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Monthly Newsletter of Guruvayoor Devotees Forum

Hare Krishna

1187 / AUGUST 2012
Monthly Newsletter of Guruvayoor Devotees Forum
Om Namo Bhagavathe Vasudevaya
Submitted at the lotus feet of Guruvayoorappan, Lord Krishna by Devotees Submitted at the lotus feet of Guruvayoorappan, Lord Krishna by Devotees
Photo by Jain Sakthidharan, Doha, Qatar.
Ashtami Rohini (Sree Krishna Jayanthi) is on Sept 8
th Page- 2
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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.
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 - Sunil

For those of you wish to suggest someone to be featured as member of the month, please write to us
at, also please email your comments, suggestions, articles for Navaneetham
to Page- 4
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Wish you a happy Onam!! Wish you a happy Onam!!
Thrikkakkara Appan - Onathappan Maha Vishnu
Onam Pookkalams from Guruvayur
(Photo courtesy
Amit Dave - ) Page- 5
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English translation is given below for those Bhakta-s who dont read Malayalam.
1. Kannan's eyes are half-closed in deep ecstasy an He is leaning against a blue Kadamba tree and Shree
Raadha is leaning against his torso. In the heart of the bamboo flute and in Radha's heart, there is only one Page- 8
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deep desire: To melt into Krshna-Sangeetam.
2. Krshna is immersed in Naada Samaadhi. Like the Omkaara-mantram, His music gushes out from the flute
as the primordial sound of the Cosmos. All living and non-living beings are silent. The air is motionless.
Vrndaavanam is like the Heart of a Yogi that is dissolved in Bhagavad-Chidroopam.
3. Shree Hari begins His Shadja-Saadhana. The listeners are filled with the Tonic Sa. The noise of mental
fluctuations cease in their minds. The raagam that emanates from the mountain of Krshna's Pratibha (creative
genius) flows and swells like a Yamuna river of Rasadhaara.
4. The season is Shraavanam. The time is noon. When Vanamaali caresses, the raga of Brindaavanee
Sarangam takes birth. It fills the listeners with the energy of the sun as it is a noon raagam. The shores of
Yamuna is being filled with divine bliss and the shore enjoys the Rasa of music that gives it Pulakam
5. Song birds, thousands of them, are sitting motionless on the trees in Vrndaavanam enjoying the music and
keeping their wings together immersed in inner happiness. The naturally restless monkeys also are observing
a vow of silence according to the principles of Bhagavan's Naada Yoga Saadhana.
6. The rasa from Krshna's flute rises as the fragrance in the Tulasee plants that throng the forests of
Vrndaavanam. The Tulasee fragramce saturates the air and in kindness showers on the living breaths of all
beings healing--the blessing that accompanies Krshna's love for His creatures all.
7. The cows who are listening to Krshna Murali and sipping the Teerttham from Kaalindi river in the shades
of trees are filled with Vaalsalyam for Shree Krshna. A male calf, filled with the love nurtured by Krshna's
music licks Krshna's flower-soft feet making the Lord smile gently, His heart touched by the love of the calf.
8. Lord Muraleedhara adds a slowness of tempo to the waters of Yamuna and the fish in those waters stop
swimming--their consciousness helped by the music to blend in harmony with their breathing and they seek
the deepest recess of Silence in the peace-filled regions of Divine Sound produced by Krshna.
9. Govarddhana mountain is enchanted by the sound of Bhagavaan's flute and deeply drinking in the Sudha
of melody--the holy mountain that is filled with secret mineral wealth. The divine mountain is able to convert
Krshna's flowing raaga melody into holy plants, into the healing power of the deep springs sourcing from its
10. Krshna finishes His Raagaalaapana --the exploration of the melodic contours of the raga--and then begins
creating Taana-s (phrases with rhythm in them) and in agreement with the music Shree Raadha begins her
Divine Dance. When Her Laasyam embraces His Music, the Union of Raadha with Maadhava is created
which fills the shores of Kaalindi with the Greatest of Ecstacies!!!
