Saturday, June 19, 2010

Prefaces

PREFACES

1 Nalappatante Chakravaalachemburuli code No: D14 1736 01 01
Criticism .First published in 1992
Distributors N B S Kottayam

Author Dr Suvarna Nalapat

Preface by Prof M.Leelavathy
“Every child is born with a bondage of debts “.That is a thoughtful imagination of the Rishis.The bondage of umbilical cord is a symbol of that since it denotes the debt to the mother. There are debts of the same nature. I do not mean the revenue debts of thousands of Rupees with which every child in modern India is born. But of the debts to the Divine, to ancestors, and to the sages. When I wrote a book about my Guru ,who opened my eyes to the basic literary principles ,and about his works Sri Umashankar Joshi had praised me saying “You have tried to repay the Rishirina” (The debts to the Rishis,sages).When I saw the great effort Srimathi Suvarna Nalapat had undertaken, with the art of word arranged with Varna,so that her name is made meaningful in two ways, I thought scholarly people like Joshi would have praised her tenfold, seeing how she has repaid the debt to the Guru Dwedhaa ( as Guru/ancestor/Rishi) successfully. Only those people who make the race into which they are born ,elevated by their birth are giving meaning to the verbs born and lived. Not those who fills their stomachs. That is possible even for crows ,according to our ancestors.Suvarna ,by her Profession(as Pathology Professor)as well as the work she has done in literature,history,research and philosophy has made her race elevated .By the commentary to the Chakravaalam of Nalapat she has also repaid the debt to the Rishi in a praiseworthy way. To those who wants to go deep into the caves of the secret inner meanings of the Kavya,to show a ever shining lamp ,the footnotes of Sri KuttikrishnaMarar is not enough. For a scholarly commentators like Marar ,it may be enough. But for people not so scholarly it is not enough. Therefore this commentary is a repayment of RishiRina and a filling of an empty gap. The other works of Nalapat and the books he read and used were studied and discovered his Athman and it is that which gave her help to enter into this kavya.She discovered the key to open that lock of Akshara by a Yajna of enquiry. I am not saying that Marar did not have this Sidhi or Labdi.He too believed ,like the poet, that his minimum words will give help to open the lock of words for ordinary people. When we feel that there are hard and severe challenges in the book and they require vast journeys of enquiry ,the successors should be able to take up the challenge. That taking up the challenge is the repayment of debt not only to poet but also to the first commentator. Therefore nobody will have a creased forehead by seeing another commentary to a work commented by Marar. Towards the end of the commentary Suvarna says about the Projective listening in educational psychology. She translates it to artistic listening .She explains: To know a person’s ideas and individuality completely ,one has to try from his/her experience planes and understand. For those who analyze poetry a Sruthi and Sravana suited for it is needed and also ability to tell others what they heard. Though Marar had known that Chakravalam is a poetry which requires a new Sravana ,the care to have a total dedication to make it orderly arranged is not seen in Marar’s efforts. But from that commentary the statements that this is the last word and no one should look at it again, and a fearful obstruction to further research does not arise from his commentary. When speaking about BhaavayathriPrathibha Rajasekhara says: saa hi kave :sramamabhipraayam cha bhaavayathi thayaa khalu phalitha:kaver vyaapaaratharu:anyathaa sovakesi syath.That also is based on artistic listening.Astronomy,philosophy of meaning of words and objects,darsana,psychology etc were seen as parts of Arshagnana by poet Nalapat .Such related and complex ideas have given a internal depth to his poetry which from outside look very simple .The view of the poet about those branches of knowledge is understood from his books and from books he read and only after that Suvarna has begun to comment upon Chakravaala.Apart from that the new knowledge which she attained from these branches also is used as tools for analysis of the Kavya.In the commentary of each poetry this philosophy is meaningful. Because the meaning of poem ,is the integration of all words and its meanings possible and to be possible. When ideas and experiences are revealed through groups of words (Kavir Maneeshi paribhu :swayambhu:) in it the meaning grows through eternal Sama .By growing ,I mean whatever becomes joined into it as movement through space and time takes place. Every meaning is in it and it is not added by others. Unless it joins to the context beautifully, and convincingly proven, just by statement of the commentator this does not happen. The commentary of Suvarna is most of the time journeys and awakenings into similar ideas .They are convincingly proven to us as vibrations of both inner and outer meanings of the poem.Chemistry,physics,astronomy,astrology ,psychology and Indian philosophy ,history –to how many fields of knowledge this Bhavayathri Prathibha takes us along ! She does not forget to explain the importance to the context in every occasion. A small example :

Every flowing water with many Swara
Sings my life’s changes
By songs the pictures created
Are framed by the shores .

