anjali makaram 2011

KHNA - 2011 

Anjali January 

1


2 KHNA - 2011

From Editors' Desk 

This issue of Anjali comes out to coincide with the arrival of 

Makara Sankranti, the auspicious occasion of Sun’s passage to the 

Northern hemisphere. Makara Sankranti, a Hindu festival celebrated 

through out India, signifies change. The southern sojourn 

(Dakshinaayanam) of the Sun ends on this day and the Sun’s journey 

to the northern hemisphere (Uttaraayanam) begins. The religious 

significance of Makara Sankranti is explained in the beautifully narrative 

article of Shri Mannady Hari Ji appearing elsewhere in this Anjali 

issue 

Hindus always cloaked complicated religious thesis not easily 

understood by the common people in traditions and rituals that 

needed no deep understanding of the religious books or discourses. 

‘Makara Sankranti’ is thus observed as an auspicious event that 

brings in brighter days and prosperity to the world. 

KHNA that attempts change is a remarkable vehicle for change 

and unity in the Kerala Hindu society of North America. As the Home 

Page of the KHNA website shows, ‘the organization provides a 

platform for all Hindus in North America to get together without any 

social divisions of caste and creed’. As we all know, the bane of 

Hindu society has been its structural defects that crept into the 

system through ages. When started, the system was perfect for 

every member of the faith. But in course of time, when narrow 

personal gains and narrower caste divisions perpetuated the 

decadent system for profit, the structural degeneration started. 

This slow degeneration has seeped into the Kerala society so deep 

that even in writing the history of Kerala, objectivity was affected 

lamentably and grievous distortions occurred. 

KHNA’s laudable scholarship program has been acclaimed as a 

great success by the Kerala community as a whole. Those who 

thought of starting the program did a yeoman service to the 

community back home. It would be a pioneering effort on the part of 

the KHNA if a chair is established in any of the Universities in Kerala 

to do scientific research into the ancestry of the land that we call 

Kerala. The research will also provide an opportunity to critically 

examine the various legends surrounding Keralolpathi including the 

story of Mahabali’s reign when society was egalitarian and the people 

were virtuous, Parasurama’s retrieval of the land from the sea and 

others. The ‘Vadakkan Pattukal’ of North Kerala depicts the social 

set up of 14th and 15th century Kerala and the stories of the valor of 

Thacholi Othenan, Aromal Chekavar, Unniarcha and many others. 

All these could be rich sources of information for historians to 

rewrite history of Kerala objectively. They could also compare and 

winnow the numerous writings of Kerala history currently available 

and discard the chaff and adopt the kernel where ever they find 

them. We wish the present President of KHNA, Shri M.G. Menon, 

who has been our guiding light be the beacon to guide us along to 

the goal of success in this effort also. 

The Editorial Committee of KHNA takes this opportunity to wish 

all Malayalees a Very Happy and Bright Future. 

Editor : P. Balarajan, Joint Editor : Chandran Pillai 

P. Balarajan Chandran Pillai 



3



M.G. Menon 

Hindus all over the world are 

celebrating the Makara Sankranthi which 

marks the beginning of Sun’s northward 

journey from the Tropic of Capricorn 

towards the Tropic of Cancer. This 

northward journey for the six months 

duration marks the Utharaayanam, a 

period considered to be auspicious for 

conducting events like marriage, 

Upanayanam, consecration of idols, etc. 

On Makara Sankranti the Sun’s position 

transits from Dhanur Rasi to Makaram Rasi 

and as we all know, this event is celebrated 

every year at Sabarimala by hundreds of 

thousands of devotees watching the 

Makara Jyothi. At the same time, millions 

of people at Kumbha Mela dip themselves 

in the waters of the holy rivers at Prayag 

(Thriveni Sangamam) near Allahabad, 

Haridwar, Ujjain and Nasik. 

Let us pray that this Utharaayana 

Kalam be a significant period in KHNA’s 

history for celebrating the tenth 

anniversary of KHNA during its 6th Biennial 

Convention on the first, second and third 

of July 2011. Let this convention be a forum 

where all, specially the younger generation, 

discover that we the Hindus have an 

imperishable common thread which unites 

us and that is basically our rich philosophy 

which is the treasure of knowledge of the 

Supreme Being. Let this convention be a 

forum to learn that the teachings of our 

religion are of eternal value (Sanathana) 

and that our scriptures are text books 

perfected in thousands of years of 

research and they provide solutions to life’s 

problems - physical or psychological - and 

guide us to an appropriate path to spiritual 

realization. 

Let this Convention be a forum to 

remind ourselves that thousands of years 

ago it was the Hindu scholars who 

formulated the basic theories of 

Mathematics, the number system, the Zero, 

the decimal system, geometry, 

trigonometry, astronomy and medicine. We 

also know now that it was not a set of 

nomads called Aryan invaders, who brought 

the “knowledge”, but it was the indigenous 

people of Bharath who wrote the Hindu 

scriptures and the ancient books of 

knowledge and Sanskrit is considered the 

mother of European languages. No wonder 

why the great scientist Albert Einstein 

declared, “We owe a lot to Indians who 

taught us how to count, without which no 

worthwhile scientific discovery could have 

been made.” 

A large number of volunteers are 

working behind the scene to bring you the 

convention on a silver platter. Come and 

enjoy the beautifully decorated Swami 

Sathyananda Nagar at the Hyatt Regency 

in the premises of Washington DC where 

the three days of festivities will enthrall you 

with programs of children and youth, 

seminars, lectures, yoga, music, display of 

Kerala arts by guest artists and of our own 

KHNA members from all over North 

America. Enjoy the stay in one of the largest 

hotels in Washington area surrounded by 

breath-taking scenes and the world famous 

museums, monuments and memorials. 

In the meantime, I wish you all a Makara 

Sankranti filled with joy as well as prosperity 

in the days ahead. 

President’s Message 



5


Harinamakeerthanam is a mellifluous 

devotional hymn to the name of Sri Hari, the 

all pervading Iswara. Though considered a 

devotional hymn, the content it envisaged is 

highly vedantic. The principles of the 

Upanishadic contentions are summarized in 

Harinaamakeerthanam. The sweet melody of 

Harinaamakeerthanam emanating from the 

Hindu households and temples in Kerala is 

a pleasant experience. When sung with faith 

and devotion Harinaamakeerthanam is 

soothing to the heart and guides the devotee 

to the realms of superior Truth, the bliss 

eternal. Its appeal to the masses and the elites 

was so profound that it soon spread to all 

corners of Kerala, by word of mouth in an 

era when the printing press and other means 

6 KHNA - 2011 

Dr. Viswanath Kurup 

of mass communication was not available. 

Harinaamakeerthanam composed by 

Ramanujan Ezhuthachan contains 66 verses 

written in chaste Malayalam. The life and time 

of Ezhuthachan is shrouded with obscurity. 

The place and date of his birth are not known. 

However, the learned opinion based on 

gathered information, it is assumed that 

Ezhurhachan lived in the 17th century AD. 

From the available information it is believed 

that Ezhuthachan was a contemporary of 

Poonthanam Namoodiri who wrote 

Jnanappana and Melpathoor Bhattathiri of 

Narayaneeyam. Both Ezhuthachan and 

Poonthanam composed their work in 

Malayalam, while Melpathur Narayana 

Bhattathiri, a great scholar and poet, wrote his 

Naarayaneeyam in Sanskrit. This period 

witnessed the blossoming of writings in 

Malayalam mostly on devotional themes; 

Harinaamakeerthanam being the crown jewel 

and the sublimest among them all. 

Harinaamakeerthanam means praise to 

the name of Sri Hari, the Almighty 

Mahavishnu- the most compassionate 

Guruvayurappan. Every verse in 

Harinaamakeerthanam ends with the words 

“ Narayanaya Namaha”, obeisance to Lord

Naraayana. The contents of the verses are 

appealing to both illiterate and the learned 

alike. Every Hindu home in Kerala holds 

Harinaamakeerthanam sacred and included 

the verses in their daily prayers. It is not 

incorrect to say that there will not be a 

Malayalee irrespective of religion, cast, creed 

or any other demarcation who cannot recite 

at least a verse from Harinaamakeerthanam. 

Ezhuthachan, the father of modern 

Malayalam literature is revered by all 

Malayalees irrespective of cast or creed. His 

other major contributions to Hindu spiritual 

literature include translations of the epics 

Ramayanam, Mahabharatam and Srimad 

Bhagavatham from their Sanskrit originals. 

All these translations are renowned for their 

literal values, lucidity, profundity and all 

embracing spirituality. Born in a non-brahmin 

caste and denied access to spiritual 

knowledge, Ezhuthahan defied all cast taboos 

and nonchalantly took the message of the 

spiritual texts to the masses in a simple, but 

extremely forceful language, in the form of 

Harinamakeerthanam. 

By Ezhuthachan’s time, Hinduism had 

fallen from the great heights of spiritualism 

it had reached earlier, to profane depth of 

ritualism. Superstition had displaced faith; 

scholarship remained the exclusive preserve 

of Brahmins, who formed a miniscule 

proportion of the population. The Sanskrit 

language considered as devabhasha (the 

language of the gods) was guarded 

deplorably from the reaches of the masses. 

The spiritual pursuit of the society came to a 

standstill. Harinaamakeerthanam came into 

this stagnant society as a bolt from the blue. 

Ezhuthachan, who used Manipravalam, 

which is a mixture of Sanskrit and 

Malayalam, in his major works considered 

it inadequate and incapable of reaching all 

the people with little acquaintance with 

Sanskrit. Hence he composed Harinama 

keerthanam in plain and simple Malayalam 

containing profound philosophic contents. 

Harnaamakeerthanam proved to be a 

vehicle of moral and spiritual uplift for all the 

people and particularly those who had been 

denied access to spiritual messages such as 

non-Brahmins, woman and out casts. An 

aspect that made Harinaamakeerthanam the 

most popular is its simple and inimitable style 

of composition. Written in pure and simple 

Malayalam understandable even to the least 

educated it has endeared everyone. 

Ezhuthachan is therefore hailed as the 

architect of Malayalam literature and 

Harinaamakeerthanam proved an instant 

success and has survived the test of times. 

Harinaamakeerthanam blends the diverse 

strands of metaphysical thought into a 

wholesome harmonious system. Of course it 

has beneath its placid surface many a spiritual 

idea that would shine in their intrinsic 

brilliance only if unraveled. To undertake 

such a formidable task one has first to delve 

deep into the philosophical systems of 

Hinduism, which Ezhuthachan has 

systematically presented in Harinaama 

keerthanam. All these diverse systems are 

paths to the one and only supreme Truth. But 

all paths may not suit everyone; each may 

suit a different set of seekers, depending on 

their psychological, moral and spiritual 

proclivities. 

Some of these verses praise the Almighty, 



7


while others deal with devotion. Yet others 

provide the in-depth discourse on different 

philosophical approaches leading to self 

realization, the ultimate goal of all beings. 

Prayers and hymns formed a major mode 

of worship in Sanathana Dharma as in many 

other religions. Their psychological effects 

manifest in ennoblement of human mind and 

unfolding of spirituality. In one of such verses 

Ezhuthachan depict the state of a devotee 

who can effortlessly seek the Almighty 

without any physical interruptions. 

Yathonnu kanmathathu Narayana pratima 

Yathonnu kelppathathu Narayana sruthikal 

Yathonnu cheiyvathathu Narayana archanakal 

Yathonnathokke Hari Narayanaya Namaha. 

“ All that is seen is Narayana form 

All that is heard is Narayana’s praise 

All that is performed is Narayana offering 

All that exists, is only Narayana 

O’ Narayana my humble salutations to Thee.” 

Ezhuthachan emphasizes in this verse the 

ultimate truth that nothing exist other than 

Hari, the supreme Brahman. All that is 

visualized through organs of perceptions and 

beyond are nothing but Brahman. This verse 

in its simple form is a heartfelt prayer to 

Guruvayurappan, but also depicts the highest 

level of realization that everything 

conceivable is Sri Hari only. 

Harinaamakeerthanam also presents the 

true nature of the individual self or Atman 

and its relationship with the universal self or 

Paramatman. The first verse itself illustrates 

the dilemma caused as a result of the falsely 

conceived duality. 

AUM karamaaya porul moonnay pirinjutane 

Aamkaramayathinu taan tanne saakshiyatu 

Bodham varuttuvatinaalaayi ninna para- 

Maacharya roopa Hari Narayanaaya Namaha. 

Omkar, the sole entity split itself into Three 

The “I-ness” only remained to witness this 

You existed as the ultimate consciousness 

Imparted the profound blissfulness to all 

My prostrations at your feet, O’great Hari. 


Brahman, the all pervading primordial 

one without a second differentiated into three 

entities with the same I-ness or Ahamkara. 

The Brahman alone served as the witness for 

this tremendous transformation. This 

transformation can be explained only by that 

teacher, who is Brahman, as no one else will 

have that knowledge. O’ supreme Lord, 

Narayana, I bow before you. The poet 

emphasizes that the real bliss can be 

experienced by understanding that there is 

nothing other than Brahman, and all duality 

and multiplicity are nothing but illusions. 

Through the knowledge gained from the 

scriptures this nescience can be eradicated 

and will result in the realization of the eternal 

Truth. 

Throughout the 66 verses, one can find 

soothing messages and systematic 

instructions for attaining self realization 

through Bhakti (devotion) and Jnana 

(knowledge). The psychological effects 

manifest in ennoblement of the human mind 

and intellect in unfolding spirituality. 

Harinaamakeerthanam came into existence 

with invigorating principles of the Vedas, 

Upanishads, Brahmasutra, Bhagavad Gita 

and the Puranas, particularly Srimad 

Bhagavatham and it got rooted firmly in the 

spiritual and literary field of Kerala. 

