguna. When
Brahma meditated
ated on the Lord, the boar came out of his nostril, that is to say, the power which crushed the
Asura came from within himself. This is very significant. This indicates that when we resort to meditation on
the Lord, the strength to conquer our Rajoguna wil willl come from within ourselves and not from outside. This
strength, which, like the boar, is small initially, grows with our devotion and meditation, as the boar did. Ulti-
Ult
mately we acquire sufficient spiritual strength within ourselves to conquer our Rajasic tendencies and make our
mind predominantly Sattvic. This is symbolized by the slaying of Hiranyaksha and the rescue of the earth.
Thus the import of this story, if looked at allegorically, is that by devotion to God and meditation the seeker
can generate within himself the power to get rid of the Rajasic (and Tamasic) tendencies which stand in the
way of spiritual evolution and make his mind predominantly Sattvic. Such a mind alone can be completely
withdrawn from external objects and concentrated on the S Self. This is the way to Self--realization.
(To be continued…)

`à ætNeëw ætNe Zn
Zn\\hpw
]n. cmLh³, ]ÃmhqÀ
Cu hÀjs¯ (2009) ætNeZn\ww [ëamkw 1þ w XobXn _p[

_p[\mgv
mgvNbmbnêì. [ë amk¯nse BZys¯
_p[\mgv
mgvNbmWs{X ætNe³ {ioIrjvW `Khms\
`Khms Iméhm³
t]mbXv. t]mæt¼mÄ æd¨v Ahnepw epw FSp¯nêì. A§ns\
A§ns
[ëamk¯ns\ BZys¯ _p[\mgv mgvN ætNe Zn\ambn
Zn sIm−mSm³
XpS§n. Cu hÀjs¯ ætNe Zn\ww 16.12.2009 ë Bé
h¶ncnç¶Xv.
ætNes\¶¶ Zcn{Z {_mÒW³ KrlØm{ianbmbnêìsh¦nepw

Gähpw Zcn{Zëw {_Ò\nãbpÅhëw
nãbpÅhëw Cuizc hnizmknbpw
Bbnêì. ]t£ Xsâ `mcytbbpw a¡tfbpw t\mt¡− t ISa
\nÀÆln¨nê¶nÃ. AXnë ImcWw henb Cuizc hnizmkw
Xs¶. GXp kab¯pw Cuizc ]qPbpw Cuizc kvt{Xm{Xw
sNmÃÂ. Cuizc\nÂ apgpInbnê¶Xn\mÂ mÂ hni¸pw Zmlhpw
Adnªnê¶nÃ. ]t£ æSpw_Imcyw {i²n¡m¯Xn\mÂ
{i²n¡m¯Xn `mcybpw
a¡fpw Hê t\cs¯
cs¯ Blmc¯në hgnbnÃmsX \«w Xncnªp. F{X
Znhkw C§ns\ klnçw. hni¸S¡m³ IgnbmsX I ]n©p
ss]X§Ä hmhn«p Icªp XpS§n. A½ F´p sN¿pw. AÑ³
sImSp¯metÃ hgnbpÅq. AbmÄ¡msW¦nÂ
C§ns\sbmê hnNmchpw CÃ. `mcy Iã¯nembn. æ«nIsf ]eXpw
]dªv kam[m\n¸n¡m³ t\m¡n.
m¡n. F´p {]tbmP\w.
{]tbmP D]tZiw
sIm−v hni¸p amdptam ? t]mcm¯Xnë æ«nIfpw. æ«nIfpsS
Zb\obmhØ Zo\tcmZ\w, `£W¯nëÅ
£W¯nëÅ apdhnfn B km[znsb
hÃmsX æg¡n. Cuizcs\ s\m´pm´p hnfnçI. AXp am{Xta
t]mwhgnbpÅq. AÑ³ a¡fpsS Imcy¯nÂ {i²n¡msX Ft¸mgpw Cuizc hnizmknbmbn Cê¸p Xs¶. B
km[zn ASp¯pÅ {_mÒW Krl§fnÂ sNì `n£bmNn¨p. Nnet¸mÄ hÃXpw In«pw. A[nIhpw
In«mdnÃ. AÑ³ Pohn¨ncn¸ntÃ, AbmÄ¡nÃm¯ ZpJw \aps¡ń\mm Fì hnNmcn¨v Ds−¦nepw Bêw Hìw
sImSp¡nÃ. F¶mÂ kv{XobpsS Zb Zb\obmhØbpw
obmhØbpw ]mchiyhpw I−v Nne Zbmep¡Ä hÃXpw
\Âæw. `mcysbbpw æ«nItfbpw t\m¡m³
m¡m³ Ignbm¯h³ Fńë hnhmlw Ign¨p, æ«nIÄ AhnsSbnê¶v
Ictªms« \aps¡´p
aps¡´p tNXw F¶v NneÀ ]ckyambn ]dbmëw XpS§n.
""Cuizc Nn´bnsXmt¶
n´bnsXmt¶ aëPë imizXaobpeInÂ
imizXaobpeInÂ” F¶v ]dªv AbmÄ æSpw_¯nsâ Imcyw
{i²n¨nÃ. kZmt\chpw
chpw Cuizc Nn´ Xs¶. {_ÒRvPcnÂ t{iãëw, hnjb§fnÂ \n¶v hncàëw, ]ca
im´ëw Bb B {_mÒW³ {ioIrjvW`Khmsâ kplr¯pw IqSnbmbnêì. B KrlØm{ian DÅXp
sIm−p Xr]vXns¸«p. Hìw In«nbnsÃ¦nepw AXnepw Xr]
Xr]vX\mbnêì.
Zcn{Zbpw ]Xn{hXbpw Bb `mcy hmSnb apJt¯msS `À¯mhnëw æ«nIÄçw `£Ww sImSpçhm³

Ignbm¯XnÂ hnj®\mbn mbn ZpJt¯msS hni¸S¡m³ IgnbmsX Cuizcs Cuizcs\ {]mÀ°n¨v X¶¯m³
BhemXns¸«v Zn\§Ä Ign¨pIq«n. F{X Znhkw C§ns\ Ignçw. æ«nIfpsS Zb\obamb Zb Ic¨nÂ,
hmSn¯fÀ¶ apJw I−p I−v kln s sI«t¸mÄ Hê Znhkw `À¯mhnt\mSv mSv AXv ]dbm³ Xs¶ XoÀ¨bm¡n
X¡w Im¯nêì. ]qPmZn IÀ½§sfÃmw Ignªv `À¯mhv Ccnçt¼mÄ `mcy AhntSív sN¶v hfsc
XmétIWv kln¡m³ Ignbm¯ ZpJt¯msS æ«nIfpsS Zb Zb\obmhØsb¸än
obmhØsb¸än kqNn¸n¨p. Rm³
F§ns\sb¦nepw
sb¦nepw klnçw æ«nIÄ¡v CXdnbnÃtÃm. F\n¡v n¡v Hct]£bp−v. ZbhpsNbv
ZbhpsNbXv AsXmì
tIÄ¡q. Cãaps−¦nÂ kzoIcn¡q CsÃ¦nÂ XÅn¡fbq. \n§fpsS n§fpsS kl]mTnbmbnê¶ IrjvW `Khms\
`Khms
sNì I−v Xsâ Zb\obmhØ obmhØ H¶v Adnbn¨p IqtS. t\cnÂ cnÂ sN¶dnbn¨mÂ At±lw AXv
tIÄ¡mXncn¡ne. Zbhp sNbvXv \½fpsS½fpsS æ«nIÄç th−n At±ls¯ tt\ \cnÂ ImWm³ {ian¨p
IqsS. `mcybpsS k¦SmhØbpw, æ«nIfps
æ«nIfpsSS hmSnb apJhpw ZpJhpw I−v IrjvW `Khms\
`Khms ImWm³ Xs¶
ætNe³ XoÀ¨bm¡n. shdpw ssIt¿msS F§nsF§ns\ t]mæw. Fs´¦nepw Hì tht−. AXn\v AXn F´p sN¿pw.
AhÀ ]Xnhp t]mse `n£mS\¯n\mbn mbn t]mbn. NneÀ sImSp¯p. A[nIw t]êw sImSp¯nÃ, sImSp¯nÃ
Fì am{XaÃ No¯]d¨nepw tI«v B km[zn Iã¯nembn. hnhibmbn. A¶v æd¨v AhnÂ In«n. s\Ãpw,
]Xnêw, IÃpw Hìw t\m¡msXthÀXncn¡mëw
m¡msXthÀXncn¡mëw \n¶nÃ. \Ã Ã XpWnbps−m AXpw CÃ. Xsâ h{Ì¯nÂ \n¶v
Hê `mKw IodnsbSp¯v AhnÂ s]mXnªp h¨p. æ«nIfpsS IãmhØbÃ ætNe\v
ætNe
{][m\w. C§ns\sb¦nepw
sb¦nepw Xsâ kXoÀ°ys
kXoÀ°ys\ ImWmatÃm. t]mIm³ Xs¶ XoÀ¨bm¡n. `mcysb
Adnbn¨p. `mcy ætNet\mSvmSv At]£n¨vXv C§ns
C§ns\bm¬. {_Ò³, `mÒWcnÂ `ànbpÅhëw, icWw
{]m]n¨hsc ssIshSnbm¯hëw ]ca tbmKyëw, bZpæem[n]ëw, kÀtÆizcëamb {ioIrjvW`Khm³
A§bpsS kl]mSnIqsSbmWtÃm. alm `mK kÖ\§Ä¡v
§Ä¡v GImew_\mb
GImew_ AtZls¯
kao]nçI. Iãs¸Sp¶hëw æSpw_Øëamb At§ív Fs´¦nepw Zm Zm\ww sN¿pw. FÃmhêtSbpw

