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Njanappaana 12Ponnin changala onnipparanjathilonnirumbu kondennathre bhedangal

Randinaalumeduthu panichaiytha Changalayallo misramaam karmavum

 

Bondage comes from three types of karmaas and one string (changala) formed as a result of satkarmaas or punyakarmaas or good deeds is made of Gold (ponnin), another one (onnu) formed as a result of paapa karmaas or negative karmaas or dushkarmaas is made of Iron (irumbu) and the third  string ( formed as a result of the mixture of the above two types of karmaas-misrakarmam) is made of a mixture of both Gold and Iron (randinaalumeduthu pani cheytha).

Even though Gold and Iron are different metals with entirely different properties, when they are used for tying or binding some one it hardly makes any difference for the bound victim. The word " changala " and " thalakkuka " are usually used for chaining elephants. By using these words, Poonthanam brings out the fact that breaking the strings of bondage is as difficult for us as it is for an elephant to break it's thick Iron chain. But with lot of effort, sometimes elephants do break and run to freedom. So with continuous and sincere effort human beings blessed with the power of discrimination, can break all three binding chains. Even people with predominantly satva gunaas find it hard to break the bondage effortlessly. As long as their satkarmmas are result oriented, they will not be freed from the cycle of birth and death.  They live to enjoy the results of satkarmaas, again do satkarmaas to be born again and again. Only renunciation of the fruits of action can break the bondage for Punyaatmaas (great souls), Paapis (sinned souls) and those punyaathma-paapaathma combination souls . The only difference is that when we do Paapa karmaas we are subjected to negative experiences and punya karmaas yield positive experiences and mixture of both will give both positive and negative experiences. But eternal freedom from this cycle calls for Nishkaama karmam. 

Even if a cage is made of Gold, a bird sees it only as a cage in which it is trapped. It does not enjoy the beauty of Gold. It only wants freedom. Likewise our souls craves for eternal freedom to join the Parmaathma. Because of the avidya or ignorance, jeevathma goes after transient pleasures and with egoistic actions accumulate all three types of karmaas. Poonthaanam advises us to do naamasnkeerthanam which  removes ignorance and makes us realize that we are trapped in this eternal cycle of birth and death. Naamam persuades us to strive with the determination and force of a " matthagajam " or mad elephant to break this chain of bondage. Poet assures that this force to break the chain can be derived from chanting Lord's name. By the power of Naamajapam even an athiest (who does not believe in God or in prayers) goes through different stages of Bhakthi or devotion and reach the highest state of Uttama Bhaktha or perfect devotee.A Bhaagavatotthama ( the highest type of devotee ) is one , who sees the glory of Bahgavan in all animate and inanimate beings , and also perceives all beings as dwelling in Him. So all his karmaas become an offering to God and practically becomes a Jeevanmuktha. Then he discards the body when the results of the accumulated karmaas are exhausted and merges with the Paramaathma.

Where does God live? Bhagavan says to Narada:Naham vasami vaikunte na yogi hrudaye ravauMad bhaktha: yatra gayanti tatra thishtami narada.

" I dwell not in Vaikundha, not in the hearts of yogis, nor in the Sun, I live where my devotees sing my glory and divine names. " So let us sing along with Poonthanam, Narada muni and millions of devotees:

Krishna! Krishna! Munkunda! Janaardana!Krishna! Govinda! Naarayana! Hare!Achyuthaananda! Govinda! Maadhava!Sachinthaananda! Naraayana! Hare!Sreekrishnaarpanamsthu

Regards and prayerssavitri

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Om Namo Narayanaya

Dear Shree Savithri Puram

Your narration and explanations are so simple and I must echo the feeling of one of our members, that had Shree Poonthaanam alive today, he would have certainly offered a swarna pathakkam to you. It certainly did open my mind to fathom the unknown areas. We are all fortunate that you accepted our Sarojaji's request in explaining Njanappana that takes all of us to the world that we (at-least I) have not visited or understood with our limited brain.

Thank you . May Lord Guruvayoorappan shower HIS choicest blessings on you to continue this service

Om Namo Narayanaya

Chandrasekharan

 

 

 

: [Guruvayur] Namasthe- Njanappana 12

 

 

Njanappaana 12

 

Ponnin changala onnipparanjathil

onnirumbu kondennathre bhedangal

Randinaalumeduthu panichaiytha

Changalayallo misramaam karmavum

 

Bondage comes from three types of karmaas and one string (changala) formed as a result of satkarmaas or punyakarmaas or good deeds is made of Gold (ponnin), another one (onnu) formed as a result of paapa karmaas or negative karmaas or dushkarmaas is made of Iron (irumbu) and the third string ( formed as a result of the mixture of the above two types of karmaas-misrakarmam ) is made of a mixture of both Gold and Iron (randinaalumeduthu pani cheytha).

 

Even though Gold and Iron are different metals with entirely different properties, when they are used for tying or binding some one it hardly makes any difference for the bound victim. The word "changala" and "thalakkuka" are usually used for chaining elephants. By using these words, Poonthanam brings out the fact that breaking the strings of bondage is as difficult for us as it is for an elephant to break it's thick Iron chain. But with lot of effort, sometimes elephants do break and run to freedom. So with continuous and sincere effort human beings blessed with the power of discrimination, can break all three binding chains. Even people with predominantly satva gunaas find it hard to break the bondage effortlessly. As long as their satkarmmas are result oriented, they will not be freed from the cycle of birth and death. They live to enjoy the results of satkarmaas, again do satkarmaas to be born again and again. Only renunciation of the

fruits of action can break the bondage for Punyaatmaas (great souls), Paapis (sinned souls) and those punyaathma-paapaath ma combination souls . The only difference is that when we do Paapa karmaas we are subjected to negative experiences and punya karmaas yield positive experiences and mixture of both will give both positive and negative experiences. But eternal freedom from this cycle calls for Nishkaama karmam.