(Based on the Book “ Ezhuthachan’s 

Harinaamakeerthanam, An Ode to Hari” by 

the author, published by Swami 

Kaivalyananda, Sri Ramakrishnashram, 

Kayamkulam, Kerala) 

Viswanath Kurup, Ph.D, a faculty member of the 

Medical college of Wisconsin for over 33 years; he 

is retired as professor of Pediatrics and currently 

continues as Professor Emeritus. He has published 

over 300 research papers in allergy and 

immunology. He is recipient of NIH, NASA and 

VA funding for research. As a National Career 

Scientist of the Veterans Administration, he has 

published 3 books. 

Keenly interested in the study of Hindu scriptures, 

Dr. Kurup has published a commentary of 

Harinaamakeertanam, and written articles in 

several magazines including Bhavan’s Journal and 

Hinduism Today. He is currently translating 

Poonthanam’s Jnanappana. He lives in Lewisville, 

Texas. (Web site: VI Kurup.com)

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{]Xn-h¿jw icm- 



9


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]¥fw cmPm-hns‚ hf¿Øp-]p- 

{X\v ]ucm-Wn-I-X-sIm-≠p-th- 

≠t√m amlmflyanb-em≥. 

Bcy˛F∂v kwkvIr-X- 

Ønepw A÷˛F∂p {]mIr-X-ßfnepw 

Aø˛F∂v ]men-bn-ep-ap≈ 

kPm-X(cognate) cq]-ß-tfm-Sp 

_‘-am¿∂ BZ-Ø-]-Z-amWv 

"Aø≥'; BZ-c-Wo-b≥ F∂¿Yw. 

"A∏'s‚ Hma-\-Ø-am-Is´ tIc-f- 

Øn¬, DÆm-bn-ssi-en-bn¬ ]d- 

m¬ "k¿h-hn-ZnXw tIhew'. 

Npcp-°-Øn¬ Htc-k-abw Bcm- 

[y\pw emf-\o-b-\p-am-hp∂p Aø- 

∏≥. 

imkvXmw-]m-´v, Aø-∏≥hn-f- 

°v, Aø-∏≥Xo-bm´v F∂n-hbv°v 

tIc-fo-b-amb A\p-jvTm-\-I-em-]mc-º-cy-Øn-ep≈ 

{]m[m\yw FSp- 

Øp-]-d-tb-≠-X-s{X. 

Aø-∏≥]m´pw hnf°pw 

Aø-∏-N-cn-{X-Ønse Hmtcm 

L´hpw khn-kvXcw {]Xn-]m-Zn- 

°p∂ \mS≥ ae-bm-f-Øns‚ \dpaWw 

Xpfp-ºp∂ \qdp-I-W-°n\p 

]m´p-Iƒ A⁄m-X-I¿Xr-I-am-bp- 

≠v. {KmaoW Kmb-I¿ Ah a\- 

∏m-T-am-°n-h-bv°pw; F∂n´v LS- 

\-bn¬ AXn-e-fn-X-sa-nepw ê- 

Øn¬ NSp-tem-Pz-ehpw kμ¿`m- 

\p-k-cWw AXy-¥-i-‡-hp-amb 

DSp°v F∂ Ah-\-≤-hm-Zy-Øns‚ 

am{Xw AI-º-Sn-tbmsS hnIm-c-Xo- 

{hhpw \mS-Io-bhpw `‡n-\n¿`-chp-ambn 

kwLw-tN¿∂p ]mSp-∂p. 

imkvXmw-]m-´p-I-fpsS Xmc-kzchpw 

DSp-°ns‚ NSp-e-Xm-fhpw 

sIm≠v afi-e-°me cmhp-I-fn¬ 

A¥-co£w apJ-cn-X-am-hmØ 

\mń≥]pd-ß-ƒ GXm\pw ]Xn-‰m- 

≠p-ap-ºp-hsc tIc-f-°-c-bn¬ 

Npcp-°-am-bn-cp-∂p. CS-°m-eØv 

Pohn-X-ssien ]mtS amdn-a-dns-nepw 

Nne {Kma-ß-fn¬ ]ga-°msc 

ap≥\n¿Øn-s°m≠v 

bphm-°-fmb `‡-Km-b-I-cpsS 

kwL-ßƒ B ]Xnhv C°meØpw 

XpS-cp-∂p. 

DSp-°ns‚ Xmf-˛-Im-e-ßƒ 

amXwKotZho \n¿an-X-ambn 

\S-cmP {Xniq-e-Øn¬ ÿm\-hpw, 

imkvXm-hv, kp{_-“-Wy≥, \mc- 

Z≥, Zp¿hm-kmhv F∂o tZh ap\nam-cpsS 

{]oXnbpw t\Sn. kwkvIr- 

X-ssh-bm-I-c-W-Ip-e-]-Xn-bmb 

]mWn-\n-a-l¿jn°v amtl-iz-c-kq- 

{X-ßƒ Nn´-s∏-Sp-Øm≥ hgn-Im- 

Wn-®p-sIm-SpØ Znhy-hm-Zy-amWv 

DSp°v F∂ Nn{Xw sFXn-ly-ßfnepw 

]pcm-W-ß-fnepw \n∂p-sXfn-p-h-cp-∂p. 

GIw, cq]-Iw, sNº-S, Imcn- 

I, h¿aw, Ipw`w, Nqgm-cn, apØmfw, 

{Xn]p-S, \memw-Xm-fw, IpΩn- 

Xmfw Ch-bmWv DSp-°p-sIm-ń¬ 

{]tbm-Kn-°p∂ Xmf-ßƒ°p ]dbm-dp≈ 

t]cp-Iƒ. DSp-°p-sIm-ń- 

∏m´v an°-t∏mgpw ]Xn-Im-e-Øn¬ 

XpSßn apdbv°v a[y-˛-{Zp-X-Im-eßƒ 

IS∂v AXn-{Zp-X-Im-e-Øn¬ 

Ah-km-\n-°p-∂p. 

hnf-°p-N-S-ßp-Iƒ 

i_-cn-ae imkvXm-hns\ 

k-ev]n®v t£{X-_m-lym-¥-co- 



11


£-Øn¬, tZisØ \n›n-X-tI- 

{μ-ß-fntem hoSp-I-fntem h®v \S- 

°p∂ Aø-∏-`-‡n-\n-jvT-amb 

A\p-jvTm-\-tØm-S-\p-_-‘n- 

®mWv hnf-°v, tZi-hn-f°v, Aø- 

∏-]q-P, Bgn-]qP XpS-ßnb ]et]-cp-Ifpw 

]d-bm-dp≈ NS-ßp-Iƒ 

cq]w sIm≠n-´p-≈-Xv. hnf-°ns‚ 

apJyNS-ßp-Iƒ NphtS kqNn-∏n- 

°p-∂p. 

hnf°n\p-Ip-dn-°¬, Z£n-W- 

\¬In aT-]-Xn-bn¬ \n∂v hnf-°p- 

Nm¿Øp kzoI-cn-°¬, ip≤o-Ir- 

X-ÿ-eØv aT-]-Xn°pw klm-bn- 

Iƒ°pw hc-th¬∏v, Np‰p-h-´-Øp- 

In-´p-∂ hmg-t∏m-fbpw a‰pwsIm≠v 

Aº-ew-]-Wn, Aºew 

G‰p-hm-ß¬, DSp-s°m-enbpw 

Xme-s∏m-enbpw Ipc-hbpw 

B¿∏pw icWwhnfnbpw 

tImacw Xp≈-ep-sam-s°-bmbn 

Aø-∏-kzm-an-bpsS _nw_hpw 

]´pw Xncp-hm-bp-[-ßfpw amfn-I- 

∏p-d-Ø-Ω-bp-sSbpw Icn-a-e-kzm-anbp-sSbpw 

Idp-∏-kzm-an-bp-sSbpw 

{]Xo-I-ßfpw `qX-K-W-{]-Xo-I-amb 

]me-s°mºpw kao-]-ÿ-amb 

tZh-ÿm-\-Øp-\nt∂m ]pWy-hr- 

£-®p-h-ń¬ \nt∂m kmtLmjw 

Fgp-∂-≈n-°¬; ]¥-en¬ _nw_- 

{]-Xn-jvT, ]qP, ]m´v, Xncn-bp-gn-®n¬, 

ImWn-∏m´v AYhm ]¥-en¬s∏men-hv, 

`K-h-Xnsb k-ev]n-®p≈ 

]m¬°n-≠n-sb-gp-∂-≈n-∏v, hmh¿NcnXw 

]m´v, Aø-∏-kzm-an-bp-sSbpw 

amfn-I-∏p-d-Ø-Ω-bp-sSbpw tIma-cßƒ 

\S-Øp∂ Bgn-Nm´w 

AYhm I\-em-´w. 

]¥-en¬ ]Wn-bp∂ Aº-eß-fpsS 

FÆ-tØm-sSm∏w Aø- 

∏≥ hnf-°ns‚ tIa-Øhpw 

IqSpw. Im¬hn-f-°n\v Hc-º-ew-am- 

{Xw. AXv Aø-∏-kzm-an-°mWv; 

KW-]-Xn-bpƒs∏sS as‰√m tZh- 

X-Iƒ°pw ÿm\wam{Xw. Ac-hnf-°n\v 

aq∂-º-ew : Aø-∏-kzman°pw 

amfn-I-∏p-d-Ø-Ωbv°pw 

hmh¿kzm-an-°pw. apgp-hn-f-°n\v 

A©v : Icna-e-kzm-an, Idp-∏kzman 

F∂n-h¿°p-Iq-Sn. 


Aø-∏≥Xo-bm´v 

sIm®n-˛-a-e-_m¿ {]tZ-i-ßfnse 

Aø-∏≥Im-hp-I-fnepw \ºq- 

Xn-cn-˛-Xo-bmSn `h-\-ß-fnepw am{XamWv 

D’hw. hnti-jm-h-k-cßƒ 

Ch-tbm-S-\p-_-‘n®v Aø- 

∏≥Xo-bm´v F∂ A\p-jvTm-\- 

Ie CubSp-Ø-Im-ew-hsc \S-∂pt]m-∂Xpw 

Ign H∂-c-∏-Xn-‰m- 

≠mbn Pqsse-am-k-Øn¬ Xncp-h- 

\-¥-]p-cØv hnth-Im-\μ kmwkv 

Im-cn-I-tI-{μ-Øntem Xp©≥kvamc-I-a-WvU-]-Øntem 

h®v apfw-Ip- 

∂-Øp-Imhv XobmSn cma≥\-ºymcpsS 

Im¿an-I-Xz-Øn¬ Aø- 

∏≥Xo-bm´v sIm√w-tXmdw Ah- 

X-cn-∏n-®p-h-cp-∂p. 

hS-°≥]m-ńepw kwLw-I-fn- 

∏m-ńepw ]cm-a¿i-ap≈ "Aø- 

∏≥IqØv' Aø-∏≥ Xobm-ńs‚ 

]q¿Δcq-]-am-Imw. tIc-fo-b-\m-SI 

]mc-º-cy-Øn¬ IqSn-bm-´-Øn\pw 

IY-I-fn-°p-an-Sbv°p ÿm\w 

\¬tI-≠p∂ A\p-jvTm-\m-`n-\-b- 

˛-\r-Ø-˛-kw-Ko-X-˛-km-ln-Xy-˛-Nn-{X- 

Iem ka-\z-b-amWv Aø-∏≥Xobm-´v. 

]e-tXm-Xn-ep≈ {Zmhn-Uo-b- 

Xm-ap-{Z-I-fm¿∂ `{Z-Im-fn, \mKw, 

th´-bvs°mcpaI≥(-th-t´-°m-c≥) 

F∂o tZh-X-I-fpsS Bcm-[-\-bnse-∂-t]mseAø-∏≥Xo-bm-ńsebpw 

IÆ-©n-∏n-°p∂ Hcn\w 

hnkvabm-h-I-amb lkvX-em-L-htØm-sS-bp≈\ne-sØ-gp-ØneqsS 

cq]w-sIm-≈p-∂ tZh-XbpsS 

[qfo-Nn{Xw F∂p ]d-bmhp-∂ 

]©-h¿W-°fw Na®v 

Poh-{]-Xn-jvT-sNbvXv ]qPn®v 

]cy-h-km-\-Øn¬ Xo¿Øpw 

ambv°¬ F∂ Awiw-X-s∂. 

Acn, Dan-°-cn, hmI-bp-sStbm 

at‰m Ce, aƒ Ch DW-°ns∏m-Sn-®Xpw 

sNa-∏p-\n-d-Øn\v 

NpÆm-ºn-s‚bpw afn-s‚bpw 

an{in-X-hp-am-Wv If-sa-gp-Øn-\p-]tbm-Kn-°m-dv. 

If-sa-gp-Øv, Xncn-bpgn-®n¬, 

shfn-®-s∏-S¬, {]kmZ-hn- 

X-cWw F∂n-h-bv°p-]p-dsa Aø- 

∏≥Xo-bm-ń-ep≈ apJymw-i-ßƒ

Xmsg-]-d-bp-∂-h-bm-Wv. 