The flowing water,songs,the pictures and the frame are symbolic ideas and through them whatever imaginations and symbols come to our mindfield are belonging to the meaning of this poem.KuttikrishnaMarar tells us that every Raga has form about the musical philosophy alone and the commentary is limited to song and picture alone.
The word “Thadam” or shore which should evoke and evoke in our memory is not mentioned by him. But in commentary of Suvarna one can see the river valley cultures in the shores of rivers. The adjoining symbols of sun and clouds and their relation to this symbol is also revealed by her.” Limited by the shores, in course of historical times, the ancient thoughts formed civilizations in river valleys. The human culture as flow, was limited and framed into Indian,Mesopotamian,Egyptian etc and studied .The colorful diversities ,beauty of these cultures is watched and witnessed by the interested thinker Sun ,then and now, and how the poet gives this position to sun with grace ! “From the explanations after that how the use of a small word-Thadam- the poet internalizes in the meaning of the poem the worlds of vast experiences and memories of society ,is made clear to the reader. Such new readings like a challenge is demanded by Chakravala to take up the commentary .And for such readings the earlier one is insufficient.
Before the ending of the 4th Khanda the thoughts of midnight flower,firefly,serpent,owl,and tiger comes. The commentary of Marar here as “ only with help of night the purpose of life is fulfilled” pointing at beings of the night is definitely to the point. But the responsibility of the commentator of such a philosophical Kavya ,is also the enquiry into the root of the relation of bhava and meaning of each of these Kavyabimba( poetic symbols).The Darsana of Zen Budhism and of the Black hole is not unrelated here. When speaking of the serpent “Rahu”as the Jyothisha symbol is suitable to the context according to me. The question whether the poet had included Rahu in the meaning does not arise. The meaning of the poet’s words is not what the poet thought with his/her conscious mind alone. Whatever meanings come behind a poetic word ,all of them are meanings of the poem. Not only in contemporary period, but also in ancient times the view that the last word is for the poet was not recognized .If the knowledge of Rahuthathwa gives new dimensions to the imaginations of poet, then it means that the word meaning has the vastness to include those dimensions too.Marar says about the owl that ,owl which can see darkness which is impossible for a man to see must be Deva in comparison to man. There is a question: Is it seeing darkness or seeing in darkness? Let that pass. The commentary of Suvarna saying “The man who praises the light” is the Vedic poet is more suitable according to my view. The Deva is to be understood as Divyayoni and Sathas like Divyayoni appear in the form of Ulooka,and Susulooka and their symbolism in the Rgveda is pointed out here etc as given my Suvarna’s commentary is noteworthy. In the last part of that verse “Sukranaal vattittu” is a term which cannot be left out without commenting .Marar omitted that. But Suvarna beautifully explains it.
The Nizhal (shadow)in the 5th khanda is another symbol which Suvarna subjects to her subtle analysis.Marar gives only the meaning sin to shadow.Suvarna logically argues why she does not confine to that alone by giving the different planes of shadows. The position of shadow as the dual of object and its similarity to punya and papa is only as a duality .Therefore to limit the word shadow as the dark side of individual mind alone is to limit poetic imagination according to Suvarna.When commenting upon the question of the poet “ Is this shadow the experiment of my Karmasakhi-witness of my karma- taking the I in me out to experiment with? And is it because that doubt struck on her Marma- most important point that earth pulled it back or internalized it ?- “ Marar who constricts shadow as sin finds it difficult to give proper explanation.Sun,earth,wisdom of Athman,Sensory experiences, object and shadow are dualities related to each other and Marar does not take the effort to explain this. I completely believe that the method which Suvarna used in commenting upon the 5th Khanda is to be adopted for understanding the poet who has a consciousness which converses with the Athmagnana and the Arshadarsana like ;
Dwa Suparnaa sayujaa sakhaayaa
Samaanam vriksham parishaswajaathe. I would add that Marar who has said in commenting upon the 6th khanda that shadow is the mundane nature ,would not have hesitated to agree with this view.
The Padmabandhakuripp of 8th khanda is explained as :That which is made of stars by Marar.Marar does not give a helping hand to the literary student who wants to know the contextual importance of sabda like Padma .Here the enquiry and discovery of Suvarna is that of an expert scholar. The Akshara key to open this Kavyakhanda was given to her by the first paragraphs of the chapter on Brahmanda in the book Arshagnana .In the same chapter the symbol of Sarparajni (of AithareyaBrahmana) as the coiled serpent that swallows its tail is used by her to comment upon the 8th khanda 12th paragraph. The serpent that swallow its own tail described by western psychologists like Jung, Eric Newman etc traveled from east(as circle/ zero) to west and back to east and completed a circle in a different way is thought-provoking.
In 10th khanda Marar gives the meaning “moon” to the eternal white lotus of the poet. Then says that the moon means the entire skyfield.Suvarna proves that by circumstantial evidences ,and discussions on the meanings of the poem this needs reexamination. Vishnu or Vinnu is the Pundareekaksha because Sun ,the white lotus is the aksha or axis (and eye) and the Viswaroopa wearing the Kaalachakra (time wheel) as the Dharma chakra .The Yogin who wears this in his mind has the Brahmanda as white lotus within him .This Suvarna attributes to the face of eternity that is similar to the white lotus.Brahmanda within the yogin’s mind is the eternal face like a white lotus. This also she proves with help of Arshagnana.The first edition of Chakravaalam came out in 1933.BalamaniAmma has recorded that Nalapat started to write Arshagnanam in 1950.The large white lotus of solar system has bloomed in his mind earlier. If Marar had written the commentary after it was recorded in Arshagnana,would he have limited the eternity’s white lotus ? Probably not. It is like a scientist depending upon availability of newer instruments discover the truth of objects in new methods and forms and explains that. This consciousness within have made Suvarna wise and humble. And it has increased the knowledge of the need for new explanations too. There are new viewpoints as given above in this commentary in plenty. This is a new attempt in every way.

It is because of the help of sheer power of a wonderful Prathibha that a person who had not finished his tenth standard ,learned Sanskrit and English by self-study without depending on any institution, and created a translation like Pavanghal(Les Miserables) and wrote a book like Arshagnana.When that great person’s niece’s daughter learns western medicine and functions as Professor of Pathology and gets in-depth knowledge of history,linguistics,astronomy and astrology ,learns Sanskrit and comments upon a Sanskrit astronomical text like Varahamihira’s Panchasidhanthika –let me with bowed head say in her own words “The Suvarnapushpa(golden flower)that bloomed at the root of that Aswatha (banyan tree).
In the words” the Chakravaalachemburuli that he kept down turned in the serpent shrine of Nalapat “ shows Suvarna’s poetic turn of mind. In its hidden meaning the awakening or rise of generations of people with Prathibha is contained. (For Nair communities the generations means girl children). Women with prathibha in Poetry,story,branches of knowledge, painting (Balamani Amma, Madhavikutty,Dr Suvarna,Anuradha) have born in that root of Aswatha.Men also with prathibha functioning in branches of knowledge like journalism are born from that root.
As said in the beginning, the commentary of Chakravala has helped to elevate that race and to repay the Rishirinam.
Just as in Dr Suvarna’s essays on history,research ,and philosophical knowledge ,in this also the Suvarnakanthi( golden light) of her rare visionary power is seen from beginning to end. With bowed head I wish that , May the students and the readers who take Chakravala for learning, be able to rise along with the viewpoints and inner visions of this book .

2 .MADHURALAYAM –ORU NACHIYAR THIRUMOZHI
2001 NALAPAT BOOKS (COPIES AS OFFERING TO GURUVAYUR DEVASWOM .AVAILABLE AT GURUVAYUR DEVASWOM BOOKSTALL)

SUVARNASUDHATHSARI (PREFACE BY PROF M.LEELAVATHY)
When we flow through the Madhuralaya of the new Nachiyar Thirumozhi we are in the vicinity of a golden flow of nectar (suvarnasudhatsari).This kindness, this coolness, this ecstacy,this speed of flow,-this is not new to us is the meaning of the word Nachiyar Thirumozhi.A beginning less forever new river is formed from thousands of water sources joining together. Looking at the flow of that river we say-this is Ganga,this Yamuna,Kaveri,Nila,Choorni…like that. But we know they are changing flows every moment. Therefore the adjectives Anadi( beginning less) and Nityanoothana(forever new) are not contradictory for them. Similarly ,Aavishtakavitha is awakened from the inner souls of thousands of beings, united and flowing through the canal of a single individual’s mind .This SuvarnaRaagaSudhatsari is Aavishtakavitha.Not Aarachithakavitha.When we hear this birdsong(Kilippattu) an ancient experience of ecstasy of sweet Laya is awakened anew. This is a Layamadhurya unfamiliar to Aarachithakavitha which is an idea consciously conceived, selecting suitable words and made beautiful by effort. The origin of Aavishtakavitha is not the mind of a single person but the subconscious minds of thousands of people. In the Dravida culture called Dakshinatya,the Vaidika culture called Outharaaha,Their culture of Boudha ,in bhakthi culture of Shaiva and Vaishnava flows the swararagasudha of love for God gave ecstacy to Indian intellect in different times, places and Mela ..And the SuvarnaSwararagasudha gives us a hint that that ecstasy never did disappear from our social intellect. Here Radhas,Andals,Ouvayars,Meeras,Theris,and Vedic Rishis who worshipped the natural powers of Sun,Agni,Mithra and Varuna takes birth again and again and give us Darsana .

