oXw Om Namo Narayanaya - guruvayoor.com

Monthly Newsletter of Guruvayoor Devotees Forum

I¶n 1182 / september 20061182 / september 20061182 / september 20061182 / september 2006

NAVANEETHAM

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

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Hare Rama Hare Krishna! Hare Rama Hare Krishna! Hare Rama Hare Krishna! Hare Rama Hare Krishna!

Hari Shree Ganapathaye Nama - Vijaya Dashami and Saraswathi Puja.II Jai Shri Krishna II

VVVVijaya Dashami and Vidyarambham is on October 2nd. Saraswathi

Devi is worshipped as the Goddess of learning, the fountain of arts,science, and the symbol of supreme vedic knowledge. The ten-dayfestival, also known as Dussehra or Navaratri, is starting on September23rd this year.

On the Ashtami day, we start the Poojaveypu ceremony. We keep ourimportant books including holy books, work related tools in a specially decorated place with apicture of Goddess Saraswathi. Puja is performed to Devi Saraswathi during which fruits, beatenrice, roasted paddy (malar), jaggery etc, are offered.

The following day is Mahanavami and it is totally devoted to the worship of Saraswathi.Puja is performed both in the morning and in the evening. Many items such as rice, payasam,thirali, etc are offered to Devi.

Vidyarambham – initiation to vidya/knowledge – children are initiated to the world of learning byintroducing them to alphabets for a first time by a Guru, priest or an elder member of the familywith the blessing of the Goddess of knowledge, Saraswathi.

Dashami celebrations in GuruvayoorMany devotees spend their Dussehra holidays days with Guruvayoorappan. There is a Saraswathishrine inside the temple opposite to the Ganapathy temple, Generally the Saraswathi templeopens only during Dasami pooja celebrations. Hundreds of children will be initiated to learningduring these days in Guruvayoor.

Wish you all a Very Happy Vijaya Dashami and May God Bless you always.



Navaneetham Picture Contest Winners – We had an interesting picture contest when one of our devotee members, Shree Sabarishpointed out an error in the previous issue. Out of the eight correct replies, Shree KVGopalakrishnan's was the first one to respond. Congratulations to him and all others whoparticipated and informed us of other mistakes.

My heartful thanks to Sabarish, KV Gopalakrishnan, PS Vinod, Arun P Pillai, Jayashree,Keethi Kumar Menon, Rajan Nair Kinattinkara , Indu and Satya Sreenivasa Rao Ramisetty.May God Bless you All.

Dr. Saroja Ramanujam, our group memberand a great vedic scholar, is turning 70 yearson September 21st.

Let me take this opportunity to wish Dr. Saroja a very happy Birthday and manymany happy returns of the day!!

We are lucky to have such scholarlymembers in our group. Please wish her andpray for her.

May Krishna bless her always!

Om Namo Narayanya: - Sunil Menon for Editorial Board

Editorial Board Members

Veena A. Nair P.S. Vinod

Sukumar Canada Sunil Menon

Navaneetham (freshly churned butter) is a humble attempt by Guruvayur Devotees Forum to create a

monthly news letter for our group. Please send your comments, suggestions and any materials that you

wish to publish to [email protected]



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v]xpNWoU / CONTENTS

KpêhmbqÀ]ptci³KpêhmbqÀ]ptci³KpêhmbqÀ]ptci³KpêhmbqÀ]ptci³ 5 Sindu

A Prayer 6 K.

GopalaVismati 7 Dr. Saroja Ramanujam, MA, PhD

Gita’ –A few Questions and an Answer 9 Balagopal Ramakrishnan

Geeta Dhyanam 11 Veena Nair

SREE SARASWATHI DHYANAM 16161616

Sree Saraswathi Ashtothram 17171717

jvqLNf] 20202020 Valluvanadan

Hari Shree 27272727

Guruvayur News 28282828 Sunil

Other Temple News 29292929 Sunil



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Sindu (email- [email protected])

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A PrayerK.

Why this obstacle? My Gurupavanapuresa!

Oh my dear Bhagwan you are really playing your leelas with meWhat mistake I have done, what wrong deeds I have done to suffer like this.

Didn't I came to you every visit I made to India?

Didn't I offer you prayers every dawn and dusk?

Didn't I offer you milk for daily evening Pooja?

Didn't I light a lamp infront of your picture everyday?

Didn't I do Sayanapradakshinam?

Didn't I show you the Karpooram after every prayers?