If-Øn-∂-cn-In-en-cp∂v Gdn-b- 

Iqdpw tkm]m-\-ssi-en-bn¬ ]d, 

Ce-Ømfw F∂o Xmf-hm-Zy-ßfpsS 

am{Xw ]°-tØm-sS-bp≈ 

"sIm´pw-]m´v'; `mjm-]-chpw Ah- 

X-c-W-\n-jvS-hp-amb khn-ti-j-X- 

Iƒ, {]I-S-amb KZy-˛-Km-\-am-[yaw 

aptJ-\-bp≈ Aø-∏-N-cn-Xm- 

Jym\w; ap≥]-d BJym-\-am- 

[y-a-amb hmNn-I-Øn\v Xo¿Øpw 

apJ-kvtXm-`-c-ln-X-am-bn, kmXzn- 

Im-`n-\-bsØ Xo¿Øpw Xnc-kvIcn-®p-sIm≠vBwKn-Im-`n-\-b-am-[ya-Øn-eqsS 

inh-]m¿j-Z-]pw-K-h- 

\mb \μn-tIiz-cs‚ `mh-Øn¬ 

BwKn-Im-`n-\-b-am-[y-a-Øn-eqsS 

\¬Ip∂ Nn”-]-c(semiotic) 

hnh¿Ø\w; AWn-b-d-sb-b- 

∏msS Ac-ß-tØ-°m-\-bn-°pw-a- 

ń¬ t{]£-I¿°p- ap-∂n¬h-®p- 

Xs∂ Nabw ]q¿Øn-bm-°p∂ 

Blmcyw; sN≠, ho°≥sN-≠, 

Ce-Ømfw F∂n-h-bpsS NSp-tem- 

Pz-e-]-›m-Ø-e-Øn¬ NpcnI 

Iøn-te¥n Aø-∏s‚ tImacw 

CuSpw-Iqdpw F∂ t]cn¬ hoc- 

Xm-WvU-h-am-Sn-s°m-≠p-\-S-Øp∂ 

If-{]-Z-£nWw; \mfn-tI-c-ßƒ 

sIms≠m-cp-°nb Ccn-∏n-S-Øn¬ 

H‰-bv°n-cp∂v Ccp-ssI- 

IfpwsIm≠vam-dn-amdn ho°≥sN- 

≠-bpsS Xmf-Øn-s\mØv ]¥ocm-bncpw 

hsc FÆwh-cp∂ \mfotIcw 

Fdn-p-S-bv°¬. 

Aø-∏\pw 

th´-bvs°m-cp-a-I\pw 

If-Ønse Aø-∏s‚ 

hml\w ]pentbm IpXn-ctbm 

BImw. th´-bvs°m-cp-a-I\pw 

Aø-∏\pw XΩn¬ Ht´sd kam- 

\-X-I-fp-s≠-nepw If-sa-gp-Øn¬ 

apJsØ D{K-`m-h-Øns‚ 

tXmXn¬ hyXymkw {]I-S-am-Wv. 

Aø-∏\v XmSnbpw aoibpw 

IqSntb Xocq F∂n√; IÆp-Iƒ 

th´-bvs°mcp aIs‚b{X Xpdn- 

°p-∂n-√. hn√p-a-ºp-amWv Aø- 

∏s‚ Bbp-[-ßƒ. Aizm-cq-Vcq-]-Øns‚ 

ssIbn¬ sNdnsbmcp 

Ip¥hpw hc-bv°p-∂p. 

Krl-ÿim-kvXmhv 

Aø-∏≥ \nXy-{_-“-Nm-cn-sb- 

∂mWv {]kn-≤n. ]t£ ]q¿W, 

]pjvIe F∂o ]Xv\n-amcpw 

kXy-I≥ F∂ ]p{X-\p-ap≈ 

Aø-∏-s\bpw IY-I-fn¬ I≠p-ap- 

´p-∂p. Xobm-´p-I-f-Ønepw ]Xv\o- 

]p-{X-k-ta-X-\mbn "aq∂p-cq]w' 

F∂ t]cn¬ Aø-∏≥ Nn{Xo-Ir- 

X-\m-bn-°m-Wmw. 

Aø-∏-k-¬∏-kzm-[o\w 

tIc-f-km-ln-Xy-Ønse kp_≤ 

]mc-º-cy-Ønepw ap{Zn-X-am-Wv. 

Aø-∏-N-cn-Xw- B-´-°-Y-Iƒ H∂nte-sd-bp-≠v. 

Aø-∏s‚ IqsS-∏n-ds∏∂p 

Icp-Xm-hp∂ th´-bvs°mcp-a-I-s\-°p-dn-®p-ap-≠m-bn-´p≠v 

B´-°-Y. sIm´m-c-Øn¬ ip-ÆnbpsS 

Incm-X-kq-\p-N-cnXw. Aø- 

∏-s\-°p-dn-®p≈ cN-\-Iƒ tIcf-kw-Ko-X-Ønse 

kp_v[tam efn- 

Xtam Bb F√m-h-gn-I-fnepw 

{]Xn-h¿jw s]cp-In-h-cp-∂p. aWn- 

I-WvT-hn-Pbw F∂ Xp≈¬ 

°rXn cNn® tUm.-F-kv.-sI.-\mb¿ 

Aø-∏-s\-°p-dn®v Hcp 

t\mhepw Fgp-Xn-bn-´p-≠v. Ne-®n- 

{X-th-Zn-bnepw Aø-∏-IY P\-{]nb-X 

-ssI-h-cn-®p. 

tUm. hn. B¿. 

{]t_m-[-N-{μ≥ \mb¿ 

{]ikvX `mjm-im-kv{X- 

⁄\pw, Fgp-Øp-Im-c-\pw, tIcf 

k¿Δ-I-em-im-e-bnse `mjmimkv{X 

hn`m-Km-[y-£≥, A¥m-cmjv{S-tI-cf 

]T-\-tI-{μ-Øns‚ Ubd-IvS¿, 

tIcf Iem-a-fiew 

sNb¿am≥, C¥y-bnepw hntZ-i-ßfnepw 

hnhn[ k¿Δ-I-em-im-e-Ifn¬ 

AXnYn {]`m-j-I≥ F∂o 

\ne-I-fn¬ {]h¿Øn-®p. 

Ct∏mƒ Xncp-h-\-¥-]p-cØv 

Fgp-Ø-—≥ \mj-W-¬ A°m-Z-an, 

Xp©≥ kvamcI kan-Xn, Infn-∏m´v 

F∂ amkn-I-bpsS ]{Xm-[n-]-k-an- 

Xn, hnth-Im-\μ kmwkvIm-cn-ItI- 

{μw, imkv{Xob kwKo-X-Ønse 

tIc-fob ]mcºcy t{]m’m-l\ 

cwKØv {]h¿Øn-°p∂ A¥mcmjv{S 

ÿm]-\-amb kwkvIrXn 

F∂n-h-bpsS A[y-£≥. Cw•o- 

January 

jnepw ae-bm-f-Ønepw Ht´sd 

]pkvX-I-ß-fp-sSbpw cNbn-Xm-hv, 

{]`m-j-I≥. Anjali 



13


BƒssZ-hw-˛-B-fmWp 

ssZhw. ]t£ "Bf-kp-c-∑m¿' 

FÆ-Øn¬ IqSp-X-em-Wv. (Bfkp-c-∑m¿ 

F∂p tIń-ń-√, At√? 

kmc-an-√. AXn-∂p-≠m-°nb ]ZamWv). 

Ct∏mƒ ae-bm-f-`m-jbnse 

GsXmcp {]kn-≤o-I-c-Wsa-Sp-Ømepw 

"BƒssZhw' F∂v 

]p—-tØm-sS-bp≈ Hcp {]tbmKw 

ImWmw. Gsd-t∏¿ BZ-cn-°p- 

Ibpw Hcp ]t£ ]qPn-°p-Ibpw 

sNøp∂ al-Zvhy-‡n-Isf {]Xy- 

£-ambpw ]tcm-£-ambpw ]cma¿in-°p∂ 

teJ-\-ßƒ F√mbnSØpw 

ImWmw. Hcp Nn¥bpw 

IqSmsX AX-®-Sn®p hn¬°p∂ 

]{Xm-[n-]-∑m-cp-s≠∂pw hy‡w. 

kmwkvIm-cn-I-\m-b-I-∑mcpw 

hnπ-h-{]-Xn-hn-πh t\Xm-°- 

∑mcpw Cu {]tbm-K-Øn¬ 

Ft¥m Hcp kpJw Xm\-dn-bm-sX- 


tbm Adntm In´p-∂p-s≠∂ 

ań¬ Fgp-Xm-dp-ap-≠v. hmkvX-h- 

Øn¬ thZm-¥-Øns‚ lcn{io 

]Tn-®-h¿°¿°-dnbmw ssZhw 

F∂Xv BƒssZhw A√msX 

as‰m-∂p-am-hpI hø, F∂ bmYm˛ 

¿∞yw. F√m-hcpw BƒssZ-hßƒ 

Xs∂. Htc Hcp t\cnb 

hyXym-kw Fs¥-∂m¬ Nne¿°dnbmw 

Xm≥ ssZhØzw Xs∂ 

F∂v. a‰p-≈-hcv AXp kzbw a\n-em-°m≥ 

"Bƒ' F∂p ]d-bptºmƒ 

a\p-jysc am{Xsa ]cma¿in°q 

Fs∂mcp kp-Nn-X-a- 

\ pw \ap-s°m-gn-hm-°mw. 

Alw {_“mkvan ˛ Rm≥ 

Xs∂ {_“w ˛ krjvSn°pw 

ÿnXn°pw kwlm-c-Øn\pw 

km£n-˛-Im-cy-˛-Im-c-W-am-bn-cn- 

tUm.-F.-]n.-kp-Ip-am-c≥ 

°p∂ {_“w Rm\-√msX as‰m- 

∂p-a-√˛ F∂mWv D]-\n-jZv 

hmIyw. c≠n-√, H∂p-am-{X-ta-bp- 

≈p. AXm-bXv Rm\n-s√-n¬ 

{_“hpw C√˛ {_“-an-s√-n¬ 

Rm-\pw. Rm≥ Xs∂-bmWv 

ssZh-sØ-bp-≠m-°p-∂-Xv. AtX 

ssZhw Xs∂-bmWv Fs∂-bp- 

≠m-°n-b-Xpw. Cu Xncn-®-dnhv 

DW¿Δm-Ip-tºmƒ ssZho-I- 

Xbv°v \mw I¬∏n-°p-∂ 

kz`mh KpW-K-W-ß-fn¬ Ipds®-nepw 

D≈-h-sc(-Bƒ) ssZhß-fmbn 

\mw Xncn-®-dn-bp∂Xv 

IÆmSn t\m°n kz¥w 

kuμcyw Bkz-Zn-°p-∂-Xpt]mse 

kzm`m-hn-I-sa∂p 

tht≠ Icp-Xm≥? F∂n´pw hnhc-ap-≈-h¿ 

F¥p-sIm≠m-Wv 

BƒssZ-h-ßƒ°p t\tc 

hmtfm-ßn-b-Sp-°p-∂Xv? CXns\mcp 

adp-]pdw IqSn-bp-s≠-∂p- 

≈-XmWp kXyw. ssZho-I-Xt]mse 

Xs∂ cm£-ko-b-Xbpw 

Rm≥ Xs∂ F∂p≈ Xncn-®dnhpw 

\ap-°p-≠m-h-Ww. \man- 

√msX ssZh-an-s√-n¬, \man- 

√msX cm£-ko-b-Xbpw D≠mhpI 

hø-t√m. At∏mƒ "Bƒ 

cm£-k≥' Ft∂m "Bf-kp-c≥' 

Ft∂m Hcp {]tbmKw IqSn \ap- 

°p-≠m-°mw. F∂n´v Bscm-s°bmWv 

C°q-´-Øn¬s∏-´-h¿

F∂p hnth-I-tØmsS ]cn-tim- 

[n-°-bp-am-Imw. Xo¿®mbpw 

Ah¿°pw In´p-∂p≠v \ndsb 

A\p-bm-bn-Ifpw Bcm-[-I-hrμhpw! 

\mw IÆm-Sn-bn¬ t\m°ptºmƒ 

\ap°p Xm¬∏-cy-ap≈ 

Imcy-ß-fmWv {i≤n-°p-I. 

IÆn¬ Ic-Sp-≈-h¿ AsX-Sp-Øpam-‰pw. 

apJ-Øp≈ sshcq]yw 

ImWp-∂-h¿ AXp-am{Xw {i≤n- 

°pw. AtX-∏‰n thh-em-Xn-s∏-´psIm-≠n-cn-°pw. 

AXp-t]mse 

kuμ-cyw-am{Xw \ap°p ImWmdm-hp-tºmƒ 

BbXv ssZhn-I-Xbp-ambn 

ASpØ H∂m-Wv. 

Aßns\ \mw alm-flm-°-fnte°v 

BIr-jvS-cm-hp-∂p. 

\Ωnse Xs∂ ssZho-I-Xsb 

Xncn-®-dn-bp∂p F∂¿∞w. 

F∂m¬ F√pw amwkhpw 

sXmen-sIm-≠p-aq-Snb Hcp a\p-jycq]w 

X∂n¬ \n∂v Db-c-Øn¬ 

h¿Øn-°p-∂-sh∂pw hn`n-∂-amsW-∂Xpw 

X\n°p a\- n-emhmØ 

`mj ]d-bp∂p F∂Xpw 

BƒssZ-hsØ a\- n-em-°m≥ 

]e¿°pw XS- -am-Ip-∂p. F{X 

t\m_v Xncn-®mepw tISp-h- 

∂tXm _m‰-dn-bn-√m-ØtXm 

Bb tdUn-tbm-hn¬ ]m´p 

tIƒ°m-ØXv tdUntbm \ne-b- 

Øns‚ Ipg-∏-a-√-t√m. alm-flm- 

°-fpsS {]h¿Ø-\-ßfn¬ 

Ft∏m-sg-nepw ]mfn-®-bp-≠mbn 

F∂-Xp-sIm≠v Ah¿ AXphsc 

]d Imcy-ßƒ icn-b√ 

F∂¿∞-hp-an-√. AXn-\m-Wt√m 

hnth-N\ _p≤nbpw hnth-Ihpw 

\ap-°p-≈-Xv. 