The 1000 years in the society’s mind is like 50 years in a individual’s mind. In this Thiruvaymozhi of Suvarna we can see some which flowed from her fifty years ago .The age of the Andal,Meera and Rishi who sings in ecstacy within her subconscious mind is that .
“Kaalam ereyay ,kaanum pullilum thurumbilum
Devane thedi paadi neenghunnu njanaam veena
( For a very long time,
In all these grass, and hay seen
Searching for God
Singing , I, this lyre
Have been moving)
In this words the I ,is the inner consciousness of thousands .For that I ,we can give any name –as Meera,Radha,Nachiyar,Andal or Suvarna- All will suit it well. The Nadalayadhara from this Veena(lyre)is not attained with effort .It is effortlessly got.(Sidham).Therefore the name Devadatham (given by God) also suits. About this Veena another poet Sugathakumari has written as “who gave me this earthen veena and left me alone in this path ? The thought that this is not Arjitha but Sidha makes one’s Chitha bow before it. There are differences and manifold nature to the emotional fields of this love and attachments. The fields of wonder,love,maternal feelings, fear etc become uppermost in which times and which is difficult to be ascertained and is not planned .The Cloud of Krishna in Swayamvarageetha has this mixed Bhavasatha.The experiences of wonder, fear and ecstasy touch senses in different ways .The only object that originates the different bhava of each Indriya by thunder, lightening ,flame of fire and cooling rains is the Krishnamegha (cloud of Krishna).
Let me see your shining lightening
As the thousand spoked-Sudarsanachakra
Let the thunder shake the earth
As the Naada from Panchajanya
Like arrows from Saranga bow
The raindrops flow with no break

Let the mantra of Shanthi,
Within my minds arrowcase
Preserved in fragrant dust of sandal
Like a flame of fire of Nishkamaprema
As Agneya ,dry up ocean of Samsara
Last,as a great breath
Let me merge in that
Blue chest of yours!

By thunder the ears, by lightening and flame of fire,eyes,by cool rains the skin, by the fragrant sandal the nose, the drinking for ending sorrows of world the tongue , for the wholeness of all sensory experiences wishing to incarnate as a single origin-the Ekasrothas ,-as a suitable Kavyabimba, the loved Deva ,as Dark cloud blesses and takes incarnation .
It was pointed out about different place and times before. They have similarities but they are never repetitions. The knowledge,thoughts,emotions collected by an individual mind according to its time(present) adds originality and novelty to the anadi,nityanoothana flow .The athyukthy that when a bold king killed enemies from the tears of the widows (who had been using Anjana to blacken eyes) the River Narmada was blackened will make us laugh ,and not cry. But by a mountain like dam that blocks the river ,several poor people lost homes and their tears are flowing through that river is not athyukthy but truth. This makes the old Narmada different from new Narmada.In this way every river has a difference according to the present truth. And similar is the differences made in individual person’s poems by the knowledge,wisdom,emotions and thoughts and the times they live. The blend of Varna of poetry is influenced by its Kaalaathivarthithwa( the nature which is beyond time limits) as well as Kaalaanuvarthithwa( according to the time of the creation and the creator/poet).

A thousand abrus seed spheres
Revolving ,not touching each other
In this Brahma forest,
Anu(atom) and stars function
Without difference of an anu
Which Wisdom whispers in Prajna
All is wealth of the same sakthy,
The Sachidananda ?

This planes of wisdom is the background of the emotional background of poetry and that depth cannot be considered as the dharma of a song of a mere Bhakthigayika who never entered such planes.

The bowed mind of poet ( G.Sankarakurup –Viswadarsanam)knows the simultaneously happening origin, sustenance and destruction of endless universes and it is the cause for Vismayodaya( awakening of wonder)as well as Smayanasa ( destruction of desires). The same vismayodaya and smayanaasa we find as the opening of a door to humbleness and surrender to God in
Anantham agnaatham avarnaneeyam
Ee lokagolam thiriyunna margam (Nalapat .Kannuneerthulli).The consciousness of this expanding universe and the humbleness born out of it of the great Uncle is taking rebirth through Suvarna ,in the” story of Abrus Precatorius seed.” The Arsha thought “Jagad Gunja Sahasraani”,the modern knowledge of expanding endless universes,are internalized alike in her personal mind, with the subconscious archetypal society mind of an Andal and Meera which is influenced by absolute pure love (Bhakthy).The energy of this union makes her poetic flow .

Kaarmakal ,thaarmakal bhoomakal chernnee
Bhurbhuvathaalam paadunnu
Njanathinulliloramrithaananda-
Kkanamay ozhukinadakkunnu
Ezhu niranghal kalarnnoru varna-
Kkumilakal muttam nirayunnu
Ithiri neram chutti nadannava
Pottunnathu njan kaanunnu
Ennileyamrithaanandathulliye
Ennum cherthu pidikkunnu

To flow like this ,a background of thoughts and emotions which unites the fields of Arshachethas of the veda and the modern Arshachethas of the creator of Chakravaala is necessary. This singer is born with the wonderful ability and sidhi to read the meanings of the universe effortlessly and creating wonder in us ,like the effortless revelation of reading Punarvasu backwards creating Suvarna.Even if she has internalized Jyothisasthra and cosmology as if a fruit in her hands, she is also able to sing with the simplicity of a Bhakthigayika .The experienced have stated that with Bhakthi one can attain the pure state of intellect and we are reminded of that.
Thwadbhakthi kathaarasaamrithatsari
Nirmajjanena swayam
Sidhanthy vimalaprabhodanapadaveem
Akleshathasthanuathi (Natayaneeyam )
For Suvarna all the knowledges has given humbleness and Vismaya which has become the cause for Smayanaasa.In the poem Yajnabali we find the knowledge about a star cluster becoming cause for such a kavyabimba(poetic symbol).

