Radhe Krishna! Hare Rama Hare Rama Rama Rama Hare Hare | Hare Krishna Hare Krishna Krishna Krishna Hare Hare ||
Radhe Krishna! By the grace of Sri Sri Anna and Sri Radha Krishna completed the Full transcription today
on Gokulashtami day - 1st September 2010.

Om Namo Narayanaya!

This is a verbatim transcript of Sri Guruvayurappan Vaibhavam Upanyasam, a divine rendering by Paranur mahatma Sri Sri Krishna Premi Anna. I was blessed with this upanyasam just after my recent trip to Guruvayur and felt an unexplained urge to write it as a blog and wanted to share this divine upanyasam with like minded people.

Also an excuse for listening again and again to savour every pearl in the oysters of the words flowing from Sri Sri Anna's mellifluous voice while writing them down. Yet another reason for those folks who wish to read in English.

Krishnaya Vasudevaya Devaki Nandanayacha
Nadagopa Kumaraya Govindaya Namonamaha!
Namapankaja nabhaya namapankaja maline
Namapankaga nethraya namasthe pankajankraye!
Gopika Jeevana Smaranam Govinda Govinda!!

With the divine grace of Bhagavan Sri Krishna, here are assembled many sadhus. Satsangham, the company of truth is possible only by the grace of God. If we have done crores of punyam in various births, the merit (punyam) will result in heavenly happiness or the worldly happiness but the satsangha benefit or bhagyam will only be got by the divine grace of bhagawan Sri Krishna. Otherwise it is not possible. Are there not sadhus in this world? There are many sadhus present, but the mind to use their company wisely is not present within the people. A sadhu will be close by, even present in our own home, yet we wont use them wisely. Bhaktha Prahlada was not understood by Hiranyakashipu, the gain that prahlada obtained was not got by Harinyakashipu. Kamsa never gained the satsangham that was with Sri Akrurar although he was close to him. But Kamsa never understood Akrurar. Likewise many people even being in the midst of the company of the sadhus wont understand them and wont use their satsangham. Only with the blessings of Sri Krishna, will the company of the sadhus have its merit and use. Whomsoever has the grace of Sri Krishnan will benefit from the satsangham and will have the use of the company of the sadhus. What will be the benefit from the sadhus, if we ask, then the answer is Sri Krishna kathai. Those who say Sri Krishna kathai are the sadhus. Those that perform the vaidheegha karma purohitars (conducting of family sacraments - priests), sastrigals are also sadhus, pandits who have studied the sastras are also sadhus, sathyasandhan (wedded to truth), sishtacharyas (righteousness) who dont stray away from the path of dharma are sadhus too, those that perform the ashtangayoga abhyasa (the 8-fold yoga) are also sadhus. Those who inquire into the atma and wish for it are also sadhus. But those who perform satsangham, bhagavannamakeerthanam, bhagavatha pravachanam, bhagavatha katha sravanam are called as the only sadhus as the bhagawan in the satsangha mahatmiyam and its significance, Sri Krishnan himself does the upadesham to Sriman Uddhavan in the bhagavatham.

na roDayathi maM yogaHa
na saayathi maM yogaHa
na sanKyam dharma eva ca
na swaDhyayas tapas tyaGo
nesta-purtam na dakshina
vritani yajnas chandaMsi
tirthani niyama yamaH
yatha varunde satsangHa
sarva-sangapaho hi maM

Hey Uddhava, I am obtainable only by satsangham....na rodayathi maM yogaHa = just by yoga....I wont be obtained, not by dhanam (wealth) or dharmam (charity or service), nor by tapas, nor by soul awareness, nor by sanyasam but only by satsangHam, I am always obtainable. But this doesnt mean that the bhagawan is not obtainable either by dhaana, dharma, karma or sanyanas or association with them and obtainable only by satsangHam. The bhagawan doesnt say these practices are not the means. The bhagawan means that beyond these types of means, (thinking of a different type of sadhu), the bhagavan mentions that I am obtainable by satsangHa. Now who is that sadhu? The bhagawan says,

paThanto nAmAni
pramadabharasindhau nipatitAH
smaranto rUpaM te
varada kathayanto guNakathAH