"BfpI' F∂-Xn\v Pzen- 

°pI Fs∂m-c¿∞-hp-ap-≠v. {]]- 

©-Øn-s‚-tX-P v Bcn-emtWm(F-¥n-em-tWm) 

Pzen®p 

\n¬°p-∂-Xmbn ImW-s∏-Sp-∂- 

Xv, Ah-ct{X ssZh-tX-P- p-≈h¿˛ 

BƒssZ-h-ßƒ. F√m 

kapZm-b-k-{º-Zm-b-ß-fnepw 

CØcw ssZho-I-X-tb-∏‰n ]cma¿i-ap-≠v. 

s]mXp-th-sbmcp [mc- 

W-bp-≈Xv C…m-anI coXn-bn¬ 

_lp-ssZhmcm-[\ \nμy-am-sW- 

∂m-Wv. F∂m¬ Ahn-sSbpw 

ssZho-IX a\p-jy-\n-eqsS {]I- 

S-am-Ip-∂-Xn-s\-∏‰n hlvZ-Xp¬hp- 

PqZv t]mep≈ Z¿i-\-ß-fn¬ 

ImWmw. tbiphpw ]d-n-´p≠v 

Rm≥ ap¥n-cn-h-≈nbpw \nßƒ 

AXns‚ imJ-Ifpw BsW-∂v 

(-tbm-l-∂m≥ 15:5). F√m-h-cnepw 

D≈ Cuiz-c-kØ Nne-cn¬ 

Bfp-∂p As√-n¬ Pzen®p 

ImW-s∏-Sp-∂p. A{X-X-s∂. 

kq^n tbmKn-Iƒ ]ecpw (D-Zml-c-W-Øn\v 

a¨kq¨) Xßƒ 

kzbw ssZh-am-sa∂p ]d-n-´p- 

≈Xpw Cu A¿∞-Øn-em-Wv. 

{]]© tXP v a\p-jy-\n-eqsS 

{]I-S-am-hp-∂-Xn-s\-∏‰n kmbn- 

_m_ ]d-bp-∂Xv I√ns\ ssZham°mw 

F∂m¬ssZ-hsØ 

I√m-°-cpXv F∂m-Wv. a\p-jy≥ 

ssZh-amWv F∂m¬ ssZhw a\pjy≥ 

am{X-a-√. {]]-©-Ønse 

F√m-sa-√m-am-Wv. 

C\n B≤ym-flob hnj-b- 

ßƒ kwkm-cn-°p-Ibpw a\pjysc 

]‰n-°p-Ibpw sNøp∂ 

sNdn-sbmcp hn`mKw Bƒ°m-cps≠-∂p-≈-Xm-Wv. 

GXp cwK- 

ØmWv AØ-c-°m¿ C√m-ØXv? 

hymP-tUm-IvS¿am¿°pw a‰p 

{]^-j-\n¬ D≈ hymP-∑m¿°pw 

]-apt≠m? AØcw 

Bƒ°m¿ Ds≠∂p IcpXn Hcp 

hn`m-K-Øn-ep-≈- F-√m-hcpw ]‰n- 

°m≥ \S-°p-∂-h-cmWv F∂p 

Icp-X-cp-Xv. "I≈-kzman' 

Fs∂mcp {]tbmKw I≠n-´p-≠v. 

I≈s\ kzman-sb∂p ]d-psIm≠p 

\S-s∂-n¬ \mW-t°Sv 

I≈t\m AXp ]d-p-sIm≠v 

\S-∂-ht\m? \√ kzman-amscm∂pw 

I≈\mb Ncn-{X-an-√. 

F∂m¬ I≈-∑m¿°pw ]nSn-®p- 

]-dn-°m¿°pw kzman-bm-hm≥ XS- 

-sam-∂p-an-√. 

Ct∏mƒ _lp-P-\-ßƒ 

]ecpw a‰p-≈-hsc \∂m-°m- 

\p≈ Xnc-°n-em-Wv. \nkzm¿∞a-Xn-Iƒ 

F∂mWv Ah-c-dn-b-s∏- 

Sp-∂-Xv. a‰p-≈-h¿ \∂m-h-Ww, 

As√-n¬ Rm≥ Ahsc 

\∂m°pw F∂m-W-h-cpsS ap{Zmhm-Iyw. 

Rm≥ \nkzm¿∞-\m-b- 

Xp-sIm≠v kzbw \∂mbn "\in- 

°m≥' Ah¿ Xøm-d√ Xs∂. 

Kpcp-°-∑msc Xnc-s-Sp-°ptºmƒ 

Nne-Im-cy-ßƒ a\- n¬ 

Icp-Xp-∂Xv \∂m-bn-cn-°pw. 

G‰hpw henb kzm¿∞-s\-bmWv 

Kpcp-hmbn Xnc-s-Sp-t°-≠-Xv. 

sX‰n-≤-cn-°-≠. kzm¿∞X 

\s√mcp KpWw Xs∂-bm-Wv. 

Ah-\-h≥ \∂m-hpI F∂m¬ 

DØ-a-\m-hpI F∂m-W¿∞w. 

AXm-bXv BIm-hp-∂-Xn¬ 

G‰hpw \√-h-\m-hp-I, D∂-X-\mhpI. 

A°m-cy-Øn¬ Hcp sshcm- 

Ky-_p-≤n-Xs∂ \√-Xm-Wv. `K-h- 

XvKo-X-bnse ""D≤-tcXv Bfl-\mflm\w 

\x Bflm-\w, Ah-km- 

[-tb-Xv, Bfl-ss\h ln 

_p‘px Bssflh cn]p-cmfl\x'' 

F∂ XXzhpw CXn-t\m- 

Sp-tN¿Øp hmbn-°p-a-t√m. Xs∂ 



15



Xm≥X-s∂-bmWv Db¿Øn-s°m- 

≠p-h-tc-≠-sX∂pw Hcp-hn-[- 

Ønepw kz¥w A]-N-b-Øn\p 

hgn-sX-fn-°-cp-sX-∂p-am-Wn-Xns‚ 

A¿∞w. a\p-jy\v ssZho-I-X-bnte°p 

IS-°m≥ Hcp-]m-bhpw 

hgnbpw CX-t{X. 

Kpcp-°-∑m-cn¬ Nne-sc-nepw 

kzbw ]qPm-hn-{K-l-ß-fm-°m≥ 

`‡-∑msc A\p-h-Zn-°m-dn-√. 

Nn∑-bm-\-μ-kzm-an-I-tfmSv Hcp 

Krl-ÿ≥ AXn-\p≈ A\phmZw 

tNmZn-®-Xn\v Cu teJ-I≥ 

km£n-bm-Wv. ""Aß-bpsS thZm- 

¥-{]-`m-j-W-ßfpw Nn¥-Ifpw 

F√mw F\n°pw IpSpw-_- 

Øn\pw hfsc C≥kv]n-tc-j- 

W¬ BWv. a‰p tZh-X-Iƒs°m- 

∂p-an-√mØ ÿm\w Rß-fpsS 

a\- n¬ Atß-bv°p-≠v. RßfpsS 

hoń¬ \nXyhpw AßbpsS 

]Sw-h®v ]qPn-°m≥ A\ph-Zn-°ptam'' 

F∂v. kzmanPn adp- 

]-Sn-bmbn ]d-p. ""Hcp Kpcphn\v 

Xm≥ a÷bpw amwkhpw 

Bbn-cn-°p-tºmƒ AXm-bXv 

Pohn-®n-cn-°p-tºmƒ sX‰p-Iƒ 

]‰mw. ]t£ hymk-]o-T-Øn¬ 

Ccp∂v Rm≥ ]d--Im-cy-ß¬ 

\nXy-k-Xy-ß-fm-Wv. AXmWv 

\nßƒ a\- n-em°n A\ph¿Øn-t°-≠-Xv. 

shdpsX Kpcphns\ 

A\p-I-cn-°p-∂Xv 

sImt≠m ]qPn-°p-∂Xv 

sImt≠m B¿°pw {]tbm-P-\sam-∂p-an-√. 

C\n A{X \n¿_-‘am-sW-n¬ 

Fs‚ Kpcp-hmb 

Xt]m-h-\m-\-μ-kzm-an-bpsS 

]Swh®v ]qPn-®p-sIm-≈p-I. \nXyk-Xy-Øns‚ 

sISmØ hnf- 

°mbn Fs‚ Kpcp-h-c≥ F∂pw 

D≠t√m? Chn-sS-bmWv ssZho- 

IX Bfp-∂-Xv. Bfv ssZh-ambn 

a‰p-≈-h¿°v A\p-`-h-th-Zy-am-hp- 

∂-Xv. 

Hcp tNmZyw F√m-bvt∏mgpw 

\ΩpsS a\- n-ep-≠m-sb-∂n-cn-°- 

Ww. Xm≥ a‰p-≈-h-cpsS Fs¥- 

nepw A\m-h-iy-amtbm Ah-Imi-an-√m-sXtbm 

ssIh-i-am-°m≥ 

{ian-°p-\-\pt≠m F∂v. X\n- 

°p≈ ]n-s\-°mƒ IqSp-X¬ 

hkq-em-°m≥ {ian-°p-∂pt≠m 

F∂v. km[m-cW kzm¿∞-bn¬ 

\mw F√mw F√mw kz¥-am- 

°m≥ {ian-°p-I-bm-Wt√m 

sNøp-I. sNdn-sbmcp `mKw am{Xambn 

kz¥-am-Ip-∂-X√ icn-bmb 

kzm¿∞-X. Cu hnizw apgp-h\pw 

kz¥-am-°p-I. CXn¬ hkvXp-h- 

I-Iƒ am{X-a-√, ka-bhpw s]Sp- 

∂p. Ah-\-h-\m-fl-kp-J-Øn-\m-Ncn-°p-∂h 

A]-c∂p kpJ-Øn- 

\mbv htcWw F∂v \mcm-b-W- 

Kpcp ]d-bp-tºmƒ \tΩmSv 

kpJw tXSn t]mtI≠ F∂√ 

]d-bp-∂Xv. A]-cs‚ Imcy- 

Øn¬ Hcp-I-cp-Xepw {i≤bpw 

Ft∏mgpw thWw F∂m-Wv. 

Ah-\p-≈-Xp-IqSn X\n-°m-°pI 

F∂-√, Ah-s\-°qSn Xt‚-Xm- 

°pI F∂m-Wv. F∂m¬ Cu 

"Rm\mcv' F∂ Nn¥m-]-YØnte-°p≈ 

Im¬hbv]v kXzkzm¿∞-Øns‚ 

BZy-]-Sn-bm-Wv. 

Bb-X-dnv Adn-hp-d-®-bm-fmWv 

Kpcp. AXm-bXv eLp-hmb 

kzm¿∞-Øn-\-Sn-a-s∏-Sm-Ø-bmƒ. 

CØ-c-Øn-semcp kºq¿Wkzm¿∞X 

e£y-am-°n-bm¬ 

kºq¿W km£-c-cmb \ap°pw 

BƒssZ-h-ßƒ Bhmw. a‰p≈ 

BƒssZ-h-ß-sf-∏‰n tNmZn-°m- 

sX-bp-an-cn-°mw. Ah-cn¬ \ap°v 

Kpcp-°-∑msc Z¿in-°mw. \ap°p 

Np‰pw Aßn-s\-bp≈ Kpc-ÿm- 

\o-b¿ Ipd-®p-t]-sc-nepw D≠v. 

adn®v \mw A¬]-kzm¿∞n-Iƒ 

Bbn amdn-bm¬ \ap°v Bf-kpc-∑mcpw 

Bhmw. 

lcn-\m-a-Io¿Ø-\-Øn¬ 

Fgp-Ø-»≥ A¿∞-i--°n-S-an- 

√m-Ø-hÆw ]d-bp-∂p. "Rms\∂ 

`mh-aXp tXm∂mbvI thWanl; 

tXm∂p-∂-Xm-In¬ AJnew 

Rm\n-sX-∂-hgn tXmt∂-Wta 

hcZ \mcm-b-Wmb \ax'. At∏mƒ 

\mcm-b-W-Kpcp ]d Cu A]c≥, 

Rm≥ Xs∂ F∂v Dƒ°mgvN-bp-≠m-bm¬ 

F√m-‰n\pw ]cnlm-c-am-bn. 

kz¥w Ah-b-h-ßsf 

\mw Ipcp-Ø-t°-Sn\p in£n-°mdpt≠m? 

\mh-dn-bmsX ISn® ]√ns\tbm 

acw sh´p-tºmƒ A{i- 

≤-bm¬ kz¥w Imep-ap-dn-- 

Xn\p Iøn-t\tbm \mw in£n- 

°m-dpt≠m? ]t£ apdn-hn¬ acp- 

∂p-sh-bv°mw. th≠n-h-∂m¬ 

ikv{X-{In-b-Ifpw Bhmw. 

"Bf-kp-c-≥'amcmWv ChnsS 

FÆ-Øn-e-[nIw F∂-XpsIm≠v 

P\m-[n-]-Xy-]-c-ambn 

Imcy-ßƒ ssIImcyw sNø-cpsX∂v 

At]-£. Fs∂ Hcp 

P\m-[n-]Xy hntcm-[n-bmbn IW- 

°m-°n-bmepw Ipg-∏-an-√. 



17


As in every year, Makarsamkranti will 

come in January, 2011. It is a great festival 

and an auspicious day for Hindus 

worldwide. We, the Kerala Hindu 

community, also celebrate it in our own style, 

where ever we are. The rays of the Sun 

remain perpendicular on the tropic of 

Capricorn on this day and the Sun starts its 

movement towards northern hemisphere 

from this day. Many people observe different 

traditions on this day in their particular 

localities. Accordingly, though the pattern 

of celebration varies from place to place, the 

basic significance of the celebrations remains 

the same. 

The significance of this day is that it 


”Asato maa sadgamaya, Tamaso maa jyothirgamaya, 

Mrityormaa amritham gamaya” 

Lead me, O Lord, from untruth to Truth, from darkness 

to Light, and from death to Immortality. 

MAKARA SAMKRAANTHI 

MANNADY HARI 

marks the commencement of the Sun's 

northern course in the Heavens, the 

Uttaraayana patha. This turn in the Sun's 

course takes place at the point of time when 

it enters the sign of Makara or Capricorn. 

From this day the duration of day time 

increases and the night time starts 

decreasing. It is the harbinger of light and 

sunshine in human life and lessening of its 

darker aspects. This happy occasion is 

celebrated as Pongal in Tamilnadu and 

Khichadi in northern Bharat, both of the 

terms signifying names of sweet delicacies 

specially prepared for that day! 

Light symbolizes warmth and love and 

affection of human heart. In many areas of

Bharat, this is translated by the distribution 

of til-gul - the til seed and jaggery. Til, 

brimming with fragrant and delicious oil, 

stands for friendship and comradeship and 

jaggery for sweetness of speech and behavior. 