11. When Krshna turns His Holy Breath into Shaanta Rasam--the king of all Rasa-s inside the tube of the
flute using his Pratibhaa-Shakti, Shree Raadha fills the hearts of the Devotee with the soothing sweetness of
Her Divine Naatyam--fuller than the fullest, transcendent, sacred.
12. The Muralee Vaadyam, the melting heart of Govarddhanam, the herds of cows, Shree Raadha's ecstatic
dance, the soothingly moist air of Vrindaavanam fragrant with Tulasee Ganddham, the waters of the
Yamuna--all these attain a mutual openness of Heart to one another in a playful way through Krshn'a divine
music: It is the gift of Krshna's endless compassion: Attainment of Perfect Union (Advaitam).
DKM Kartha
(Mohanachandran) Page- 9
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_+c+a_- zqa~am cau|_|_c Page- 17
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- Page- 18
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Part 3 Page- 20
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Sri Gurupavanapura Divya Alaya Darsanam.
Shri. Nadukaveri Viswanathan
(Continued from last issue of Navaneetham.)
Ch 3 Mohini Avataram Pillar No. 2

The devotee looks at the figure in Pillar No. 2 (also facing North) and wonders why Viswakarma has allotted a separate
pillar for depicting Sri Mohini Avataram, Which should normally be covered under Sri Koorma Avatharam.
After some thinking, his mind gets cleared of the doubt:
1. Viswakarma probably wanted all the Avatharams of Sri Maha Vishnu, starting from Sri Mathsya Avatharam till Kalki
Avatharam in one row in chronological order, but at the same time did not want to drop Sri Mohini Avatharam, as this
Avatharam is very important as far as the Kali Yuga devotees are concerned.
2. When Sriman Narayana came out of the Milky Ocean in the form of Bhagawan Sri Dhanvanthri, holding Amrutha
Kalasam (Pot of Ambrosia), the Asuras suddenly snatched it from His hands.
The main purpose of Sri Koorma Avatharam was to churn the Milky Ocean, extract the Amurutham and distribute the
same among the Devas, so that the Devas and Indra, their ruler, could become immortal and powerful. Once they became
immortal, they could easily defeat the Asuras and regain the Swargaloka or heavens. Had the Asuras not behaved they
way the behaved, perhaps Sriman Narayana would have given them, the Asuras too, a share of Amrutham! After all, He is
Dharma Incarnate! Did He not as Sri Rama, allow Ravana to take rest and come back (the next day) for the fight? He
showed Mercy even to His enemy!
In order to retrieve the Amrutha Kalasam, from the Asuras, Sriman Narayana transformed Himself as Mohini, or an
enchantress non-pareil, and infatuated and enchanted all the Asuras and by His own, rather by Her own Maya or Illusive
power, distributed the entire Amrutham among the Devas, leaving nothing to the Asuras, thus punishing them for their
gross misbehaviour.
One should not hastily conclude that Sriman Narayana was against all the Asuras .The devotees describe Him as
Prahlada Priya. Prahlada, son of Hiranyakasipu who was an Asura by birth, but a great devotee of Sriman Narayana,
embodiment of Dharma. Again, Vibheeshana was a Rakshasa but was blessed by Him, because he was a follower of
Dharma! Page- 21
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Reverting, on seeing the beauty and luscious gait of Mohini, even Lord Siva was enticed and embraced Mohini. As a
result, they (Lord Siva and Mohini) begot a son, with divine brightness. He was named Shasta, whom the Kali Yuga
devotees fondly address as Ayyappa or Dharma Sastha.
Every year, the Ayyappa devotees observe strict celibacy from the beginning of Karthika or Vrischika month (roughly 15
November) till the beginning of Makara month that is, till they have darsan of Makara Jothi from Sabari mala, (roughly on
January). Devotees not only from various parts of India, but also from distant places such as Singapore, Kolalumpur
etc., undertake this Sabarimala yatra (pilgrimage to Sabarimala) every year. Sabarimala derives its name from that great
devotee of Sri Rama, Ma Sabari!