 

Even if a cage is made of Gold, a bird sees it only as a cage in which it is trapped. It does not enjoy the beauty of Gold. It only wants freedom. Likewise our souls craves for eternal freedom to join the Parmaathma. Because of the avidya or ignorance, jeevathma goes after transient pleasures and with egoistic actions accumulate all three types of karmaas. Poonthaanam advises us to do naamasnkeerthanam which removes ignorance and makes us realize that we are trapped in this eternal cycle of birth and death. Naamam persuades us to strive with the determination and force of a "matthagajam" or mad elephant to break this chain of bondage. Poet assures that this force to break the chain can be derived from chanting Lord's name. By the power of Naamajapam even an athiest (who does not believe in God or in prayers) goes through different stages of Bhakthi or devotion and reach the highest state of Uttama Bhaktha or perfect devotee.A Bhaagavatotthama

( the highest type of devotee ) is one , who sees the glory of Bahgavan in all animate and inanimate beings , and also perceives all beings as dwelling in Him. So all his karmaas become an offering to God and practically becomes a Jeevanmuktha. Then he discards the body when the results of the accumulated karmaas are exhausted and merges with the Paramaathma.

 

Where does God live? Bhagavan says to Narada:

 

Naham vasami vaikunte na yogi hrudaye ravau

Mad bhaktha: yatra gayanti tatra thishtami narada.

 

"I dwell not in Vaikundha, not in the hearts of yogis, nor in the Sun, I live where my devotees sing my glory and divine names."

 

So let us sing along with Poonthanam, Narada muni and millions of devotees:

 

Krishna! Krishna! Munkunda! Janaardana!

Krishna! Govinda! Naarayana! Hare!

Achyuthaananda! Govinda! Maadhava!

Sachinthaananda! Naraayana! Hare!

 

Sreekrishnaarpanams thu

 

Regards and prayers

 

savitri

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Dear Sarojaji, Chandraji, Lakshmiji, Sreedeviji, Nairji and others Gurudevs Thank you very much for your kind words of appreciation. I really considered respected Sarojaji's request as a blessing and am trying my best to share what I understand in my attempt to study the meaning. I am still very diffident to do this and my humble request is to forgive me and correct if you find any mistake. Even though the language is simple, Njaanappaana talks about the essence of vedantha. So how can I do justice to the deep meanings contained in it? Gurudevs, the only consolation I have is that Guruvayurappan's kaarunyam is endless and he even became " mara prabhu " for Poonthaanam's sake. Everyday I am taking sincere effort to study, refer, think and write and offer it at Guruvayurappan's feet before I send it to the group. Now I sincerely offer your affectionate and kind words of appreciation also at His Lotus feet because with out His blessings Sarojaji would not have mentioned about it and I would not have ventured to do it.

Seeking the blessings of Guruvayurappan and all of you to continue my humble effort.Regards and prayersSavitri

On Tue, Jul 14, 2009 at 1:08 PM, Lakshmy Prakash <lakshmygprakash wrote:

 

 

 

 

 

Dear Savithriji,Hari Om.We are so blessed that you are taking time to share your most profound thoughtson Njanappana with us. Our special thanks to Sarojaji for requesting you to do this.

I look for it every day morning when I open the mail box. Your explanations are so

deep and there is so much to reflect, absorb and make it part of our daily lives. May Lord Guruvayurappan's Blessings be with you and your family.With Love & RegardsLakshmy

 

On Tue, Jul 14, 2009 at 10:19 AM, Chandra Menon <chandrasmenon2002 wrote:

 

 

 

 

 

Om Namo Narayanaya

Dear Shree Savithri Puram

Your narration and explanations are so simple and I must echo the feeling of one of our members, that had Shree Poonthaanam alive today, he would have certainly offered a swarna pathakkam  to you. It certainly did open my mind to fathom the unknown areas. We are all fortunate that you accepted our Sarojaji's request in explaining Njanappana that takes all of us to the world that we (at-least I) have not visited or understood with our limited brain.

Thank you . May Lord Guruvayoorappan shower HIS choicest blessings on you to continue this service

Om Namo Narayanaya

Chandrasekharan 

 

 

 

: [Guruvayur] Namasthe- Njanappana 12

 

 

Njanappaana 12

 

Ponnin changala onnipparanjathil

onnirumbu kondennathre bhedangal

Randinaalumeduthu panichaiytha 

Changalayallo misramaam karmavum

 

Bondage comes from three types of karmaas and one string (changala) formed as a result of satkarmaas or punyakarmaas or good deeds is made of Gold (ponnin), another one (onnu) formed as a result of paapa karmaas or negative karmaas or dushkarmaas is made of Iron (irumbu) and the third  string ( formed as a result of the mixture of the above two types of karmaas-misrakarmam ) is made of a mixture of both Gold and Iron (randinaalumeduthu pani cheytha).