The distribution of til-gul, therefore, forms a 

touching aspect of the Makara Sankramana 

celebrations. 

On the social plane, the Samkraanti carries 

a vital significance for our national welfare. 

It is the warmth of love and fellow-feeling 

among the people of a country that ultimately 

make them stand up in unison in adversity 

or in prosperity. It is the necessary lubricant 

to make the nation's psychic machine work 

smoothly without friction. Even the great 

precepts of ‘liberty and equality’ lose their 

meaning without the basic requisite of 

‘fraternity’ among the people. Fraternity 

alone will ensure a spirit of selfless service 

and sacrifice in the cause of fellow 

countrymen. Selfishness - the ultimate 

destructor of the social fabric - is cured and 

social consciousness generated where a spirit 

of fraternity is alive. 

Bhagavan Sathya Sai Baba says, on the 

significance of the day: 

"There are three sacred festival nights for 

Bharatiyas: Sankranti, Shiva-ratri and 

Navaratri. Each of these has special 

significance. Sankranti enables man to turn 

his vision towards the sublime. It is the day 

when the apparent northward motion of the 

sun begins (Uttarayana Kaala). The day is 

considered auspicious for man to embark on 

his journey towards the goal of a purposeful, 

sacred and blissful life” 

"This festive day has been celebrated from 

ancient times as a day of fulfillment and joy. 

Every festival is a social occasion, arising in 

society, flourishing in society, and promoting 

the well-being of society. Every festival has 

been designed to promote the welfare of 

society. Today's festival is an extremely 

important one for Bharatiyas (Indians). It is 

a festival to celebrate the glory of the Sun 

God." 

"Today is a sacred festival day. It is a day 

for the celebration of plenty and prosperity. 

This day of Sankranti brings with it an 

abundance of crop and wealth. This Pushya 

month brings with it a cool breeze, a bright 

sun, golden fields and trees echoing the songs 

of birds. The earth shines in the glory of 

nature. People admire the beauty of nature, 

but are not aware of the beauty in their inner 

hearts. Make your heart beautiful by adoring 

it with the sacred love of God." 

Samkraanti, signifying light, also gives the 

message of intellectual illumination. It gives 

the capacity to discriminate between the right 

and the wrong, the just and the unjust, truth 

and falsehood, virtue and vice. It is this 

discriminative wisdom - Viveka - which leads 

the individual on the path of human 

evolution and human happiness. Mere dry 

reasoning power devoid of this insight will 

be like the charging of a wild horse without 

the stirrup and the rider. 

The present-day galloping race of science 



19


and technology is indeed turning the modern 

civilization into such a `wild horse'. The 

looming and growing catastrophic 

consequences of air, water and soil pollutions 

are a few instances of how far our modern 

intellect has strayed away from the true path 

of intellectual enlightenment. Mahabhaarata 

defines pursuit of truth and real knowledge 

as that which leads to the welfare of all living 

beings - Yad bhootahitamatyantam tat 

satyamiti dhaaranaa. It is this supreme light 

and intelligence coupled with the warmth of 

the heart that can ultimately lead to all round 

human harmony and happiness. 

The Hindu philosophy has eulogized 

human endeavor as a supreme value without 

which nothing worth while can be achieved 

in life. Says a Subhaashita: 

“Udyamam saahasam dhairyam 

buddhisshaktih paraakramaha 

Shadete yatra vartante tatra 

devaassahaayakrit ” 

The Gods will help those who display the 

six attributes of endeavour, daring, fortitude, 

wisdom, strength and valor. Makara 

Samkramana gives the call for the awakening 

of all these latent powers in man not only for 


the flowering of his individual personality 

to its fullest unfoldment, but also for the wellbeing 

and glory of society as a whole. It is 

for this holy day that Bhishma, after laying 

down his arms in the Mahaabhaarata war 

and lying on a bed of arrows, waited 56 days, 

to give up his body. For, as the traditional 

belief goes, a person dying on this day 

reaches the Abode of Light and Eternal Bliss. 

Synchronization of one of their great 

festivals with an extremely meaningful and 

regular phenomenon of nature speaks of an 

innate quality of the Hindus. They look upon 

themselves as children of Mother Nature and 

strive to imbibe her milk of bounty in all fields 

of their activity. Makara Samkramana is such 

an occasion. 

In short, Makara Samkramana is the 

commencement of the activity of charging 

of every living being with more and more of 

positive energy. As a community let us, the 

Kerala Hindus, also welcome and celebrate 

this day for all its symbolic yet scientific 

significance for our physical and spiritual 

empowerment. 

AUM SHANTHI: SHANTHI: SHANTHI:

India and Her 

Secular Ideals 

P. Balarajan 

From time immemorial India as a State 

has been secular in her approach to 

individual or personal beliefs. This is no 

accident by any reckoning. India as a 

civilization also might have gone through 

in her early stages of evolution of religious 

faith the same rigidity of beliefs in a lesser 

form and the same intolerance we see in 

comparatively younger faiths even in this 

twenty first century. India must have gone 

through many millennia to evolve her present 

day philosophy of tolerance and secular ideals. 

Through ages, India has shown the world 

that religious beliefs are personal to each 

individual and all beliefs irrespective of his or 

her denominational affiliations lead ultimately to 

the same goal. The ancient Indian books of learning 

proclaim thus, "Truth is one, learned seers describe 

it variously (Ekam Sat, Vipraa Bahudha Vadanti)". 

India always "Let noble thoughts come to her from 

every where (Aano Bhadra Kratavo Yantu 

Sarvataha). Knowledge brings enlightenment and 

that in turn leads to realization of the truth and 

resultant tolerance and welfare. Any rigid 

ideology that does not respect others right to belief 

is incompatible with the idealism that India 

cherishes. 

India’s secular ideals are founded on her 

religious philosophy. The majority of the people 

of India are Hindus and the Hindu religion never 

advocated exclusion of anybody for his or her beliefs. 

Her Advaita Vedanta proclaims the essential oneness of 

humanity. From that philosophy sprung the high ideals 

of the rulers that sheltered the Persian refugees (Parsees) 

hunted out of their country centuries back. These are 



21


the same ideals that prompted 

the present day India to shelter 

the fleeing His Holiness Dalai 

Lama and his Tibetan 

followers from their homeland 

despite severe adverse political 

ramifications. It was a further 

testimony of India’s secular 

credentials that in the not so 

distant past a Congressman in 

the United States Congress 

stated that India was perhaps 

the only country in the whole 

world where Jews were never 

got persecuted for their 

divergent religious beliefs and 

practices as against their bitter 

experience in other parts of the 

world! 

The great leaders of 

contemporary India born and 

brought up in such a 

philosophical environment 

always advocated and 

practiced secularism in their 

daily life. So much so that 

even though modern India 

was divided to carve out 

Pakistan for Muslims, the 

Indian leaders who never 

believed in the partition of the 

country on the basis of 

religious belief, encouraged 

those minority who did not 


wish to leave their homes to 

stay on. And when the 

modern India’s constitution 

was drawn up, one of its 

corner stones was secularism! 

Now India has the second 

largest Muslim population 

after Indonesia in the world 

despite the partition of the 

country over six decades ago 

on the insistence of a section 

of the Muslim population of 

the subcontinent! 

India’s secular ideals which 

have been transparent and 

clear need no credentials. The 

ancient Hindu rulers never 

sought to impose a particular 

state-creed upon the people. 

Nor did anybody get 

persecuted in India, ancient or 

modern, for his or her 

divergent religious ideas. 

Siddhartha Gautama (later the 

Buddha)’s parting ways from 

the Hindu fold six centuries 

before Christ is an example to 

quote. He was never persecuted. 

Buddha lived long to attain his 

Parinirvana in his eighties. In 

recent times, Guru Nanak 

founded Sikhism, another 

example of Hindu religious 

tolerance. The Hindu religious 

philosophy proclaims the 

ultimate truth "Tat Twam Asi" 

(Thou art that) which means 

we are all one! 

Discrimination on account 

of religious faith in India came 

with the coming of Islam to the 

Indian subcontinent. Though 

most of the Muslim monarchs 

who ruled parts of India never 

interfered with the religion of 

their subjects, discrimination 

existed depending upon the 

ruler’s fancies and fantasies. 

While Emperor Akhbar, the 

greatest of the rulers of 

Mughal empire in India who 

happened to be the most 

tolerant and enlightened of all 

the Muslim rulers even tried 

to bring out an eclectic religion 

integrating the best in the 

various contemporary 

religions of his time, religious 

intolerance peaked during the 

reign of Aurangazeb who 

imposed a special tax directed 

only against non-Muslims. In 

the process Aurangazeb 

paved the way for the decline 

and ultimate disintegration of 

the Mughal rule in the 

subcontinent! 

Swami Vivekananda said, 

"Never quarrel about religion. 

All quarrels and disputations 

concerning religion simply 

show that spirituality is not 

present. Religious quarrels 

are always over the husks. 

When spirituality goes, 

leaving the soul dry, quarrels 

begin and not before. Do not 

care for doctrines, do not care 

for dogmas, or sects, or 

churches or temples; they 

count for little compared with 

the essence of existence in each 

man which is spirituality and 

the more this is developed in a

man, the more powerful is he 

for good". When Mahatma 

Gandhi said that the name of 

his god was Ram and also 

Rahim, Mohammad Ali Jinnah 

derisively said that only a 

Hindu could say a thing like 

that! Though his comment was 

meant to be derision it turned 

out to be a tribute to the secular 

ideals of the country to which 

the Mahatma belonged. 

Ancient wisdom of India was 

always for inclusion and 

absolute freedom from rigidity 

and bigotry. As an extension of 

his belief, Mahatma Gandhi 

even advocated for a world 

without boundaries! When 

ever rigidity and exclusion tried 

to raise its head, degeneration 

and decline resulted as in the 

case of the disintegration of 

Mughal Empire in India. 

Modern India’s Constitution 

is a continuing testament of her 

ancient wisdom and tolerance. 

It is a shrine in which all the faiths 

find shelter and solace. Those 

who promote and propagate 

divisive ideologies in India and 

also in the world do not mean 

well for India or for the mankind. 

Every day when we witness 

interminable quarrels and 

extreme intolerance over 

religion around the world, we 

can only wish fervently that the 

ancient wisdom of India 

(Vasudhaiva Kutumbakam - the 

whole world is a family) finds its 

way as a moderating factor into 

the lives of the people of the 

world. 

Balarajan P. is a retired Indian 

diplomat. Since 2003 he runs 

a consulting business. He lives 

in Virginia with his wife 

Meera. 



23


According to the tenets 

of Sanathana Dharma, Vidyarambham 

is the subhara 

mbham (auspicious beginning) 

of life-long learning. 

Since the ritual of Ezhuthiniruthu 

is such a meaningful 

and deeply symbolic procedure, 

parents who practice 

other religions also have been 

fascinated by Vidyara mbham. 

KHNA joined hands 

with all Hindu organi zations 

in the Washington DC-Metro 


area to celebrate Vijaya 

Dashami with Vidyarambham 

on Sunday, October 17th, 

2010. More than 350 

individuals, including about 

130 children attended the 

event at the beautifully decora 

ted Washington Murugan 

Temple (Lanham, MD). 

The festivities began with 

Saraswathi Puja by Brah 

masri Kallampally Easwaran 

Nampoothiri (Melsanthi of 

Ayyappa shrine, Sri Siva 

Vishnu Temple, Lanham, MD 

and former Melsanthi of 

Sabarimala Ayyappa temple). 

The priests of Murugan Temple 

and KHNA-YuVA volunteers 

helped with the arrangements 

for the puja. The ritual of 

Ezhuthiniruthu started after the 

Saraswathi puja. Children 

were initiated by writing “Hari 

Sri Ganapathaye Namah, 

Avighnamasthu” in rice. This 

was followed by writing the 

mantra on their tongue with

a gold ring to receive the 

blessings of Saraswathi, the 

Goddess of Knowledge. 

Religious story books 

donated by the famous 

Malayalam film star Bharath 

Suresh Gopi were distributed to 

all the children who participated 

in the celebration. This 

was followed by a delicious 

Kerala style lunch, a brief public 

meeting and a melodious 

January 

classical music concert by Sri 

Ajay Namboodiri. Anjali 



25



The recognition of Mudiyettu, the ageold 

ritualistic dance-drama of Kerala, by the 

United Nations Educational, Scientific and 

Cultural Organization (UNESCO) in 

November 2010 is an event that should make 

every Malayalee proud of their cultural 

heritage. UNESCO bestowed this recognition 

by its inclusion of Mudiyettu in the 

Representative List of the Intangible Cultural 

Heritage of Humanity. Equally important is 

the increased awareness this recognition will 

generate among Malayalees about the 

mythological and social aspects of this art 

form. 

Like much of Hindu mythology, 

Mudiyettu depicts the battle between good 

and evil and the ultimate victory of good over 

evil. It is the story of Goddess Bhadrakaali’s 

fight against and ultimate destruction of the 

demon, Daarikan. Having gained a boon 

Mudiyettu – 

Kerala’s 

Ritualistic 

Dance-Drama 

Chandran Pillai 

from Lord Brahma through intense Tapas that 

no males could kill him (in his haughtiness 

he thought that no female was capable of 

killing him), he caused immense suffering to 

gods, goddesses, saints and the common 

people. In order to alleviate their sufferings 

and protect the world, Sage Narada 

beseeched Lord Shiva to find a solution to 

destroy Daarikan. Lord Shiva promised that 

he would create Goddess Bhadrakaali from 

his third eye to slay the demon. Mudiyettu 

depicts the appearance of Bhadrakkaali and 

the fierce battle ensuing between the 

goddess and Daarikan that is portrayed in a 

very ritualistic manner in a community 

setting. The appearance of secondary 

characters, i.e. Koyimpata Nayar (Lord 

Shiva’s bodyguard) and Kooli (one of the 

Pancha Bhoothams who make comic speech 

and actions) help the progression of the story 

and ease the tension. 