- Bhagavan namam and sankeerthanam,
in the ocean of bhajanananda we are immersing ourselves. When we are singing the namas....pramadabharasindhau nipatitAH....we are immersed also in the ocean of samsara and experiencing several difficulties, the people are getting an opportunity to fall into the ocean of namasankeerthanam saying 'Krishna Guruvayurappa', Vaikuntapathe!, Vasudeva!, Gokula nandana! Brindavana Vihari! Dwarakadeesha!. Only by saying these namas do we get to be immersed in the ocean of bhajanamrutham.


smaranto rUpaM te varada kathayanto guNakathAH' -

between the namam and roopam there is a synchronous relationship, when we say the namam, immediately the rupam will be remembered. When elephant is described as a namam, immediately the picture of the elephant is remembered isnt it!

"yena kena prakAreNa namashrayaha",

thats what we should become, we should protect the nama. How we should protect, whether with or without ruchi, while for some, immediately the taste of nama will be obtained, whereas for others after lots of effort but the effort for getting the ruchi is prema (love).

evam-vrataH sva-priyah-nAma-kIrtyA

jAtAnurAgo druta-citta uccaiH
hasaty atho roditi rauti gayaty
unmada-van nrtyati loka-bahyah

In Srimad Bhagavatham, Kavi Yogeeswarar says....
evam-vratah sva-priyah-nama-kirtya (namakeerthanam is a vrattam)....
nama parata saadhana nahi (as the Maharashtra sadhus say),

there is no other sadhana apart from nama

....evam vrattaha - to attain the bhagawan this is the only way.

kalau nastyeva nastyeva
nastyeva gatir anyathaHa!

We should protect the nama. Upanishad says,....

'etad alambanam srestham'.... 
'etad alambanam param'....,

the namam is the alambanam (support/take hold of). Its hard to take hold of the parmatma, he is everywhere, what then is the procedure, the answer is in....'tasya vaachakaH praNavaHa' - Om!....is the vacHakam and the namam to take hold of. Amongst the many namas, praNavam is one of the namam and praNavam is the hold to get Brahmaswaroopam. What then is the mahimai (significance) between namam and praNavam? praNavam is the alambanam for obtaining brahmaswaroopam as shown by the upanishads and the same upanishad told the mahimai of the bhagavan which is the namam. More than 1 Lakh japam of praNavam is equivalent to saying "Narayana, Narayana" namasmaranam. For praNava japam there is a stipulated order, but for the namasmaranam there are no limitations, anybody can say it. Ajamilan chanted Narayana and attained Mukthi. Narayana namasmaranam has so much significance than the Omkaram....omkara lakSha adhikaM....

Such a namasmaran everyday morning in the sannidhanam of the bhagavan - NARAYANA SHARAS as its termed, to be drenched in the sharas early morning, bhakthas await here in the early hours of the morning for krishna darsanam is a great sight by itself. All these people say "Narayana, Narayana, Narayana, Narayana"....awaiting all night waiting for the early morning....nidra vasana ramaneeya mukaravindau....little kids still in their disturbed sleep, they were woken up by 3.00am or 4.00am....Uthishto Uthishta Govinda uthishta garudadhwaja Uthishta kamala kantha thrilokyam mangalam kuru....,people await the wakening of the bhagawan chanting "Narayana, Narayana". When the door is opened, now the people who have been saying "Narayana Narayana" so far will now suddenly exclaim "Krishna! Guruvayurappa!", "Krishna! Guruvayurappa!", Krishna! Krishna!. Why, more than a lakh praNavam is Narayana namam, more than a lakh Narayana namam is Krishna Guruvayurappa, Why, due to the love. If Narayana is said, there is fear and respect for the bhagawan's immense power as also because it is perumal, bhagavan, whereas the love for little kutti krishna, its our unnikrishnan, guruvayoorappan, we could rush and hug the bhagawan as the swaroopam is. We would not feel like saying "namo namaha narayana" then. We would like to parmalinganam krishna, hug and lift him up, such would be a desire then and therefore when they say Krishna Guruvayurappa, the upanishad's Om praNavam is being said to the prabhramham. Saying Narayana is told in the puranams, the same bhakthas say "Krishna Guruvayurappa" here in Guruvayur.