 

Even though Gold and Iron are different metals with entirely different properties, when they are used for tying or binding some one it hardly makes any difference for the bound victim. The word " changala " and " thalakkuka " are usually used for chaining elephants. By using these words, Poonthanam brings out the fact that breaking the strings of bondage is as difficult for us as it is for an elephant to break it's thick Iron chain. But with lot of effort, sometimes elephants do break and run to freedom. So with continuous and sincere effort human beings blessed with the power of discrimination, can break all three binding chains. Even people with predominantly satva gunaas find it hard to break the bondage effortlessly. As long as their satkarmmas are result oriented, they will not be freed from the cycle of birth and death.  They live to enjoy the results of satkarmaas, again do satkarmaas to be born again and again. Only renunciation of the

fruits of action can break the bondage for Punyaatmaas (great souls), Paapis (sinned souls) and those punyaathma-paapaath ma combination souls . The only difference is that when we do Paapa karmaas we are subjected to negative experiences and punya karmaas yield positive experiences and mixture of both will give both positive and negative experiences. But eternal freedom from this cycle calls for Nishkaama karmam. 

 

 

Even if a cage is made of Gold, a bird sees it only as a cage in which it is trapped. It does not enjoy the beauty of Gold. It only wants freedom. Likewise our souls craves for eternal freedom to join the Parmaathma. Because of the avidya or ignorance, jeevathma goes after transient pleasures and with egoistic actions accumulate all three types of karmaas. Poonthaanam advises us to do naamasnkeerthanam which  removes ignorance and makes us realize that we are trapped in this eternal cycle of birth and death. Naamam persuades us to strive with the determination and force of a " matthagajam " or mad elephant to break this chain of bondage. Poet assures that this force to break the chain can be derived from chanting Lord's name. By the power of Naamajapam even an athiest (who does not believe in God or in prayers) goes through different stages of Bhakthi or devotion and reach the highest state of Uttama Bhaktha or perfect devotee.A Bhaagavatotthama

( the highest type of devotee ) is one , who sees the glory of Bahgavan in all animate and inanimate beings , and also perceives all beings as dwelling in Him. So all his karmaas become an offering to God and practically becomes a Jeevanmuktha. Then he discards the body when the results of the accumulated karmaas are exhausted and merges with the Paramaathma.

 

Where does God live? Bhagavan says to Narada:

 

Naham vasami vaikunte na yogi hrudaye ravau

Mad bhaktha: yatra gayanti tatra thishtami narada.

 

" I dwell not in Vaikundha, not in the hearts of yogis, nor in the Sun, I live where my devotees sing my glory and divine names. "

 

So let us sing along with Poonthanam, Narada muni and millions of devotees:

 

Krishna! Krishna! Munkunda! Janaardana!

Krishna! Govinda! Naarayana! Hare!

Achyuthaananda! Govinda! Maadhava!

Sachinthaananda! Naraayana! Hare!

 

Sreekrishnaarpanams thu

 

Regards and prayers

 

savitri

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  • 1 month later...

HARI AUMWith due respect and regard for the excellent service rendered to theGroup by Savitripuramji, I would like to point out one specific usage thatpained me and is still persisting after almost a month.In [Naamam persuades us to strive with thedetermination and force of a "matthagajam"or mad elephant to break this chain of bondage]: "matthagajam" is not a mad elephant, but anelephant in `musth'. A matthagajam, intotal contrast to a mad elephant, is very much focused and bestowed with allhis power in its most heightened form by Mother Nature to fulfill his NiyukthaKarmam, procreation, in its most divine sense. The hapless aspect of a "matthagajam in chains" would have been verywell known to Poonthanam who had personally experienced the pains of not havingas well as having lost an offspring in his own life. Sucha noble soul like Poonthanam perhaps used this simile not only to impress up onthe power of prayers in liberating the devotees from the bondage of life andbirth but also to point out the paradox in our practice of keeping inphysical bondage for life some fellow creatures in the false hope of securingliberation for ourselves from the spiritual bondage. So,it may be emphasised that the practice pointed out as a simile is not keepingmad elephants in chains but elephants in musth – the most cruelest ofcruelties! Letus take Poonthanam's message in its totality: at least in our prayers let ustreat all His creations with due dignity by not failing to dissociate ourselvesfrom anything to the contrary. Please be generous to spare a few minutes andcorrect me, if I am wrong.Regards to all,NB Nair.guruvayur , Savitri Puram <savitriopuram wrote:>> Njanappaana 12> > Ponnin changala onnipparanjathil> onnirumbu kondennathre bhedangal> Randinaalumeduthu panichaiytha> Changalayallo misramaam karmavum> > Bondage comes from three types of karmaas and one string (changala) formed> as a result of satkarmaas or punyakarmaas or good deeds is made of Gold> (ponnin), another one (onnu) formed as a result of paapa karmaas or negative> karmaas or dushkarmaas is made of Iron (irumbu) and the third string (> formed as a result of the mixture of the above two types of> karmaas-misrakarmam) is made of a mixture of both Gold and Iron> (randinaalumeduthu pani cheytha).> > Even though Gold and Iron are different metals with entirely different> properties, when they are used for tying or binding some one it hardly makes> any difference for the bound victim. The word "changala" and "thalakkuka"> are usually used for chaining elephants. By using these words, Poonthanam> brings out the fact that breaking the strings of bondage is as difficult for> us as it is for an elephant to break it's thick Iron chain. But with lot of> effort, sometimes elephants do break and run to freedom. So with continuous> and sincere effort human beings blessed with the power of discrimination,> can break all three binding chains. Even people with predominantly satva> gunaas find it hard to break the bondage effortlessly. As long as their> satkarmmas are result oriented, they will not be freed from the cycle of> birth and death. They live to enjoy the results of satkarmaas, again do> satkarmaas to be born again and again. Only renunciation of the fruits of> action can break the bondage for Punyaatmaas (great souls), Paapis (sinned> souls) and those punyaathma-paapaathma combination souls . The only> difference is that when we do Paapa karmaas we are subjected to negative> experiences and punya karmaas yield positive experiences and mixture of both> will give both positive and negative experiences. But eternal freedom from> this cycle calls for Nishkaama karmam.> > Even if a cage is made of Gold, a bird sees it only as a cage in which it is> trapped. It does not enjoy the beauty of Gold. It only wants freedom.> Likewise our souls craves for eternal freedom to join the Parmaathma.> Because of the avidya or ignorance, jeevathma goes after transient pleasures> and with egoistic actions accumulate all three types of karmaas. Poonthaanam> advises us to do naamasnkeerthanam which removes ignorance and makes us> realize that we are trapped in this eternal cycle of birth and death. Naamam> persuades us to strive with the determination and force of a "matthagajam"> or mad elephant to break this chain of bondage. Poet assures that this force> to break the chain can be derived from chanting Lord's name. By the power of> Naamajapam even an athiest (who does not believe in God or in prayers) goes> through different stages of Bhakthi or devotion and reach the highest state> of Uttama Bhaktha or perfect devotee.A Bhaagavatotthama ( the highest type> of devotee ) is one , who sees the glory of Bahgavan in all animate and> inanimate beings , and also perceives all beings as dwelling in Him. So all> his karmaas become an offering to God and practically becomes a> Jeevanmuktha. Then he discards the body when the results of the accumulated> karmaas are exhausted and merges with the Paramaathma.> > Where does God live? Bhagavan says to Narada:> > Naham vasami vaikunte na yogi hrudaye ravau> Mad bhaktha: yatra gayanti tatra thishtami narada.> > "I dwell not in Vaikundha, not in the hearts of yogis, nor in the Sun, I> live where my devotees sing my glory and divine names."> > So let us sing along with Poonthanam, Narada muni and millions of devotees:> > Krishna! Krishna! Munkunda! Janaardana!> Krishna! Govinda! Naarayana! Hare!> Achyuthaananda! Govinda! Maadhava!> Sachinthaananda! Naraayana! Hare!> > Sreekrishnaarpanamsthu> > Regards and prayers> > savitri>