Mudiyettu is traditionally performed in 



27


“Bhagavati Kavus”, the temples of the 

goddesses. Unlike other theatrical forms such 

as Koodiyattam and Kathakali, there is more 

direct community involvement in Mudiyettu, 

which includes close proximity of the 

spectators to the performers, and the interaction 

of the main character, Bhadrakaali with 

the members of the community. For example, 

after the killing of Daarikan by the infuriated 

Kaali, infants and children are lifted by the 

goddess while dancing around the “Arangu 

Vilaku” (main oil lamp) three times. This 

ritual is believed to immunize the children 

from diseases, particularly from chicken pox 

and small pox and bless them with long and 

healthy life. “Thelli Eriyal” (throwing of pine 

resin powder to the cotton torch) is another 

ritual during “Purappadu”, making the 

nightly atmosphere refreshing and pure. 

When the flaming cotton torch (pantham) is 

taken to the devotees after the “Pantham 

Uzhiyal” (encircling with flaming cotton 

torch) by Kaali to worship Lord Shiva, the 

devotees witness the most auspicious ritual 

of the night with bhakthi and contentment. 

When the devotees leave the venue after 


“Pantham Uzhiyal”, Kaali takes off her head 

gear (Mudi Uzhiyal), offers Prasadam to the 

organizers and receive Dakshina. 

The progression of the story of Mudiyettu 

is noteworthy for its strict adherence to 

ritualistic tradition as against other temple 

oriented dance-dramas. As the first event of 

the day, “Kotti Ariyippu” (announcement) is 

done using Chenda (drum), and Elathalam 

(cymbals). The detailed “Kalam Ezhuthu” 

(multi-color portrait of Bhadrakaali on the 

floor using different colors), and “Kalam 

Pattu” (songs in praise of Bhadrakaali and the 

disfiguration of the Kalam by the chief artist 

who transforms himself as Bhadrakaali) 

ensues. This is followed by the detailed 

“Chutti Kuthal” (make-up) and “Vilakku 

Veppu” (lighting of the oil lamp). The 

announcement of commencing the 

performance is accomplished through “Keli 

Kottu”. All these day and night long steps 

involve close involvement of the community 

in Mudiyattu. 

The enactment of Mudeyettu near 

“Bhagavathi Kavu” requires strict “vrata” 

(penance) by the artists and this custom

makes Mudiyettu more than a ritualistic art 

form. Keezhillam Unnikrishnan, a 

contemporary exponent of the tradition says 

“Unlike classical theatres Kathakali or 

Koodiyattam, Mudiyettu is considered a 

sacred offering to Goddess Kaali rather than 

a medium of pure entertainment. It derived 

its name from the tall and glittering headgear 

worn by the artist who appears as Kali.” It is 

believed that the entire village, where 

Mudiyettu was conducted, will be bestowed 

with Kali’s blessing. 

The entire atmosphere in which 

Mudiyettu is enacted transports the 

spectators to a different world. The vicinity 

of the “Bhagavathi Kaavu” alone gives the 

dance-drama a sacred and serene 

atmosphere. When the mythological content 

of the slaying of Daarikan by Kaali is 

combined with the ritualistic and tantric 

Kalam Pattu and Kalam Ezhuthu, it provides 

the whole community that witnesses the 

performance a very unique experience. 

While describing the relevance of Mudiyettu 

as an art form, UNESCO concludes that 

Mudiyettu serves as an important cultural 

offering for transmission of traditional values, 

ethics, moral codes and aesthetic norms of the 

community to the next generation, thereby 

ensuring continuity and relevance in present 

times. 

It is the responsibility of every Malayalee 

who is interested in culture, art forms and 

traditional values to preserve Mudiyettu for 

the next generation. Unfortunately, there is 

only very little published information about 

the history of Mudiyettu. C.K. Thomas, a 

theatre researcher and coordinator of 

Natyavedi (the organization that took action 

to place Mudiyettu in UNESCO’s cultural 

heritage list) hopes that “The international 

recognition would open opportunities for 

scientific documentations and more research 

into the evolution of the age-old art which 

largely remained to the Bhadra Kali Temples 

of Central Travancore.” Regarding the future 

of Mudiyettu, Varanattu Narayana Kurup, a 

contemporary Mudiyettu artist, believes that 

while the ritualistic tradition should be 

continued, it should be open to girls too “who 

have the dedication, interest and respect for 

rules.” Nanu Kurup, who started the 

Kizhakke Varanattu Mudiyettu 

Kalasangham, includes few girls in his class 

of about 30 students. He plans to train them 

in every aspects of Mudiyettu – percussion, 

Kalamezhuthu, Kalam Pattu, and the 

performance. 

Reference Sources: 

Information from UNESCO website 

Articles appeared in Hindu Newspaper 

Chandran Pillai, currently settled in Virginia 

with his family, immigrated to the United 

States from the small village of Kudayathoor 

near Thodupuzha, Kerala. His childhood 

memories of Mudiyettu at the Bhagavathi Kavu 

near his house inspired him to write this article. 

He works for the National Aeronautics and 

Space Administration (NASA). 



29



I came to Sabarimala 

about 12 years ago. Back in 

1998, I was not very much a 

believer. Having influence of 

youthful energy, I was only 

beginning to get interested in 

our culture, Bhakti etc. 

I came to Sabarimala 

because I had a “Swapna 

Darshan”.. I myself was shocked 

to see, “a devan riding a tiger”. I 

was unaware of such a Devan, 

and I enquired. I have heard 

about Sabarimala. But then I 

was not aware of such an 

image of Swamy Ayyappan. 

Then I came to Sabari 

mala. It was the experience 

of a life time. From that time 

onwards I have been coming 

here every year. I am proud 

to say that I am the 

Guruswamy of over 15-20 

Ayyappas from Bollywood 

to Sabarimala. We have 

Muslims, Christians, Hindus 

and from last 2 years we 

even have 2 Parsi Ayyappas 

coming with me to 

Sabarimala every year. 

Sabarimala is a symbol 

of India’s secularism, seeing 

spirituality in all religions, 

respecting all paths towards 

god. As I told last year, after 

Mumbai Attacks, where 

ever I go to speak, I speak 

about Sabarimala Swamy 

Ayyappa as I believe he is an 



31



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icon that could not only give us spiritual 

strength, but also a great social strength 

as a Nation. In him, all rivers merge as 

the ocean. 

About 5000-5500 year old history for 

Sabarimala, starting from the time of 

Parasurama and Sri Ram, Sabari from 

whom the name derived, I also tell as 

Guru Swamy, to study the history and 

philosophy of Sabarimala when they go 

there. 

I also tell my Ayyappa Group to study 

Ayyappa Dharma with its thousands of 

years of history, mythology, charity 

attitude and spirituality. I believe such a 

philosophy is the answer to all problems 

of the world which is troubled by 

terrorism, poverty etc. 

Vivek Oberoy 

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]n¥p-W-bv°-W-sa∂v {]kn- 

U‚ v Fw.-Pn. tat\m≥ (hm-jnw- 

KvS¨) A`y¿∞n-®p. 



33


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en-b- k-Xy-sØ-bm-Wv- sh-fn-hm- 

°n-s°m-Sp-°p-∂-Xv.- Anjali 



35



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AXv høm-Ø-hs‚ sshZy-a-e. 

DÆm-Ø-hs‚ A∂-a-e. Zcn-{Zs‚ 

kz¿W-a-e. Dd-ßm-Ø-hs‚ 

kz]v\-a-e. {`m¥s‚ im¥n-a-e. 

Xm¥s‚ Im¥-a-e. Cß-s\sbmcp 

ae as‰-hnsS? 

CXp-h-sc-b-dn Adn-hp-Isf√mw 

apdn-hp-Iƒ. ae-bmWv 

Adn-hv. a\-kmWv \nd-hv. 

alm-Im-cp-Wy-amWv Dd-hv. 

Fkv.-c-ta-i≥ \mb¿ 

Adn-bm-\n-cn-°p∂ Adn-hp-IfpsS 

Adnth ic-W-a-ø∏! ]mZ-cln-X\v 

bm-{X. \b-\-hn-lo-\\p 

ImgvN. \n»q-\y\v hmgvN. `b- 

Øn\v A`-bw. Ccp-ń\v DZ-bw. 

BZn-Xy\v lrZ-bw. `K-hm≥ `‡- 

\-√. `‡≥ `K-hm-\√. c≠pw 

c≠v. tamcpw apXn-cbpw. H∂v 

Ht∂-bp-≈q; Aø-∏≥. Nn∑p- 

{Zsb \n∑p-{Z-bn-em-°n-bm¬ \o 

Aø-∏≥. \o `‡≥. \o `K-hm≥! 

ame-b-Wn-bp-∂ aplq¿Øw \ns‚ 

ZznP-∏n-d-hn. Imew aWvU-ew, 

\ns‚ Ih-N-Ip-WvU-ew. \n\°v 

Bfl-c-£. \o hmcn-hm-cn-s°m- 

SpØv Ipt_-c-\m-Ipw. temIw 

Agn-mepw Agn-bmØ angnhmbn 

sXfn-bpw. Imc-Ww, \o 

Aø-∏≥. 

\n\°v kzm¿∞-an-√. Iog-S-°en-√. 

ta¬t°m-bva-bn-√. Ima-an- 

√. t{Im[-an-√. aZ-an-√. am’-cyan-√. 

tem`-an-√. taml-an-√. \o 

A[-a-\-√. \n\°v Xo≠epw 

sXmSo-ep-an-√. \o k¿h-X{¥ 

kzX-{¥≥. {_“-]p-cp-j≥. \o 

PmXn-bpsS XS-h-dbv°p ]pd-Øv. 

I]S aX-]p-tcm-ln-X-]-cm-∂-Po-hn- 



37


Iƒ kz¥w Pohn-X-kp-J-t`m-K-]cm-{I-a-ßƒ°n-Sbv°v 

\ns∂ 

sR°n-∏n-gnv sXm ≠pw 

tXmSp-am-°p-I-bn√, hen-s®-dn-bn- 

√, cmjv{So-tbm-]-Po-hn-I-sf∂ 

apX-e-ap-X-em-fn-Iƒ \ns∂ 

Iqen°gpX-bm°n Npa-sS-Sp-∏n-°p- 

I-bn-√. ]nWn-bm-fm°n tNmc 

]ngn-bp-I-bn-√. \o ap‡≥. \o 

kn≤≥. \o ssZhw. \o Aø-∏≥! 

I¿aw Xs∂ [¿aw. [¿asØ 

imkn®v IqsS \ndp-Øp∂ {_“w. 

kqcy-{_-“w, N{μ-{_“w. B N{μ- 

Xm-c-I-{_“w! inh-Øn\v ]nXr- 

]q¿W-X. inh-an-√mØh≥ ho≠pw 

ho≠pw acn-°p∂ ihw. h≈n 

IpWvUen-\n-bm-Wv. AXn-emWv 

Poh≥ {]h-ln®v kl-{km-c-]-fl- 

Øn¬ ]Øn Db¿tØ-≠-Xv. B 

h≈n inh-Øn-te-bp≈q; ih-Ønen√. 

\mcm-b-W-amWv amXr-]q¿W- 

X. inh-\m-cm-bW kºq¿W-XbmWv 

Xmc-I-{_-“w. AXp-X-s∂bmWv 

amXm-˛-]n-Xm-˛-Kpcp {_“ssZ-hw. 

AXns‚ L\o-`q-X-em-h- 

Wy-k-Ø-bmWv Aø-∏≥. 

]q¿W-Øn¬\n∂v ]q¿Ww 

Ingn-®mepw ]q¿W-ambn Ah-tijn-°p∂ 

{_“w. ssIemk 

sshIpWvT ]c-{_-“w. AXmWv 

Aø-∏≥ hmgp∂ ]qm-h-\w. 

AhnsS ]q°ƒ°v \nd-]-cn-a-f- 


Øn-I-hv. AhnsS ss]°ƒ°p 

]me-ar-X-an-I-hv. AhnsS \nemhn\v 

ap‡n \olmc \\-hv, 

]qt¥-\n\v cpNn-b-dn-hv, ]ºbv°v 

Ipfn-c-en-hv-˛-C-sX√mw hr›n-I- 

Øns‚ hnfn-\n-d-hv. 

{]hm-N-I-a-X-ßƒ XΩn-e-Sn®v 

apSn-bpw. AXmWv Zzmc-I-bn¬ 

kw`-hn-®-Xv. Ccp-ºp-e° Np°p- 

I-jm-b-Øn¬ Aen-bn-√. A]-I- 

SsØ K¿`w [cn-°p-∂-h≥ A]ar-Xyp-hns\ 

{]k-hnt® Xocq. 

hnh-c-tZm-jn-Iƒ {]k-hn-°p∂ 

Ccp-ºp-e° Ah¿°p-t]mepw 

hngp-ßm-\m-hn-√. P∑w apgp-h≥ 

IpØn-bn-cp∂v AXp cmIn cmIn 

Ah¿ \-in-°pw. kzIpew \in- 

∏n-°pw. km{amPyw IS-se-Sp-°pw. 

Aø-∏≥ {]hm-N-I-\-√. 

hnf°v Fs∂ hmbn°q F∂p 

]d-bp-∂n-√. hnf-°ns‚ shfn-®- 

Øn-en-cp∂v \mw hmbn-°p-∂p. 

Ah-\-hs‚ PohnXw \√ shfn- 

®-Øn-cp∂v hmbn-°p-∂-XmWv 

hmb-\. A√m-Ø-sX√mw bmX-\. 

sh≈ hncn®v taem-∏n´ 

am\w. `qan Xs∂-bmWv Bgn. 

taL-a-g-hn-√p-Iƒ sImSn-tXm-c-Wßƒ. 

