Srimad Narayaneeyam, A Little Introduction

Om Namo Bhagavathe Vasudevaya:

NARAYANEEYAM, A LITTLE INTRODUCTION

(M.P.R.Nair)

The story goes that one day lord Vishnu gave Brahma Dev an image of Narayana. The image was made of a very rare material called Pathala Anjana Sila. Lord Brahma gave it to Sage Sutapas. The Sage handed it over to Kasyapa Prajapati. He gave it to Srimad Vasudev, the father of Sree Krishna. Sree Krishna got it from His father and it was installed and worshipped at Dwaraka. Just before Swargarohana, at the end of Dwapara Yuga, Lord Krishna told His minister and devotee, Srimad Udhava, that this image would come floating in the sea that would engulf Dwaraka. Srimad Udhava was instructed to request Brihaspati, the Deva Guru, to install the image at a suitable place so that it would help the spiritual uplift and salvation of people suffering from the adverse effects of the coming Kaliyuga. Accordingly, Deava Guru Brihaspati collected this Divine Image and along with Vayu, the Wind-God, went all around the world to select a suitable spot. Finally, at the direction of Lord Siva, installed it at a place twenty five kilometers to the North-West of Trissur, in Kerala State in India. Since Guru and Vayu installed the image together, the place came to be known as Guruvayoor.

According to the story told in the ‘Guruvayupura Mahatmyam’, this Temple of Guruvayoor had thus its origin in the beginning of Kaliyuga, that is about 5, 100 years ago. King Janamejaya, the son of King Pareekshit, the grandson of Pandavas, was afflicted by leprosy, as a result of the curse of serpents. It is said that that he got his disease cured after long years of worship of the Lord of Guruvayoor as advised by Sage Atreya. Later, a Pandya King built a good temple for the Lord of Guruvayoor, as he escaped from a snake-bite as foretold by Astrologers during his pilgrimage to Guruvayoor. Historically, the temple dates back only from the 17^th century, by which time the temple came into great prominence. The glory of the temple of Guruvayoor came into more lime light mainly due to five great saintly devotees. These five devotees, who lived in the 16^th or 17^th century, were Vilwamangalam Swamiyar, Kurooramma, Poonthanam Namboodiri, Mana Vikrama Raja and Melppathoor Narayana Bhattathiri. Panamaram, Manjula etc., were also there to add their own share to the saturated devotion at Guruvayoor. Of all these, Melppathoor Narayana Bhattathiri , born in Melppathoor Illam situated on the east of Chandanakkavu Temple near Ponnani in Malappuram District, 450 years ago, in the year 1560 C E (Malayalam Year-735), by his great and scholarly poetical hymn, the NARAYANEEYAM, and his miraculous recovery from a crippling paralysis , has immortalized the temple of Guruvayoor. He was the second son of Mathrudathan Bhattathiri, a great scholar and priest. The father taught him Mimamsa and various other Sasthras. His elder brother Damodaran taught him Logic or Tarka Sasthra. He also learned Vedas, Astronomy, Maths etc., from one Madhavacharya. He married around the age of 20, the niece of Trikandiyoor Achutha Pisharodi, a celebrated Grammarian. The young Narayana, after marriage lead a profligate life of sensual enjoyment for some time.