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Dear and rspected Nairji,

 

First and foremost, let me apologize from the bottom of my heart for the pain my words caused to your very kind heart. I am really sorry that I used " mad elephant " . I only meant " മദം പൊടàµà´Ÿà´¿à´¯Â à´†à´¨ "  and not "   à´­àµà´°à´¾à´¨àµà´¤à´¨àµâ€ ആന " . I really did not get an apt English word for " മദം " in English.

You are absolutely right. Poonthaanam definitely meant the force of an elephant deprived of opportunity for fulfilling the natural instinct of procreation.

 

As you understood, I am 100% against the atrocities against not only elephants, but all animals. By mistreating animals , we are going against the basic principles of Hinduism. According to scriptures, we believe that Bhagavaan created everything in this world and he expects us to live in harmony with all his creations, animate and inanimate. What is living in harmony? Live with out harming others and everything around you, as much as possible. That is Ahimsa or nonviolence in every sense of the word. That is, ahimsa of thought, word and deed. 

 

Even though it was not purposeful, I did himsa by thoughtlessly writing the word mad elephant and hurting your feelings. This is just one example of endless himsa I am doing. This is not to tell that I am strictly following ahimsa in every aspect of my life. Definitely that is my highest priority and in several janmaas Guruvayurappan may bless to slowly progress. 

 

My late mother never let us even kill an ant. As a illustration of her kindness, let me share a small story that happened in my childhood. Our mother, my two little younger sisters and I went to the near by Shiva temple and came back home around 7 PM. It was almost dark and when we came to the big dining hall where my father and other male members ate (meladukkala), we saw about six or seven baby snakes slowly moving back and forth on that black smooth cement floor. We went to my mother and told her about this. Then she said: " talk in a low voice. I do not want any male members to hear this. Sometimes they are very unkind. They may kill these baby snakes and just imagine how the mother snake will feel. " .Saying this she took some asafoetida ( kaayam) piece, dissolved in hot water and poured near the snakes. Then she told us that snakes do not like the smell of asfoetida and they will escape through the whole in the corner of the room and mother snake will take them where she wants. She closed the door and told us to come and check after about half an hour. So we went and came back after some time. All the baby snakes were gone and nobody ever knew about it and those snakes or the mother snake never bothered us. This incident is still vivid in my mind and now my mother is gone and I do namaskaar at her feet thinking how sensitive she was about the pain of the mother snake. When I became a mother myself, this appreciation became thousand fold and more.

 

Even if the biological mother of all the elephants we see in chains may not know what their offspring's are going through, Mother Nature who is the mother of all this Universe is definitely looking at these atrocities with tears of extreme sorrow. When we extrapolate, I think Prakruthi Devi, sheds her tears for any ahimsa we do by thoughts words or deeds. When this hot tears of our Mother dry up, Kaliyuga will end to have the nourishing pralayam to start everything all over again. 

 

I am sorry for my contribution to Our Mother's tears for hurting you and I know my mother is crying too for any ahimsa I do.