AXp-b¿Øp∂Xv `qX-K- 

W-ßƒ. Hmtcm s\©nepw Fcn- 

p-Xo-cp∂ I¿∏q-cw. Hmtcm 

]Sn-bnepw cm∏-I-ep-I-fmbn 

hoWp-S-bp∂ Imew. Bflmhv 

`K-hm-\v. sXm≠v A·n-bv°v. 

Af-∂p-Xo-cmØ Kl-\-XbmWv 

\oen-a. \o IS-em-Wv; Icp- 

W-bpsS IS¬. \o hnf-°m-Wv, 

aI-c-hn-f-°v. \n\°v Hcp aX-tabp-≈q, 

Aø-∏-a-Xw. AXp temIa-Xw. 

AXm-bn-cn°pw hn[n-ln-Xw. 

B aXw temIw Iog-S-°pw. Imc- 

Ww, AXp kvt\l-am-Wv, kXyam-Wv, 

kmtlm-Z-cyhpw ka-`m-h- 

\-bp-am-Wv. AXp im¥nbpw kam- 

[m-\-hp-am-Wv. Ima-a-ln-jnsb 

a¿Zn-s®m-Sp-°nb t{]a-]-cn-]q¿W- 

X-bm-W-Xv. FXn-cn-Iƒ°v Fcn- 

Xo. Acp-a-Iƒ°v s]cp-a. B\μ-Øns‚ 

Hcp-a. sX‰p-Ip-‰ßƒ°v 

imk-\. kwb-an-Iƒ°v 

ap‡n-]Y hmk-\. 

"ZpjvSm\mw [¿a-lo-\m\mw 

imkyXm AkvXp `qXte 

[¿a-imkvXm CXn t{]m‡w' 

˛\o AXm-hp-I. AXp-am-{X-amhp-I. 

As√-n¬, \o AXp-X-s∂bm-W-t√m. 

AhnsS a‰m-cp-an-√. 

\obpw {_“hpw am{Xw! ]ptcmln-X-\n-√. 

aX-an-√. t]mcn-√. ]pcm- 

W-an-√. PmXnbpw h¿Khpw h¿Whp-an-√. 

D≈Xv \o am{Xw! 

XØz-a-kn. 

Hmw `qXm-[n-]mb hnZvatl 

alm-tZ-hmb [o aln 

X∂x imkvXm {]tNm-Z-bm-Xv.

What is important at one 

stage of a person’s life may not 

be important at another stage. 

This change in attitude and 

outlook as the person mentally 

and spiritually matures is a 

subject that deserves attention 

and analysis from a philosophical 

point of view. The 

following story will elaborate 

this point. 

Once upon a time there 

lived a father and his eight year 

old son. As this was his only 

son, the father wanted him to 

have the best in this world. 

However, sometimes it went 

overboard. The father was 

cognizant of this and at times 

did not yield to son’s demands. 

One day, the father and the 

son were walking through the 

street. There was a chain of 

shops - jewelry, clothes, 

grocery, food stalls, toys, and 

many others. One Shop had 

lots of balloons and marbles; 

many colored marbles and 

many colored balloons. The 

boy asked his father to buy 

some. The Father said “No”. 

The boy repeated but father 

said no again. This went on for 

some time. Finally the father 

got angry and shouted, I SAID 

NO. The boy now got scared 

and started crying. Not only the 

boy did not get what he 

wanted, but now he made his 

father also angry. 

While all this was occurring, 

there was a stranger walking 

behind them watching all these 

events. The stranger looked at 

the crying boy and asked the 

father. “Why don’t you buy 

some for him? After all how 

much few marbles or few 

balloons would cost?” The 

father already in an angry 

mood, yelled at the stranger. 

“What do you know about my 

son? It is not the cost” he 

screamed. “You don’t know 

how much marbles and 

balloons he already got. Come 

to my home. I will show you. 

Now get out, and don’t 

BALLOONS AND MARBLES - 

VEDANTA THROUGH A STORY 

VIJAY KUMAR 

interfere in our matter.” The 

stranger was taken aback and 

was shocked to see the reaction 

of the father. He did not argue. 

He thought yes, it is right, it is 

their issue, but looking at the 

face of the boy he felt bad again, 

but did not say a word. The boy 

now stopped crying looking at 

the father’s reaction to the 

stranger. He looked at both his 

father and the stranger. He felt 

sorry for the stranger. The boy 

thought, “Poor man, he came to 

help me and he got screamed 

at for nothing.” The boy looked 

again at the stranger. The 

stranger walked away. The 

father and the son started 

walking again, though not in a 

quite happy mood. The boy 

was now thinking ‘it is all 

because I don’t have any 

money. What grandpa said was 

right. I should study hard and 

get higher grades’. He was now 

in a dream of his own. 

‘Then I will go to college, 

and there too I will study hard. 

Then I will get my degree, and 

then I will get a job. Then I will 

get my first pay check! Wow, 

that will be the greatest of 

moments in my life! Will that 

be not exciting? Yes, guess 

what, with that pay check, my 

first purchase will be lots of 

marbles and balloons in 

different colors and I will put 

them in my room”. 

“By then if I can find that 

stranger, who tried to help me, 

I will call him to my home and 

show my balloons and marbles. 

Then I will tell him, look at 

these; remember many years 

ago, you came to my rescue and 

my Dad won the fight, and I 



39



saw you were sad too like me. 

So here what you see is what I 

brought with my OWN money! 

That will be my moment, my 

moment of happiness”. 

Years passed. The boy’s 

dream came true. He studied 

hard, went to college, and got 

a degree and got a job in a 

reputed firm, with an excellent 

salary. As he dreamed, he got 

his first pay check also. The 

story is ending with a question 

to the readers. Will he buy what 

he promised to himself years 

ago? The answer is, most 

probably he will not ! 

The next question is why 

not? The answer to this 

question is philosophical and 

will lead us to discussion on 

ultimate purpose of life and 

spirituality. As desires, 

priorities, likes and dislikes 

change with maturity, we are 

moving closer and closer 

towards a different plane 

where material objects dot not 

mean much or we look at them 

without any attachment. 

The emotions and feelings 

vary with different objects. 

Relationship and attitude differ 

but only to the perceiver. A 

cigarette smoker gets attracted 

by a pack of cigarette, but to a 

non-smoker it does nothing, no 

change of emotions whatever. 

A drunkard gets excited by 

seeing a bottle of alcohol. You 

cannot say that a bottle of 

alcohol or a pack of cigarette 

got enchanted. In fact, it is the 

other way round. You got 

attracted by that inert object. 

Your mind got trapped. 

Change your mind, and you 

have control over your actions! 

What is important at one 

plane of consciousness, as the 

boy’s inclination towards 

balloons and marbles, is not 

important at another plane 

where the boy is in the realm 

of adulthood or old age. 

Priorities changed. The man of 

discretion and self control 

raises himself to another plane 

of consciousness - that is the 

world familiar to him - this 

world of material objects 

and emotions and the 

consequential attachments are 

no longer troubling or pleasing 

him. 

The different levels of 

experiences and consciousness 

we enjoy as we grow can be 

compared to our dream and 

waking state. We cannot 

experience the world of dream 

and the world of waking state 

at the same time. When we are 

awake, in that new dimension 

of consciousness, the world 

familiar to us while we were in 

the dream state is no more. The 

self controlled man lives 

amidst all of us, no doubt, but 

he experiences a world of 

greater joy and happiness. And 

the familiar world where all of 

us are living is a world of many 

sorrows and tragedies, and 

disappointments and dejec 

tions. As long as we are in the 

evel of consciousness where we 

are attached to the worldly 

pleasures, temptations, charms 

and desires, and the resultant 

disappointments, dejections, 

sorrows and tragedies, no 

doubt, this material world will 

continue to fascinate us. But 

when we reach the higher state 

of consciousness and enjoy the 

infinite bliss and look at this 

world from outside, we will 

understand the transient 

nature of those worldly objects 

and pleasures. 

To understand the transience 

and insignificance of this world 

we have to raise ourselves above 

the surroundings. But unfortu 

nately, many times we are going 

round and round in circles. Yes, 

we are still looking for marbles 

and balloons. But, when we 

realize that they no longer 

attract us, our journey towards 

the realization of the ultimate 

goal of life is getting smoother. 

Mr. Kumar is an Electronic 

Engineer by profession and is a 

Federal Government employee, in 

the Department of Defense. He has 

been teaching Vedanta since 1987 

in the Washington D.C. area and 

has lead many Vedanta discussion 

groups. He is an active member of 

Chinmaya Mission, Washington, 

D.C. He can be reached at 

vijaykumar@rocketmail.com. 



41


B-[p-\n-I Im-e-Øv ]m-c- 

º-cy P-\n-X-I L-S-I-ßƒ, cmk-h-kv-Xp-°ƒ, 

tcm-Km-Wp-°ƒ 

F-∂n-h \n-an-Øw D≠m-Ip-∂ 

tcm-K-ßƒ-°p ]p-d-ta Po-hn-Xssi-en, 

`-£-W ssi-en F-∂nh-bn-se 

s]m-cp-Ø-t°-Sp-Iƒ \nan-Ø-hpw 

a-\p-jy¿-°v ]-e tcm- 

K-ß-fpw ]n-Sn-s]-Sp-∂-Xm-bn Im- 

Wmw. {]-ta-lw, D-b¿-∂ c-‡-k- 

Ω¿-±w, c-‡-Øn¬ {I-am-Xo-X-ambn 

sIm-gp-∏v h¿-≤n-°p-I, A-an- 

X-h-Æw F-∂n-h A-h-bn¬ {]- 

[m-\-s∏-´-h-bm-Ip-∂p. C-h-sb 

s]m-Xp-sh B-[p-\n-I ssh-Zy-imkv-{Xw 

Metabolic syndrome 

X F-∂p hn-fn-°p-∂p. 

i-co-c-Øn-se D-]-N-b A-]-Nb 

{]-h¿-Ø-\-ß-sf {]-]-©-Øn- 

sekr-jv-Sn-˛-ÿn-Xn-˛-kw-lm-c-ßtfm-Sp-]-an-°m-hp-∂-Xm-Wv. I-gn- 

°p-∂ B-lm-c-sØ kr-jv-Sn-bmbpw 

A-Xn-s‚ ]-cn-Wm-a-{]-{In-bsb 

ÿn-Xn-bm-bpw C-Xn¬ \n- 

∂p¬-∏m-Zn-∏n-°-s∏-Sp-∂ Du¿-÷sØ 

i-co-cw D-]-tbm-Kn-°p-∂-Xv 

kw-lm-c-am-bpw hn-ti-jn-∏n-°mhp-∂-Xm-Wv. 

kr-jv-Sn A-Y-hm `- 

£-Ww Iq-Sp-I-bpw kw-lm-cw A- 

Y-hm Du¿-÷w sN-e-h-gn-°¬ 

Ip-d-bp-I-bpw sN-øp-tºm-gm-Wv 

B-tcm-Kyw h-j-fm-Ip-∂-Xv F-∂p- 

Im-Wmw. Np-cp-°n-∏-d-m¬ [mcm-fw 

Du¿-÷-a-S-ßn-b `-£-Ww 

I-gn-°p-I-bpw hym-bm-aw Ip-d-bp- 

I-bpw sN-øp-∂-Xm-Wv Po-hn-Xssi-eo-P-\y-tcm-K-ßƒ-°vh-gn-hbv-°p-∂-sX-∂v 

hy-‡w. a-\p-jy- 


i-co-c-Øn¬ am-{X-a-√, Cu {]-]- 

©-Øn-ep-≈ F-√m {]-{In-b-I-fnepw 

kr-jv-Sn ˛ ÿn-Xn ˛ kw-lmc-ß-fp-sS 

hn-hn-[ cq-]-ßƒ \-ap- 

°v Im-Wmw. i-co-c-Øn-s‚-bm-bmepw 

{]-]-©-Øn-s‚-bm-bm-epw 

B-tcm-Ky-I-c-am-b \n-e-\n-ev-]n-\v 

C-h aq-∂n-t‚-bpw k-¥p-en-Xm-hÿ 

A-Xy-¥m-t]-£n-X-am-Wv. i- 

co-c-Øn-se ta-ev-]-d- aq-∂p {]- 

{In-b-I-sf b-Ym-{I-aw I-^w, ]n- 

Øw, hm-Xw F-∂o ]-Z-ßƒ {]- 

Xn-\n-[m-\w sN-øp-∂p. tem-I-P- 

\-kw-Jy-bp-sS 30% {]-ta-l-tcm- 

Kn-Iƒ B-sW-∂p I-W-°p-Iƒ 

kq-Nn-∏n-°p-∂p. i-co-c-Øn-se Blm-c-]-cn-Wm-a-{]-{In-b-bp-sSt]mcm-bv-a-Iƒ 

\n-an-Øw i-cn-b-√m-sX 

]-Nn-®pm-Ip-∂ B-lm-c-km-cw B- 

Kn-c-Ww sN-ø-s∏-Sp-I-bpw Im-em- 

¥-c-Øn¬ i-co-c-[m-Xp-°ƒ-°v 

\p-e-hp kw-`-hn-°p-I-bpw sN-øp- 

∂p. Cu \p-e-hv aq-{X-am¿-t§-W 

_-ln¿-K-an-°p-∂-Xn-s\-bm-Wv Bbp¿-tΔ-Z 

im-kv-{Xw {]-ta-l-am-bn 

I-W-°m-°p-∂-Xv. 

i-co-c-Øn-se I-^-tZm-jw h¿- 

≤n-°p-∂-Xp \n-an-Øw kn-cm-[-a- 

\n-I-fn-eq-sS-bp-≈ c-‡-{]-hm-lw 

kp-K-a-a-√m-Xm-Ip-∂p. lr-Z-b-Øns‚ 

{]-h¿-Ø-\-Øn-epw Cu G- 

‰-°p-d-®n¬ {]-Xn-^-en-°p-∂-Xv 

h¿-≤n-® c-‡-k-Ω¿-±-sØ {]-Zm- 

\w sN-øp-∂-Xm-bn B-bp¿-tΔ-Zim-kv-{Xw 

ho-£n-°p-∂p. c-‡- 

Øn-se sIm-gp-∏v h¿-≤n-°p-∂-Xn- 

\pw A-Sn-ÿm-\-Im-c-W-am-bn I- 

^-tIm-]-sØ X-s∂-bm-Wv ]-cma¿-in-®n-´p-≈-Xv. 