There are many Krishna Kshetrams, Udipi Krishna Kshetram, Mannargudi Krishna Kshetram is in our Tamil Nadu, many Krishna Kshstrams in Guruvayur itself, in the North there is Gokul where Krishna came into being, then there is Brindavanam where Krishna ruled - Dwaraka is there, Nagadwara of the panchadwaras is there, Puri Jagannatham, Pandaripuram and likewise there are so many in our Bharata Desham. Even then the correct address for Sri Krishna is "Krishna Guruvayurappa". Other addressing forms are there - Gokula Nandana, Dwaraka Deesha, Brindavana Vihari but the correct address is Krishna Guruvayurappa, the reason arose from this question, Did Sri Krishna become Guruvayurappa or Guruvayurappa is Sri Krishna?

Everyone generally would think that Sri Krishnan is himself Guruvayurappan. But the truth is Our Guruvayurappan was born as Sri Krishna in Gokul. Guruvayurappan existed before Sri Krishna. Krishna came afterwards. Similarly it is said, in Srirangam bhagawan Ranganathar existed before Sri Rama. Bhagawan Sri Ranganathar himself then came into being as Sri Rama. Therefore for krishna an idol has been setup and this is a kshetram of krishna is what everyone generally thinks. But Guruvayurappan came into being as Sri krishna is a great surprising fact. Since Guruvayurappan is in Guru Vaayu puram, but actually once upon a time Guruvayurappan was in Madurai, this is told in Madurapuri, Kartikeya Mahatmiyam - Madurayam KartiKe masi poojeyam aDhikesavam. There is a sannidhi called Adhikesava perumal in the times of kamsa and before that its is present. This Adhikesava perumal temple even today exists in Madurai. But the Adhikesava murthi has left from that place. In Madurai, Devaki and Vasudeva were praying to the Adhikesava murthi that their troubles should be over. What their trouble was that, after their marriage they did not have Grihapravesam, instead they had Karagrihapravesam (Put into Jail). So in their lives within the jail, many children were born and each were done to death by kamsa who had slaughtered them. They had no peace and they prayed to the kshetram Murthi bhagawan Adhikesava -

devakyAm devarUpiNyAm
viShNuH sarvaguhAshayaH
AvirAsiid yathA prAcyAm
dishiinduriva puShkalaH
tamadbhutam balakamabujekshanam,
chaturbhuja shankha gadadyudhayudam
shri vatsya lakshmyam
gala shobhi kaustubham,
pitambaram sandra payoda saubhagam
maharya vaidurya kiritakundala

tvisha parishvakta sahasrakuntalam
uddhama kanchanagada kankanadibhir
virochamanam vasudeva aikshate