Then why you are playing leelas to get a good better half for me?

May be In the past birth I have done enormous amount of sins,Which I need to pay back this birth.

My age is becoming more and more every second,

to you it is all a smile, always a smile.I am also having your eternal smile in my face, by your grace of course But Guruvayurappa! no more leelas please give me that is mine.

It seems you never know my agony,

or else you are just playing leelas with me eternally

only You know better.

We are all only small "Manthari"at your lotus feet.

Please no more leelas ente Guruvayurappa!

-- With Love

A Humbe devotee from USA!



Om Namo Narayanaya:

GOPALAVIMSATIDR. SAROJA RAMANUJAM, M.A., PH.D, SIROMANI IN SANSKRIT.

nikateshu nisaamayaami nithyam nigamaantharairadhunaapi mrgyamaanam

yamalaarjuna dhrshtabaalakelim yamunaasaakshikayouvanam kumaaram

(Gopalavimsathi-8)

Let me observe everywhere near me, Him, who is inquired by the vedas even now and

eternal, whose childhood sport is witnessed by the twin trees and whose boyhood is

witnessed by the river Yamuna.

Desika passes on from the childhood leelas of the Lord to those of His boyhood on the

banks of a Yamuna in the next verse and he mentions the transition of Krishna from

the state of baala to that of kaumara in this verse.

The consequence of binding Krishna to the mortar is only hinted in this verse by

mentioning that the twins, the sons of Kuerea who were in the form of twin trees were

the observers of the baalaleela of the Lord. Being situated in the backyard of the house

of Nanda, naturally they were witnessing all the leealas of the baby Krishna.

Bhagavatham desctribes the release of the curse of the sons of Kubera thus:

rsheh bhaagavathamukhyasya sathyam karthum vacho harih

jagaama sanakaisthathra yathra aasthaam yamalaarjunou ( Bh.10-10-24)

Krishna went towards the trees in oreder to prove the words of sage Narada, who was

the foremost among HIs devotees.he thought, says Bhagavatham,

devarshirme priyathamah yadhimou dhanaddhaathmajou

thatthathaa saadhayishyaami yadhgeetham thanmahaathmanaa (Bh.10-10-25)



"the devarshi Narada is dear to me and these are the sons of Kubera(who is also a

devotee) and hence I will fulfill what has been promised by Narada."

As he took the form of a lion-man to prove the words of Prahlada and the boon of

Brahma, both of whom were His devotees, now he allowed HImself to be bound to the

mortar in order to free the twins and to prove the words of Narada . That is the

karunaa of the Lord.

May you be not deluded by His childish pranks, implies Desika by saying that the one

who did all this is 'nigamaanthairadhunaapi mrgyamaana' He whom the vedas struggle

to understand even now. In yadhavaabhyudhaya Desika says that the scriptures

trying to describe the Lord as He is, become tired even before they finish with one of

HIs gunas .'yadekaiakgunapraanthe sraanthaah nigamavandhinah' Such is the glory

of the Lord.



Gita’ –A few Questions and an Answer

Balagopal Ramakrishnan ([email protected])

More people take to ‘Gita’ as they cross their paths with those of religion andspirituality. This generally occurs as they close in towards the final phases of life.Some look up in despondency and despair. Few get to know it as they tread thepaths of their life in its prime time-wearily or otherwise. It remains as an intrigueand a puzzle to most.

Why is it so?

Is it a paradox? Is it confusing? Is it a riddle? Is it something like, keeping the torchand groping in the dark? Is it because the Gita is seen as a part of religion and notthat of one’s daily life? Or of spirituality? Is it so that it will serve its purpose onlyafter you retire and lands up with nothing to do? Is it because that it is alien to us?Are the concepts in it that really hard? Why hesitate to apply it in the daily chores?Is it just hogwash and a waste of time trying to figure out what is written in it? Is itimpractical, out of the world, unfit for the real go-getters? Is it complicated? Is itsilly? Is it a note prepared in a bygone era for use only in those times and isoutmoded for today? Does it prompt and motivate positively? Is it negative in itsapproach? Doesn’t it make one more passive? Isn’t it too ancient-the conceptsunsuited for today’s world? Is it not too naive and simplistic for today’s complexworld? Won’t it make a person docile, which lessens his chance to succeed in