One day, the great Achutha Pisharodi scolded him in the presence of his students for his irreligious life. It touched his heart very much and as a result he, then and there, accepted Pisharadi as his Guru. He learned Sanskrit Grammar from him. This was a turning point in Bhattathiri’s life. He was in his prime youth but his outlook in life was completely changed. He became a serious student and never cared for his physical comforts, though he was very young. During this time Achutha Pisharodi fell a victim to a serious attack of paralysis and suffered unbearable pain. Bhattathiri, the devoted disciple, could not bear the sufferings of his Guru. He therefore fervently prayed that the disease of his Guru, may be transferred to him and his Guru freed of the sufferings. The Lord was pleased and Bhattathiri accepted the ‘karam vipaka dana’ by which the sins of his Guru were transferred to him. It happened as he prayed and soon, while Pisharodi recovered, the disease made Bhattathiri a crippled person. The pain was excruciating. Sitting ‘Bhajanam’ in the temple of Guruvayoor was considered as a sure cure for paralysis and so Bhattathiri went to Guruvayoor for ‘bhajan’ along with his younger brother. During the 100 days of Bhajanam at the temple of Guruvayoor, he summarized the entire Bhagavatha Purana as ‘Narayaneeyam’. Every day he composed 10 verses and since he was severely debilitated, each composed verse, when recited was written down by his brother. Almost every verse, except the first two dasakas, until his Darshan of Bhagavan, ends with a prayer to the Lord of Guruvayoor to cure him of his illness. He requested his Lord to remove his disability so that he might walk to the temple with his legs and do pooja to the Lord, with his hands. It was with complete dedication, total surrender at the Lotus Feet of the Lord and with full Divine Providence, he began his poem. In the very beginning, the author introduces the subject to readers by establishing the identity of Lord Guruvayoorappan with Brahman, and invokes that Supreme Power. The first verse itself extols, how it is couched in a ‘samajjasa sammelan’ of beauty and devotion, equally mixed together to make it truly nectarine and sublime:

“ Sandranandavabodhathmaka manupamitham kaldesavadhibhyam……..jananam”, meaning:

There shines in grandeur, in the temple of Guruvayoor, the Lord, in truth and in reality, in the form of joy of ecstasy and jnana. It appears at first as a mere image, but on contemplation reveals itself to be the condensed essence of Consciousness- the Supreme Brahman, the ‘Sakshal Parabrahma”. HE is the ultimate end of all human endeavors. HE is non-comparable, ever beyond the limitations of time, space and measure. HE is extremely free from Maya, and whose nature, the numerous texts of Vedas seek to reveal. HE is the source of liberation through Purusharthas, to seekers. Wonderful indeed, is the fortune of mankind (to visit HIM at Guruvayoor)- ‘Hantha Bhagyam Janananm’. The last 3 words of the first verse, ‘Hantha- Bhagyam- Jananam’, are immortalized since they are inscribed at the entrance of the Shrine and we can see them there even now. All the remaining verses, one by one, are equally or even more beautiful. It may be noted with the deepest indebtedness in this context that while 330 billions of gods (muppathimukkodi devathakal) are waiting in queue in Vaikuntam, the original colorful abode of the Lord, to have a glimpse of a His Darshan for a moment, we can have it here at Guruvayoor, lavishly in abundance for hours together, if you want even almost always. Even the gods feel jealous of us. It is really, ‘Hantha Bhagyam Jananam’!!!! . We are lucky. Since it is the original Image that is kept in Guruvayoor, Guruvayoor is famed as ‘Bhooloka Vaikuntam’.

Narayaneeyam is his masterpiece. It is like a condensed form of famous Bhagavatha Purana. The subject matter of the extensive Bhagavatha is summarized and re-cast in Narayaneeyam, in his original, inimitable and elegant style. Srimad Bhagavatham carries 18, 000 verses, but they are condensed to 1036 verses in Narayaneeyam, divided into 100 dasakas in 12 Catos. Each dasakam carries approximately of 10 slokas. Both as a poem (kavya) and as a devotional hymn, Narayaneeyam occupies a very high and top place in Sanskrit literature. Unlike other hymns, it also exposes more great truths of Vedanta. It is a rare literary masterpiece in Sanskrit, using as many as 18 meters, and poetic devices for creating sound effects through Anuprasa, Yamaka, different allegories etc., and also using effective figures of speech, puns, witticisms and the like.