Cuizc\mbn XńêhSn ZzmcIbnÂ hknçìhtÃm. ]mZ ]ßw kvacnç¶hÀ¡v At±lw F´pw GXpw
\evæì. ]ns¶ \n§Ä Iq«pImêamWsÃm. ØnXnKXnIÄ ]dbq. ]dtb−, ]dbmsX Xs¶ Hì sN¶mÂ
Xs¶ XńêhSn AXv a\Ênemçw. XoÀ¨bmbpw \ap¡v th−Xp Xêw. F\n¡v \Ã hnizmkhpw Dd¸pw
D−v. tNmZn¡m³ hs¿¦nÂ th−, A{Xbpw IêWm\n[nbmWv B am\y tZlw. `mcybpsS A`yÀ°\,
At]£, ho−pw ho−pw ]dbÂ, CXv ætNes\ t]mæhm³ Xs¶ t{]cn¸n¨p. Ahkm\w k½Xn¨p.
BßmÀ° kp{lp¯nsâ kvt\l _Ôw D¨Ømbnbmbn \nÂç¶Xv \apç ImWmw. AÃ {Zp]Zs\

t]msebmtWm Fìw \ap¡v a\ÊnemImw. ]Xv\nbpsS hmçIÄ tI« ætNeë AXp hsc Du kwKXn
HmÀ½bnÂ hcmXnê¶XnÂ AÛpXw tXm¶n. Zmcn{Zy ia\¯në HcdpXn In«m\mWv `mcy
At]£nç¶sX¦nepw Xsâ ]gb kp{lp¯ns\ H¶v I−v kulrZw ]pXp¡mw F¶ hnizmkt¯msS
Bizmkt¯msS DÂ¡WvTtbmsS, kt´mjt¯msS, AÃ Fs´¦nepw hn]coXw ]dbptam F¶
BImwjtbmsS t]mæhm³ Xs¶ Xoêam\n¨p. `Khms\ ImWemWv ChnsS {][m\w. B hn{]hcy³ `mcy
\ÂInb AhnÂ¡ngn FSp¯v ]pds¸«p. hgnbnseÃmw, IrjvWsâ kµÀi\w F¶ Nn´ sIm−v \Sì. Fsâ
ØnXn FhnsS, `Khmsâ ØnXn FhnsS. Xs¶ I−mÂ Adnbptam Ft´m? A§ns\ hcnÃ. ]ca ]pêjëw,
hmÕey \n[nbpw Bb At±l¯nës−m t`Z_p²n. Hcn¡epw D−mhnÃ AYhm {Zp]Zs\t¸msebmætam ?
F¶ Nn´bpw hì. a\Êv BSn¡fn¨p. Dw Fs´¦nepw Bhs«. h¶XtÃ, hê¶Xp hcs« F¶
hnizmkt¯msS a\ÊnÂ AëIqeambpw, {]XnIqehpw Bb Nn´tbmsS ZzmcIbpsS
kao]s¯¯n. {_mÒW\mbXn\mÂ tNmZyw sN¿msX Xs¶ ImhÂ¡mc³ DÅnteív IS¯n hn«p. FhnsS
t\m¡nbmepw hnNn{Xamb aWnamfnIIÄ. FhnsSbmWv t]mtI−Xv. BtcmSmWv tNmZnt¡−Xv. `Khm³
FhnsSbmbncnçw. æd¨p t\cw angn¨p \nì. Xsâ kXoÀ°ysâ hchv a\Ênem¡nb `Khm³ bmsXmê
aSnbpw IqSmsX þþþþþþ
Bgn aIfpsamêans¨mê I«nent·et¶cþ

tagmw amfnI apIfnenê¶êfpw
Ggp c−peæhmgnbmb X¼pcms\{Xbpw
Xmsg Xsâ hbkys\ Zqc¯p I−p
I−mse{X Iãsa{Xbpw apjnª PoÀ® hkv{Xw
sIm−p XäpSp¯n«p¯cobhpan«v
ap−nÂ s]mXnª s]mXnbpw apJyamb ]pkvXIhpw
c−pw IqSn I£¯n¦enSp¡ns¡m−v
`{Zamb `kvahpw [cn¨p \akv¡mcInW
ap{Zbpw apJcamb s]mfnçSbpw
ê{Zm£amebptań, \ma IoÀ¯\hpw sNbvXp
Nn{Zq]¯n¦epd¨p sN©t½ sNÃpw
A´Ws\ I−n«p kt´mjw sImt−m XkyssZ\yw
Nnń¨n«pÅnep−mb k´m]w sImt−m
F´p sImt−m iucn I®p \ocWnªp, [oc\mb
sN´mac¡®ët−m Icªn«pÅq
]Ån a©Xoì sh¡ ap°m\ sNbvXnê]¡þ
apÅv ]cnP\t¯mSp IqSn apæµ³
DÅgnªp Xmgs¯gp¶Ån ]uchc·mêw
shÅw t]mse Npäpw hì hµn¨p \nì
]mcmhmc Iå ]cnhmct¯mSpIqSn `àþ
]mcmbW\mb \mcmbW\mÝcyw
]mcmsX sNs¶Xntcäp ætNes\ Zo\Zbm
]mchiytahw asämcoizcët−m
amds¯ hnbÀ¸p shÅw sIm−p \mdpw kXoÀ°ys\
amd¯p×tbmSp tNÀ¯p KmUw ]pWÀì
Iqdp aqew {Xnss¡sIm−p ssI]nSn¨p sIm−p ]Sn
tIdns¡m−p e£vaoXå¯nt·enê¯n
]Ån¸mWnIsfs¡m−p ]mZw IgpIn¨p ]c³
`sÅmgnªp `KhXn shÅsamgn¨p
XpÅnbpw ]mgnt¸mImsX ]m{X§fnteäp XoÀ°þ
apÅXpsIm−p X\nçamÀçw Xfn¨p.....
C§ns\ t]mæì cma]pc¯p hmcyêsS hÀ®\.