 

Regards and prayers

 

Savitri

 

On Sun, Aug 16, 2009 at 1:33 AM, NB Nair <nbnair2000 wrote:

 

 

 

 

 

 

HARI AUM

With due respect and regard for the excellent service rendered to theGroup by Savitripuramji, I would like to point out one specific usage thatpained me and is still persisting after almost a month.

In [Naamam persuades us to strive with thedetermination and force of a " matthagajam " or mad elephant to break this chain of bondage]:   " matthagajam " is not a mad elephant, but anelephant in `musth'.  A matthagajam, intotal contrast to a mad elephant, is very much focused and bestowed with allhis power in its most heightened form by Mother Nature to fulfill his NiyukthaKarmam, procreation, in its most divine sense. The hapless aspect of a " matthagajam in chains " would have been verywell known to Poonthanam who had personally experienced the pains of not havingas well as having lost an offspring in his own life.

Sucha noble soul like Poonthanam perhaps used this simile not only to impress up onthe power of prayers in liberating the devotees from the bondage of life andbirth but also to point out the paradox in our practice of keeping inphysical bondage for life some fellow creatures in the false hope of securingliberation for ourselves from the spiritual bondage.

So,it may be emphasised that the practice pointed out as a simile is not keepingmad elephants in chains but elephants in musth – the most cruelest ofcruelties! 

Letus take Poonthanam's message in its totality: at least in our prayers let ustreat all His creations with due dignity by not failing to dissociate ourselvesfrom anything to the contrary. 

 Please be generous to spare a few minutes andcorrect me, if I am wrong.

Regards to all,NB Nair.

 

guruvayur , Savitri Puram <savitriopuram wrote:>> Njanappaana 12> > Ponnin changala onnipparanjathil

> onnirumbu kondennathre bhedangal> Randinaalumeduthu panichaiytha> Changalayallo misramaam karmavum> > Bondage comes from three types of karmaas and one string (changala) formed> as a result of satkarmaas or punyakarmaas or good deeds is made of Gold

> (ponnin), another one (onnu) formed as a result of paapa karmaas or negative> karmaas or dushkarmaas is made of Iron (irumbu) and the third string (> formed as a result of the mixture of the above two types of

> karmaas-misrakarmam) is made of a mixture of both Gold and Iron> (randinaalumeduthu pani cheytha).> > Even though Gold and Iron are different metals with entirely different> properties, when they are used for tying or binding some one it hardly makes

> any difference for the bound victim. The word " changala " and " thalakkuka " > are usually used for chaining elephants. By using these words, Poonthanam> brings out the fact that breaking the strings of bondage is as difficult for

> us as it is for an elephant to break it's thick Iron chain. But with lot of> effort, sometimes elephants do break and run to freedom. So with continuous> and sincere effort human beings blessed with the power of discrimination,

> can break all three binding chains. Even people with predominantly satva> gunaas find it hard to break the bondage effortlessly. As long as their> satkarmmas are result oriented, they will not be freed from the cycle of

> birth and death. They live to enjoy the results of satkarmaas, again do> satkarmaas to be born again and again. Only renunciation of the fruits of> action can break the bondage for Punyaatmaas (great souls), Paapis (sinned

> souls) and those punyaathma-paapaathma combination souls . The only> difference is that when we do Paapa karmaas we are subjected to negative> experiences and punya karmaas yield positive experiences and mixture of both

> will give both positive and negative experiences. But eternal freedom from> this cycle calls for Nishkaama karmam.> > Even if a cage is made of Gold, a bird sees it only as a cage in which it is

> trapped. It does not enjoy the beauty of Gold. It only wants freedom.> Likewise our souls craves for eternal freedom to join the Parmaathma.> Because of the avidya or ignorance, jeevathma goes after transient pleasures

> and with egoistic actions accumulate all three types of karmaas. Poonthaanam> advises us to do naamasnkeerthanam which removes ignorance and makes us> realize that we are trapped in this eternal cycle of birth and death. Naamam

> persuades us to strive with the determination and force of a " matthagajam " > or mad elephant to break this chain of bondage. Poet assures that this force> to break the chain can be derived from chanting Lord's name. By the power of

> Naamajapam even an athiest (who does not believe in God or in prayers) goes> through different stages of Bhakthi or devotion and reach the highest state> of Uttama Bhaktha or perfect devotee.A Bhaagavatotthama ( the highest type

> of devotee ) is one , who sees the glory of Bahgavan in all animate and> inanimate beings , and also perceives all beings as dwelling in Him. So all> his karmaas become an offering to God and practically becomes a

> Jeevanmuktha. Then he discards the body when the results of the accumulated> karmaas are exhausted and merges with the Paramaathma.> > Where does God live? Bhagavan says to Narada:> > Naham vasami vaikunte na yogi hrudaye ravau

> Mad bhaktha: yatra gayanti tatra thishtami narada.> > " I dwell not in Vaikundha, not in the hearts of yogis, nor in the Sun, I> live where my devotees sing my glory and divine names. "

> > So let us sing along with Poonthanam, Narada muni and millions of devotees:> > Krishna! Krishna! Munkunda! Janaardana!> Krishna! Govinda! Naarayana! Hare!> Achyuthaananda! Govinda! Maadhava!

> Sachinthaananda! Naraayana! Hare!> > Sreekrishnaarpanamsthu> > Regards and prayers> > savitri>

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Hari-Om

=======

nairji,

 

 

You are right. There is a huge differene between A mad elephant and an elephant

in Musth.