today’s life? What are its strengths? Are they really sensible and meaningful andapplicable today? Are they relevant for today? Is it not too complicated and difficultto understand for ordinary minds? What use is it anyway for those who are busy inLife? Is it any worth to devote time on it? What difference does it make to someonewho reads and learns it to somebody who doesn’t? Won’t it make somebodyretreat from real life and take to more esoteric areas making him and his liferedundant in today’s world? What more will it add to one’s life and itsunderstanding? Are the principles in it really scientific? Are they eternal as said tobe? What is so great about it? What is the right age to start studying it? Is it notread by those who don’t have anything worthwhile to do? Is it not a hoax played byreligious mongers? Is it not a spiritual book more to be revered upon than spendingtime learning what is said in it and try to apply it in present day activities? Is it notonly for persons who are choosing the path of renunciation? Is it not for Sadhusand Saints? Is its language for ordinary persons? ….

The questions that come to mind are endless.



|| GEETA DHYAANAM ||

Veena Nair||Om Namo Narayanaya||

In Chapter 2, verses 6-8 below, Arjuna surrenders totally to the Lord, confessing

that he is distressed and confused about his duty and the idea of achieving victory

at the cost of killing his relatives. He appeals to Krishna that He should help him

reach a right decision because in his present state he cannot do that himself. He

tells Krishna that I am your student and You are my sole refuge. Thus these verses

show the frame of mind in which one should approach the Lord.

na chaitad vidmaha kataran no gariyoyad vaa jayema yadi vaa no jayeyuh

yaan eva hatvaa na jijivishaamaste vasthitahpramukhe Dhartarashtra || 6 ||



“I can hardly say which will be better, that we should conquer them or they should

conquer us? Even the sons of Dhritarashtra, after killing whom we do not wish to

live, stand facing us”.

Here it is shown that Arjuna is worrying more about the results of the war. He is

imagining ‘what will happen if….” thus worrying about results over which he has no

control.

kaarpanya doshopahata svabhaavahaprucchaami tvaam dharma sammudha chetaha

yacchreyah syaan nischitam bruhi tan meshishyaste ham shaadi maam tvaam prapannam || 7 ||

“My heart is overcome by the taint of pity and my mind is confused as to duty. I ask

You, tell me decisively what is good for me. I am thy disciple. Instruct me who has

taken refuge in Thee”.

This is an important sloka because it is here we see Arjuna surrendering himself to

Krishna and approaching Him as his Guru. By accepting Arjuna as his disciple,

Krishna becomes responsible for Arjuna’s development in every sense and so

Krishna lays out his entire philosophy of life in the form of the Geeta.

na hi prapashyaami mamaapanudyadyach chokam ucchoshanam indriyaanam

avaapya bhumaav asaptnam riddhamraajyam suraanam api chaadhipatyam || 8 ||

“I do not see that even if I attained prosperous and unrivalled dominion on earth or

even Lordship over the Gods, it would remove the sorrow that burns up my

senses”.



Sanjaya uvaacha

evam uktva hrishikesham gudaakeshaha paramtapah na yotsya iti Govindam uktva tushnim babhuva ha || 9 ||

Having spoken thus to Hrishikesha, Arjuna, who is addressed here as Gudakesha-

destroyer of foes, said to Govinda, “I will not fight” and became silent. (Govinda –

winner of the world.)

Sanjaya narrates that after surrendering himself to Krishna and appealing for His

guidance, Arjuna stated that he would not fight and became very silent and quiet

(tushnim bhava). The term tushnim bhava reflects the attitude of someone who has

been stunned by a blow or a great tragedy and has lost control over his senses

and awareness of things around him. Sanjaya has used words such as Govinda,

Hrishikesha, Gudakesha, in the vain hope that the blind King Dhritarshtra would

still come to his senses and call off the war.

tam-uvaacha Hrishikeshaha prahasanniva Bharata senayor ubhayor madhye vishidantam idam vacha || 10 ||

“To him who was thus despondent in the midst of the two armies, Hrishikesha, as if

smiling, O Bharata, spoke these words”.

Arjuna, here symbolizes the jiva who is standing between good and evil and

surrenders to the Lord, who is addressed here as Hrishikesha, one who is in

control of his senses. When the jiva thus surrenders to Him who is in control of



everything, He smiles and assures the jiva of victory and imparts the message for

victory in the battle of life.