Xsâ kXoÀ°ysâ hchp a\Ênem¡nb `Khm³ bmsXmê aSnbpw IqSmsX Ggmw amfnI apIfnÂ \n¶v
Nph«nte¡nd§n h¶v hÀ²n¨ kt´mjt¯msS Xsâ {]nbs¸« kJmhns\, tXmgs\ BenwK\w sNbvXp. B
kµÀ`¯nÂ ætNeë−mb Bß \nÀhrXnv, `Khmë−mb Bß kw{Xn]vXn hnhcn¡m³ hmçIÄ
In«p¶nÃ. c−p t]êw ]cam\µs¯ {]m]n¨p. amfnI apIfnÂ sIm−p sN¶v ]cy¯nenê¯n ImÂ
IgpIn¨p. B ]mZ XoÀ°w X\nçw AhnsSbpÅhnçw Xfn¨v ]mZ]qP sNbvXv

AhnsSbnê¯n. XZhkc¯nÂ êÜnWotZhn Xmehrµw sIm−v hoin ætNesâ £oWw XoÀ¯p. CXv I−p
\n¶ ZzmcIm hmknIÄ ]cn{àn¨p, AÛpX ]c X{ćmbn, \nÀ¶ntajcmbn A§ns\ Xs¶ \nì. IrjvW
`Khmsâ kzoIcW¯nÂ \n¶v B {_mÒW t{iãsâ hyànXzw, tbmKyX, alXzw saenªh\msW¦nepw
t{ibÊv ta· F¶nh ]dbmsX Xs¶ ZzmcImhmknIÄ a\Ênem¡n. AhÀ AÛpX ]cX{ćmbn. ho«nÂ
FÃhÀçw kpJatÃ F¶ tNmZy¯n\v Xebm«pI am{Xw sNbvXp. ]n¶oSv AhÀ ]e Imcy§fpw ]dªv
hnZym`ymk Ime¯nteív F¯n.
almht\\mw hndInì t]mbnþ

«tlmalmhrãn sNmcnª t\cw
\\ªtijw hgnbpw ]ng¨þ
§t\It\cw hebpw Zimbmw
Xncsªgp¶Ån almap\o{µ³
hnc−p\s½ ]YnI−t\cw
Aë{Kln¨p hnhn[{]Imcw
a\Êneps−m Xh `q kptc{µ (aWn{]hmfw)
]n¶oSv hnZym`ymk Ime¯v hndInë t]mbXpw aäpw ]e IYIÄ ]dªp ckn¨p. ætNe³ h¶ Imcyw
{ioIrjvW `Khm³ a\Ênem¡n. Hfn¸n¨p h¨ AhnÂ s]mXn I−p ]nSn¨p. F\n¡v hÃXpw sIm−p
h¶n«ps−m F¶v `Khm³ tNmZn¨p. AXn³ Hê¯chpw \ÂImsX `Khms\¯s¶ t\m¡nbnêì. Cu
apjnª Iod¯pWnbnÂ IÃpw aäpw tNÀ¶ AhnÂ Xsâ kXoÀ°yë sImäp¡Wtam, sImSp¡−tbm F¶
hnNmc¯mÂ ]cn{`m´m\mbn Ccns¡ `Khm³ AhnÂs]mXn I−p ]nSn¨p. Blm ! hÃXpw sIm−p
h¶n«msWm an−msXbncnæ¶Xv Fì ]dªv ]nSn¨p hen¨p hm§n Hê ]nSn Xnì. c−mas¯ ]nSn
FSp¯t¸mÄ êÜnWotZhn XSp¯p, aXn aXn CXp sIm−p Xs¶ [mcmfambn.
A¶v cm{Xn `Khmsâ {]tXyI HuZmcyt¯mSpw _lpam\t¯mSpw IqSn BXnYyw kzoIcn¨v

kpJambn¡nSìd§n. ]nsäZnhkw cmhnse t\cs¯ Fgpt¶äv \nXyIÀ½§sfms¡ Ign¨v `Khmt\mSv bm{X
]dªp kzKrl¯nteív ]pds¸«p. hgnbnÂ h¨v Rm³ Fń\mWv t]mbXv F¶v BtemNn¨Xv. `Khmt\mSv
Hìw ]dªnÃtÃm. `Khm³ Hìw tNmZn¨XpanÃ. Iãambnt¸mbn, ho«nÂ sN¶mÂ `mcytbmSv F´pw
]dbpw. C§ns\ Nnń¨v hnjan¨v \S¶v Xsâ hoSnsâ ASps¯¯nbXv AdnªnÃ. AhnsS AÛpXIcamb
]e ImgvNIfpw I−p. hkv{XmewImc`qjnXbmb Hê kv{Xo hê¶Xv I−p. Akm[mcWamb DbcapÅ
tKm]pcw I−p. ]ßcmKw, ap¯v F¶o cXv\§Ä ]Xn¨v hnf§p¶ Hê amfnIbpw XpSÀ¶v aäv `h\§fpw
AhnsS Zriyambn. DZym\w, apäw, thsdbpw ]e kzÀ® Krl§Ä, am{XaÃ, B«¯nëw, \r¯¯nëw DÅ
Krl§Ä æf¯nÂ cXv\w ]Xn¨ kv\m\ L«§Ä F¶nhbpw AhnsS I−p. CXp I−t¸mÄ hgn amdn
hìthm ? AÃ ChnsSbmWtÃm Fsâ hoSv \n¶nê¶Xv. `Khms\ Fs´mê adnambw. t\cs¯ Xm³ I−
kv{Xo Fsâ ASps¯íp Xs¶bmWtÃm hê¶Xv. Bcmcnbncn¡mw F¶v hnNmcn¨ncnçt¼mtgípw AhÀ
ASps¯¯n. \¶mbn B`cW§Ä AWnªv \sÃmê kpµcmwKn. t\m¡nbt¸mÄ ætNe³
]cnàn¨p. hnkvabn¨p, kt´mjn¨p, æXqleNn¯\mbn. AhÀ hÀ®mUw`c hn`qjnXbbn, {]k¶ Nn¯bpw
{]k¶ hZ\bpambn AhÀ h¶v `À¯mhnsâ ssI ]nän¨p. ætNe³ ]cn{`m´\mbn \nevç¶Xp I−v Rm³
Xs¶bmWv \n§fpsS `mcy Xs¶, H«pw ]cn{ànt¡− Fì ]dªp. AhÀ c−pt]êw ho«nteív
sNì. ætNe\v ]camÀ°w a\Ênembn. Cu I−sXms¡ e£vao]Xnbmb `Khmsâ eoeIfmWtÃm. tl
hnjvtWm, Hìw an−msX Aë{Kln¨p X¶ Cu sFizcy§sfÃmw F{X BÝcyw. F{X AÛpXIcw. t\m¡q
`Khmsâ eoe. lm ! Fs´mê adnambw Fs´mê AXnibw, Fs´mê Aë{Klw. `Khms\, `Khms\
A§p¶nsâ ambm {]`mhw hnNn{Xw Xs¶... hnNn{Xw Xs¶...
ætNe³ k¼Â kar²nbnÂ Al¦cn¨nÃ. `mcybpw æ«nIfpw kpJambn PohnçatÃm. CXnÂ ]cw C\n
F´p thWw `Khms\. BÀ`mS PohnX¯nÂ {àn¡msX Cuizc Nn´ ssI hnSmsX PohnXw
\bn¨p. A§ns\ AXy´ `à\mb ætNes\ ]qÀ®\m¡n. ætNe³ `àntbmsS, kvt\lt¯msS,
hn\bt¯msS, AÀ¸W `mht¯msS, `Khm³ AhnÂ kaÀ¸n¨v Zn\amWv \mw C¶v ætNe Zn\ambn `àn
km{µambn sIm−mSp¶Xv. AhnÂs¸mXnbpambn FÃmhÀjhpw t£{X¯nÂ sN¶v kaÀ¸n¨v Bcm[\
Ignªv Xncn¨p hm§n `à·mÀ¡ {]kmZambn \Âvæ¶Xv FÃm hÀjhpw KpêhbqcnÂ {]m[m\yw t\Snb
Zn\ambn¯oÀ¶ncnçì. At¶ Znhkw shdpw AhneÃ iÀ¡c, \mfntIcw, ]gw F¶nh Iq«nçg¨
AhnemWv ]ócSnçw, cm{Xn ]qPçw `Khm³ \nthZnç¶Xv. A§ns\ D−m¡nb AhnÂ Xs¶bmWv `à
P\§Äçw {]kmZambn sImSpç¶Xv. FÃmhêw ætNes\t¸mse \ncć [ym\¯mÂ Cuizc {]oXn
t\Sm³, km£mÂ¡mcw t\Sm³ {iançsa¶v DÅ hnizmkt¯msS Cu teJ\w Ahkm\n¸n¡s«.
************************