Kuttan kalikkum palunghin gotty
Ethra chitharikkidappoo
Anchu poo kondoru kutti,kali-
Villonnadichu paadunnu
Moonnennamay vari vechu munnil
Athiraamookkuthi charthi
Aaru varachu mrigathin sira-
Sseekkalimuttathe mannil?
Kaakkayum simhavum aadum hamsa-
Maswavum vannu nirannu
Eepperum canvasukaaran kutti
Chithrappaniyil midukkan
Chandrasomam pizhinjarebhoomi-
Ppenninte kayyil koduthu (Manushyayus)



How this simple song flows and as the playground of a child the great Brahmanda courtyard of sky and its Aprameyatha is picturised , how effortlessly made the fruit within her hands by Suvarna! The layamadhurya of this new Nachiyar is that she has the bhavana and bhakthy united so that from the little kleshas of day to day life ,she can fly high to the heights of unknown and vast Brahmanda effortlessly .

Friday, June 18, 2010

Amrithajyothi

T.V.SOOLAPANIVARRIER (AMRITHAJYOTHI) 4.1.80

TO SUVARNA,

Read Amrithajyothi very slowly and carefully. The Amrithajyothis which gives heat, light and energy sprinkled a few drops of nectar in my Athma also .The satisfaction of hearing the voice of Nalapat ,who has forever occupied my inner self ,through Suvarna’s voice is having no boundaries. The ability to develop this much of confidence and knowledge at such a young age is probably because the energy of that Great Rishi Sri Nalapat has fallen in you .Let many many more of such books which will wash away the dirt from Athman of many be created by you.
There are several things which are beyond comprehension of my small heart which is dense with Thamas (darkness).Therefore I may not be able to give a opinion on it. Yet .

I saw in this book the statements of great Gurus ,the creators of Veda and Upanishads who had analyzed the flames of lights of subtle intelligences, who had made the views of life in orderly fashion, who had made each individual able to see one’s own power and abilities and capable of internalizing great and prosperous Darsana,and who had found out a Rishi within each sinner who is crying for liberation. I guess that ,They had observed life with subtle care,analysed and discovered Athman,and reached certain important decisions about the structure and parts of Jeeva(life) and after that made the statement: “Life is a series of the greatest and continuous events /experiences.”
Those ancestral Gurubhootha ,even after discovering Paramanu as the unit of the objects ,again subjected it to experiments and analysis, and directly perceived the structure of life, and even then were not ready to stop their experiments and it is they who direct and rule the experience of each individual. From this thoughts fixed in Athman ,and internal enquiry alone the real bliss /happiness of life can be obtained. The external enquiry will never be able to produce happiness. This they stated through their Adhyathmasasthra .I see this book as the final effect of such a Thapas (austerity) which is an internal enquiry .This light)Jyothis)is leading me from darkness to light-from Naswara to Anaswara .Swasthi.

Ennu swantham Soolapaani varrier
P.S .Did you see Sri Nambi? Didn’t you get the horoscope of Sri Udayabhanu? Is not Abilash keeping happy ? I am writing his horoscope.

SWAMI RANGANATHANANDA 14.91979 (AMRITHAJYOTHI)
My dear Suvarna ,
Your letter of 10.10.(9?) 79 .to hand. I returned from my annual 10 week lecture tour to Holland ,Belgium,U.S.A,Australia and Singapore on this 11th.
I am glad to read about your spiritual progress and strength and self-confidence you have gained through the grace of the Lord.
I have enjoyed your book and I find it thoughtful and scholarly .I hope it will be read widely by our Kerala Public.
You may receive a copy of my latest book on the Science of Human energy resources from Institute of Public Administration ,Indraprastha Estate, New Delhi who had published my earlier one Social responsibilities of public administrators. Each is priced below Rs 2.50.
You may also get from Swami Sakrananda ,after 2 or 3 weeks ,my 7 LP record expounding chapters 2 and 3 of the Gita ,with the verses sung by Balamuralikrishna of Madras Music world.
With love and best wishes
Ranganathananda

REV G.VERMEULEN
R.C.CHURCH KOTTALA
KURNOOL DISTRICT AP

14.2.1982 (ON ARTICLE .ANCIENTS KNEW ABOUT IT .THE HINDU 7.2.1982 )
Respected sir,
I have read with interest your article :The ancients knew about it in the Hindu of 7.Feb 1982 page 21. As far as I understand the ancient study of the stars was not so definitely divided into the modern concepts of astrology-astronomy.
As I am interested in ancient Indian Astrology /Astronomy ,its reckoning of eras,feats,study of different conjunctions of stars and planets and their portends of indicating the commencement of new era, Avatars etc I am writing this letter requesting you to let me know which books are available in English and may be suitable to me to acquire some more information in the line on the subject of ancient Indian astronomy/astrology with reference to the oldest texts of the Hindus ,which treat more in extensor about the various subjects you explained in your article.
I will be happy to receive your kind information on this topic and which books are available on this subject. As regards the knowledge of Indian languages I have only a limited knowledge of the Telugu language and so the books which will be useful for me should be those written in English language. I hope you find time for your kind information for me and with many thanks I remain
Yours faithfully


REV G.VERMEULEN (18 March 1982)
Dear Dr Suvarna,
Many thanks for your long and extensive letter and the list of publications I can contact for further information. You have indeed taken much care in giving so much information. I am about 30 years in India apart from sometime for leave in Holland and I am very interested in many aspects of Indian culture, customs and outlooks. I am not particularly a student in these matters for research purposes but rather my somewhat deeper interest in the many aspects of Indian culture and outlook which I find very interesting made me write to you. I read therefore with great interest articles like you write in the Hindu. I sincerely thank you once more for your long letter. As you wrote about the search for knowledge and wisdom, is sure that the Truth is One and the fullness of it we may find in God. With my thanks I offer you my wish and prayers that your service go to the Lord, may bring you His everlasting Bliss.
I remain
Yours sincerely
G.Vermeulan

Poetry

PERSONAL OPINIONS FROM O.N.V AND KAMALADAS

O.N.V (1992) MUDRA ( Appreciation of Ujjaini )

To Manyasahodari Suvarna,

Received the letter and the article. Let me express my gratitude, love and happiness through this letter. I have got several letters and short communications about Ujjayini by this time. But such a comprehensive appreciation is for the first time .I now understand the deep meaning of the Suktha of Kaalidasa,
Aaparithoshaadwidushaam/ Nasaadhumanye prayogavignanam.
I again express my thanks for making me feel the satisfaction that the goal of my work has been attained.
Chakravaalachemburuli was a good study .It was a Nalapat Publication. Is it not ? Write when you get time.
With regards and respect

O.N.V (24.6.2003) MADHURALAYAM (Poetry )

Got Madhuralayam.Nandi .Santhosham.
Read all the poems. Some of them several times. All are small Geethi which are beautiful and Swachanda.Mind cooled bathing in the Ilanneer of poetry which flows without any obstruction in Dravida style of Paana,Maarakaakali,Keka,Unatharangini,Omanathingalkidavo mattu(lullaby)etc.Along with that hyku and a Mukthachandas(VishnuGeetham) in Tharangini Thaalam I liked well. The Krishnachathurbadra and Suvarnadharasthava brings out the culture of music and love for Keerthana in Suvarna.Let me express my Abhinandana.
The printing with the distance between the letters and lines was not very beautiful. It would have been more beautiful if you had given it to Ravi.D C or Trichur Current .That also is necessary .
Geethi are the proofs of poetry reaching the planes of culture ,crossing the sounds(sabda)meanings(artha)and Bhava .Again my Abhinandanam.