‘Kaliyamarddanam’, ‘Rasacreeda’ etc., are some of the examples of his marvelous pieces of poetic beauty. It is also a rare hymn of devotion, probably the longest hymn in Sanskrit. As a literary piece it is pre-eminent. As a unique hymn, saturated with Divine Bhakthi, it is unparalleled. In addition to being a devotional work, Srimannarayaneyam contains the gist of all Upanishads and is therefore a work of great significance from the Vedantic point of view also. He has transformed sublime philosophy into scintillating poetry. We cannot imagine the audacity of a young man in his twenties, attempting a summary of Devarshi Vyasa’s Srimad Bhagavatham in Sanskrit hymns, with such a literary beauty, devotional content, and Vedantic insight.

On the 100^th day Bhattathiri had a vision of the Lord in the form of Venugopala, with exquisite beauty and grandeur. The 100^th Dasaka composed on that day gives a graphic description of the Lord, as he saw in his vision, from Bhagavan’s head to foot. It really defies description. It is known as the famous ‘Kesadipada Varnana’ of the Lord. The 100^th Dasaka starts beautifully with the verse:

“Agre pashyami thejo nibidda thara kalayavalee……..mandalaischa.” , meaning:

I see before me with my mortal eyes, a bluish radiance excelling the beauty of kayampoo flowers. It is like a most attractive ‘teja punjam’-radiant light; I feel like bathed in nectar or amrt. In the midst of that radiating luster, I see the Divya Tejas of a child, a budding youth, with resplendent beauty and grace. I feel really astonished and wondered to see His ornamented and most beautiful ‘anga-prathyangas’. I also witness Naradadi Rishis, (1008) Upanishads in the form of Apsarasses, around His ‘Prabha Mandalam’. Until that time he was appealing to the Lord at the end of every verse to cure his disease. After the wonderful Darshan, he forgot that request throughout the slokas in the last and the 100^th Dasaka, not knowing himself that he was free from the incurable disease and was hale and healthy. He submitted his precious gift of Narayaneeyam, at the Lotus Feet of the Lord, in November 1586 (28^th Vrischikam 762, Sunday, Malayalam Year), as denoted by the kaliyuga samkhya word, ‘ayurarogyasoukhyam’, seen as the last word in the last sloka of Narayaneeyam, at the young age of 27. In commemoration of this great event, we celebrate ever since gratefully, 28^th Vrischikam of every year as ‘Narayaneeyam Day’. Somehow or other, the book reached readers’ accessibility only in the year AD 1851. It is believed that he lived a healthy life at the ripe old age of 106 and wrote many more Sanskrit works on Grammar and Devotional hymns and acclaimed by many Scholars as ‘Abhinava VedaVyasa’. Some historians affirm that he must have lived at least up to the age of 86. The immortal composition Narayaneeyam is so named for two reasons, as mentioned by the poet himself in the last verse of the last dasaka. First, it is due to glorifying Lord Narayana, and secondly it is composed by Narayana Bhattathiri.

Unlike in Vyasa Maha Bhagavatham, here the poet himself is the speaker, who sings before Lord Guruvayoorappan, in a sublime tune about His glories and prays to Him, in person. It is unique that in a temple within our reach, witnessed by hundreds of people like us, Bhagavan cured an incurable disease of His devout Bhaktha. This proves that He is Immanent and Omni Powerful. The temple is full of saturated Divine Power. It is no wonder that every day Bhakthas are getting new experiences from there. Hearing the ‘Parayana’ or reading of Narayaneeyam is also believed to possess the wonderful power of healing of illness, both mental and physical, of Devotees. The ‘Nithya Parayana’ of Narayaneeyam is supposed to give ‘ayurarogya soukhyam’ to its listeners. Dedicated to the ardent service at the Lotus Feet of Narayana, the presiding Deity of Guruvayur, Brahmasri Melppathoor Narayan bhattathiri, who gave the world this great devotional Hymn, ‘Srimad Narayaneeyam’ is really a ‘Maha Purush’. His devotion is unshakable. He is affectionate to his fellow beings. He wants to reveal to them, the greatness and superiority of his self-chosen path of Devotion to the Lord, so that they are also encouraged to adopt the same path for God-Realization. Inspired by an incessant flow devotion to the Lord, the poet’s thoughts and feelings find eloquent expression in theses holy verses in praise of His Sportive Incarnations, aswell. Narayaneeyam is truly an outstanding monument to Bhattathiri’s deep insight in Vedanta.