Apart from material prosperity and good health, they get mental peace and self- control, which cannot be purchased by
money. That is the Glory of Sabarimalai Dharma Sastha! They express their gratitude and namaskarams to Lord Siva and
Sri Hari, by slightly changing Kalidasas famous sloka; thus:

4 9c
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Translit : Vagarthaviva samprukthou Vagartha Prathipathaye!
Jagadapitharou Vande Partheepa- Rameswarou!
Meaning: Just as a word and its meaning are bound together and the word cannot be separated from the meaning and
vice versa, Parvathipa, Lord Siva and Rameshwara, that is Sriman Narayana are bound together. Our Namaskarams to
these two parents of the world! (These two forms are together called Sri Sankara Narayana).
Now, the devotee is very clear in his mind that Sriman Narayana, by assuming the Mohini Avataram, had the interest of
His Kali Yuga devotees, even at the time of the Koorma Avatharam.!
But for Mother Mohini, Kali Yuga devotees of Sri Ayyappan would have been deprived of their Sabarimala Yathra, and as
a result deprived of their health, wealth, prosperity, self-control and above all, peace of mind!
Only those who have performed this pilgrimage, at least once in their life time,observing all the austerities can appreciate
or even realize the glory of Sabarimala pilgrimage. The devotee prays inwardly to Sri Ayyappan,thus:
! -- ! - !! 7 1 9 !!!
Hari Hara putraya Vidmahe! Bhoothanathaya Deemahi!! Thanno Sastha Prachodayath!!!
With tears of deep devotion and profound gratitude,the devotee bows down to and
praises Mother Mohini:

-F 11 ! 11 ! 11 !! 11 !!! !
Ya Devi saravabhootheshu mathru roopena samsthitha!
Namasthasyai! Namasthasyaii! Namasthasyai!! ! Namo Namaha!
He then proceeds to pillar No.3:

Part - 3
Ch. 4: Once again Sri Ganesha! Pillar No. 3 Page- 22
Monthly Newsletter of Guruvayoor Devotees Forum

After worshipping Mother Mohini, the devotee moves on to the next pillar No. 3 in the South East corner of the inner
praakaram and is rather surprised to see, once again the image of Sri Ganesa thereon. He wonders: What has Sri
Ganesa to do with the ten Avatharams? We have already seen two Moorthis of Sri Ganesa, one outside and the other
inside the temple. Why a third one, now?
Curiosity prompts him to look at the other extreme pillar on the North West corner of the inner praakaram and he finds the
image of Sri Karthikeya thereon. Now all his doubts vanish. He reasons in the following manner:
1. Sri Viswakarma would have thought The temple of Sri Guruvayurappan is built on the bank of Sri Rudra Teertham, the
Original Abode of Devi Parvathi and Lord Parameswara. If the two pillars, one carrying the image of Sri Ganesa in one
corner and the other carrying that of Sri Karthikeya in the other corner, are positioned in the inner prakaram, their parents,
nay, the Parents of this Universe might feel happy.
2. These two, Sri Ganesa and Sri Subramania will act like two guards of all the Dasavatharam Pillars and even the temple
itself, against all external negative factors, for all times to come.
3. Again, was it not due to Sri Ganesa that the Moorthi of Sri Ranganatha was installed at Srirangam, between the two
rivers Kaveri and Kollidam in Tamil Nadu? Had it not been for Him, Vibhishana, the King of Lanka would have carried the
Moorthi, across the Ocean to Lanka? Sri Ganesas Bhagawath Kainkaryam (Service to the devotees of Sriman Narayana
has been unique.