Kshemaaya cha punardarsanaaya



ONV (1999) SANDRANANDAM (Krishna poems)

To Manyasahodari Srimathy Suvarna Nalapat

Received letter and copy of Sandrananda.Nandi,Santhosham.Since poetry has to be enjoyed little by little and slowly ,and since there is enough scope for it in Sandrananda I didn’t read it fast .I do hope that Suvarna’s literary works will give Sandrananadam for ever to the readers since poetry, criticism and visionary philosophy all are within your reach.
Kalamandalam has not become a deemed university .More distance for it. We are trying for it. If Asokan can give a project to the Secretary of Kalamandala I can put it for the consideration of the committee. I too would be happy if I can do something to perpetuate the memory of the good relationship Nalapat and Vallathol had .One thing more.Deemed University is not an affiliated University .Therefore Affiliation may not be possible. We will have to think of some other methods.
Sukhamalle ? Snehadarangalode,Navavalsaraasamsakalode

SUKUMAR AZHEEKODE (SANDRANANDAM )7.4.1999

TO
Dear Dr Suvarna,
Got letter and book.Nandi .
Through this Kavya ,I hope Keralam will discover a woman who has the ability to maintain the heritage of Balamani Amma.Even a topic which ahs been explained again and again ,can be made beautiful and enjoyable by people who have Prathibha is proved by each single poem in this.
The Sabdareethi has to be a little bit softened. For the planes of poetic sound, the upper hand of Sanskrit should not be given.
About the study of Chilappathikara ,get it liberated from there.D C will publish it.
Kshemam nerunnu


KAMALADAS (1957 MARICHA KILI –A POEM IN BALAPAMKTHI OF MATHRUBHOOMI)

Suvarnamole,
Reading the poetry Amyoppu first cried .Then laughed. Thinking of the bird cried. Thinking of such a sister for me laughed .
Amyoppu

KAMALADAS 23.3.1980 (PUZHAYUDE KATHA –NOVELLETTE )

Ente PriyaSuvarne ,
Finished reading your book with wonder. There is no need to say that it is good. The lines ending in 95th page I read again and again. I wish to read your poetry too.
Namaskaram to Bhanu and Abhilash .
Snehathode Amyoppu
(The lines on end of page 95 which she liked most were these :

Death is not something to be feared. The sun sinking in the ocean knows another sunrise will come. The twilight embracing the night knows there is a new day. Death is not an end. It is a beginning. There is no end for the icecap. The nectar when it flows down is merged within me. From me to the tributaries. The culture of Love which never changes its Bhava though the form changes. Tomorrow morning, the mountain will wear it again on its head ,…in a new model.)

Nalapat

NALAPPATANTE CHAKRAVAALACHEMBURULI(The bronze uruli of Horizon by Nalapat) By Suvarna Nalapat .

Is a study on HORIZON (CHAKRAVAALAM ) of Nalapat Narayanamenon.About this a few comments in periodicals :-

“Mathrubhoomi October 8 .1992 Report .
“Religion is not meditation and thoughts of God alone “ –M.P.Veerendrakumar.
M.P.Veerendrakumar,managing Editor of Mathrubhoomi opined that “Religion is not only the thoughts of God and Dhyana but the love of brothers and society also is the active Bhaava of religion “.He was talking on the release function of Nalappatante Chakravaalachempuruli by Dr Suvarna Nalapat and the magazine Darsanabhoomi from Guruvayur.The great personalities of epics and Purana still live in the villages which are the hearts of India .But it is painful that we forget MahathmaGandhi in whom qualities of Rama and Krishna blended. The integration of several cultures was easily made possible here since our heritage is invaluable –said Veerendrakumar.The romantic poetry and thought processes of late Sri Nalapat Narayanamenon is seen in the works of Dr Suvarna Nalapat according to him.

SEEVOLLLI NARAYANAN (Mathrubhoomi 30.5.93)
The faith of Indians is that the ultimate of everything to be known is in Vedanthic thoughts.Because of that each poet tries consciously to fix their thoughts within its boundaries.Nalapat is not different from this.Even while he travels in his world of thoughts freely,he consciously tries to relate it to Indian Vedantha.From that worldview of Nalapat was created his deep thoughts.Dr Suvarna Nalapat by trying to do a in-depth sacred pilgrimage into those thoughts and fields of literature of Nalapat who is her father figure ,is deriving a self-satisfaction .
KuttikrishnaMarar has given a fairly long commentary for Chakravaala.But when we read the commentary of Dr Suvarna,which is done after knowing the new viewpoints which Nalapat obtained from the branches of knowledge as parts of Arshagnana,from the books he read (and his diaries) we get the importance of the field of Experience in the appreciation of poetry.It takes us to several unknown realms of Chakravaala.
I did something without knowing what .
I watched my shadow.
To these lines Marar gives the meaning sin alone to shadow .Dr Suvarna explains its several planes of meanings. The unselfish action(Nishkamakarma)which the poet does here is watching shadows. That is a attempt to know the self through a reflection, a imagery .She also quotes Jung for the explanation.
Otherwise, in what is done without purpose
Lies all benefits
There are actions done with a selfish purpose and without any selfish purpose. While one is watching ones own shadow to know oneself, one does other actions which are not planned but which gives enormous results .The shadow watching is thus not the laziness of a fool, but the meditation as Nishkamakarma of a Gnanayogi for benefit of all.
The imagery which she uses as “the bronze Uruli” which he kept in the snake shrine of Nalaapat has the poetry of Suvarna –In the preface Dr Leelavathy has pointed out.
Ezhumattoor RajaRajavarma (Madhyamam )

Nalappatante Chakravaalachemburuli is a commentary of the short Kavya Chakravaalam by Nalapat NarayanaMenon.He was a Rishi who saw the entire universe in a sandgrain.For him this universe is an eternal wonder. Its paths are eternal,endless,unknown and unfathomable and indefinable. It is this visionary viewpoint which makes the works of Nalapat NarayanaMenon deep as well as enjoyable. When this Bhava reaches its ultimate he created his “Arshagnaana”.In that ascend of the precipice a noticeable stage is the Chakravaala.Arshagnana was first published in 1954.And Chakravala in 1933.The poet is visualizing universe from a sand grain which was put in his hands by a babbling young infant .

