[Guruvayur/Guruvayoor] Awaiting my trip to Guruvayoor and India

[Guest guest]

Dear Mr. Narasimhan,

Lord Guruvayoorappan will definitely bless you and you will have a

nice darshan.

It might be His wish that you go there every year. And you reach

there if He wishes so.

My husband went to Guruvayoor temple two days back. I couldnt go with

him. He made it a point to visit this time, so took two days leave

before his official trip to India and visited the temple. When we

were in kerala on vacation earlier, he wanted to go there and stay

for 2 days. I was feeling so happy when I heard it, since he is not a

very religious person. But unfortunately, just after we reached

Guruvayoor and took the room there in the afternoon, we had a call

from his mother informing the death of some relative and that he

coudlnt enter the temple. We were feeling so bad about it. and after

coming back, there were lots of problems, which all come as big ones,

but then goes by itself. But we were having really tense days for

quite some time. Guruvayoorappan's leelas, I think. I hope now

everything will be ok.

May Guruvayoorappan bless you all.

Jai Sree Krishna.

 

Seema

 

> guruvayur , Athena Wala <athenawala@> wrote:

> >

> > My dear friends;

> >

> > I am happy to share my joy of visiting India next week. I am most

> eagerly awaiting my trip to Guruvayoor. God willing, this will be my

> third consecutive trip in three years since I started reciting the

> Narayaneeyam in May 2004. It is amazing how the lord has managed to

> invite me to his abode so frequently. Trips to Guruvayoor have

become

> a highlight of my visits to India. I will recite Dasakam 72,

Akrura's

> mission to Gokulam all of next week in anticipation of this trip and

> hoping my visit to India and back will go smoothly.

> >

> > Please give me your blessings and best wishes as I embark on this

> long journey. I will be in New Delhi from 11-15 January and in

> Coimbatore from 17-27 January. I also plan to visit the Uttara

> Guruvayoorappan Temple in New Delhi.

> >

> > Krishna Guruvayoorappa!!

> >

> > Narasimhan Nagan

> > USA

> >

> > rsunitaa <rsunitaa@> wrote:

> > Om Namo Narayanaya!!

> >

> > vaikunthah purushah praanah praanadah pranavah prithuh

> > hiranyagarbhah satrughno vyaapto vaayuradhokshajah.

> >

> > 405. Vaikunthah – " One who prevents men from going astray into

wrong

> > paths " The bringing together of diversified things is Vikuntha.

He

> > who is the agent of this is Vaikunthah. It can also mean one who

has

> > no opposing factor.

> > SrI BhaTTar derives the meaning from the root kuThi gati

praghAte -

> > obstructing the path. Thus kunThA signifies the obstacles to

union.

> > vaikunTha-s are those whose obstacles have been removed. The

> > obstacles to bhagavAn are sins. He is the remover of sins, and so

He

> > is called vaikunTha. SrI rAdhAkRshNa SAstri explains the nAma as

> > vigatA kunThA tasyAh kartA -One who regulates those that tend to

go

> > their own way if left unobstructed. At the beginning of the

earth,

> > when the pa~nca bhUta-s tended to expand uncontrolled without

> > uniting with each other, bhagavAn controlled this and made them

co-

> > exist through union with other. SrI Sankara and SrI BhaTTar both

> > quote the following Sloka from mahAbhAratain in support " mayA

> > samSleshitA bhUmih adbhir-vyoma ca vAyunA | vAyuSca tejasA

sArdham

> > viakunThatvam tato mama || (SAnti343-50) " By me the earth was

united

> > with water, ether with air, and air with fire. So I am called

> > viakunTha " .

> >

> > 406. Purushah – " One who dwells in all bodies (Puris). " In

> > Brihadaranyaka Upanishad (3-4-1) it is said, " sa yatpUrvo'smAt

> > sarvasmAtsarvAn pApmana aushat tasmAt purushah (Br. Upa. 1.4.1) -

He

> > existed before everything. He reduces all sins to ashes. Hence,

He

> > is called Purushah. " SrI Sankara gives the additional support

from

> > the Sruti-s: sa vA ayam purushah sarvAsu pUrshu puriSayah (BR.

> > Upa. 2.5.18) - He is indeed called purusha who lives in all the

> > bodies. In short, He is the One Self which thrills all living

> > creatures everywhere at all times.