saying thus, the bhagawan in all his glory with shankam chakra padma gadadharan as a child, this slokam and the murthi inside if we see then its Guruvayurappan. That chaturbhujam adbhutam child, devaki asked that instead of this chaturbhuja roopam she wanted a child roopam and the grace was given thus and was the murthi was ordered to be taken to Gokulam. The bhagawan appeared in the chaturbhujam roopam (having four hands) and talked to Devaki and Vasudevar and then gave a grace as a child form as well and therefore we see Guruvayurappan in child form one time and as the chaturbhujam roopam another time. In chaturbhujam roopam, shankam chakram gada padma (conch, discus, mace, lotus) as told in the bhagavatham. Next moment we see the form as the child of Devaki. The bhagavan in Gokulam, herding the cows and playing with it, performed raasakrida and then after performing many leelas returned to Mathurapuri and due to the troubles caused by Jarasandha left Mathura and came to rule in Dwaraka taking all the Yadavas with him. There was no one in Mathura now. When taking everyone will they forget the murthi of Sri Adikeshava. Maybe other people who have taken up jobs in Delhi, America may forget Sri krishnan in the villages. All the people in the villages have gone to take up jobs in the city. The thought hasn't come to them that there is a krishnan in the village and from our earnings we could send Rs.10/- every month atleast. Many don't have the thought. They cannot take the krishnan with them also. But not Devaki and Vasudevar, they had prayed to the Adiskeshava vigraham, our Sri Guruvayurappan and they would not part with that and they could never think of leaving it in Mathura. So when they left Mathura and came to live in Dwaraka they brought that with them. They built a very nice temple in Dwaraka and the bhagavan also lived throughout with Devaki and Vasudevar in Dwaraka and performing aradhanas. But by the curse of a brahmana, all the samastha yadavars, who in fact were the devas alongwith the bhagavan, showing the world that whole generations will be destroyed by consuming intoxicating liquids, went heavenwards. Bhagavan went on pravaasa kshetram to Vaikuntam taking Rukmini with him, Dwaraka became deserted and the sea engulfed it. But the Adikesavan vigraham (idol) which was in Dwaraka also fell into the sea, Adikesan now being a very ancient murthi being much before the krishna avataram was then picked up by Vaayu Bhagavan (Wind God) and Guru bhagavan (Brihaspathi) with their hands from the sea depths and then coming over the surface of the sea, they were thinking that they need to find a place to consecrate the idol and they were bringing it with them. There were huge waves and amongst the waves, our bhagawan Sri Guruvayurappan is coming as if swimming on the waves. Guru and Vaayu are bringing it. The place they arrived was 'Rudratheertham' where bhagawan Shiva revealed to Prachethas, the 'Rudra Geetham' to worship bhagawan Mahavishnu. When the Rudra Geetham was told, the bhagawan would present himself and readily bestow boons, but then we should not ask boons such as asked by Ravana, bhattadri teaches us how to ask for boons,

tulayama lavenapi
na svargam napunar-bhavam
bhagavat-sangi-sangasya
martyanam kim utasisah

Half a second, in Guruvayur, if we get to hear the bhagavath satsangham bhAgyam thats enough. But more than Brahmalokam, Vaikuntam, Kailasham - napunar-bhAvam, there wont be so much joy, why, because the bhagawan of that Vaikuntam is here - Hantha! Bhagyam Jananam, everyone can just go to Guruvayur which is Vaikuntam and just see, why would anyone then wish to really go to Vaikuntam. When such a bhagyam is here, then for even half a second of satsangham, hearing the divine leelas of the bhagawan, namasankeerthanam cannot compare with Bhakthi purushArtham, thus the bhagawan Siva peruman teaches. Siva peruman then calls Guru and Vaayu near to him and behests them to consecrate the idol at this place, the bhagyam of the people, told in the words of the upanishads, is told by Hantha! Bhagyam Jananam. Neither any of the characteristics of a Yeti, Yogi, Vaideeka Brahmanan or any such but mainly by jananam. All the people, can just come, see and obtain brahma sakshatkaram here itself. What Brahma sakshatkaram that can only be obtained over yugas with severe austerities can very easily be obtained when you come here - Hantha! Bhagyam Jananam. Just have to come thats all. This is even a bigger task than a ashTaanga Yoga...everyone smiles.:-). Just have to come here thats all. What happens if we come, once we come - Hantha! BhAgyam JanAnaM! Then in this Janma this cannot be forgotten. Its our bhagyam Sri Krishnan is consecrated here. Thats why, here in Guruvayur, not just due to Sri Krishnas representative is Guruvayurappan, but Guruvayurappan himself is here, the same archAvataram bhagavan who performed all the leelais in Gokulam and Brindavanam, in this age of the Kali, people need to have the satsangham here.