Narayaneeyam has been translated into different languages , including Tamil. Narayaneeya Sapthaham, like Bhagavatha Sapthaham, is conducted in Guruvayoor Temple by Devaswom invariably on every Narayaneeyam Day. Devotees also arrange to conduct Sapthaham and many other poojas based on Narayaneeyam, as offerings to God. In certain other temples and in many houses, they are used to conduct ‘Narayaneeya Parayanam’ in different places on several occasions. Besides being a general prayer, it also works in certain places as a panacea for all ailments mostly with impairment or loss of motor functions of nerves. Innumerable devotees flock at the Guruvayoor Temple and offer worship to the Lord, reciting this hymn of prayer in the firm hope, belief, and trust that they would be cured of all their ailments. ‘Narayaneeya Archana’ or even ‘Kesadipadavarna Archana’ is supposed to be a panacea for rheumatism. The increase in the number of devotees, day by day, in hundreds of thousands, in Guruvayoor, is clear evidence that Bhagavan answers their prayers favorably in time. HE will never leave His Bhakthas in trouble, who resort to ‘Sharanagathy’.

Padaravindame Saranam, Guruvayoorappa Saranam.

“ Swasthi prajabhyam, paripalayantham,

Nyayena marggena, mahim maheesha,

Go Brahmanebhya, Shubhamasthu nithyam,

Loka Samastha Sukhino Bhavanthu”

Pearland, Jai Hind

^28th July, 2010. God Bless America.

‘Subham’

Sat-Sanga Peeyoosham, a must read Book

SATSANGA PEEYOOSHAM '' is a compendium of essayas in Malayalam,on spititual and cultural topics ,compiled by Shri: P. N. Balakrishnan Nair. Most of them have been broad-cast as "Subhaashithams" by All India Radio, Trivandrum Station over the last ten years.This is their first appearance in book form.
The book contains 365 pages comprising comprehensive essays on 21 topics in PartOne, and 20 topics in Part Two.
The topics include, Principle and purpose of prayer, How to maintain close relationship with God, Causes for grief and their remedies, Causes of fear and their remedies, Will-power vs faith in God, Observe mind and control it, Love should be unselfish, Let the mind be free from evil infuences, Pilgrimage to mental peace, Spiritual literacy, Man-woman equality in the household, The need for politeness in word and deed, Place of Gita in our daily life, Human effort and God's help, Discipline in Individual and society, Human values and so on .....
Copies can be had from :-
Abhedashramam, Fort, Trivandrum -695023, Kerala, India(Phone 0471-2450519)
Price.Rs.225
To get copies by Post: Please contact the author :-
P.N.Balakrishnan Nair, J/49, KRIPA, Jyothi Nagar, Kesavadasapuram, Trivandrum-695004
Kerala, India.(Phone 0471-2541716 or mobile 9847661716)
email:- guruabheda@gmail.com

WHY WE WORSHIP GOD AND WHAT IF NOT?

OHM NAMO BHAGAVATHE VASUDEVAYA:

WHY WE WORSHIP GOD AND WHAT IF NOT ?
M P R Nair.
Principle of God or Iswara Tatvam:

We worship God because we have Bhakthi or love towards God. Bhakthi really means remembering always God. ‘Swaswaroopa sathanam Bhakthi.’, meaning discovery of one’s own soul (atma swaroopa) is Bhakthi. All the other rituals are only the ways and means to reach that goal. The realization of God in oneself is Jnana. It requires ‘Vairagya’, hesitation towards excessive worldly pleasures. Realization of Brahman or Self-realization, requires Bhakthi, Jnanam and Vairagyam. ‘Sadhakas’ by repeated ‘Sadhanas’, like repetition of God’s name and constant prayers with austerities in all its sacredness and sanctity, become ‘Sidhas’. At that stage, God becomes the same as man. But, it is not an easy task to become a Sidha.