After slaying Ravana and crowning Vibhishana as the King of Lanka, Sri Rama returned to Ayodhya with Devi Sita, Sri
Lakshmana, Sri Hanuman, Vibhishana, Sugriva and others, in the Pushpaka Vimanam. Kulaguru Mahrishi Vasishta and
other Rishis crowned Sri Rama as the king of Ayodhya. There were so many personages, who attended the colourful
coronation function from far and wide. After the coronation was over, all of them stayed there at Ayodhya, in the company
of Sri Rama for some days and then left one by one, quite reluctantly for their respective capitals. Sri Rama gave each of
them a suitable present. He presented Vibhishana, a beautiful Moorthi of Sri Ranganatha, to be taken by him to Lanka,
with a warning that the Moorthi should not be kept on the ground on the way; otherwise it would stick to that place and
could not be moved at all. Vibhishana accepted the present humbly and left Ayodhya thru the aerial route for Lanka. In the
evening, he reached some place very near modern Tiruchirapalli (Tamil Nadu). He wanted to break his journey for
performing the evening Sandhya Vandanam. He looked around, here and there, for someone to hold the Moorthi till he
finished the Sandhya vandanam. He saw a cow- herd at some distance. He called him and requested him to hold the
Moorthi for some time till he came back and not to keep the Moorthi on the ground.
The cow herd agreed, subject to one condition that he would call Vibhishana three times, within which Vibhishana should
come back and receive the Moorthi from him, as it was getting late for him to go home. Page- 23
Monthly Newsletter of Guruvayoor Devotees Forum
The unsuspecting King Vibhishana agreed to this condition, handed over the Moorthi to the cow-herd and started his
Sandhya vandhanam in the nearby river Kaveri. When he was performing Gayathri Japam, an integral part of
Sandhyavandanam, the cow-herd called him thrice, in quick succession. Vibhishana did not and could not turn up, as he
was engrossed in the chanting of Gayathri mantram. So, the cow-herd kept the Moorthi on the ground and went away. It
stuck to the ground very firmly. After finishing Sandhya Vandanam, Vibhishana was shocked to see that the cow-herd had
kept the Moorthi on the ground and gone away and that the Murthi had stuck to the ground firmly! He grew angry at the
cow-boy and started chasing him to hit him. The cow-boy ran faster, climbed up the near-by hill and sat there on the top-
most rock. When Vibhishana reached him and hit the head of the cow-herd, the latter in an instant turned himself into a
beautiful stone image of Sri Ganesa! The cleft in the head of Sri Ganesa can be seen even today! Vibhishana realized
Who the cow-herd was and repenting for his mistake, hit his own head with both his hands. Following his action, we too hit
our head, although lightly, on the sides with both our hands, when we start praying to Sri Ganesa.
The place where the Cow-herd kept the Moorthi on the ground is now known as Sri Rangam. The place where the Cow-
herd vanished and assumed the image of Sri Ganesa is now known as Uchchi Pillaiyar Temple on the top of the hill and
is a part of modern Tiruchirappalli town!
The Allusion is now over.
One more reason as to why Sri Karthikeyas Moorthi is sculptured on the last stone pillar in the North West corner is
explained latter, when we come to it.
! c H 7 7 9 !!!
Om! Tatpurushaaya vidmahe! Vakratundaaya dheemahi!! Thanno danthi prachodyath !!
Sree Haraye Namaha !
We shall move on to pillar No.4 (Mathsyavatharam) Page- 24
Monthly Newsletter of Guruvayoor Devotees Forum
The school of sankhya

Dr. Saroja Ramanujam, M.A.,Ph.D
The existence of Purusha the individual spirit is confirmed because the world and its objects made of three
gunas must have an experiencer or enjoyer. Th very fact that they are perceived indicates a perceiver. There
must be something other than the three gunas whch controls them as budDhi is also a product of the gunas.
Also since the object of creation is to attain salvation there must be someone who is beyond budDhi and the
rest who acquiring the jnana about the prakrthi and its evuolutes strives for salvation.