A-an-X-h-Æw A- 

Y-hm A-Xn-ÿu-eyw F-∂-Xv ico-c-Øn¬ 

{I-am-Xo-X-am-bn sImgp-∏v 

h¿-≤n-®pm-Ip-∂ A-h-ÿ-bm- 

Wv. Body Mass Index (BMI) 

A-f-°p-I h-gn H-cp hy-‡n-°v Aan-X-h-Æw 

D-t≠m F-∂v ]-cn-tim- 

[n-°m-hp-∂-Xm-Wv. 

Po-hn-X-ssi-en-bn-se {]-iv-\- 

tUm. Ir-jv-W≥ ]n-jm-c-Sn, 

ßƒ F-∂-Xn-t\-°mƒ Po-hn-Xssi-en-bpw 

`-£-W-co-Xn-bpw X- 

Ωn-ep-≈ tbm-Pn-∏n-√m-bv-a \n-an- 

Ø-am-Wv ta-ev-]-d- tcm-K-ßƒ 

Dm-Ip-∂-Xv F-∂v ]-d-bp-∂-Xm-bncn-°pw 

Iq-Sp-X¬ i-cn. hym-bm-a- 

°p-d-hv, ]-I-ep-d-ßp-∂ io-ew, Nne-X-cw 

Hu-j-[-ß-fp-sS ]m¿-iz- 

^-e-ßƒ, ^m-Ãv ^p-Uv, A-an-X 

a-Zy-]m-\w, ]m-c-º-cy-L-S-I-ßƒ 

F-∂n-h-bp-sS kzm-[o-\-hpw {]-k- 

‡-am-Wv. b-{¥-h-ev-°-c-W-hpw a- 

‰v B-[p-\n-I-ku-I-cy-ß-fp-sS hc-hpw 

a-\p-jy-cp-sS im-co-cn-Im-[zm- 

\-sØ h-f-sc-b-[n-Iw Ip-d-bv-°p- 

I-bpw `-£-W-°m-cy-Øn¬ Du¿- 

÷w (calorie) A-[n-Iw D-≈-hbp-sS 

D-]-t`m-Kw Iq-Sp-I-bpw sNbv-Xp. 

C-Xp-\n-an-Øw B-Kn-c-Ww

sN-øp-∂ A-[n-I-cn-® calorie 

sIm-gp-∏m-bn tZ-l-Øn¬ A-Sn- 

v tcm-K-ß-sf D≠m-°p-I-bpw 

sN-øp-∂p. 

C-Xn-s\-√mw D-]-cn-bm-bn B- 

[p-\n-I Po-h-X-Øn-s‚ `m-K-am-b 

h¿-≤n-® ]n-cn-ap-dp-°w F-√m-Øcw 

tcm-K-ß-tf-bpw £-Wn-®p hcp-Øp-∂-Xn¬ 

ap-Jy-]-p h-ln- 

°p-I-bpw sN-øp-∂p. -cm-Km-Zn 

tcm-Km≥ k-X-Xm-\p-j-‡m≥F- 

∂p Xp-S-ßp-∂ A-jv-Smw-K-lr-Zbw 

C-hn-sS {]-tXy-I {]m-[m-\yw 

A¿-ln-°p-∂p. cm-Kw F-∂ hm- 

°p-sIm≠v a-\- n-\pm-Ip-∂ A- 

\p-Iq-e-tam {]-Xn-Iq-e-tam B-b 

Nm-©-eyw F-∂m-Wv A¿-∞-am- 

°p-∂-Xv. cm-Kw \n-an-Ø-am-bn ico-c-Øn-s‚ 

Xp-e-\m-h-ÿ-bv-°v 

am-‰w h-cm-sa-∂pw X-Zzm-cm tcm-Kßƒ 

Dm-Ip-sa-∂pw A-jv-Smw-K-lr- 

Z-bw A-\p-im-kn-°p-∂p. B-[p- 

\n-I a-\p-jy-\n¬ Im-Wp-∂ am- 

\-kn-I ]n-cn-ap-dp-°-hpw (stress) 

H-cp-X-cw cm-Kw X-s∂-bm-sW-∂- 

Xn¬ kw-i-b-an-√. 

Po-hn-X-ssi-eo-P-\y-tcm-Kßƒ 

Xn-cn-®-dn-bp-∂-Xv an-°-hmdpw 

hn-k-bv-t°m, C≥-jp-d≥-kv 

t]m-fn-kn-t°m th≠n \-S-Øp-∂ 

ssh-Zy-]-cn-tim-[-\-bn-tem A-s√- 

n¬ a-s‰-s¥-n-epw tcm-K-ßƒ- 

°p-≈ c-‡-]-cn-tim-[-\-bn-tem 

am-{X-am-bn-cn-°pw. tcm-Kw \n¿-Æbn-°-s∏-Sp-∂-Xp-h-sc 

Xm≥ Btcm-Ky-hm-\m-sW-∂[m-c-W-bnem-bn-cn-°pw 

Hm-tcm hy-‡n-bpw. 

A-t∏m-tg-°pw {]-Xn-tcm-[-am¿-§ßƒ 

(preventive care) A-hew-_n-°p-hm≥ 

km-[n-°m-Ø A- 

h-ÿ-bn¬ F-Øn-bn-cn-°pw. ap- 

∏-Øn-b-©p h-b- n-\p ti-jw \n- 

›n-X C-S-th-f-I-fn¬ c-‡-]-cntim-[-\ 

\-S-Øp-∂-Xp-h-gn tcm-Kw 

t\-c-sØ A-dn-bp-I-bpw i-cn-bmb 

{]-Xn-tcm-am¿-§-ßƒ A-h-ew- 

_n-°p-I-bpw sN-øm-hp-∂-Xm-Wv. 

sa-en-n-cn-°p-∂-Xm-Wv t{ijvT-sa-∂pw 

s]m-Æ-Ø-Sn-°v Nn- 

In-’ _p-≤n-ap-´m-sW-∂p-am-Wv 

B-bp¿-tΔ-Z-im-kv-{X-a-Xw. A-\-`na-X-cm-b 

F-´p-X-c-°m-cn¬ H-∂v 

A-an-X-h-Æ-°m-cm-sW-∂v N-c-Ikw-ln-X-bn¬ 

]-d-bp-∂pv. A-Xn- 

\m¬ i-co-c-`m-cw h¿-≤n-°m-sX 

t\m-°p-I-bpw Iq-Sn-b `m-c-ap-≈h¿ 

A-Xp Ip-d-bv-°m≥ {i-an-°p- 

I-bpw sN-øp-∂-Xv \-∂m-bn-cn- 

°pw. C-Xn-\m-bn ]p-I-h-en, a-Zy- 

]m-\w F-∂n-h D-t]-£n-°p-I, 

amw-km-lm-cw, ssX-cv, ]-I-ep-d- 

°w, a-[p-c-]-e-lm-c-ßƒ, Ir-{Xnam-lm-c-ßƒ, 

Ir-{Xn-a ]m-\o-bßƒ 

F-∂n-h-bp-sS D-]-tbm-Kw 

\n-b-{¥n-°p-I F-∂n-h A-Xym-hiy-am-Wv. 

`-£-W-Øn-\v k-a-b-{Iaw 

]m-en-°p-I-bpw km-am-\yw {]m- 

X¬, an-X-am-b D-®-`-£-Ww, an- 

X-am-b A-Øm-gw F-∂n-ß-s\ `- 

£-Ww {I-ao-I-cn-°p-I-bpw sNøp-∂-Xv 

\-∂m-bn-cn-°pw. H-cp Imc-W-h-im-epw 

cm-{Xn ssh-In A- 

Øm-gw I-gn-°m-Xn-cn-°p-I, ssh- 

In I-gn-t° km-l-N-cyw h-cp-∂- 

]-£w ]-c-am-h-[n e-Lp-hm-bn am- 

{Xw I-gn-°p-I, A-Øm-gw I-gn- 

D-S-s\ D-d-ßm-sX A-Xp Zln-°p-hm-\p-≈ 

k-a-b-Øn-\p tijw 

am-{Xw D-d-ßp-I, cm-{Xn tPmen 

sN-bv-Xv ]-I-ep-d-tß≠ kml-N-cy-ap-≈-h¿ 

h-b¿ \n-d-®-Xn- 

\p ti-jw D-d-ßm-sX \m-a-am-{Xam-bn 

`-£n-®v D-d-ßn F-gp-t∂-‰ 

ti-jw am-{Xw km-am-\yw `-£- 

Ww I-gn-°p-I, C-h-sb-√mw h-fsc 

e-fn-X-am-b B-lm-c-{I-ao-I-c- 

W-ß-fm-Wv. 

\n-Xy-hpw hym-bm-aw sN-øp-∂- 

Xp-h-gn i-co-c-Øn-s‚ Du¿-÷-kze-X 

\n-e-\n¿-Øm-\pw A-[n-Iw hcp-∂ 

Du¿-÷w D-]-tbm-Kn-®p 

Xo¿-°p-hm-\pw km-[n-°pw. {]-tal-ap-≈-h¿-°v 

s\-√n-°-bpw a- 

-fpw Iq-ń s]m-Sn-®v ssh-Zy- 

\n¿-t±-im-\p-km-tc-W tk-hn-°p- 

∂-Xv c-‡-Øn-se ]-©-km-c-bpsS 

A-f-hv \n-b-{¥n-°p-hm≥ klm-b-I-c-am-Wv. 

I-dn-th-∏n-e Ac-®-Xv 

H-cp kv-]q¨, A-ev-]w tamcn¬ 

tN¿-Øv cm-hn-se sh-dpw hb-‰n¬ 

I-gn-°p-∂-Xv c-‡-Øn-se 

sIm-gp-∏n-s‚ A-f-hv Ip-d-bv-°p-∂- 

Xn-\p-≈ F-fp-∏-h-gn-bm-Wv. {Xn-êm-Nq¿-Æ-Øn-s‚ 

hn-[n-{]-Im-c-ap- 

≈ D-]-tbm-Kw X-Sn Ip-d-bv-°p-∂- 

Xn-\pw {]-ta-lw \n-b-{¥n-°p-∂- 

Xn-\pw c-‡-Øn-se sIm-gp-∏n-s\ 

\n-b-{¥n-°p-∂-Xn-\pw D-Ø-a-am-b 

H-∂m-Wv. kq-cy-\-a-kv-°m-cw, [ym- 

\w, {]m-Wm-bm-aw, F-∂n-h i-cnbm-b 

hn-[-Øn¬ io-en-°p-∂-Xv 

im-co-cn-I ˛ am-\-kn-Im-tcm-Kyw \ne-\n¿-Øp-sa-∂ 

Im-cy-Øn¬ kwi-b-an-s√-∂v 

A-\p-`-h-ßƒ km- 

£y-s∏-Sp-Øp-∂p. Ip-ń-°m-ew ap- 

X¬ X-s∂ Nn-´-bm-b `-£-W-hpw 

Po-hn-X-N-cy-I-fpw io-en-°p-∂-Xv 

]n-ev-°m-e-Øpm-tb-°m-hp-∂ tcm- 

K-ß-sf H-cp ]-cn-[n-h-sc A-I-‰n 

\n¿-Øm-hp-∂-Xm-Wv. 

tUm. Ir-jv-W≥ ]n-jm-c-Sn, 

F.- -hn.- -- 

-F≥. -- 

B-tcm-Ky sl¬- 

Øv sI-b¿ en-an-‰-Uv, 

A-t‘-cn (sh-Ãv), 

apw-ss_ ˛ 61 

Email:kpisharady@gmail.com 



43



18 Steps are said to be the five organs 

of actions; five organs of knowledge 

five basic elements; mind intellect 

and ego 

F.-]n. kpIp-am¿ 

aWn-I-WvT-kzmanX≥ aWn-a-μncw I≠p 

aXn h∂p aa a\ pw Aar-tXm-]aw 

AI-Xm-cn¬ Aøs‚ Nn∑p{Z \nd-bp∂p 

Adn-bp∂p aa P∑ ]ptWym-Zbw 

Cl-]c kpIr-Xw, ZpjvIr-X-sa√mw 

Ccp-ap-Sn-bn¬ \nd-s®-Øp-tºmƒ 

]Xn-s\´p ]Sn-I-fn¬ Hmtcm-∂nepw 

\n≥ aln-am-Zo]vXn {]Im-in∏q 

]Øp ]Sn-I-fn¬ ImWn-°-bn´p 

]Øn-{μn-b-ßsf "Rm≥' Xs∂ 

]©-`q-X-ßƒ ]p©n-cn®q ]n∂ 

k©nX am¿§w ImWn®q 

I∂n-b-ø-∏-\mbv NnØhpw _p≤nbpw 

{io`q-X-\m-Y-\n¬ A¿∏n-°m≥ 

]ns∂bpw _m°nbmw F∂nse "Rm\p'am 

Xncp-\S X∂n-ep-S-®p-hm¿°m≥ 

a‰ns√mcm{ibw IWvtT hnd-sIm≠ 

kZvKp-cp-kzman a{¥w icW a{¥w 

{]W-hm-[m-camw k®n-Zm-\-μ-Øn¬ 

{]Xy-£-cq-]amw ]c-a-]Zw 

Im\-\-hm-ks‚ Imcp-Wy-]qcw 

I¿∏q-cm-gn-bn¬ Rm≥ I≠p 

XØz-kz-cq-]\w Z¿in®p 

Bfl-kz-cq]w Aar-X-kz-cq-]-Øn¬ 

kzmfl\n tN¿∂p hnf-ßp-tºmƒ 

aa a\-t -Iamw k®n-Zm-\-μ-Øn¬ 

s]m≥IWn I≠p ebn-°p∂p 



45





47

anjali makaram 2011

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