The person who is wondering about the Chakravaalachemburuli which was created in the snake shrine of Nalapat ,and immersing deep into its depths explaining its meanings is none other than Suvarna ,who was bloomed from the root of that Banyan tree ( The daughter of the niece of the poet).The commentary of Suvarna fills in the gaps of commentary by Kuttikrishnamarar .Sometimes it is a step ahead as well. The importance of this book is that she has carefully examined his books which has made his viewpoints, and his works .The author holding a professional degree in Medicine is a scholar in Astrology and Astronomy, in linguistics etc and this is evident from the commentary .According to Dr M.Leelavathy who wrote the introduction to this book, this is a sort of finishing a Rishirinam ( the debts to a Rishi) for Dr Suvarna.

Varahamihira

A TREASURE FROM THE STORE

K.B.K.K In Mathrubhoomi Weekly January 17 .1993 page 43-44
(On Varahamihirante Panchasidhanthika Study of Dr Suvarna Nalapat )

Jyothisha is considered as a science that points out the changes in the states of the universe as well as the individual life by determining the position of the celestial spheres. According to Kalyanavarman,nothing except Jyothisha is helpful for economic increase, for escaping from dangers and for useful and safe travels. For getting the effects and predicting, the mathematical knowledge of exact position of spheres like sun etc is absolutely necessary. The author of Chamathkarachinthamani has declared doubtlessly:

Na cheth khecharaa :sthaapithaa:kim bhachakre
Na cheth spashtagaa sthaapithai :kim grahendrai:
Abhavodithaa spashtathaakaathra hethu:
Phalairevasarvam bruvethaani thasmath!
Apart from determining the position of celestial spheres, the sakuna,lakshana are also a part of Jyothisha for finalizing the effects and predictions.
When we see from this viewpoint ,Jyothisha has three Skandha-Ganitha,Samhitha and Hora.Acharya Varahamihira showed his intellectual acumen by analyzing and evaluating and codifying the three Skanda by the scholars before him, and in his own reasoning, logic and experience of them. For making the crossing of the great ocean of Jyothisasthra easy for even the lesser intellects, he created a science-boat (Sasthraplava) which is meaningful (arthabahulam) and gave it to his readers as Brihajaathaka.Codifying the opinions of sages like Brahma, the nature of Graha,the union of Graha and Nakshathra,the phenomena like comets,meteors,Sakuna,lakshana etc he created the great work Brihathsamhitha.And he created Panchasidhanthika which explains the Gathi and vigathi(movements etc)and the reasoning of spherical geometry etc for making it cognizable for ordinary scholars .He clearly stated that:

Jyothisasthram anekabhedavishayam
Skandathrayaadhishtitham
Thathkarsnyopanayasyanaama munibhi-
Samkeerthyate samhitha
Skandesmin ganithenayaagrahagathi-
Sthathraabhidhaanasya sou
Horanyomgavinirnayascha kathitha:
Skandathritheeyo:para:
Like many other sciences the origin of Jyothisasthra is related with the origin of Brahma. Brahma advised Paithamaha(Brahma)sidhantha to Vasishta; Parasara (grandson of Vasishta)learned it as Vasishtasidhantha;Sage Pulisa hearing the discussion of it in the sacrifice of Sunaka made Poulisasidhantha; that which was made by Surya for the Yavana as Romakasidhantha;and the Suryasidhantha explained by Maya .Panchasidhanthika is a explanation of these five ancient laws of Astronomy .The different contributions of these five sidhantha were explained in his preface by G.Thibout.
In 1889 G.Thibout with the help of a scholar Mahamahopadhyaya SudhakaraDwivedi translated it to English.Dr Suvarna Nalapat got this from the collection of Nalapat NarayanaMenon and after carefully studying it has translated( Note: In fact mine is not just a translation but a comparative study too) and published it.Sri Suvarna Nalapat had made attempts to explain even the slokas which were not understood by both Dwivedi and Thibout.She has integrated the modern theories of astronomy too. Since Panchasidhanthika is a Karanagrantha which is for quick mathematical calculations for astronomy, the mathematical functions mentioned in Panchasidhanthika are explained by her with help of diagrams.Dr Suvarna Nalapat,professionally related to the function of human body ,is responding to the movements of Kaalapurusha and this feat cannot be viewed without respect and wonder by the readers.
Researchers like Mr Hogarth(Authority and archeology by Hogarth) had been spreading that the origin of astronomy is Chaldea,and from there Petosiris brought it to Egypt ,and from Egypt the Greeks learned it and made it more scientific. In the clay tablets of Sargon 1 of Acadia ,very ancient astronomical facts were seen and these tablets were before Christ at least 3800 years according to Hogarth.The modern western astronomers still believe that Greece was superior to Indian astronomy .But in the preface to Panchasidhanthika Dr Suvarna is not ready to agree to the view that India was dependent on Greece for its astronomical knowledge.Eventhough Varahamihira has used several Greek words in his books (Thavuru,Juthuma,Pathonam,Phanaparam,Apoklimam) and for the Drekkanaswaroopa he has accepted Bhaava from the Yavana ,Dr Suvarna does not think that the Indian Mathematics never had anything borrowed form western urban civilizations. The Ahargana(the number of days) starts from Yavanapura in Romaka and Poulisasidhantha, yet the author tries to find Yavanapuri as a place in India

(.Note:- This is a wrong assumption. I have said that Yavanapuri is not Rome or Alaxandria But a place in the old Americas –Thula in Mexico,Kethumaala /current Guatemala being the place .see page 115 of my book .The Athalantham of Sanskrit is modern Atlantic and the Asura of the Sanskrit is the Azores of the modern days .This is what I have said and that shows the trade contacts of India with these far off places were several thousand years before Christian era when Rome and Greece never existed).
The merit of this work which has to be pointed out is that attempts are made to explain many facts left out by Thibout in his translation. The first sloka of second chapter about the zenith of planets explained by “ Dasasikhimanuyukthitheendriyamsaisthrinavakavimsathibhischa has to be commented upon. But probably because of her affinity towards Arshagnaana ,doctor had attempted to relate the Horathanthra to the complexities of Vaaha(sthree)thanthra.The number of the Paral from left to right and from right to left (321 as 123) etc is used. How much such methods would be useful for a science derivation?
The codification of the sciences prior to one’s time is essential .The recognition of this scientific need was shown by only one astronomer scholar, and that was Varahamihira according to Thibout.Varahamihira is introducing not any one of a theory but is introducing the differences of the main points and integration of the existing theories .People of Kerala do mathematics with Vakya(sentences ) and for these people this book is an invaluable asset. The directions,positions,the laws of diagonal, the time of eclipse and its duration, the union of star and planets for an observer, the difference in longitude, the first fixed axis ,the moonrise according to the field, making of instruments for observation, the shadow of a Shanku,the Jya of latitude, the other Jya,the backward movements etc are discussed in Panchasidhanthika.The author Dr Suvarna Nalapat ,who made a study on this famous book in Malayalam deserves praise.