Purusha is nana, various according to the body he occupies. But he is the witness self, a mere spectator
devoid of agency of action which is purely due to the three gunas.
Purusha and prakrthi are compared to the lame and the blind. Prakrthi is blind being insentient and Purusha is
lame , unable for action in the form of enjoyment or emancipation without the help of prakrthi. With the same
budDhi which engages him in worldly pleasures through identification with prakrthi and its evolutes, purusha is
able to get the knowledge of the nature of prakrthi and its evolutes and about his own nature thus he is able to
dissociate himself from prakrthi and attains salvation. Then as a dancing girlceases to dance after having
exhibited herself to the spectators, the prakrthi ceases to operate after having exhibited itself to purusha.
Thus in reality purusha is never bound nor emancipated. It is the absence of discrimination of purusha being
quite different from prakrthi that creates the delusion of n bondage and liberation.The knowledge of truth about
prakrthi and its evolutes produces the wisdom in the form I am not , nothing is mine, and not I.
The sentence I am not means that I am the spirit and not the product of three gunas of which body, mind and
intellect are made of. As all actions belong to the three gunas the sentence nothing is mine denotes the
absence of agency. The sentence not I denotes that all actions and exerince belongs only to the body, mind
and intellect which are the evolutes of prakrhi , tehr eal I being the Self is not these.
After this perfect knowledge all attachments and sense of agency cease but the body continues to operate till it
falls down like the potters wheel which continues to revolve for sometime even after the potter ceases to
This is the sankhya philosophy propounded by sage Kapila and was handed down through sishya parampara
and IsvaraKrishna has sumerised it in his sankhya karika which is the only authentic work available in sankhya
now. Page- 25
Monthly Newsletter of Guruvayoor Devotees Forum
Om Namo Bhagavathe Vasudevaya:
Some Tatwa Vichara:
M P R Nair.
Srimad Bhagavatham by Vyasa Bhgavan seems mainly meant for Bhakthas who earnestly desire to reach the abode of Sri Hari. Even
though it is originally written in Sanskrit, no other Purana is so popular as Srimad Bhagavatham. Bhagavatham also had a dark period
before it came to lime light. It is still translated into various languages. Since Bhagavatham is Bhagavan himself and since various
kinds of Krishna leelas are coming out almost every day by Krishna Bhakthas, as poems and prose, images, pictures and painyings
etc., commentaries for Bhagavatham are also still pouring in. It is spreading from continent to continent. Innumerable number of
discourses, pravachans, prabhashans, sapthahas etc. are also being conducted throughout the various parts of India and even abroad.
In Guruvayoor itself nearly 20 to 25 Sapthahas are being conducted every year. In cities like Bombay, Calcutta, Delhi, Madras etc.
hundreds of thousands of people used to hear Sapthahas, almost like music concerts. For the past 12 years or so, in Kerala, the whole
pundits and expert Bhagavathothamas collect together and conduct voluminous Bhagavatha Sathras , like that of the Rajasooya
Yagnas referred to in Bhagavatha. The number of listeners are also seen increasing year by year. Bhagavatham as we know contains
the moolya tatwa vichara or the philosophy of Brahma Tatwa and the principles of God, couched in exquisitely beautiful stories, like
an antibiotic pill is coated with sugar. Bhagavatham will become more tasty to us if we get Deeksha from a Sat Guru also towards
developing interest in our ancient Scriptures along with his limitless compassion and the immense Grace of God. It can cure all our
diseases, especially all our Bhava rogas and Bhava dukhas, provided we keep our attitude of gratitude towards our Guru, by
maintaining at any cost the deekshitha sadhana, so dearly bestowed to us by our Sat Guru. Then only we will get the Gurukrpa in
abundance, in affluence and in fullness. We must also know the fact that the value of any acquired knowledge is in its application.