‘}ാZ മല‘
മല‘യിേലH് ഒ3 യാ
നിരMര (http://chilayaathrakal.blogspot.com/2008/06/blog-post.html )
േമളേ5ാള~ിേഹാീ
േമ രജകGളിയgര് -
5PGം പിെD വേ1ാ
വായില
T ാ_Dില> വടതല മ3വം
നായര് കാരയ് Hല് മാതാ
േചേ േകള>i െപരിയ തി3വര
തി3വര-
Xെ5ഴ ം പാണനാ3ം
േനേര നാരായണ}ാZGമടനകവര് -
ചാ5Gം പാHനാ3ം.
പറയിെപi പZി3:ല5ിെല 5ിെല ഇ>റ0

കഥാപാ=ളില് ഏiവം ടതല് േക@ിരി_Dത്
െപ3ZPെന>iിയ ം, നാറാണ5്
}ാZെന>iിയ മാണ് . െപ3ZP പണിതീ5
ചില േM=ളം മiം വടH ജില T കളില്
ഉ1തായി േക@റിവ്. പേM, നാറാണ5് }ാZ
കലT 3@ിHയiകയ ം പിDീടത് ത1ി താേഴHി@്
ആ5@ഹസി_കയ ം െചയ് തി3D മല മല, ശരി_ം ഉെDറി0ത് ഈയട5 കാല+മാമാണ് .
സഹവ5കനായ ൈഫസലാണ് ഒരിHല് ഈ മലെയ>iി സചി>ിPത് . അ)മതല് മനസ ! ില്
െകാനട_D ആcഹമാണ് കല T 3
3@ിയെല T Xിലം അതിേലH് ഒD് നടD് കയറണെമD് .
നലT മഴയ െ1ാ3 ദിവസം ഒ3 ബിസിനസ ! ്
മീiി=ിന് േവിയാണ് മല>റെ55ിയത് .
മീiി=് കഴി0േ>ാള് സമയം ഒ3പാട് ബാHി
കിട_). എറണാ:ള5് നിD് മല>റം വെര
യാ െചയ് തത് മതലാHണെമXില്
മെiവിെടെയXിലം െട േപാേയ തീN.
സഹവ5കരായ നിഷാദിേ;യ ം, ം
ൈഫസലിേ;യ ം ഒ>ം നിഷാദിെ; കാറില്
}ാZ :DിേലH് യാ തിരിPേ>ാേഴ_ം മഴ
വീം വഴിമടHാ Fമം ^ട=ിയി3).
^ട=ിയി3)
മല>റം ജിലT യിെല വളാേ|രിയില് നിD്
പ@ാിH് േപാ:D വഴിയില് ൈക>റെ55ി
ഇടേ5ാ@് തിരി0് നാ@വഴിയിലെട വീം മD് കിേലാമീiേറാളം ഉ1ിേലH് േപായാല് പാലHാട്
ജിലT യിെല ‘രായിരാം :െDD് ‘ അറിയെ>ടD നാറാണ5് }ാZ :Dിെ; കീെഴെയ5ാം.കീെഴെയ5ാം
¡ ാഡില് േചാദിPേ>ാള് ഓേ@ാHാരെ;

ൈക>റെ55ി വഴി ഉറ>ാHാ േവി െതാ@ട5 ഓേ@ാ സ
വക മDറിയി>് .
“മഴHാല5് കയറാ പiിയ മലയല

T േകേ@ാ ? നല
T വഴ Hലാ:ം.“
! ില് പറ0 കാIം.

അയാളെട മDറിയി>് വകെവHാെത വീം മേDാ@് നീ=ിയേ>ാള് അയാള് മനസ

“ നാറണ+ }ാZേനHാളം വലിയ }ാZ*ാേരാ ? “
നാ@വഴി അവസാനി_Dിട5് ചമര് േതHാ5 പഴയ ഒ3 വീട് ക. നാറാണ5് മംഗലം ആമയര്
മനയാണ് അത് . അവിടDേ=ാ@് മലയിേല_1 പടിെH@കള് കാണാം. മഴ :റെPാD് ശമിPി@് .
അട5 മഴ ^ട=Dതിന് മപ് , സമയം കളയാെത പടിെH@കള് കയറാ ^ട=ി. ഓേ@ാHാര
പറ0ത് ശരിയാണ് . പടിെH@ിെലല T വഴ Hല്.
T ാം നല
:റP് മകളിേലH് കയറിയേ>ാള് സിമ;ി@ പടിെH@കള് കഴി0 . ഇനി :5െനയ 1 െപാ@ിെ>ാളി0
പടികളിലെടയ 1 കയiമാണ് . ഇടയ് െHാD് താേഴH് േനാHിയേ>ാള് കയറി വD ഉയരെ5>iി
ഏകേദശ ധാരണ കി@ി.
അരമണിYെറട+ കയറി>iാ. മഴHാലമായി3Dി@ം, മലമകളിെല5ിയേ>ാള് െചറ തായി@്
വിയ+, കിത>് േവേറയ ം. കലT 3@ി ഇയ ം ഉയര5ിേലH് കയറിയ നാറാണ5് }ാZെ;
കായികMമത അപാരം തെD !! മകളിെല5ിയേ>ാള് , മഴ അവഗണിP് ഈ യായ് Hിറ=ിയത്
അLവ5ാെയD് േതാDി.
താേഴH് േനാHിയാല് നാലചiം പPപിടിP് കിട_D മേനാഹരമായ കാഴ് P. വല5് വശേ5H്

േനാHിയേ>ാള് ദെരയായി കറ 5 നിറ5ിെലേZാ ഉയരമ1 ഒD് ക. അവിേടH് നട).
അതിനടെ55ിയേ>ാള് െഞ@ിേ>ായി. സാMാല്
നാറാണ5് }ാZനതാ ഉ3@ിHയiിയ കല T ് ത1ി
താേഴHിടാ ത<ാെറട5് നി9_). അMരാL5ില്
സ് തബ് ധരായി നി)േപായി. 20 അടിേയാളം ഉയരമ1
നാറാണ5് }ാZെ; തിമ അവിെടയ 1തായി@്
ഞ=¥Hാ_ം അറിവില T ായി3). മലെയ>iിയല T ാെത
ഇ=െനെയാ3 ശി9>െ5>iി േക@ി@ില T ായി3െDD്
ൈഫസലം ആണയി@. ഇടത് കാലില് മZ് , നീ് വളD
താടിയ ം മടിയ ം. എെ; സX9>5ിലായി3D
നാറാണ5് }ാZെ; Nപം അPിലി@്
വാ5ിരി_D^േപാെല.
ശി9>ിെയ ഉ1ാെല അഭിനിPെകാ് ശി9>ഭംഗി ആസ2 ദിP് :േറേനരം അവിെട നി).
മ1േവലിെകാ് നാറാണ5് }ാZെന ആ :Dി9നിD് േവെപട5ി നി5ിയത് മാം തീെര
ദഹിPില ¦ ാ േദവിയ െട ഒ3 േMമ് മലമകളില് . നാറാണ5്
T . ദഗ
}ാZGമDില് ശEിസ2 Nപിണിയായ ദഗ ¦ ാ േദവി തMെ>@ത്
ഈ മലമകളില് െവPാെണDാണ് വിശ2 ാസം. േദവീേM5ിന്
മDിേലH് നട). ^ലാം ഒDിനാണ് ദഗ ¦ ാേദവി നാറാണ5് }ാZെ;
മDില് തMെ>@െതD് ക3തെ>ട). ആമയര് മനHാരാണ്
:Dിന് മകളില് േദവീേMം പണിത^ം പജനട+D^െമാെH.
^ലാം ഒDിD് രായിരാം:D് കയറ Dത് പണമാെണDാണ്
ഭEജനവിശ2 ാസം. സZാനെസൗഭാഗ5ിGം,
മംഗലെസൗഭാഗ5ിGം, മാറാേരാഗനിവാരണ5ിGെമല T ാം വഴിപാട്
നട5ി നാറാണ5് }ാZേനയ ം വിP് :D് കയറ Dവ3െട
തിരHായിരി_മേ ^ലാം ഒDിന് .
സZാനെസൗഭാഗ5ിന് േവി മലകയറ Dവര് ആ§:@ിH് േവി
കിിയ ം, െപ§:@ിH് േവി ഓടവം കമഴ് 5ി ാLിP് മലയിറ=കയ ം സZാന>ിറവിH് േശഷം
അവിെടെPD് കമഴ് 5ി െവPിരി_D ഈ ഓ@പാ=ളില് െന<് നിറP് മല5ി െവയ് _കയ ം
േവണെമDാണ് വിശ2 ാസം. സാ5ികചiപാടിനGസരിP് ഓ@പാ5ിന് പകരം െവ1ിയ േടേയാ