Isavasya Upanishad says:
“Om Isavasyamidam sarvam yatkiñca jagatyam jagat |
tena tyaktena bhuñjitha ma grdhah kasyasvid dhanam..”…., meaning:

Isam (the One God) is present (inhabits) here everywhere; the entire universe is covered by the Supreme Being; live a happy life in this world, enjoy your existence; and do not suffer.

“Ulppathimcha vinasham cha , bhoothanam agathim gathim
vethividyam avidyam cha savachyo Bhagavan ithi”

It is another definition of God.

“ Thathathvameesvara: sakshath paramathmethi geeyathe
Thadeva jeevasamjnamsyath samkhaathopadhi samyutham”
meaning, the principle of God is that, it is the Absolute Truth which is non dual, Unique and Indivisible (Ekam and Aparischinnam). It is ‘Paramathma’ or Iswara or Sat-Chit-Ananda. The same exists in various forms and names in different living beings.

In the Vishnu Purana (6.5.79) Parashara Rishi defines Bhagavan a"s:

"aiśvaryasya samagrasya vīryasya yaśasaḥ śriyaḥ
jñāna-vairāgyayoś caiva ṣannāḥ bhaga itīṇganā”, meaning-

strength (Potency); fame, wealth, knowledge, beauty, detachment. Ithi shannan iva Bhagavan;

Bhagavan has the above six features.

Sruthi, refers to God as ‘Brahmam’; Smrthi, as ‘Paramathma’ and Puranas, as ‘Bhagavan’. They are all the same; the great ocean of boundless mercy and grace. God alone is the Reality. HE flourishes ubiquitously. His Power is quite unlimited and there is no other power in the world to control it. In no time it can access the peak of the highest mountain and the depth of the deepest sea and cause explosion there. No one can predict its actions. Only a very small fraction of His power is given to us, the whole living beings. HE is 'PARAMA KALYANA NIDHI', means the real resources of all the perennial joy in the world. As His creations, we owe him worship to replenish His power. Love leads the Devotees to God. He is Transcendent, Immanent, Omnipotent, Omniscient, and Omnipresent. HE is not an object; HE is the Subject, the only one subject. Our Sanathana Dharma teaches us that there is Divinity in anything and everything. Worshipping God through Bhakthimargam is proved to be easier than Karmamargam and Jnanamargam. Only 'PARAMA HAMSAS' can get God-Realization. The saying goes that ‘Manthramoolam gurorvakyam..’, and hence a S`at-Guru can help facilitate Self-Realization. Also, Adi Sankara re-iterates that ‘Isvaro gururatmeti ...’ , meaning, God is the same as Guru and Self. A Sat-Guru can therefore make us ‘Adhikari’ for God-Realization, which is the ultimate purpose of human birth. With the help of a Sat-Guru, imbibing BHAGAVATHA DHARMA, through Bhakthimarga, and applying that in life in its all facets, one can achieve God-Realization and can become a Jeevan-Muktha in the path of Brahma-Nirvana. Definitely it is not an easy task, but we can give a try in this Janma itself, if we have that environments and determination.