We should adhere to righteousness or Dharma, unlike Duryodhana, who says that he knows what is right, but he has little inclination
towards it. He knows what is wrong, but he can hardly refrain himself from doing wrong. He exhorts, Oh! My Krishna, you reside in
my heart, I will do whatever you want me to do. If we do not follow the righteous path, we will have to repent later like:
Nakrtham sukrtham kinchil, dushkrtam bahudha krtham,
Na jane janakee jane, Yamahwane kimutharam
That is, I have done no sukrtham, but I have done lot of dushkrthams; I do not know what
wilI I say when Yamaraja comes and asks me at the end.
Nahi pramanam janthoonam uthara kshana jeevane,
We have only a short life here. We should try to do only righteous things. We might have done sins knowing or unknowingly. But we
should not repeat. There is no meaning in crying over spilt milk. Every sinner has a future and every saint has a past.
Kattopanishad says:
Athmanam rathinam viddhi,
Sharreram rathamevacha,
Budhim thu saratthim viddhi,
mana: pragrahamevacha.
Meaning, the Soul is the passenger sitting on a chariot; the chariot is the body, associated with the soul; wisdom is the pilot driving
the chariot; our 5 sense organs are the horses; our mind or will, is the reign or the strategist, by which the charioteer gets hold of the
horses to make them perform in accordance with the will.
If we have no control over the horses, they will go astray. If there is no control over our 5 senses, they will go after pancha vishayas
or the material objects of our 5 senses, which are like the wild fields of Pasteur for the horses. So, we must relinquish our ahamkara,
ego, dehathma budhi or sense of pseudo-individuality- the feeling that I am the body. We should develop anthakkarana sudhi by the
process of inner purification and transformation by having frequent analysis of our thinking, feelings and reactions. The only
condition to reach the abode of Bhagavan is anthakkarana sudhi. Otherwise it will create more problems and sufferings in our lives.
Maya or Delusion is one of the main things that causes impediment to our anthakkarana sudhi, though it is also a creation of
Bhagavan. It is like ashes that are formed from fire, but it then hides the fire. It is like the barn that hides the rice grain in paddy. We
have to overcome maya, though it is not so easy. Page- 26
Monthly Newsletter of Guruvayoor Devotees Forum
Will keeping mum and doing nothing help us to overcome maya and get anthakkarana sudhi? No, never. Gita says;
na karmanamanarambhat, .purushoshnuthe;
That is, by not starting any action you cannot achieve anything, nor can you gain anything by giving up action. That means we have to
work hard to earn a living, but it should be in righteous ways, because Dharmo rakshathy, rakshitha, ie Dharma protects only those
who do Dharma or righteous things. Then what else is necessary to get anthakkarana sudhi, which leads to jeevanmukthi ?.
Paramahamsa Sankaracharya Swamikal, comes to our rescue:
satsangatwe nissangatwam..jeevanmukthi;
It simply means that chitswaroopam arivaneluppamai , satsangatholam nannalla mattonnum.
We should develop detachment through satsang. When detached there will be no delusion. When there is no delusion, the immutable
reality manifests itself to us, through tatva vichara. Then one becomes free from bondages and becomes a Jeevan-muktha. In this
context we should remember that our words also play a vital role in antakkarana sudhi. We should try to use words which never
cause pain to others and try to couch them nicely as much as possible.
As contemplated in Hitopadesa, we will then realize the meaning of Vasudhaiva kudumbakam;
ayam nija parovethi , Ganaga lakhu chethasam,
udara charithanamthu vasudhaiva kudumbakam,
That is, we should never feel that this is my own relative, that is a stranger; we should feel that all are one. We should never show any
discrimination or any bigotry. Our mind will keep away from narrow parochialism and provincialism. We should become very
generous and magnanimous. We will then realize that the entire earth is but one family, which is really the underlying principle of
Hindu Philosophy.