paThanto nAmAni
ramadabharasindhau nipatitAH

smaranto rUpaM te
varada kathayanto guNakathAH

How many bhagavathottamargazh are in this world and how many bhakthas are there isnt it. Are they in one place, no. Just as Narada was a triloka sanchAri all the bhagavathottamargazh are triloka sanchAris. They keep performing bhagavannamakeerthanam and do bhagavathgunakatha pravachanams but they are not doing this due to some other desire. All the bhagavathottamargazh when performing the katha pravachanam are not depending on the bhakthas listening to them or anything but on Sri Guruvayurappa. What gift can Parikshit say to Sukha brahmam? Once the sapthaham is over from Sukha brahman, Parikshit says, 'Dhanyosmi! Anugrahitosmi!' I became extremely blessed and got paramanugraham. I cannot offer anything in return just as a child cannot offer anything in return to the pain she underwent to deliver the child. Thus bhaktan is indebted to Sarveshwaran. Sishya is indebted to Gurunathar. That bhagavan who gave this mother or the Gurunathar for whom we are always indebted forever. Thus says Prithu chakravarthy that such a bhaktha is forever indebted to the sadhu or the bhagavan himself. Such a sadhu sangham we should beget and for this we should pray the bhagavan for getting that. The bhagawan will easily grant any boon but the satsangha bhagyam, the bhagawan will test and find out if the bhaktar is really desirous of that and only then will give it. We ask for Kamyarthi Bhakthi (bhakthi for ones benefit only) but asking for satsangham cannot be termed as KamyArtham. We should ask for bhakthi. As said in the Narayaneeyam

tvad-bhaktistu kathA-rasAmRita
jharI nirmajjanena svayaM
siddhyantI vimala-prabodha-padavIM
akleshatas-tanvatI

sadyas-siddhikarI jayaty-ayi
vibho saivAstu me tvat-padaprema-
prouDhi-rasArdratA
drutataraM vAtAlayAdhIshvara

Bhattadri prays asking for bhakthi. In each of the stanzas, he prays for removal of his paralysis (vatha rogam) in all ways and means of endearments. I am your bhaktha and why have you given me this ailment. Your place itself is called vatalayam, you were consecrated by Vaayu himself, being so you are not relieving me of Vayu rogam. He asks at each instance, the way he is asking it will look as if he is an Aartha bhakthan, looking for material needs. Why then we should do the 1000 parayanam of such a person with the narayaneeyam, people would ask? Even in Aartha, bhagavannama coming from the mouth is the gift of the bhagawan himself, otherwise it wont come. There are so many who remember the bhagawan out of sukham or forget out of sukham. Similarly there are so many who remember the bhagawan out of dukham or forget out of dukham. If we get a disease, immediately why did I get this disease when for so long I was praying to you, Krishna or people may ask Oh! Krishna, please relieve me of this ailment. With whatever ailment, 1000 slokas of the Narayaneeyam was sung and composed which is possible only by our bhattadri. Even if I get mad, will I have bhakthi was tested on himself by the great Appayya Dikshitar who ate an Ooma Thengai (which causes one to speak mad sentences). He then asked his disciples what does he do after eating, does he say bhagavannama or become mad. Why, because he wanted to do an atma parikshai and test whether he has real bhakthi. If I speak whatever came to my mouth then my bhakthi is nor worth a penny. Even in madness, if I speak bhagavannama then my bhakthi is satyam. After eating it, in that state itself, it seems he wrote a grantham on bhagavatgunam. When he came back to senses, he asked his disciples what he did and the disciples showed him the grantham. Why, because the bhakthi was so deep. In the heart, bhakthi should be so strong. In the Sri Bhagavatham, panchama skandam all the agnihotra brahmanas who had come to the yagnam of Nabhi Maharaja, when the Mahavishnu appeared from the Agni Kundam -

kshut-patana dasayami api
sakala-kasmala-nirasanani
tava guna-krita-namadheyani
vacana-gocarani bhavantu