> >

> > 407. Praanah – " One who is the form of `Praana' exists in the

body,

> > propels all sense organs to act in their appointed fields, it is

the

> > Lord Vishnu that activates the body as the five praanas, is found

in

> > the Vishnupurana. V.P - " cestam karoti svasana rupi –he functions

in

> > the form of the life giving force called Prana [sri Sankara]. The

> > dharma cakram writer points out that when bhagavAn gives life in

the

> > form of the sun, the beings that receive this light are livelier

> > than the beings that do not get exposed to the sun. Similarly,

> > those who identify themselves with their body are not in an

awakened

> > and energized state compared to those who realize that they are

the

> > belongings of bhagavAn. bhagavAn in His mantra svarUpa awakens

the

> > spiritual light in those who chant the gAyatri mantra, and this

in

> > turn leads to God realization. Thus, He gives life in different

ways

> > to the beings of this world.

> >

> > 408. Praanadah –This can mean " One who gives `Praana' or as one

who

> > takes away `Praana', because, the root `da' has both the

> > meanings, `to give' and to break.' Therefore, Vishnu is the

supreme

> > who gives Praana to all creatures in the beginning of the

creation,

> > and He alone is again the one who destroys all the Praanaas

> > (movements) at the time of the dissolution. The interpretations

> > were: a) prANAn dadAti iti prAna-dah - He who gives life (SrI

> > Sankara and SrI BhaTTar); b) prANAn dyati iti prANah - He who

takes

> > away the vital airs at the time of death (SrI Sankara); and c)

> > prANAndIpayati - He who purifies and brightens the vital airs

(SrI

> > Sankara).

> >

> > 409. Pranavah – One who is praised or to whom prostrations are

made

> > with Om. Om iti pranauti – so protration is made with OM. SrI

> > Sankara quotes sanatkumAra - praNamantIha vai vedAs-tasmAtpraNava

> > ucyate - He for whom prostrations are made in the veda, is

praNavah.

> > praNavah refers to the praNava mantra, and this is considered the

> > verbal representation of bhagavAn - mantra svarUpi.

> > He who deserves to be worshiped. praNAmayati iti praNamah. By His

> > superior character, He makes others bow before Him [sri Bhattar].

> >

> > 410. Prithuh – " The expanded. " He whose expanse is expressed as

the

> > world of infinite forms. In short, " He who All-pervasive. " SrI

> > Sankara gives the meaning " He who has expanded Himself as

Cosmos " .

> > Looking at the world, through Puranas, it suggests, " the one who

is

> > born as the king Prithuh, the son of the king vena –for bringing

> > prosperity to the country, is Lord Narayana. "

> >

> > 411. Hiranyagarbhah –it is the term used in the Vedanta for

> > the " creator " . He is the expression of the creative urge of the

lord

> > Narayana. " The Golden-egg " means here that from which all the

> > objective world had emerged out, indicating the creator. " The

term

> > thereby suggests that the entire creative power of the creator is

> > but the expression of the Self, Narayana.

> > SrI radhAkRshNa SAstri gives a connected account of the nAma-s

> > starting with viakunThah and ending with this nAma in terms of

> > creation. BhagavAn vaikunTha who has unobstructed and enormous

> > energy, descended from His state of parama purusha and decided to

> > reside in the beings in this Universe in the form of purusha in

this

> > body as if it is vaikunTha. Then He converted the prAna Sakti

which

> > operates the prakRti into a form which supported the beings, and

> > thus became prANa-dah. Thus resulted this Universe, the AkASa

being

> > the first of the bhUta-s (tasmAd-vA etasmAdAtmana AkASas-

sambhUtah).

> > First there resulted the great sound of praNava. From this AkASa,

> > there resulted the other bhUta-s (AkASAd-vAyuh, vAyoragnih,

> > agnerApah,adbhyah pRthivI), and thus He expanded into the cosmos

> > (pRthuh). This pRthu is the Father of this Universe. pRthvI is

the

> > daughter of this pRthuh. Starting from the sthUla form, and

> > following through with the bestowing of the SUkshma form, He then

> > gave the prANamaya, manomaya, and vi~jnAna maya koSa-s to His

> > creations as the hiraNyagarbhah. Thus, starting from the nAma

> > viakunThah, and up to the nAma hiraNya garbhah, the secret of

> > creation is nicely revealed.

> >

> > 412. Satru-ghnah – " the destroyer of the enemies. " The lord is the

> > one who annihilates all the enemies of the gods, meaning, He is

the

> > one who destroys all the negative tendencies in all serious

seekers

> > totally devoted to Him. SrI BhaTTar points out that He subdues by

> > His arrows of wisdom the senses which lead away the people to the

> > enjoyment of earthly pleasures. That is, when one mediates on

Him,

> > this is how He slays the enemies to the devotee's realization of

Him.