In the Gita Bhashya of Sri Shankaracharya, the above verses are

interpreted as follows:

The verses from the beginning until verse 2.9 reveal the origin of defects such as

grief and delusion which is characteristic of human life. With regard to kingdom as

well as his teachers, and his relatives, both near and distant relatives, Arjuna

displays his grief, which arises out of his fear that there will be a breakdown in

relationships and thereby affection; all this arising from the belief that “they are

mine” and “I am theirs”. Under the grip of this illusion, Arjuna who started out by

wanting to defeat the Kauravas, actually restrains his kshatriya spirit and decides

on a life of renunciation, thus opting for a paradharma or a dharma that is alien to

his nature. Even so in life, when we are confused on account of being overcome

with grief and sorrow or anger and other passions, we hastily adopt a line of action

that is forbidden or against our nature. Furthermore, even when we live according

to swadharma or as per the dharmic rules of life, we are often driven by the fruits of

our actions which arise due to our egocentric desires, and thus we keep

accumulating good and bad karma and thereby the cycle of births and deaths

continues.

Convinced that Arjuna needs to be educated to rise above his physical body

and mind and perceive the eternal divinity within himself, Krishna begins by



imparting to Arjuna the lessons about the oneness of all beings with God,

Vasudeva sarvam-iti, Vasudeva is all existence.

|| Hari Om ||

TO BE CONTINUED……………………



SREE SARASWATHI DHYANAM

Soorasoora Sevidha PankajaGare Viraajat kamaneeya PustakaaVirinji Pathni kamalasana sthathitha

Saraswathee nruthyathu vasimeh sada



Sree Saraswathi Ashtothram

Om Sarasvatyai namahOm Maha-bhadrayai namahOm Maha-mayayai namahOm Vara-pradayai namahOm Sree pradayai namah

Om Padma-nilayayai namahOm Padmakshmai namah

Om Padma-vaktri-kayai namahOm Shivanu-jayai namah

Om Pustaka-stayai namah

Om Gynana-mudrayai namahOm Ramayai namah

Om Kama-rupayai namahOm Maha-vidyayai namah

Om Maha-pataka-nashinyai namahOm Maha-shrayayai namah

Om Malinyai namahOm Maha-bhogayai namahOm Maha-bhujayai namahOm Maha-bagayai namah

Om Maho-tsahayai namahOm Divyamgayai namah

Om Sura-vandi-tayai namahOm Mahakalyai namah

Om Maha-pashayai namahOm Maha-karayai namah

Om Mahamkushayai namahOm Peetayai namahOm Vimalayai namahOm Vishvayai namah

Om Vidyunma-layai namah



Om Vaishnavyai namahOm Chandri-kayai namah

Om Chandra-lekha-vibhu-shitayai namahOm Bhoga-dayai namah

Om Savitryai namahOm Surasayai namah

Om Devyai namahOm Divya-lankara-bhushitayai namah

Om Vagdevyai namah

Om Vasudayai namahOm Teevrayai namah

Om Maha-bhadrayai namahOm Maha-phalayai namah

Om Gomatyai namahOm Bharatyai namahOm Bhamayai namah

Om Govimdayai namahOm Jati-layai namah

Om Vindhya-vasayai namah

Om Chandi-kayai namahOm Vaishnavyai namah

Om Bramhyai namahOm Bramha-gynanaika-sadhanayai namah

Om Soudaminyai namahOm Sudha-murtayai namahOm Subha-drayai namahOm Sura-puji-tayai namahOm Suvaa-sinyai namahOm Suveenayai namah