Musth is a biological occurance in bull elephnts and a necessary

one It is somthing like an animal in heat. THe animal becomes restless. feel

emotionaly weak and agressive.

Mad elephants are very rare .

They become more aggressive when in captivity.

In this case it is a misunderstanding and due to the wrong usage of an english

word. No big deal. English is not our mother tongue.

As for the mistreatment of animals, especially elephants, Keralites take the

front seat followed by Thailand , Burma and the so-called animal loving (pets )

developed nations like USA, UK, Germany etc.one only has to go to the zoo or the

Ringling Brothers circus to witness how elephants are chained, tortured and

starved. All for the fun and entertainment of human beings.

In Kerala they do it in the name of God.

They claim shree Guruvayoorappn loves elephants . Very true but He did not mean

tht they should be captured, beaten with sticks, poked with razor sharp spears.

and starved until they submit to the Mahout and his boss and companions. The

Lord does not want these helpless animals to be captured ,chained, beaten and

paraded in front of Him by drunken mahouts in the name of Utsavam. We do not do

it for Him but , for our own enjoyment. Most of these elephants are owned by

logging industry bosses and during night hired out for temple festivals. They

have no rest and are made to walk hundreds of miles daily in hot sun with no

drinking water , walking on sizzling tarmac roads burning the skin underfoot.

We are hypocrats with no heart and compassion, but only naked greed for money.

Let the animals roam free in the natural surroundings , as it in the Ambosili

national park or Serengeti in Africa,

We might learn if we are put in the same sitution, chained, beaten and starved.

Krishna, Guruvayoorapp, don't you see the cruelty of these so called bhaktas of

yours ?

God save our helpless elephants.

 

jai shree krishna !

 

Achuthan Nair

 

 

 

 

 

 

guruvayur , " NB Nair " <nbnair2000 wrote:

>

>

> HARI AUM

>

> With due respect and regard for the excellent service rendered to

> theGroup by Savitripuramji, I would like to point out one specific usage

> thatpained me and is still persisting after almost a month.

>

> In [Naamam persuades us to strive with thedetermination and force of a

> " matthagajam " or mad elephant to break this chain of bondage]:

> " matthagajam " is not a mad elephant, but anelephant in

> `musth'. A matthagajam, intotal contrast to a mad elephant, is

> very much focused and bestowed with allhis power in its most heightened

> form by Mother Nature to fulfill his NiyukthaKarmam, procreation, in its

> most divine sense. The hapless aspect of a " matthagajam in

> chains " would have been verywell known to Poonthanam who had

> personally experienced the pains of not havingas well as having lost an

> offspring in his own life.

>

> Sucha noble soul like Poonthanam perhaps used this simile not only to

> impress up onthe power of prayers in liberating the devotees from the

> bondage of life andbirth but also to point out the paradox in our

> practice of keeping inphysical bondage for life some fellow creatures in

> the false hope of securingliberation for ourselves from the spiritual

> bondage.

>

> So,it may be emphasised that the practice pointed out as a simile is not

> keepingmad elephants in chains but elephants in musth – the most

> cruelest ofcruelties!

>

> Letus take Poonthanam's message in its totality: at least in our

> prayers let ustreat all His creations with due dignity by not failing to

> dissociate ourselvesfrom anything to the contrary.

>

> Please be generous to spare a few minutes andcorrect me, if I am wrong.

>

> Regards to all,

> NB Nair.

>

> guruvayur , Savitri Puram <savitriopuram@>

> wrote:

> >

> > Njanappaana 12

> >

> > Ponnin changala onnipparanjathil

> > onnirumbu kondennathre bhedangal

> > Randinaalumeduthu panichaiytha

> > Changalayallo misramaam karmavum

> >

> > Bondage comes from three types of karmaas and one string (changala)

> formed

> > as a result of satkarmaas or punyakarmaas or good deeds is made of

> Gold

> > (ponnin), another one (onnu) formed as a result of paapa karmaas or

> negative

> > karmaas or dushkarmaas is made of Iron (irumbu) and the third string

> (

> > formed as a result of the mixture of the above two types of

> > karmaas-misrakarmam) is made of a mixture of both Gold and Iron

> > (randinaalumeduthu pani cheytha).

> >

> > Even though Gold and Iron are different metals with entirely different

> > properties, when they are used for tying or binding some one it hardly

> makes

> > any difference for the bound victim. The word " changala " and

> " thalakkuka "

> > are usually used for chaining elephants. By using these words,

> Poonthanam

> > brings out the fact that breaking the strings of bondage is as

> difficult for

> > us as it is for an elephant to break it's thick Iron chain. But with

> lot of

> > effort, sometimes elephants do break and run to freedom. So with

> continuous

> > and sincere effort human beings blessed with the power of

> discrimination,

> > can break all three binding chains. Even people with predominantly

> satva

> > gunaas find it hard to break the bondage effortlessly. As long as

> their

> > satkarmmas are result oriented, they will not be freed from the cycle

> of

> > birth and death. They live to enjoy the results of satkarmaas, again

> do

> > satkarmaas to be born again and again. Only renunciation of the fruits

> of

> > action can break the bondage for Punyaatmaas (great souls), Paapis

> (sinned

> > souls) and those punyaathma-paapaathma combination souls . The only

> > difference is that when we do Paapa karmaas we are subjected to

> negative

> > experiences and punya karmaas yield positive experiences and mixture

> of both

> > will give both positive and negative experiences. But eternal freedom

> from

> > this cycle calls for Nishkaama karmam.