സ2 ണ̈5ിേ;േയാ പാ=ള
ള ം കമഴ് +Dവര് ഉേ !!
ആമയര് മനയിെല അഷ8 മ5ി ഭ@തിരി>ാടിെന>iിയ ം രായിരാം :Dിെന>iിയ െമാെH

:േറനാളക¥H് േശഷം ചില പവാ5 5കളം, േലഖന=ളം വായിHാനിടയായി.
വായിHാനിടയായി
:Dിെ; മകളിെല ദഗ¦ ാേM5ിെല

േM5ിെല പജെയാെH നട+Dത് അഷ 8 മ5ി ഭ@തിരി>ാടാണ് .
മലയ െട മകളില് ആവശ5ിന് െവ1ം കി@ാG1 സാഹചരെമാെH ഉെXിലം, പജാസാമcികളം
െവ1വെമാെHയായി 45 െകാല T 5ിലധികമായി ഭ@തിരി>ാട് മലകയറ ). അ^ം വളെര :റ0
സമയം െകാ് . ‘നിതാഭാസി ആനെയ എട_ം
_ം‘ എDാണേല T ാ!
നാറാണ5് }ാZെD ഭയെ>ട5ി ചടല>റില് നിD് ഓടിHാG1 Fമ=െളല T ാം

പരാജയെ>@േ>ാള് ഒ3 വരം നാറാണ5ിന് ന9കാ കാന് ത<ാറായ ചടല ഭ%കാളിയ െട കഥ െചറ >5ില്
േക@ത് മനസ ! ിലിേ>ാഴ ം പPപിടിP് നി 9_)് . ഞാെനDാ മരി_DെതD നാറാണ5ിെ;
േചാദ5ിന് 36 സംവfരവം, 6 മാസവം, 12 ദിവസവം, 5 നാഴികയ ം 3 വിനാഴികയ ം കഴിയ ോള്
മരി_െമD് yതമായി കണH് @ി ഭ%കാളി പറ0 െകാട+. എനിെHാ3 ദിവസം കഴി0് മരിPാല്
മതിെയDായി നാറാണ5് . അത് നടHിെല T D് ഭ%കാളി ൈകമല5ിയേ>ാള് എXില് എനിെHാ3
ദിവസം മേD മരിPാല് മതിെയDായി അേ®ഹം. അ^ം പiിെല T D് ഭ%കാളി പറ0േ>ാള് , ഇയ ം
െചറിയ കാരം േപാലം െച<ാ പiിെല T Xില്
തെ; ഇടേ5Hാലിെല മZ്
വലേ5HാലിേലH് മാiിെHാട5ാല്
മതിെയD് ഭ%കാളിെയ പരിഹസിP
നാറാണ5് . അേ>ാഴ ം, കാലിെല മZ്
പണ̈മായ ം മാiിെHാടHണെമD്
ആവശെ>ടാതി3D നാറാണ5് }ാZെ;
ഈ കഥ െചറ >കാല+തെD അ¬തം
ജനി>ിPി@് .
മGഷെ; അഹXാര5ിന്
മകളിലെടയായി3) നാറാണ5് }ാ }ാZന്
കലT 3@ിHയiിയി3Dത് . താേഴH് ഉ3്
വീഴ D കല T ിന് സrശമാണ് മGഷസിതി എD് ജന=െള േബാUെ>ട5ിെHാട5 നാറാണ5ിെന
}ാZനായിHാണാ എനിHാവില T .
! ാ നമിPെകാ് മലയിറ=ോള് , ഒ3 gറ വ@െമXിലം േക@ി@1

ആ ദിവത2 5ിന് മDില് മനസ
മധസദന നായ3െട വരികള് െചവിയില് മഴ=D^േപാെല േതാDി.
പ\് മHെള െപെiാരേ

നിെ; മHളില് ഞാനാണ് }ാZന് ,
പ\് രാശിയ ം നീiമേ
നിെ; മHളില് ഞാനാണനാഥന് ,
എെ; സിരയില് Gരയ് _ം പഴHളില ല
T ാാ,
കണ̈ിലിരവിെ; പാഷാണ തിമിരമില T .
ചി=¥H് കട>ാട് - ഉര് കHാ@ിരി ¡ " ഡിേയാ, ആലര്

കHാ@ിരി, ജാസ് സ

Why I am a vegetarian?
Udayabhanu Panickar
Copyright © Udayabhanu Panickar
ShAnthi, ‘Peace’ is an absolute need for human life, but often it is an elusive value for the majority of us. The
reason for its elusiveness is that it is always sought from external source. But, ‘Peace’ should be a value to be
found from within of the self, especially for the people of bhAratEya origin. ‘Peace’ is conceptual and it is
inherent
rent for human. It is within each one of us but lost in our egoistic conduct and our quest for materialistic
luxuries & sensual pleasure. But it is waiting to be uncovered. Only the practice of dhaRMam [‘Right Conduct’]
leads us to that ‘Peace’. And once the he ‘Peace’ in every one is established, it shall lead the whole world to
‘Peace’. ‘Love’ is a necessity for ‘Peace’. If we ‘Love’ ourselves, we should love all others, and that will give us
‘Peace’.
‘Love’ is the basic human characteristic; encompassing charity, friendship, sympathy and understanding in to an
ocean of calmness and mercy. It is a tender feeling of reverence. ‘Love’ is incomplete and impossible without
benevolence, dedication, forgiveness, generosity, caring, sharing, sincerity, kindness, patience,
pa sympathy and
tolerance. When we start practicing ‘Love’; it creates a low grade of joy, an inner happiness. At an exalted stage
it gives us the ultimate of joy which we call ‘Bliss’, shivOham! shivOham!! shivOham!!!
‘DhaRMam’ [right conduct] is a very important human value. If ‘DhaRMam’ is accepted and practiced, it can
lead to the ‘Truth’. It shall lead us to ‘ahimsa’ [Non
[Non-violence].
violence]. ‘Ahimsa’ is a part of our ‘Truth’ or ‘The ‘Truth’
it self; ‘The Self’; ‘The Self’ in you, ‘The Self’ in me, ‘The ‘Self’ in every one of us.
‘Ahimsa’ may also be defined as "universal love". It fosters the understanding that we have an obligation
towards every constituent of this universe and that we should try to expand our love to all. Comfort and
happiness to all creatures is the highest value of our traditions. Love for all creatures is the highest in our
philosophy. When all forms of life are revered as various expressions of the ‘Supreme’, ‘ahimsa’ should be the
governing law for us. It can become a reality onlonly
y when we recognize the oneness in all of us. That oneness
calls for the unity of all creation. That unity leads us to the respect for all beings. So, eating vegetation is also
wrong, some say. Is it really? No, it is not.
We come into this world in a human an body. Sure, we will leave this body behind and pass on. It is the parents’
responsibility to keep this body in a healthy condition until we are able to do the same by our selves. From that
point, until bereavement, it is our responsibility to sustain it in a healthy state. One of the most important needs
for that are proper nutrients. So we must eat proper food. There are lots of things to eat. But, what criteria