Om Vini-drayai namahOm Padma-lochanayai namah

Om Vidya-rupayai namahOm Vishalayai namah

Om Bramha-jayayai namahOm maha palayai namahOm Traeimurtyai namah

Om Traeikalanjyai namahOm Traeikalanjyai namah

Om Shastra-rupinyai namah



Om Shumbha-sura-pramadhinyai namahOm Shubha-dayai namahOm Sarvatmi-kayai namah

Om Rakta-beejani-hantrai namahOm Chamundayai namah

Om Ambikayai namahOm Munda-kambi-katai namah

Om Dhumra-lochana-mardhinyai namahOm Sarva-devastu-tayai namah

Om Soumyayai namah

Om Sura-sura-namaskrutayai namahOm Kala-ratryai namah

Om Kala-dharayai namahOm Vagdevyai namah

Om Vara-rohayai namahOm Varahyai namah

Om Varijaa-sanayai namahOm Chitrambarayai namah

Om Chitra-gamdhayai namahOm Chitra-malya-vibhushitayai namah

Om Kantayai namahOm Kama-pradayai namah

Om Vindyayai namahOm Rupa-soubhagya-daeinyai namah

Om Shweta-sanayai namahOm Neela-bhujayai namahOm Sura-puji-tayai namah

Om Rakta-madhyayai namahOm Neela-jamghayai namah

Om Niranja-nayai namah

Om Chaturana-nasamrajyai namahOm Chaturvarga-phala-pradayai namah

Om Hamsa-sanayai namahOm Bramha-vishu-sivatmi-kayai namah

Om Sarva-mangalaya namahOm Vedamathre namah

Om Saratayai namahOm Sri Saraswatyai namah

Om Naanavidha Parimal Pathra Pushpaani Samarpayami



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v]h|LqUnUv]h|LqUnUv]h|LqUnUv]h|LqUnU

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AƒqoLsp]Rs 51 s]k]W¥ SWvsUAƒqoLsp]Rs 51 s]k]W¥ SWvsUAƒqoLsp]Rs 51 s]k]W¥ SWvsUAƒqoLsp]Rs 51 s]k]W¥ SWvsU

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NW]ppLp] SveU WqOfL¢.NW]ppLp] SveU WqOfL¢.NW]ppLp] SveU WqOfL¢.NW]ppLp] SveU WqOfL¢.

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yUX|pOU fÚ]¤ WPŸ]pL¤ K¢kfO fRÐ W]ŸOU. DhLzqe¾]jV 9 YOeU 5 = 45, 4+5= 9.yUX|pOU fÚ]¤ WPŸ]pL¤ K¢kfO fRÐ W]ŸOU. DhLzqe¾]jV 9 YOeU 5 = 45, 4+5= 9.yUX|pOU fÚ]¤ WPŸ]pL¤ K¢kfO fRÐ W]ŸOU. DhLzqe¾]jV 9 YOeU 5 = 45, 4+5= 9.yUX|pOU fÚ]¤ WPŸ]pL¤ K¢kfO fRÐ W]ŸOU. DhLzqe¾]jV 9 YOeU 5 = 45, 4+5= 9.

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(1+2+3+4+5+6+7+8+9=45, 4+5=9).(1+2+3+4+5+6+7+8+9=45, 4+5=9).(1+2+3+4+5+6+7+8+9=45, 4+5=9).(1+2+3+4+5+6+7+8+9=45, 4+5=9).

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KÐLU h]vyU: jvqLNf]pORa KÐLU h]vyR¾ Shvf mLsLNf]kOqyOÎq]pLeV. kLfLtU,KÐLU h]vyU: jvqLNf]pORa KÐLU h]vyR¾ Shvf mLsLNf]kOqyOÎq]pLeV. kLfLtU,KÐLU h]vyU: jvqLNf]pORa KÐLU h]vyR¾ Shvf mLsLNf]kOqyOÎq]pLeV. kLfLtU,KÐLU h]vyU: jvqLNf]pORa KÐLU h]vyR¾ Shvf mLsLNf]kOqyOÎq]pLeV. kLfLtU,

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jLoU. j]Svh|U kLpyoLeV.jLoU. j]Svh|U kLpyoLeV.jLoU. j]Svh|U kLpyoLeV.jLoU. j]Svh|U kLpyoLeV.

jLsLU h]vyU: AÐkP¡¹RppLeV jLsLU h]vyU kP^]àOÐfV SsLRRWW^jj]pORajLsLU h]vyU: AÐkP¡¹RppLeV jLsLU h]vyU kP^]àOÐfV SsLRRWW^jj]pORajLsLU h]vyU: AÐkP¡¹RppLeV jLsLU h]vyU kP^]àOÐfV SsLRRWW^jj]pORajLsLU h]vyU: AÐkP¡¹RppLeV jLsLU h]vyU kP^]àOÐfV SsLRRWW^jj]pORa

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"w¡¨qRkLËsLeV'."w¡¨qRkLËsLeV'."w¡¨qRkLËsLeV'."w¡¨qRkLËsLeV'.