> >

> > Even if a cage is made of Gold, a bird sees it only as a cage in which

> it is

> > trapped. It does not enjoy the beauty of Gold. It only wants freedom.

> > Likewise our souls craves for eternal freedom to join the Parmaathma.

> > Because of the avidya or ignorance, jeevathma goes after transient

> pleasures

> > and with egoistic actions accumulate all three types of karmaas.

> Poonthaanam

> > advises us to do naamasnkeerthanam which removes ignorance and makes

> us

> > realize that we are trapped in this eternal cycle of birth and death.

> Naamam

> > persuades us to strive with the determination and force of a

> " matthagajam "

> > or mad elephant to break this chain of bondage. Poet assures that this

> force

> > to break the chain can be derived from chanting Lord's name. By the

> power of

> > Naamajapam even an athiest (who does not believe in God or in prayers)

> goes

> > through different stages of Bhakthi or devotion and reach the highest

> state

> > of Uttama Bhaktha or perfect devotee.A Bhaagavatotthama ( the highest

> type

> > of devotee ) is one , who sees the glory of Bahgavan in all animate

> and

> > inanimate beings , and also perceives all beings as dwelling in Him.

> So all

> > his karmaas become an offering to God and practically becomes a

> > Jeevanmuktha. Then he discards the body when the results of the

> accumulated

> > karmaas are exhausted and merges with the Paramaathma.

> >

> > Where does God live? Bhagavan says to Narada:

> >

> > Naham vasami vaikunte na yogi hrudaye ravau

> > Mad bhaktha: yatra gayanti tatra thishtami narada.

> >

> > " I dwell not in Vaikundha, not in the hearts of yogis, nor in the Sun,

> I

> > live where my devotees sing my glory and divine names. "

> >

> > So let us sing along with Poonthanam, Narada muni and millions of

> devotees:

> >

> > Krishna! Krishna! Munkunda! Janaardana!

> > Krishna! Govinda! Naarayana! Hare!

> > Achyuthaananda! Govinda! Maadhava!

> > Sachinthaananda! Naraayana! Hare!

> >

> > Sreekrishnaarpanamsthu

> >

> > Regards and prayers

> >

> > savitri

> >

>

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Dear Achyuthan Nairji,

 

I agree 100% with you. We are making these animals suffer in the name of God for our own pleasure. It is cruelty. Even Guruvayur devaswom elephants are not treated with kindness. I have witnessed it several times even inside the temple.

 

ബനàµà´§àµà´° കാഞàµà´šà´¨ കൂടàµà´Ÿà´¿à´²à´¾à´£àµ†à´™àµà´•à´¿à´²àµà´‚

ബനàµà´§à´¨à´‚ ബനàµà´§à´¨à´‚ തനàµà´¨àµ† പാരിലàµâ€Â 

à´Žà´¤àµà´° ശരിയാണെനàµà´¨àµÂ  ആനകളàµà´‚ പറഞàµà´žàµÂ à´•à´£àµà´£àµ€à´°àµâ€Â à´¤àµ‚à´•àµà´¨àµà´¨àµÂ à´Žà´¨àµà´¨àµà´±à´ªàµà´ªà´¾à´£àµÂ . Even a golden cage with all comforts is no match to the freedom given by God, what about their complete പാരതനàµà´¤àµà´°àµà´¯à´‚ even to move their legs evenly? There is no end to their suffering. Who else other than Bhagavvan can change the present situation?

Regards and prayers

 

savitri

 

 

 

On Sun, Aug 16, 2009 at 6:57 PM, anair1101 <anair1101 wrote:

 

 

 

 

Hari-Om=======nairji, You are right. There is a huge differene between A mad elephant and an elephant in Musth.Musth is a biological occurance in bull elephnts and a necessary one It is somthing like an animal in heat. THe animal becomes restless. feel emotionaly weak and agressive.

Mad elephants are very rare . They become more aggressive when in captivity.In this case it is a misunderstanding and due to the wrong usage of an english word. No big deal. English is not our mother tongue.As for the mistreatment of animals, especially elephants, Keralites take the front seat followed by Thailand , Burma and the so-called animal loving (pets ) developed nations like USA, UK, Germany etc.one only has to go to the zoo or the Ringling Brothers circus to witness how elephants are chained, tortured and starved. All for the fun and entertainment of human beings.

In Kerala they do it in the name of God. They claim shree Guruvayoorappn loves elephants . Very true but He did not mean tht they should be captured, beaten with sticks, poked with razor sharp spears. and starved until they submit to the Mahout and his boss and companions. The Lord does not want these helpless animals to be captured ,chained, beaten and paraded in front of Him by drunken mahouts in the name of Utsavam. We do not do it for Him but , for our own enjoyment. Most of these elephants are owned by logging industry bosses and during night hired out for temple festivals. They have no rest and are made to walk hundreds of miles daily in hot sun with no drinking water , walking on sizzling tarmac roads burning the skin underfoot. We are hypocrats with no heart and compassion, but only naked greed for money.

Let the animals roam free in the natural surroundings , as it in the Ambosili national park or Serengeti in Africa, We might learn if we are put in the same sitution, chained, beaten and starved.Krishna, Guruvayoorapp, don't you see the cruelty of these so called bhaktas of yours ?