Meeting a Sat-Guru:

I had the fortune of having Darshan of H.H. Sree Maharanyam Muraleedhara Swamiji of Madhurapuri Ashram, Madras. It was a quite unique experience that ever remain fresh in my memory. The Ashram was like Vrindavan, every inch of it was permeated with the sublime presence of the Lord. The place was exquisitely beautiful. It was almost surrounded by mountains. On one side of the Ashram, beautiful and healthy cows along with their sweet calves were seen grazing freely. It really defied description. The atmosphere echoed with sweet and melodious ‘Akhandanama Sankeerthan’. On the other side of the Ashram, we found Tulasi plants, like a little dense forest amidst various kinds of other flowerings plants. Reaching closer, devotees were seen reciting Hare Rama keerthan, while perambulating around a tall and shining lighted brass lamp, near a most beautiful and effulgent vigraha of Lord Krishna, in a big and grand prayer hall. Devotees were deeply immersed in singing the Lord’s name and playing musical instruments according to its tune, while they were walking. My joy and ecstasy knew no bounds; I felt that I was in some heavenly abode. Unknowingly within seconds we were also in that stream of devotees, singing His glorious names.

The Veda Patasala on one side of the Ashram, like that we heard of in ancient Nalanda and Thakshasila, attracts special attention. The Sanctum Sanctorum there, is known as ‘Namadwaar’, being followed in the same way as those of Chaithanya Maha Prabhuji of the 15th centuary. Swamiji has started many such Namadwaars at different places in various parts of India and they are all functioning perfectly well with increased attendance of devotees, day by day. A long cherished desire of Swamiji was materialized here in America at Manvel, Houston, when the Mayor inaugurated the first Namadwaar, outside India on Sunday, 28th February, 2010. The Namadwaar is a power house of Divine Prayers, for universal peace and harmony by the manifestation of the power of Divinity in each individual through the very simple path of chanting the Divine Name. Prayers to the Almighty from time immemorial are most powerful; they will never go in vain. More things are wrought by prayer, than this world dreams of. Prayers, powered by the Divine names, are extra ordinarily powerful. All our ancient scriptures extol this fact in unequivocal terms. We are really fortunate and blessed for partly being the instrumental inspiration in the enlightening process of as many people as possible.

The existence of Universe:

We are watching these days that the most modern Science is coming to agree that it is because of the transformation of the Supreme Power that the Universe exists. The processes of Creation, Sustenance and Dissolution are taking place on a regular basis on account of this Supreme Power. Most modern books of Science like ‘Hyper Science’, ‘…After Einstein’ etc. are throwing light on this unknown Power and more and more researches are on the way finding out the truth in our old adages of the yore, and those in our Ancient Scriptures. I am sure that even if all the great Scientists of the world try together, they cannot even create a tiny ant, not to speak of man, the number one miracle of His creation. The chemical combination of real life is only with HIM. You can make egg and make poor man eat them to dangerous end, but that egg will never hatch!!!!. But, the all embracing power of God, binds everything in the world together, since it is equally related to everything alike. The God is not in heaven, He is within our reach, very near to us, in us, around us, and we can touch and feel Him, if we can overcome the delusion or Maya, His own creation, between Him and us. Who knows it is not His protective shield, for His own self-defense. I don’t know.

The purport of Temples/Churches:

Temples are constructed following ‘Tantrasamuchayas’, also compromising between sacred and spiritual ideals, worldly, secular and local restrictions. They are intended to limit and accommodate at first a fraction of the Power of God therein, with the help of ‘Agama Sastras’ etc., physically and mentally into various units, so that people can access and enjoy the blessings of that Supreme Power, more easily, than to stand aghast at its manifestly voluminous, invisible and invincible form. It is for our comfort and convenience that temples are made, installing there Moorthy or Moorthies in lovable forms, of the Supreme Consciousness, obeying the rules of Vastu, and also combining with pragmatic concerns. The various Moorthies are made inter connecting mutually their names and forms for us to concentrate our attention in worshipping them in front of us. They are often divided and given separate assignments of the affairs of our day to day life, like for removing hindrances Lord Ganapathy, Lord Dhanwanthari Moorthy for curing diseases, Lord Maheswara for ‘Ayur dosha’, and Lord Maha Vishnu for peaceful life etc.The temples turn our static piety into dynamic spirituality, when it becomes a Sanctum-Sanctorum, by appropriate rituals and sacred observances as per temple rules. The effulgence emerging from the ‘Sreekovil’ of such a temple, makes us enjoy the immeasurable and inexplicable experience of bliss of ecstasy of devotion to God. Worship of God, in its proper perspective, establishes Divine Presence in abundance there, and it enables the Divine Energy within us to manifest itself, besides granting favors by Him. It is laid down in our Scriptures that idols of gods, worshipped in our temples are considered as the incarnations of the chosen deities of devotees or personal gods. They are known as ‘Archavatharas’ of God, as different manifestations of the BRAHMAN. The more we worship properly, the more will be the Divine Grace there, and that is why we experience the impact of saturated Devotion by having Darsan at Guruvayoor, Sabarimala, Chottanikkara, Vadakkum-Nathan etc; they are oceans of Devotion while many temples are like tributaries, rivers, backwaters and the like. “Ekam Sat Viprah Bahudha Vadanti..”, meaning, the Universal Reality is the same , but different people call it by different names.

They are worshipped by people using elaborate rituals prescribed in the ‘Agama Shastras’. The idols thus become ‘Moorthies’, with full Divine Presence in them and then they lavishly shower blessings on true Devotees. It is like, there is water on earth, but in order to get it for drinking without contamination, we want a good well or tap or the like. There may be milk all over the body of a cow, but we could get it only through its udder. A fan can give you breeze, only when it is switched on, and the like. The temple is the LKG for learning Bhakthi.

The easiest Bhakthi Marga:

Satsangs bring together the similarly placed souls for common worship, service, charity, education and culture. Satsang is like nectar. It is precious. As water diminishes when we drink it, we have to replenish the deficiency of the Divine Power, by mantra-sakthi and restore the grace, always to the brim. In ‘KaliSantharanopanishad’, writen about 5000 years ago, it is laid down that, at the end of Dwapara Yuga, when Brahmarshi Narada asked Lord Brahma, as to what could be done for salvation in Kaliyuga, Brahma gave Narada, the following mantra: (This is the one Swamiji uses in all his Namadwaars):-
“Hare Rama, Hare Rama, Rama Rama, Hare Hare,
Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare,”

The mere recital of this Mahamantra, consisting of 16 times the holy names of the Lord, man gets relieved from all the evils of Kaliyuga and that he could not find any other way to get-rid of the miseries, though he searched all the four Vedas. Sage Narada then asked Lord Brahma, ‘Lord, what are the rules to be observed for reciting this Mahamantra? ‘. In reply Lord Brahma said ‘There are no special rules to be observed for reciting this Mahamantra; it can be chanted by any one at any time, without regard to purity or impurity and anywhere and everywhere. They are really ‘manthrastras’, meaning arrows of manthra, perfectly fruitful, if hit at the target. It will definitely hit if done with Divine Providence and dedication

After giving us all Vedic Scriptures, Brahmarshi VedaVyasa said that he had searched all Sastras and finally found out that the very essence of all Sastras is to worship Lord Narayana, through Namasankeerthan, for real salvation in this age of Kali. Our Scriptures also tell us ;

‘Dhyanal krite; yanjai; tretayam; dwaparerarchanad,
Yadapnoti, tadapnoti, kalou sankeerthya Kesavam’, meaning,

for getting Salvation, meditation was the way in Krita Yugga or Satya Yuga; Yanja or sacrifice was the way in Treta Yuga; Archana or worshp of idols was done in Dwaapara Yuga. Namasankeerthan is the only way to achieve moksha in Kali Yuga. All our Scriptures exhort us for Namasankeerthan in this KaliYuga.