BrLU h]vyU: YTq], xì] IÐ} SkâWt]¤ Ar]pRÕaOÐ kL¡vÿf]pLeV BrLU h]vyR¾BrLU h]vyU: YTq], xì] IÐ} SkâWt]¤ Ar]pRÕaOÐ kL¡vÿf]pLeV BrLU h]vyR¾BrLU h]vyU: YTq], xì] IÐ} SkâWt]¤ Ar]pRÕaOÐ kL¡vÿf]pLeV BrLU h]vyR¾BrLU h]vyU: YTq], xì] IÐ} SkâWt]¤ Ar]pRÕaOÐ kL¡vÿf]pLeV BrLU h]vyR¾

kP^à¡z. w]vkÁ]pLp kL¡vÿf] yOSyÜq vhjpLp], w]vRj f¤koL¨] vLeâtOÐkP^à¡z. w]vkÁ]pLp kL¡vÿf] yOSyÜq vhjpLp], w]vRj f¤koL¨] vLeâtOÐkP^à¡z. w]vkÁ]pLp kL¡vÿf] yOSyÜq vhjpLp], w]vRj f¤koL¨] vLeâtOÐkP^à¡z. w]vkÁ]pLp kL¡vÿf] yOSyÜq vhjpLp], w]vRj f¤koL¨] vLeâtOÐ

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h]vyU wo]pORa Cs RWLºV hO¡YàV ja¾OÐ kP^ Af|ÍU v]SwxoLeSNf.h]vyU wo]pORa Cs RWLºV hO¡YàV ja¾OÐ kP^ Af|ÍU v]SwxoLeSNf.h]vyU wo]pORa Cs RWLºV hO¡YàV ja¾OÐ kP^ Af|ÍU v]SwxoLeSNf.h]vyU wo]pORa Cs RWLºV hO¡YàV ja¾OÐ kP^ Af|ÍU v]SwxoLeSNf.

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AƒqLÄ]WfpLeV hO¡«. Af]jLsLeV v]^phwo] h]vyU WOŸ]WRt IuO¾]j]â¾OÐfOUAƒqLÄ]WfpLeV hO¡«. Af]jLsLeV v]^phwo] h]vyU WOŸ]WRt IuO¾]j]â¾OÐfOUAƒqLÄ]WfpLeV hO¡«. Af]jLsLeV v]^phwo] h]vyU WOŸ]WRt IuO¾]j]â¾OÐfOUAƒqLÄ]WfpLeV hO¡«. Af]jLsLeV v]^phwo] h]vyU WOŸ]WRt IuO¾]j]â¾OÐfOU

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RkL¢SoLf]qU RWLºV jLv]¤ KLËLqvOU IuOfOÐO.RkL¢SoLf]qU RWLºV jLv]¤ KLËLqvOU IuOfOÐO.RkL¢SoLf]qU RWLºV jLv]¤ KLËLqvOU IuOfOÐO.RkL¢SoLf]qU RWLºV jLv]¤ KLËLqvOU IuOfOÐO.

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W¡xW¢ WsÕRWLºV nPo]p]¤ RvŸOWpOU IuO¾OWLq¢ IuOfOWpOU j¡¾W]W¡xW¢ WsÕRWLºV nPo]p]¤ RvŸOWpOU IuO¾OWLq¢ IuOfOWpOU j¡¾W]W¡xW¢ WsÕRWLºV nPo]p]¤ RvŸOWpOU IuO¾OWLq¢ IuOfOWpOU j¡¾W]W¡xW¢ WsÕRWLºV nPo]p]¤ RvŸOWpOU IuO¾OWLq¢ IuOfOWpOU j¡¾W]

\]sËpe]pOWpOU R\áOÐO.\]sËpe]pOWpOU R\áOÐO.\]sËpe]pOWpOU R\áOÐO.\]sËpe]pOWpOU R\áOÐO.

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WQxVeL YOâvLpPqÕL!WQxVeL YOâvLpPqÕL!WQxVeL YOâvLpPqÕL!WQxVeL YOâvLpPqÕL!

Guruvayur News - Sunil Menon

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Sources, credits and copyrightacknoledgements

Krishna pictures/Artwork courtesy of The Bhaktivedanta Book Trust International, Inc.

www.krishna.com. Times of India – www.timesofindia.com

Srimad Bhagavatham -http://blogs.epicindia.com/bhagavatam/great-story-of-bali.html

Our apologies for those articles& poems we could not publishthis time due to spacelimitations. We will have thempublished in the forthcomingissues.

WQxVeL YOâvLpPqÕL! Submitted at the lotus feet of Sri Guruvayoorappan by devotees.

Loka Samastha Sukhino Bhavanthu - May God bless everyone.

Om Namo Narayanaya:


oXw Om Namo Narayanaya - guruvayoor.com

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Transcript of oXw Om Namo Narayanaya - guruvayoor.com