When hunger, thirst, disease, falling down, death, all kinds of pain, worry establish themselves tava guna-krita-namadheyani, your gunam or your leelas or namas, sakala-kasmala-nirasanani vacana-gocarani bhavantu must come in my mouth always. Even in intense fever, my mouth should still be able to say Krishna Guruvayurappa, Vasudeva, Prabho...only your nama must come from my mouth. Even in my death bed or with any disease of tapa-vada-pita, the nadam should still say 'hari hari' instead of some ugly sounds. In my words, only your nama should come, thats how bhattadri prays to the bhagawan. Just praying without Divine Grace (Bhagavat Kripa) will the nama just come? Even with paralysis, asking for relief from it, bhattadri sung the hymns of the Narayaneeyam. Although he was praying to the bhagawan to relieve him of the disease, his goal was still to sing the hymns. What was the instrument in singing the hymns, it was good that this disease came, such was the bhakthi of Bhattadri. The same way Bhadrachala Ramadasar wanted to sing about the bhagawan to his hearts content. But he instead got jail. As soon as he got into jail he was singing, everyone would think that ramadasar wanted to get released from jail and thats why he is singing, when in fact he was singing happily because he got into jail. In the same way, although bhattadri was asking to get cured of his disease, he thought that this disease was his friend as the disease is singing along with him, it says the narayaneeyam alongwith him. That itself became a satsangham says bhattadri. So he cannot be merely said that he is a KamyArtha Bhakthar or an atma bhakthar, he is in fact a prema bhakthar. Normally a kshetram will become illuminated by the presence of a bhaktha, Srirangam is famous because its in the puranas, from where does the brilliance come from, it came from the Azhwars and Sri Ramanujar. Any Kshetram, well, its there and rishis have consecrated them, but it became famous only by presence of bhakthars. Pandaripuram exists as a Kshetram, but how did it become famous, mainly due to Namadevar, Tukaram.

Guruvayur kshetram is there, Guru and Vaayu consecrated it, but it became famous only by Narayaneeyam, Bhattadri and Poonthanam. If such a Narayaneeyam came out only for the relief from paralysis for Bhattadri and not prema bhakthi, then no one would have known about it. No one would have known that Guruvayur existed. Vyaadhi Nivrithyam with prema bhakthi will be one in a million. Asking for just a cure for the disease to the bhagawan, well, more than half a million would be there. Nishkamya bhakthi will be only for one in a million. More often than not, its only through kamyArtha bhakthi, bhagavathas are forced to show the way to God. Being so, when here such a stotram as Narayaneeyam was written, all the people come to this kshetram, although initially they come with material desires, will not Sri Krishna give the grace? Will Krishnan say dont come. But bhagawan Sri Krishna says, all are my bhakthars, the bhagawan welcomes all,

sukrithinorjuna! (Blessed are all)
'Chathurvidha bhajanthe mam
janaH sukrithinorjuna!
Artho jijnjaasu arthAarthi
njaani cha Bharatharshabha!

Some people perform bhakthi with aartha (materially), some perform bhakthi as arthAarthi, some perform bhakthi as jijnjaasu, some perform bhakthi as njaani. Chathurvidha as said in Bh.Gita (4 Types) of bhakthas, sukrithinorjuna! (all 4 are blessed). yena kena prakAreNa, let them come to Guruvayur, let them come to my temple and cry our Krishna! only if they are blessed can they come. The njaani is much preferred, rest are treated less is not what the bhagawan intended here, even if one entered the border of Guruvayur itself, he is blessed. Without the bhagawan thinking one should come, one cannot come to Guruvayur. If he has come itself, then sukrithinaha. He is krithArthan, thus the bhagawan welcomes all, the njaani amongst them all becomes more sreshtam. But are other bhakthas lower? Is there a bhaktha adhamam?. In everything there is a uttamam, madhyamam and adhamam. Likewise bhagavattotaman, bhagavatamadhyaman and bhagavatha - should not be said-. Hari Yogeeswarar says in Srimad bhagavatham and Sridhara swamigal while mentioning the third form of bhaktha says prakrutha prarambhaha! to denote this type of bhaktha. bhakthan in the beginning stage. There is no adhaman at all and should not be told as such.

api cet su-duracaro bhajate mam
ananya-bhak sadhuh
eva sah mantavyah
samyak vyvasitah hi sah
ksipram bhavati dharmatma
sasvac-chantim nigacchati
kaunteya pratijanihi
na me bhaktah pranasyati

In Bh.Gita Ch.9 30-31 above,  this is the way bhagavan orders, so where is the place for a adhama bhaktan, he is Prakrutha Prarambhaha! at the starting point. This bhaktan prays in a materialistic way, oh bhagawan! I need a job, if I do get a job I will perform an udayastamana Pooja. The bhagawan thinks,'What a pity, only by him getting a job a udayastamana pooja will happen'. Even then God is happy that he atleast came here. Not going to someone else and begging him for a job, and that other person himself being without a job and looking for someone to use as help and this man instead of going there, atleast he has come here to guruvayur. He atleast got this job, coming to my sannidhi and praying by itself is a good job. Coming to the bhagawan and putting in an application itself is a job. Bhagavan therefore welcomes with open arms the arthAathmikana bhakthar as well as the Aartha bhakthar. But the prema Bhakthar is considered separate there is no doubt about that. That prema bhakthi has to come up step by step only. Prema bhaktha is superior and bhagavan on seeing the prema bhakthar feels very happy. Such a prema bhakthi is what bhattadri is expecting for himself, he needs to get cured as well, why an Aartha bhakthi...