should be taken into consideration to decide the menu. According to our scriptures, we should use the food
which is correct for us to lead a caring, compassionate, happy, loving, non violent and healthy life, just enough
to grow and maintain the health. And in acquiring that food we must not do any harm to any thing more than
just necessary. It is also our dhaRMam to keep this body healthy until it is time for the jeevAtman to take the
next step in its progression.
Vegetation and some creatures’ flesh, both are meant to be eaten. But all are not intended to be eaten by human.
Let us see which is preordained to be eaten by us, human.
Our eating tools and digestive systems are not shaped or fashioned to eat and/or digest flesh. An assessment of
our systems can prove this. Our teeth, jaws and digestive system favors and need a diet exclusive of flesh. Also
an examination of history will reveal that "most of mankind for most of human history has lived on vegetarian
or near-vegetarian diets." On few occasions, it may have been deviated from due to non availability of enough
vegetation due to drought or other calamities. Some in the authority, like historians and anthropologists may say
that, we human are omnivorous (who eat animal flesh and vegetation). But, a close examination shall show that
we have more in common with vegetarian animals.
Human have no claws, have no sharp front teeth; but we do have flat rear molars [large back tooth in humans
and some other mammals, used for chewing and grinding. Human beings have twelve molars] for grinding same
as other vegetable eating animals (Herbivores). But, carnivore (an animal that eats other animals) has claws,
have sharp front teeth for tearing, with no flat molar teeth for grinding. Even though human beings do possess a
modified form of canine teeth, they are nothing like carnivore. The shape, length and hardness of these can not
be compared to those of the carnivorous. Their teeth are much harder and they are able to break through the
bones. Ours don’t have this capability either. They are more common with what the animals that traditionally
never eat flesh, such as apes, camels, and musk deer.
Carnivore’s intestinal tract is much short (only 3 times in length than their body length.) This helps the much
more swiftly decomposing flesh to pass through quickly with out getting completely decomposed. But human
and Herbivores have intestinal tract 10-12 times their body length or even more. The longer intestinal tract
makes the flesh rot inside of us and thus become more toxic. Some pure vegetarian animals such as sheep and
cattle have even longer digestive tract and several stomachs. This combination allows them to break down
cellulose, which we can not do.
Carnivore’s have strong hydrochloric acid in stomach to digest animal flesh. But we humans and Herbivores
have much weaker stomach acid, about 20 times weaker than that of a carnivore. So, for humans, the prolonged
stay of flesh in the intestinal tract and non availability of strong hydrochloric acid to digest makes it more
dangerous to eat flesh. We Humans and Herbivores have well-developed salivary glands which are necessary to
predigest [to treat food with enzymes so that it is more easily digested] grains and fruits. But carnivore don’t
have this, instead they have acid saliva with no enzyme ptyalin [an enzyme in saliva that catalyzes the digestion
of starches and converts it to sugar] to predigest grains.
Now coming to the health reasons; between October 1917 and October 1918 during the First World War, the
Danish government was forced to put its citizens on a vegetarian diet and the mortality rate dropped by 34
percent. A very similar experience was observed during the Second World War, in occupied Norway. There also,
the citizens were forced on to a vegetarian diet and similarly the mortality rate dropped very much. But after the
war, when heavy consumption of animal flesh resumed, the mortality rate shot back up. So it is proof enough
that it’s healthier to be a vegetarian. The obesity and hart problems are on the increase in our own bhAratham as
the animal flesh eating has been increased in recent years.
Animal flesh is the cause of many mental illnesses and disease. Alzheimer is an example. Few years back,
between 6 and 8% of the population over 60 had Alzheimer's disease in the USA, and the rate has been
increasing steadily. Lot of scientific literatures correlates this to the consumption of flesh and other animal
products.

Amino acids are the building blocks of proteins. Studies have shown that animal flesh contains large quantity,
(much more than required) homocysteine, an amino acid. And methionine, another amino acid, is found in
protein foods. But animal protein contains two to three times more the amount of methionine contains in plant
protein. Too much of these two are very dangerous for health. Consumption of flesh will put more of these two
into us. A recent study performed at Harvard Medical School showed that a vegan diet had brought down the
homocysteine levels by 13% to 20% in just one week.
Enzymes are very essential to digest food. They are specialized protein molecules facilitating most of our body's
metabolic processes. It also supplies energy, purifies the blood and cleanse out the waste products from the body
amongst other metabolic processes. This is how the body is kept healthy by lowering the cholesterol level,
cleaning the colon, breaking down fats, strengthening the immune system, improving the mental strength &
capacity. It also helps in detoxifying the body of unwanted wastes; eliminate carbon dioxide from our lungs and
helps building muscles.
About 22 different digestive enzymes are produced by human body. Majority of the source of these enzymes
comes from food we eat. Enzymes are found in all food items, but in abundance in raw fruits and vegetables.
Cooking and processing the foods will destroy the enzymes. The rate of destruction of enzymes is directly
proportional to the time it is cooked. [Remember flesh needs to be cooked for longer time.] This causes us to
consume enzyme deficient or even enzymes free food and body will be forced to generate its own enzymes
required to digest the food. This causes more stress on our body systems and organs. When our body enzymes
are busy digesting the meal with no replacement enzyme or very little of it from the food we eat, the function of
rebuilding and replenishing the worn-out and damaged cells are reduced drastically. Also flesh takes up to an
average of 12 hours or more to be digested. Thus, consumption of animal flesh puts our digestive system to over
work with fewer enzymes. It also engages enzymes from other parts of the body and this depletes the natural
enzymes. Inadequate digestive enzymes results in left-over food wastes (undigested food) in our system. This
waste food becoming toxic and so do our body system.
Like creatures, the vegetables also have life and eating them doesn’t constitute killing of life? Yes it does, but
the life of vegetation and animals or birds are not the same. As humans it is our responsibility to live with the
least harm to other life forms and eating vegetation is the best way for that. Bhakthi is love of the Lord and
Love of the Lord is the Love for our fellow creatures. The true and sincere surrender to the Lord is the essence
of Bhakthi and that essence is also the service to the Lord, and that service is the sacrifice we have to do for the
Lord. That Sacrifice is not, I repeat, NOT the sacrifice of other creatures, but the sacrifice of our own ego and
the sacrifice of offering our services at the feet of the Lord for the benefit of fellow beings. That service to the
Lord is the service to other creatures. Killing them and eating them is not the service. Let us Surrender to Him,
Serve Him and let us become one with Him. That is our life’s goal and that is our birthright, to achieve that
goal, vegetarian food is the best, not animal flesh.
----------------------------
PS: If you any one feels little confusion on the term meat and flesh, please read the following.
The meaning of Animal ‘Flesh’ and Vegetables meat, both are given bellow. It is not the meaning I made up. It
is from reference books.
Animal Flesh = the soft tissues, primarily muscle and fat, that cover the bones of people and other animals.
Animal Meat = the flesh of an animal that is considered edible, especially that of a mammal or bird (edible animal flesh).
Or
The flesh of animals, including birds and fish, regarded as food.
Vegetable meat = the soft pulpy edible parts of fruits and vegetables, as opposed to the skin, core, pit, and other parts that are
not usually eaten.
Or
The edible part of a fruit or nut, inside a shell or rind.