To put it more clearly in the sublime words of Ramana Bhagavan:
If you make your outlook that of wisdom, you will find the world to be God. When explained, Vedanta says that the World is
nothing but God only. It is due to Maya or illusion that this World seems to be different from God. Wisdom or Jnana is seeing God in
everything. This is also the same as Bhakthi (seeing God in everyone). Sri Krishna calls this Samadarshanam in Geetha. Jnana or
Bhakthi will lead one to the fact that there is only God present and nothing else. This World is only a manifestation of God. This is
what all great acharyas have taught us -- "Purusha eva idam sarvam -- Purusha Sooktam", purusha or God is present here everywhere.
The word Vishnu means Vyapanasheelam or omni-present (present everywhere).When one gains this knowlege or wisdom of the
Vedas (that only GOD is there), one will find only GOD everywhere, in each and every object in this world. As one sees GOD
everywhere in this world, where is the place for sorrow and hatred ?. Sorrow occurs when you are dissatisfied with something. This
occurs when you see duality -- two different things. But here, only GOD is there and hence there will be no sorrow; there is only
When one sees God, what happens?
Bidhyanthe Hrudaya Grandhini
Chidyanthe Sarvasamsayaha
Ksheeyamthe Chasya Karmani
Thasmin Druste Parapare
Every human being requires truth. His mind always requires the experience with truths. A person, when he sees and experiences the
truth in thought and action, he will be rid of all his doubts, frees himself from all attachments and sees the supreme God only and not
May Lord Guruvayoorappan bless us all.
Dated 29
May 2011. Page- 27
Monthly Newsletter of Guruvayoor Devotees Forum

33: 33: 33: 33: ( (( ( ) )) )
Shri Balendu (Phone: 080 28530048 , e-mail )
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About the author: Shri Balendu (Chandrasekhar K. Nair)
VAISHNAVI #49, Vivekanada Street, Udayanagar, Dooravaninagar (PO),
Bangalore - 560 016 .. Phone - 080 28530048, 41260122, 28533785, 09448367896 Page- 28
Monthly Newsletter of Guruvayoor Devotees Forum
Narayaneeyam Moolam
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Monthly Newsletter of Guruvayoor Devotees Forum
A respectful compilation from the series of postings
by Dr. BGY Sastry ( )
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.
Om Namo Narayanaya: Page- 30
Monthly Newsletter of Guruvayoor Devotees Forum
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
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 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
Sources, credits and copyright acknoledgements
Krishna pictures/Artwork courtesy of
The Bhaktivedanta Book Trust International, Inc.
Madhu Ramanujam -
Submitted at the lotus feet of Shree Guruvayoorappan.
Om Namo Bhagavathe Vasudevaya! WQxVeL YOvLpPqL ! Om Namo
May God Bless you all. Page- 31
Monthly Newsletter of Guruvayoor Devotees Forum
Monthly Newsletter of Guruvayoor Devotees Forum
asato ma sadgamaya asato ma sadgamaya asato ma sadgamaya asato ma sadgamaya
tamaso ma jyotirgamaya tamaso ma jyotirgamaya tamaso ma jyotirgamaya tamaso ma jyotirgamaya
mrtyorma amrtam gamaya mrtyorma amrtam gamaya mrtyorma amrtam gamaya mrtyorma amrtam gamaya
om shanti shanti shanti. om shanti shanti shanti. om shanti shanti shanti. om shanti shanti shanti.
Lead me from the asat to the sat. Lead me from the asat to the sat. Lead me from the asat to the sat. Lead me from the asat to the sat.
Lead me from darkness to light. Lead me from darkness to light. Lead me from darkness to light. Lead me from darkness to light.
Lead me from death to immortality Lead me from death to immortality Lead me from death to immortality Lead me from death to immortality
Om Peace Peace Peace. Om Peace Peace Peace. Om Peace Peace Peace. Om Peace Peace Peace.
(Brhadaranyaka Upanishad) (Brhadaranyaka Upanishad) (Brhadaranyaka Upanishad) (Brhadaranyaka Upanishad)
Om Namo Narayanaya: Page- 32