Sthirai rangaisdushtuvaangamsathaubhi.
Vyasema deva hitham yadayu,
says Vedam

we need a Sthiramana Angam - sthirai rangaihi (firm organs and body) and a Deerghamana aayisu (long life). Whats the use of a life full of disease, difficult for us as well as others, we need a deerghamana aayisu, how should we have this - Sthirair-angaihi (healthy body), dushtuvaangamsatha deva hitham (deva - Vasudevan, Guruvayur hitam) whatever the benefits we got from the bhagawan, dushtuvaagamsatha - we should say with mouthful, the bhagawan Sri Guruvayurappan is saving me. Such a bhakthi should happen within me. I go to many sapthahams, satsanghams, namasankeerthanams, even if I get a chance, I will run away to these places, run to the satsangham, Sri Krishna will save me and the bhagawan is supporting me in this, even the family is quite accomodating with me. The Family says, 'Good thing, Go away to the satsangham and be away from home atleast for some time, they say:-), thats why, deva-hitam - what other hitam do we need? That hitam the bhagawan has given us, that hitam is dushtuvaangamsatha.

We need to say with a mouthful,

tat te 'nukapam susamiksamano
bhunjana evatma-krtam vipakam

Prabho! Krishna! To see your form, you gave me eyes, to listen to your katha you gave me ears, to tell your nama you gave me the tongue, to perform your aradhana and to do kainkaryam to your dasars you gave me hands, to come running to Guruvayur Kshetram you gave me legs and to top all this you gave me a accomodating mind, and friends accordingly, after performing so much hitam, Na aham vasami vaikuntami, not living in vaikuntam, here in Guruvayur, being a small unnikrishnan inviting everyone to come and see me, what a hitam. Whatever tapam, samsara difficulties, health problems, tiredness - Krishna! Guruvayurappa! as we think its so comforting! Such a peace, shanthi is there! Only to get this are we coming running to your sannidhanam. That hitam, dushtuvaangamsatha, we should say with our full heart and mouth. Even if a person performs a hitam, we say thanks. Can we say thanks to a hitam performed by bhagavan! So with a Sthirai rangaihi and a Deerghamana aayisu, we should always be chanting the nama of the bhagawan, come often to Guruvayur and be in the company of the bhagavathas. Apart from this wish, will anyone ask for anything else? 

tvad-bhaktistu kathA-rasAmRita
jharI nirmajjanena svayaM
iddhyantI vimala-prabodha-padavIM
akleshatas-tanvatI
 
If bhakthi is there, automatically jnaanam and vairagyam will come. We need not worry that vairagyam has not come, jananam has not come, has not come with the reading of 1000s of vedas - bhaktya mam abhijanathi yavan yas casmi tattvatah as the bhagawan says in Sri Gita. If bhakthi is there, then only jnana will come. As bhattadri says above, with great difficulty, no need to obtain jnanam - jnaane prayaasam udapaasya namanta eva jeevanti - as you keep reading the sastras more arrogance might creep in, but Sri Krishna needs only bhakthi and not vibhakthi. Bhattadri himself was a maha pandit, a lion in grammar and vedanta. There was a parama-bhakthar, Poonthanam and was having lots of prema towards bhagavan and daily he used to read the sahasranamam, and while reading so he would read as mara-prabhave namaha instead of amara-prabhave namaha. This comes in Vishnu Sahasranamam. amara-prabhave namaha is not that nice to read, why because, when did the bhagavan be with the eternal. He was always amongst the 'maram', both in Rama Avatar and the Krishna Avatar (Brindavanam he was always amongst the trees), Poonthanam was always praying as mara-prabho. Bhattadri saw this and said, Poonthanam, please dont read in an abaddha way, why dont you read as amara-prabhave namaha. Then Poonthanam tried to correct but he could not let go of the habit from his younger days. Next day he started reading as mara-prabhave namaha, Bhattadri said, 'if you read like this Sri Krishnan will leave Guruvayur itself. Dont read like this. Poonthanam felt sad that he could not read the sahasranamam itself correctly, thinking thus he cried to himself. In the night, the bhagawan appeared in the dream of Bhattadri, amara-prabhave namah, I am the bhagawan of amarars, then are you are the prabhu of trees. Because It is I who created the marars themselves. If a child is reading, dont you know the meaning of it, being a maha pandit. Asvatthah sarva-vrikshanam (10.26), have I not told you in the Gita, Among trees, I am the sacred Ashvattaha! Why dont you say so? Therefore I dont need your vibhakthi, but I need Poonthanam bhakthi only, Bhattadri immediately went to Poonthanam and said,'You read as mara-prabhave namah only!' Why, is that what our Guruvayurappan likes. Why