BHAGAVAN SHRI SATHYA SAI BABA’S DISCOURSES
A respectful compilation from the series of postings by Dr. BGY Sastry

( drbgysastry@yahoo.com )
9 - I don't belong to any place

One day in the sacred shrine of lord Viswanath at Kasi, all the devotees and temple priests were immersed in
singing hymns and reciting chants. All of a sudden, they heard a metallic sound. When they turned their heads
in that direction they saw a shining gold plate on the floor of the shrine. It must have fallen through an open
space in the center of the hall from the sky leading to the sanctum sanctorum. All of them gathered round with
wonder, while the chief temple priest went close to examine it. He found some letters inscribed on it. "This
belongs to my dear devotee". The priest read the inscription loudly. All the temple priests vied with one another
to snatch the plate with the feeling, "Who could be a greater devotee than myself. I spend my time, talent and
strength only to offer worship to the Lord Viswanath." But the plate changed into an earthen
one the moment they touched it one after another. News spread like wild fire about the
golden plate. Several scholars, singers, poets and preachers came and tried their luck but in
vain. Days, weeks and months rolled on but the plate remained there without a claimant.
One day, a stranger came to the temple. He stood at the entrance and tears gathered in his
eyes when he saw beggars, blind, dumb and lame piteously pleading for alms. He felt
ashamed of his inability to relieve them of their hunger and agony. He wanted to pray to the
Lord and so stepped into the temple. He saw people gathered round and discussing
something. He tried to squeeze himself into the crowd to find out why they were standing there. He saw a
golden plate in the center of that enclosure. He enquired and was told about the episode of the golden plate.
He was rather surprised and sad at the attitude of the people and the priests. Instead of praying to the Lord of
the Universe and trying to possess Him, they were eager to possess the golden plate. Observing his non-
covetous attitude, the high priest requested him to try his hand. The stranger replied: "Oh Revered one! I do
not care for either gold or silver, what I long for is God's Grace." The priest's esteem for that man increased. So
he once again pressed him, "At least to satisfy us, please try your hand." The stranger touched the plate
without a trace of attachment. Lo! It shone forth with redoubled effulgence. All the priests gathered round and
queried: "Sir, where do you come from? What are your qualifications? What are the branches of learning you
have mastered? How many years did you do penance?" The stranger replied calmly: "I don't belong to any
place. I just manage to earn my bread by hard labor. The only sadhana I do is Namasmarana [repeating the
name of the Lord]. This has perhaps rendered my heart pure and filled it with love and compassion. It has
enabled me to control my mind and the senses. I have not read any book or mastered any science. The only
art I know of is chanting the Name Divine. The only act I do is to be kind to the poor."
So, the only qualification to become dear to the Lord is to acquire a compassionate heart and sense control.
These two can be acquired through Namasmarana with full faith in the Lord.
REQUEST –
Please do a special prayer to Guruvayoorappan for our respected group elder and
author Dr. BGY Sastryji to recover fast from illness.
May Guruvayoorappan bless him with Ayurarogyasoukhyam!!
Om Namo Narayanaya:

Kerala Temples and rituals

Attukal Ponkala -
9

Article courtesey - k , o n j

. Photo courtesey - attukalpongala.blogspot.com
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Kerala Temples
Sree Narasimhamoorthy Temple in Thiruvazhiyad, Nemmara, Palakkad, Kerala
Narasimhan Nagan
Thiruvazhiyad Narasimha Moorthi Temple is a well known ancient temple situated about 5 km from Nemmara
in Palakkad district of Kerala. It is a special temple considering the rare Lord Naramsimha Moorthy deity. The
main sanctum-sanatorium is dedicated to Lord Narasimhamoothy and besides there is Lord Shiva deity as well.
Lord Narasimhamurthy, the fourth embodiment of Lord Vishnu, is seen in a fierce form. Other deities in the
temple include Lord Ganesh, Lord Ayyappa and Goddess Durga.



Navaneetham Member of the Month
Narasimhan Nagan
Om Namo Narayanaya
My dear esteemed fellow devotees;
My humble pranams to you.
Although, I belong to the early group of members who joined this family back in 2004, I consider myself at a very early
stage of bhakthi towards our dear lord Guruvayoorappa

Guruvayoorappan.
n. I do not have the wealth of experiences and devotion as
indicated by some of the illustrious members profiled in the earlier versions of Navaneetham.
The request from editors for my profile for the magazine is our dear Kannan’s leela,, Sri Krishnan’s play.
pl I was in
India last month (January 2010) and visited several divya
kshetrams to include a visit to the bhooloka vaikuntham
(Guruvayoor) and my ancesteral temple in Thiruvazhiyad

Thiruvazhiyad-
Nemmara village, Palakkad. While at the Thiruvazhiyad
temple, out of devotion

tion and an intense desire to “freeze” the
divinity of the moment and place in my memory, I sneaked
the camera into the temple premises and photographed the
outer compound (not

not the inner sanctum) of the temple.

All along, I was asking for forgiveness from Guruvayoorappan for my sneaky behavior. I was blessed to receive his
darshan at 5:00 PM in the form of Mahavishnu. Our dear Krishnan is now expecting me to share these experiences and
pictures with all his devotees in return for my imprudence (pictures seen in the “Sree Narasimhamoorthy Temple,
article befoe this profile)
Sri Krishna is worshiped as Sree Narasimhamoorthy in our ancesteral temple at Nemmara, which dates back at
least 500 years. The moolavighraham at this temple, made of black stone, is of Sri Mahavishnu holding the “conch”,
“discus”, “mace” and “lotus flower”. The namboodiri priest at the temple, allowed me to climb the sopanam and get a
closer look at the idol and offered prayers on behalf of myself and my family. I recited the 24 and 25th dasakam from
Narayaneeyam (Prahlada chartiram and Nrismha avataram) standing in front of the deity. It was indeed a very spiritually
uplifting and a close moment between me and the lord.
Myself with wife Priya and our daughter Mallika
Although, raised in a traditional South Indian family with basic religious values, I spent the first 36 years of life in
various academic and material pursuits and my devotion took a latent phase of existence. It was not until May 2004 (the
37th year if my life) that I embarked on my journey towards Bhakthi to our dear Kannan. Certain life experiences
propelled me to start reading the “Narayaneeyam”. Our dear Kannan sent several emissaries who bestowed me with
their love and transformed my life for the better. Reading “Narayaneeyam” gave me the strength to face the challenges

and above all gave me the required “Vairaaghyam” (ability to let go and accept situations the way they are), and courage
by strengthening my attachment to our dear Krishnan.
All along the Guruvayoor group has played a key role as a light bearer and as a GPS (Guruvayoorappan Positioning
System) to guide me along in the right direction. I have cherished many emails that I receive from this Guruvayur
family on a daily basis. By the grace of lord, I visited Guruvayoor temple every year for the past 5 years and recited the
entire “Narayaneeyam” in the premises of our dear temple. I was also rewarded with visits to numerous places of
worship in Kerala (Eranakulam, Thiruprayaar, Chottanikare, and Thiruvarp to name a few). Each visit has left me
feeling refreshed, rejuvenated and eager for more darshan.
Myself and Sriman KVG in March 2009.
2009 was another transformational year in the progress of my devotional pursuit. I met three emissaries of the lord. One
of them is our esteemed KVG (Sriman K.V. Gopalakrishnan), whom I met at his residence in Bangalore last March
(picture above). I own the first edition (2005) of his Bhaktharanjini collection and it is amongst my most valued
possessions. I also had the pleasure of reciting two dasakams with him. He blessed me by signing my Narayaneeyam
recitation book. Due to his blessings, I had the opportunity to meet Srimati Mangalam Ramaswamy of
Thiruvananthapuram, in Boston last summer. Mangalam mami’s discourses on the Bhagavatham moved me to the core
and I knew it was time for me to start reading this scripture. Along came, another emissary of the lord in the form of

Sage Suka, i.e., Sriman Annaswamy Natarajan of Virginia, who has taken me under his tutelage to teach Srimad
Bhagavatham. I started reciting Bhagavatham last Au

August
gust and recently completed the first Skandham (chapters 1-19)
1 of
this scripture on the auspicious day of Vaikuntha Ekadasi (December 2009). Currently, I am reciting up to the 7th
(December-28-2009).
chapter of the second Skandham and have started learning Sanskrit to furt
further
her enhance the pleasure of reading
Narayaneeyam and Srimad Bhagavatham.
My wife Priya and our daughter Mallika
Professionally, I work as a Medical Geneticist at a Pharmaceutical/Biotechnology company in Boston and hold a
doctorate and fellowships in Medical Genetics and Clinical Chemistry. I live in South Grafton, Massachusetts along
with my wife Priya (from Ernakulam) and 12 y/o daughter Mallika. I look forward to meeting you all someday.
Sarvam Krishnaarpanamastu.
Love,
Narasimhan and family.