In the 11th Canto (ekadasa skanda) in Srimad Bhagavatha, it is written: ,
“Namasankeerthanam yasya, sarva papa pranashanam
Pranamo dukha shamana: tam namami Harim param’. ,
that is, prostrate unto that Supreme Power Sree Hari, the singing of whose Divine names, obliterates all sins, and paying respects to whom attenuates all the sorrows of the world. Namasankeerthanam causes inner transformation.

Bhagavat Gita re-iterates that 'Jnana' is the highest state in life. As such, how can one attain the highest state by merely chanting the Lord’s Divine names? Our Swamiji answers the question simply quoting from the Gita itself as;
‘Swalpamalpasya dharmasya, trayate mahato bhayat’, meaning;
even if you perform the smallest Dharma, I will protect you from the worst fear. Smallest dharma is really Namasankeerthan, and ignorance or 'ajnana', is the worst fear and enemy. Annihilation of anjana is verily, Jnana.

All famous Philosophies of great Sages like that of Madhvacharya, Ramanujacharya, Sankaracharya, Sri Vallabhacharya, etc. teach us the importance of reciting Nama or God’s name. God is love and our hearts should abound in unconditional love for God. We should believe in God, as a fish believe in water.

Sharanagathy:

God or Deva has Grace and Effulgence. Only complete surrender to God or ‘Sharanagathy’, is easiest way to realize the fullness and grandeur of His love. God is the only reality; the only Truth. One cannot but sing His glory, because we are all parts of the God - individual units of microcosms of the huge, voluminous and indefinable Macrocosm. The Supreme Power is Brahman, the Paramatma, and it is infinite. It is the all pervading Consciousness. We are jeevatmas, the infinitesimals; the relation is like that of an ocean and a drop of water, thereof. If Brahman is fire, jeevatma is a spark, therein. The union of jeevatma with Paramatma or the Jeevatma-Paramatma aikyam, or Pindandam merging with Brhmandam or the Microcosm becoming one with the Macrocosm, is the ultimate aim of our birth and it will be repeated until the last life exists. Only God, the Supreme Truth is perennial; everything else is ephemeral. Sanathana Dharma, the perennial wisdom, makes it clear to us. We should try to concentrate on things which last long, for only it could give us permanent joy. So, we should concentrate on God. The higher the soul evolves the more spiritual the understanding becomes, until rapport with the Divine Spirit is attained. This is atonement and it makes a man perfect. For making easily eligible to be loved by God, we must remain grateful, humble, patient, generous, show response, be motivating, be brave in all our actions, be disciplined in prosperity, spread good ideas, fetch name, fame and reputation to the family and to the country by dedication to work, be intuitive, and also have patience, persistence, perseverance, and providence.

What, if we negate God:

If we negate or contradict, God, He will not punish us. Punishment is not His work.
Srimad Bhagavatham says (11-2-37):
“ Bhayam dwiteeyabhiniveshata: sya – deesadapetasya , viparyayo smrti:
tanmayayato budha aabhajetham, bhaktyaika yogam Gurudevatatma.”, meaning:
one who turns away from God, loses his real self and falls a prey to the erroneous belief due to His Maya (delusion) and believes that the body is the self and finally he is endangered and he himself will be put in troubles of ‘Shoka’(sorrow), ‘Moha’ (worldly desires)and fear (Bhayam) and ruined at the end. No one can save him, from the peril he himself has created.

Whom can we emulate in Bhakthi?:

In Bhakthi and Worship, we can emulate the example of Bhaktha Hanuman.
“Deha drshtya tu dasoham, jeeva drshtya tvadamsaka:
Vastutastu tvamevahamiti me nischitamati:”, meaning,
Apparently, I am your servant, but really I am your jeevamsa, and in that sense you and I are the same. The inter relation between Bhagavan, Bhakthi and Bhaktha is the real Bhagavatha Dharma, which we should follow invariably, for a meaningful and peaceful life.

(nairradhakrishnan@hotmail.com)
Pearland, Jai Hind
24th July 2010. God Bless America.
‘Subham’

Why We Worship God and What, if not?