> >

> > 413. Vyaaptah – " The Pervader. " The effects can never remain

without

> > the Cause; the Cause is concurrent and inherent in it, effects.

And

> > thus, the world that has risen from the Infinite, should be

pervaded

> > by the Infinite. He who thus pervades everything is Narayana.

> >

> > 414. Vaayuh – " One who in the form of the atmospheric air sustains

> > all life everywhere. " He is not the air, but He is the life-

giving

> > power in the air.

> > SrI Sankara derives the meaning from vAti - gandham karoti iti

> > vAyuh – He who is the cause of smell. Gita says- Punyo gandhah

> > prithivyam ca- I am the purifying smell in the earth. SrI

BhaTTar:

> > He who moves (towards His devotees). He is called vAyu because He

> > Himself goes seeking His devotees wherever they may be. Examples

are

> > His going to Sabari seeking her with respect.

> > SrI rAdhAkRshNa SAstri refers us to the upanishad - vAyurasmai

> > puNyam gandham Avahati - aitareya 1.7. bhagavAn is the antaryAmi

> > for vAyu, and makes vAyu perform its functions - " yo vAyau

tishThan-

> > vAyorantaro yam vAyur-na veda yasya vAyuh SarIram yovAyumantaro

> > yamayati, esha te AtmAntaryAmyamRtah " - bRhadA 3.7.7. SrI

> > rAdhAkRshNa SAstri gives several passages from the Sruti to bring

> > out the uniqueness and importance of vAyu among the devatAs. The

> > Sun, moon, fire and water all merge into vAyu when they

disappear -

> > vAyurvAva samvargoyadA vA agnirudvAyati, vAyumevApyeti, yadA

> > sUryo'stameti vAyumevApyeti, yadAcandro'stameti vAyumevApyeti,

> > yadApa ucchushyantivAyumevApiyantivAyuhyavaitAn-sarvAn-amvRkye

> > (chAndogya 4.3). When the indriya-devatA-s such as the sun and

the

> > moon enter the sushupti state, vAyu continues to be active as the

> > prANa vAyu - mlocanti hyanyA devatAh, navAyuh, saishA'nastamitA

> > devatA vAyuh - bRhadA 1.5.22. bhgavAn vishNu bears the earth

> > through His vibhUti as vAyu - kim tad-vishNor-balamAhuh |vAtAt-

> > vishNor-balamAhuh | (taittirIya 1.8.3). vAyu is the thread that

> > keeps this world together like a string holding the beads of a

> > chain; without this the world will break apart like a chain with

a

> > broken string; bhagavAn is this force - vAyurvai gautama tat-

sUtram,

> > vAyunA vai gautamasUtreNAyam ca lokah paraSca lokah sarvANi ca

> > bhutAni sandRbdhAni bhavanti (bRhadA 3.5.2). Thus vAyuh and its

> > vital role in the existence and survival of this Universe is the

> > reason for bhagavAn's nAma as vAyuh.

> >

> > 415. Adhokshajah -Mahabharata says, Adho na ksi yate yasmat

tasmat

> > adhoksajah- " at no time My vitality flows downwards, and hence, I

am

> > called, Adhokshajah'. The term can also mean, " One who is not

> > available for the powers of the sense organs to perceive. " Or, it

> > can also mean, " He who remains under both the atmosphere and the

> > earth as the Supporter of the entire universe. "

> > SrI Sankara gives an alternate interpretation - He who is

perceived

> > when the sense organs (aksha gaNa-s) are made inward-looking. He

> > gives reference to the following verse. adho bhUte hyakshagaNe

> > pratyag-rUpa-pravAhite | jAyate tasya vai j~nAnam tena adhokshaja

> > ucyate ||

> > Yet another interpretation given by SrI Sankara is " He who

manifests

> > Himself as the virAt between the sky (aksha) and the region below

> > (adhah) i.e., the Earth " - aksham adhah tayor-madhye vairAja

rUpeNa

> > ajAyata iti adhkshajah. He is adokshajah because He never gets

> > diminished even though He is enjoyed by His devotees [sri

Bhattar].

> > SrI rAdhAkRshNa SAstri adds yet another dimension: adhah -

> > j~nAtRtvabhAvAthInam, akshajam j~nAnam yasya sa adhokshajah - He

who

> > is not recognized by indriya-s such as the eyes etc., even though

He

> > is everywhere, in everything.

> >

> > Krishnarpanamastu!!

> >

> >

> >

> >

> >

> >

> >

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