Answer to quick equation puzzle

Chandrasekharan Menon
This equation I studied

d in the school and used at my work place. Can any one guess?
24 X 60
360 = 4
Answer:- This equation holds good for Equator only.
24 = hours, 60 = minutes and 360 = degrees
Due to the Earth’s rotation, Sunlight travels
at the speed of 4 minutes per degree.
comments and suggestions to gvreditor@gmail.com

Please read and respond with your comm
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, suggestion
suggestionss and any materials that you wish to publish to
editor@guruvayoor.com
Om Namo Narayanaya: Om Namo Narayanaya: Om Namo Narayanaya:
Our apologies for those articles & poems we could not publish this time due to space limitations.
We will have them published d in the forthcoming issues.
Please email us at navaneetham@guruvayoor.com with your name and brief introduction to have
your name appear in this section, also p
please
lease email us your comments, suggestions, articles for
Navaneetham June issue to editor@guruv
editor@guruvayoor.com
Sources, credits and copyright acknoledgements

Manoramaonline.com thehindu.com http://members.rediff.com/guruvayurappan/
mbers.rediff.com/guruvayurappan/
Krishna pictures/Artwork courtesy of http://www.vrindavanart.com
The Bhaktivedanta Book Trust International, Inc. http://www.vanamaliashram.org/
http://images.google.com http://www.indiapost.gov.in
http://www.krishna.com Madhu Ramanujam -
http://www.stephen-knapp.com http://picasaweb.google.com/madhuraamanujam
uraamanujam
http://www.swaminarayan.org http://www.flickr.com
http://spirituality-meditation-yoga-pictures.blogspot.com/
pictures.blogspot.com/ http://www.columbia.edu/itc/mealac/pritchett/00routesdata/0400_0
http://www.narayaneeyasamsthuthi.org 499/pantheon/lingam
www.nammudemalayalam.com http://www.dollsofindia.com
http://gaurangakishore.blogspot.com
Submitted at the lotus feet of Shree Guruvayoorappan.

Om Namo Bhagavathe Vasudevaya! WQxVeL YOâvLpPqÕL ! Om Namo Narayanaya:
May God Bless you all.

Navaneetham Feb 2010

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OM NAMO NARAYANAYA:

Om Namo Bhagavathe Vasudevaya!

       

Guruvayoor Ettumanoor Aattukaal

Member of the month

Narasimhan completed the first Skandham (chapters 11-19) of this scripture on

Guruvayur Shiveli photo from Narayanan K.M.

A quick equation puzzle

This equation I studied

(Answer at the last page)

J¡Yj h¢r¢i¢k¤« J¡yX¬« AY¢

J¡vcK blq¢h ¨Y¡¶¤X

[ÖÞøÆ ºdwßµÏßW ÉáJá ÈßWAáK ÕãwÞÕÈ¢.

µHæa ºáxá¢ ÉÖáA{á¢ ÕÜïÕæMHáB{á¢ ÄßBß ÈßKà¿áKá

OHM NAMO BHAGAVATHE VASUDEVAYA:

F§nt\ Rm³ adçw tZhm F§n F§nt\ Rm³ adçw

Suddenly I noticed the pujari distributing the chandanam.

I hope to have more such experiences in future.

SANATHANADHARMA, YET ANOTHER PERSPECTIVE :

“satyam bruyat priyam bruyat na bruyat satyam apriyam

priyam ca nanrutam bruyat esha dharmah sanatanah”, meaning:

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

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

Brahma Murari Surarchitha lingam (Sivapuranam).

It was the fourteenth day (chaturdasi) of the month ‘Magha Bahula’.

Maha Vishnu confessed that he could not find the beginning.

This infuriated Lord Shiva, in as much as, there is neither

This is the ‘Lingodbhava Prasasthi’ in Sivapurana.

DR. SAROJA RAMANUJA

thyakthvaa aathmaanam bhaavaya koham

the pachyanthe naraka nigooDaah

Apare niyatAhArAh prAnAn prAneshu juhwati;

Yajna shishtAmrita bhujo yAnti Brahma sanAtanam;

Evam bahuvidhaa yajnA vitatA Brahmano mukhe;

Shreyaan dravya mayaad yajnaaj jnaana yajnah Parantapa;

Superior is wisdom-sacrifice to sacrifice with objects, O Parantapa! All actions in their

Srimad Bhagavad-Gita – Swami Chinmayananda, Chapter IV.

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

! " കള് (േകക)

©hv¸·¥t c¡j¡iX g¶Y¢j¢--

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 17

Episodes in Srimad-Bhagavatam - A Vedantic Interpretation

2. Visit of Sanaka and other sages to Vaikuntha

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 19

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

The Lord says in the Bhagavadgita that every

Hiranyaksha, being an Asura possessing

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

Cu hÀjs¯ (2009) ætNeZn\ww [ëamkw 1þ w XobXn _p[

ætNes\¶¶ Zcn{Z {_mÒW³ KrlØm{ianbmbnêìsh¦nepw

Zcn{Zbpw ]Xn{hXbpw Bb `mcy hmSnb apJt¯msS `À¯mhnëw æ«nIÄçw `£Ww sImSpçhm³

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

BßmÀ° kp{lp¯nsâ kvt\l _Ôw D¨Ømbnbmbn \nÂç¶Xv \apç ImWmw. AÃ {Zp]Zs\

Bgn aIfpsamêans¨mê I«nent·et¶cþ

C§ns\ t]mæì cma]pc¯p hmcyêsS hÀ®\.

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 23

almht\\mw hndInì t]mbnþ

A¶v cm{Xn `Khmsâ {]tXyI HuZmcyt¯mSpw _lpam\t¯mSpw IqSn BXnYyw kzoIcn¨v

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

പറയിെപi പZി3:ല5ിെല 5ിെല ഇ>റ0

¡ ാ ഡില് േചാദിPേ>ാള് ഓേ@ാHാരെ;

“മഴHാല5് കയറാ പiിയ മലയല

! ില് പറ0 കാIം.

http://group.yahoo.com/groups/guruvayur \h\oXw Page- 25

¡ ാഡില് േചാദിPേ>ാള് ഓേ@ാHാരെ;

താേഴH് േനാHിയാല് നാലചiം പPപിടിP് കിട_D മേനാഹരമായ കാഴ് P. വല5് വശേ5H്

ആമയര് മനയിെല അഷ8 മ5ി ഭ@തിരി>ാടിെന>iിയ ം രായിരാം :Dിെന>iിയ െമാെH

:Dിെ; മകളിെല ദഗ¦ ാേM5ിെല

നാറാണ5് }ാZെD ഭയെ>ട5ി ചടല>റില് നിD് ഓടിHാG1 Fമ=െളല T ാം

! ാ നമിPെകാ് മലയിറ=ോള് , ഒ3 gറ വ@െമXിലം േക@ി@1

പ\് മHെള െപെiാരേ

ചി=¥H് കട>ാട് - ഉര് കHാ@ിരി ¡ " ഡിേയാ, ആലര്

Article courtesey - k , o n j

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