KNOW INDIA (Dr K.H.Subramanian 21.6.1992.Mathrubhoomi Sunday supplement)

There were 18 Sidhanthas in Indian astronomy. Most of them are now forgotten. In AD 6th century Varahamihira codified the five Sidhanthas –Poulisa,Romaka,Vasishta,Paithamaha(Brahmam)and Soura-and wrote Panchasidhanthika which is a history of ancient Astronomy of India. In 1889 two researchers Mahamahopadhyaya SudhakaraDwivedi and G.Thibout explained it (in Hindi and English) and published it .Panchasidhanthika being a Karanagrantha (a book for practicing)it is very important from the point of view of Mathematical calculations .The Suthravakya on Jya,Kotijya,Uthkramanajya etc (sine, cosine ) which are the trigonometrical laws ,and the sine table for angles of 1/4th zodiac is given in this book.
This invaluable contribution of Varahamihira and its translation by G.Thibout is used by Dr Suvarna Nalapat for this “Discovery of India”. The hard work which is done for “ the young geniuses of Kerala who are research-oriented and inquisitive “(in her preface) deserves praise .The greatness of this book is not just the translation of the preface of Thibout and the explanation of the 18 chapters of Varahamihira.The doubts raised by Thibout in his preface have definite answers in Varahamihira’s book and this is proved by Dr Suvarna Nalapat .
In this translation there is a thought-provoking article with the title “ Cradle of Astronomy –East or West?” by the author .The evaluation of our science books done by western thinkers with their then limited knowledge and due to that the mistakes they committed and also to some extent their partiality to Greek are evident and our lack of recognition of these facts would be a gross injustice to ourselves. In the epilogue article also the author in clear language gives her own opinions without any place for doubts. For researchers who are doing research in the ancient history of America ,the cultural heritage of India (especially Astronomy and the architecture) will be a treasure according to Dr Suvarna Nalapat (page 383).This has to be thought of in detail.

STUDY OF JYOTHISASTHRA (Madhyamam 3.5.1992)

Panchasidhanthika of Varahamihira is a classic work of all times. This deep study which is mathematically very important is a hard work which has been undertaken by Dr Suvarna Nalapat .In this enquiry the author who is a scholar could find out in the ancient slokas even the Relativity theory of modern times. This work is an invaluable treasure for researchers on Astronomy.Eventhough the title “Discovering India” might create some problem.

Interview

Interview (Interviewer Sreekumari Ramachandran)

Sr : It is heard that you are the only woman who has commented upon Prasthanathraya.What is Prasthanathraya?