 yasmin prati-slokam abaddhavaty
api namany anantasya yaso 'nkitani yat
srnvanti gayanti grnanti sadhavah
 
yasmin prati-slokam abaddhavaty - thats not how every sloka (abaddhavaty - in error) needs to be read, but just because we may read with abaddhavaty, we should not refrain from touching the bhagavatha. Read the bhagavatha, even if you are studying in a abaddhavaty way it becomes the opposite for the bhagawan. Only when someone falls 4 or 5 times, he will be able to drive correctly. As soon as he climbs on the cycle he wont be able to drive correctly, only after he falls a few times he will understand the balance. Similarly when in the beginning if the bhagavatham is given to the child to read, even though its read in an abaddhamana way, we should encourage by saying you are reading very nicely and then the child gets the desire to read. On the contrary, if you curse that the child cannot read the bhagavatham, then the child will start to read another book. There are many such books in the world anyway. Therefore we should not scare children. We should not scare anyone.The bhagawan doesnt discriminate between the good reading and bad reading, even a childs prattle is loved by God. As a mother doesnt discriminate whether her child speaks clearly or not, she is still happy. If, with bhakthi, in the bhagawan's sannadhi, we study the bhagavatham, even with lots of scholarly knowledge or with prema bhakthi with the chance of being able to just read the bhagavatham then also the bhagawan is happy. Even if its read in a wrong way

- prati-slokam abaddhavaty -

the bhagawan is extremely happy. Then the bhagavan is mainly expecting bhakthi. If there is bhakthi, will jnanam come, certainly yes, automatically. Only by the Divine grace of the bhagawan will jnanam come and not by our intelligence as said in

vimala-prabodha-padavIM akleshatas-tanvatI
in Narayaneeyam.

Bhakthi is what we will need, what kind of bhakthi it should be

saivAstu me
pada-prema-prouDhi-rasArdratA
drutataraM vAtAlayAdhIshvara

That prema-prouDhi-rasArdratA, what a sentence this is! Such a prouDamana Prema is required, not a durBalamana prema.
Now we have had a darshan of Krishna Guruvayurappa and then we leave Guruvayur. When we go back to our places, be it London,  Madras or Delhi, we say Krishna! Guruvayurappa! Sri Krishna will be remembered immediately, isnt it. So when we say the namam, we do remember the rupam....paThanto nAmAni....smaranto rUpaM te....because of this relationship between namam and roopam, it is said as "paThantaha", not even "GayanThaha" although....'Nama Gane sadha ruchihi'....said Rupa Goswami....paThantaha nama smaranam, nama keerthanam, nama japam.

2 comments:

V.V.Subramanian said...

"A brilliant presentation.Helps to recall actual visit to Guruvayur,in fact relive those heavenly moments.Some brief write up on each strip will enhance its value and appreciability manifold.Congratulations on this work of love and devotion.Look forward to more such.
Guruvayurappa saranam"

Vidya said...

Truly blessed you are Sir, that you could see Guruvayoorappan and attend many satsangams!
Thank You for this enlightening post.
Jai Sri Ram

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