God save our helpless elephants.jai shree krishna !Achuthan Nair

 

guruvayur , " NB Nair " <nbnair2000 wrote:>> > HARI AUM> > With due respect and regard for the excellent service rendered to

> theGroup by Savitripuramji, I would like to point out one specific usage> thatpained me and is still persisting after almost a month.> > In [Naamam persuades us to strive with thedetermination and force of a

> " matthagajam " or mad elephant to break this chain of bondage]: > " matthagajam " is not a mad elephant, but anelephant in> `musth'. A matthagajam, intotal contrast to a mad elephant, is

> very much focused and bestowed with allhis power in its most heightened> form by Mother Nature to fulfill his NiyukthaKarmam, procreation, in its> most divine sense. The hapless aspect of a " matthagajam in

> chains " would have been verywell known to Poonthanam who had> personally experienced the pains of not havingas well as having lost an> offspring in his own life.> > Sucha noble soul like Poonthanam perhaps used this simile not only to

> impress up onthe power of prayers in liberating the devotees from the> bondage of life andbirth but also to point out the paradox in our> practice of keeping inphysical bondage for life some fellow creatures in

> the false hope of securingliberation for ourselves from the spiritual> bondage.> > So,it may be emphasised that the practice pointed out as a simile is not> keepingmad elephants in chains but elephants in musth – the most

> cruelest ofcruelties!> > Letus take Poonthanam's message in its totality: at least in our> prayers let ustreat all His creations with due dignity by not failing to> dissociate ourselvesfrom anything to the contrary.

> > Please be generous to spare a few minutes andcorrect me, if I am wrong.> > Regards to all,> NB Nair.> > guruvayur , Savitri Puram <savitriopuram@>

> wrote:> >> > Njanappaana 12> >> > Ponnin changala onnipparanjathil> > onnirumbu kondennathre bhedangal> > Randinaalumeduthu panichaiytha> > Changalayallo misramaam karmavum

> >> > Bondage comes from three types of karmaas and one string (changala)> formed> > as a result of satkarmaas or punyakarmaas or good deeds is made of> Gold> > (ponnin), another one (onnu) formed as a result of paapa karmaas or

> negative> > karmaas or dushkarmaas is made of Iron (irumbu) and the third string> (> > formed as a result of the mixture of the above two types of> > karmaas-misrakarmam) is made of a mixture of both Gold and Iron

> > (randinaalumeduthu pani cheytha).> >> > Even though Gold and Iron are different metals with entirely different> > properties, when they are used for tying or binding some one it hardly

> makes> > any difference for the bound victim. The word " changala " and> " thalakkuka " > > are usually used for chaining elephants. By using these words,> Poonthanam

> > brings out the fact that breaking the strings of bondage is as> difficult for> > us as it is for an elephant to break it's thick Iron chain. But with> lot of> > effort, sometimes elephants do break and run to freedom. So with

> continuous> > and sincere effort human beings blessed with the power of> discrimination,> > can break all three binding chains. Even people with predominantly> satva> > gunaas find it hard to break the bondage effortlessly. As long as

> their> > satkarmmas are result oriented, they will not be freed from the cycle> of> > birth and death. They live to enjoy the results of satkarmaas, again> do> > satkarmaas to be born again and again. Only renunciation of the fruits

> of> > action can break the bondage for Punyaatmaas (great souls), Paapis> (sinned> > souls) and those punyaathma-paapaathma combination souls . The only> > difference is that when we do Paapa karmaas we are subjected to

> negative> > experiences and punya karmaas yield positive experiences and mixture> of both> > will give both positive and negative experiences. But eternal freedom> from> > this cycle calls for Nishkaama karmam.

> >> > Even if a cage is made of Gold, a bird sees it only as a cage in which> it is> > trapped. It does not enjoy the beauty of Gold. It only wants freedom.> > Likewise our souls craves for eternal freedom to join the Parmaathma.

> > Because of the avidya or ignorance, jeevathma goes after transient> pleasures> > and with egoistic actions accumulate all three types of karmaas.> Poonthaanam> > advises us to do naamasnkeerthanam which removes ignorance and makes

> us> > realize that we are trapped in this eternal cycle of birth and death.> Naamam> > persuades us to strive with the determination and force of a> " matthagajam " > > or mad elephant to break this chain of bondage. Poet assures that this

> force> > to break the chain can be derived from chanting Lord's name. By the> power of> > Naamajapam even an athiest (who does not believe in God or in prayers)> goes> > through different stages of Bhakthi or devotion and reach the highest

> state> > of Uttama Bhaktha or perfect devotee.A Bhaagavatotthama ( the highest> type> > of devotee ) is one , who sees the glory of Bahgavan in all animate> and> > inanimate beings , and also perceives all beings as dwelling in Him.

> So all> > his karmaas become an offering to God and practically becomes a> > Jeevanmuktha. Then he discards the body when the results of the> accumulated> > karmaas are exhausted and merges with the Paramaathma.

> >> > Where does God live? Bhagavan says to Narada:> >> > Naham vasami vaikunte na yogi hrudaye ravau> > Mad bhaktha: yatra gayanti tatra thishtami narada.> >> > " I dwell not in Vaikundha, not in the hearts of yogis, nor in the Sun,

> I> > live where my devotees sing my glory and divine names. " > >> > So let us sing along with Poonthanam, Narada muni and millions of> devotees:> >> > Krishna! Krishna! Munkunda! Janaardana!

> > Krishna! Govinda! Naarayana! Hare!> > Achyuthaananda! Govinda! Maadhava!> > Sachinthaananda! Naraayana! Hare!> >> > Sreekrishnaarpanamsthu> >> > Regards and prayers

> >> > savitri> >>

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