S Nalapat: Prasthanathraya is the greatest Philosophy of India. The word Prasthaana designate a journey as in Mahaprasthana in Mahabharatah which means the great journey of Pandava to Himalayas.Thraya is three. The internal journey of mind and intellect and Athman .The internal journey of Sankaracharya into the greatest philosophy of India gave us commentaries of Bhagavad-Gita ,Ten Upanishads and the Brahmasuthra.This is the three great journeys .When someone’s mind ,intellect and Athman undertake this internal journey and successfully completes it he/she becomes sarvagna and a Guru in spiritual sense. This journey makes one jeevanmuktha .Usually sanyasins and very rarely householder males only have done this .Probably by the numerous household duties, and lack of time and interest women does not undertake this spiritual journey into the prasthanathraya.Even sanyasini women have not done it. Probably the internal journeys might have happened with Maithreyi and Gargi.But their oral or written evidences of such journeys we do not have. Therefore I can say that I have got the great luck of being a woman to achieve this successfully in history of philosophy. This fact was pointed out to me first by Guru NityaChaitanya Yati.
Sre: When and how did you become interested in this ?
S Na:- May be a continuation of my previous Janmavasana.Or may be the infancy in which I had the luck of playing in the vast library of Nalapat Narayanamenon.Even while was a young child I had been interested in such books though I don’t claim that I understood anything at that stage. The internal journey might have been predestined and started at an early age. The genes and circumstances of growth –both nature and nurture in equal balance-might have allowed my tendencies of previous janma to prosper.
Sr:- Can you tell about the commentaries you done for Prasthanathraya?
S Nal:-souvarnam is the commentary on Bhagavad-Gita .Sudhasindhu is commentary on 12 Upanishads and Brahmasindhu is the commentary of Brahmasuthra.The first 4 sloka of Brahmasuthra was published as Padmasindhu earlier.
Sr: even after finishing such a great feat at a young age ,do you feel that enough recognition and publicity was not obtained for it ?
S Na:- there are two sides to this. One is that what I write is not something that is sold as hot cake .It is very subtle and deep subjects .The garlands I offer to Saraswathy is a combination of pearls of Indian sciences and corals of Modern science in a philosophical view .Only people who are having a basic knowledge of both will be able to understand the worth of it .The people love me and respect me wherever I go, but I don’t think that it is because they have read my works ,but because they love my speeches. And about the publicity-The media people are interested in hotcakes and not in intellectual works. That is only a law of the world. So there is no need to get cross. When I came for the first time to Ernakulam ,Amyoppu told me to stop writing science and philosophy and start writing about love affairs and then I will become as popular as herself. But for me love is a very internal and private state and it is not different from Gnaana and I don’t want to get popular by selling that sacred feeling .I have taken my writings as a serious responsible inner urge within me .That is my nature from infancy and it will have to continue till my last breath. Both gnaana and prema are not for popularity or award but it is a sort of total surrender before God.
Yet I have sometimes felt that the media have failed in their duty to bring such messages to the middle of people and by that have shown the signs of a disease called decline of social values .
Sr :- Is this because you are a woman?
SN: May be it is one among the many reasons. But it is not the sole reason. Our society has a general belief that a woman who speaks the subjects of a man ,is not feminine .In fact the brain of man and woman have no difference in function. Only biological sex is different .The right and left brain and their functions are same as well as neuronal channels too. There is a feminine aspect in every man and a masculine aspect in every woman and it is always a Ardhanareeswara .Both art and science is learned by women and she is not given a “Backward” brain .In western countries, especially in Astronomy ,women were used for making them do more work for small salary ,in 16th and 17th centuries. And those women’s name never appeared in the history of western Astronomy .I don’t know whether such an agenda exists here also .Even if it exists ,I haven’t bothered about it and so it doesn’t exist as far as I am concerned. At times some people have said things like that ,and I felt it as their personal opinion only and not that of entire society.
Sr: Is it because you are not included in any special coccus?
S N: Sreekumari,To tell you the truth, I had too many responsibilities in my entire life and 24 hours often seemed too short to fulfill them .So I never had time to think of what a coccus is and to make coccus or groups. If that is the reason for nonrecognition I would only be happy for not being recognized. Moreover for a mind that had gone through Prasthanathraya ,such a thought will never occur .I would prefer to be a Tyagaraja who bent head only in front of God and not a person who bends in front of powerful and wealthy persons to get awards.
Moreover my literature is something which is written for not this short present alone, and it is for timeless generations and beyond spacetime.Probably the recognition may be posthumous .Even Sankara was not properly recognized during his lifetime except by a few intellectuals and I too am recognized intellectuals in various fields .That is God’s will.
Sr: What are the other contributions other than Prasthaanathraya?
To go through Prasthanathraya one has to go through the Indian intellectual history ,its scriptures and six darsana,Jyothisha,Ayurveda,Aesthetics,Music and Thanthra manthrasasthra and mathematics .Unless we know the basics of these we cannot comment upon Prasthanathraya.Therefore my mind traveled through all these sciences, arts etc and also through modern western philosophy and sciences for a comparison. This journey made me write some books on such varied aspects of cultural heritage .
Moreover I had done a book as a comprehensive study of Nalapat Narayana menon ,his life and works and also a commentary on his philosophical poem Chakravaalam.I have also wrote an appreciation on Ujjaini of O.N.V .There are four books on music and musicology comprising music therapy one of them is on life and work of Jesudas as my Manasaguru in musicology. The book Amrithajyothi written in 1977 was a comparative study of four religion and a integration of sciences and spirituality for educating the children and alike so that a feeling of Advaitha is created .
Sr: Among these which is the greatest achievement?
S N: Every book when we write it is our own Athmamsa.The peace and bliss and satisfaction as we write the book is what the book gives us. That alone is the achievement as afar as a book is concerned. For me I take it as a blessing of God. Because of that blessing wherever I go ,people accept me as one among them and love me .That love and recognition is my greatest achievement .The ability to love all is my achievement .
Sr: What about your professional life?
SN : I have been working in Medical field as a pathologist. It is a field which requires lot of intellectual acumen ,observational power, analytical skills,synthesis,problem solving and final decision making for a correct diagnosis. Therefore it is a very responsible profession. Moreover working in a Teaching Institution (Medical college where both undergraduates and postgraduates are trained) teaching ,research etc are also part of the profession. A pathologist’s brain has to travel from one diagnostic problem to the next at the speed of a mouse click and has to store lot of memory for practical problemsolving.Taht is cognition and memory (part of wisdom) is used day by day and this practice had trained me to use it in other fields of research also .Thus my professional work had given me the acumen to sharpen my logical powers when doing comparative study and commentaries and integration of various subjects.
Sr : Do you think that because of your professional involvement ,your contributions to literature and music had been affected?
SN :- I do not think that it has reduced. Probably my contributions have become more scientific because of my training in my profession. Especially for my literary contributions to philosophy and science and music. In this busy professional life I have lost precious time to enjoy music which had been my greatest passion right from infancy. The loss is only a personal loss ,not a loss to field of music .
Sr :- What is the research you have been doing in music? What is the contribution?
SN :-I had a desire to do something useful for humanity through integration of medicine and music. That desire has given rise to the project of music therapy. The project I have planned is connected with the Value based educational programmes for peace .And on the creative side of it I could devise a scheme of Melakartharaga in Malayalam language. This has not happened before in the history of Malayalam music. We have Tamil,Sanskrit and Telugu Melakartharagamalika .Mine is the contribution to Malayalam music. May be that too will be recognized posthumously.
Sr :- family ?
SN:_Parents K.G.Karunakaramenon and Nalapat Ammini Amma.We are five children. Two sisters and two brothers .I am the second daughter of my parents.
Husband Dr Udayabhanu belongs to Kariyattil family from Cherpulassery .Ours was a love marriage. He is no more. I lost my husband at the age of 48 .Only one son. He is Abhilash .He has taken MA MPhil and PhD in English literature .Has worked in the Andhra Pradesh Times, The week and the Hindu before joining the Press Association (PA Sports) .His also is a love marriage .
Sr:- Did the marriage in any way prevent your literary activities?
SN: No. I could always find time for my reading and writing and music .The family never made any problems with that .In fact my husband helped me to continue that giving enough private space for my activities. He was not interested in spirituality or intellectual pursuits in which I am interested. But he was interested in my social ideas and in my love for music. Our profession, and the education of our son also were our common interests. There was one field which I had no interest and he was interested .That was sports (especially cricket and football and tennis).Bhanu was the doctor of the poor people of Calicut Medical college .We gave enough private space for each other –he for my literary pursuits and I for his sports love. We never encroached that private space .
Sr :- Who are the people who influenced you ?
SN ;- Through my grandmother Srikrishna and through my granduncle Sankaracharya .These two people are the ones who have influenced me from beginning to end. They still continue to influence me. One is the Householder of the three worlds and who always wear his wife on his chest and lie with his hands on the breasts of his wife as said in Thiruppavai of Andal.The other is the Brahamcharin who say the woman’s organs detrimental to sanyasa and totally deny such householder life. For him except in the Thanthric dhyana of Tripurasundari ,the feminine form is not to be seen or meditated upon .These two personalities have influenced my life and work most .
Then there are Gandhiji,Einstein,Varahamihira,Kalidasa,Tyagaraja,Meerabai,and Ilankovadikal etc etc.
Sr :-Who are the living people who influenced you ? Or people who in the present augmented your growth?
SN:- Nalapat Narayanamenon and Nalapat KochuAmma (my grandmother) till my 8th year had given me a base on which to grow .They are my Gurus in Gnana and Bhakthiyoga respectively. My father and mother had shown the selfless way of serving society and the Karma yoga .Father had also been an influence in the audiovisual media. I have seen my grandmothers mother being thirsty of knowledge even in her 100th year .From Balamani Amma I observed the basic of meditative thoughtful dhayna .Not that these people taught e anything. I observed these and internalized them on my own. The simple life and high thinking of these people have always been a influence on my personality development.
In music I was influenced first by Subbulaxmi Amma and Chembai Swami and then P.Suseela,Lataji,P.B.Sreenivos and Jesudas .
In Practical Vedantha Swami Ranganathananda .In Jyothisha Edappal Soolapani Varrier.
In the Literature of Sri NarayanaGuru ,Guru Nityachaithanya Yati .-These people I have admired and have given me insight into my own personality and growth .
Sr:- Havent you written novels, short stories and poetry ?
SN ; - I started with poetry .The first poetry collection appeared while I was only 10 years .Two more poetry collections were published. Several of my poems and short stories appeared in periodicals while I was young but none of them are collected and published.Three Novelettes written during my youth are published. One came out as a book through M.M Publications ,Kottayam. The other two in Kumkumam Vaarika.These two are written as sociopsychological environmental problems and its outcomes (one in background of medical college and the other in the background of Chaliyar and environmental pollution) .These allow me now to view my own mind’s activities and ways during childhood and adulthood. Nothing more. Nothing less.
Sr :- What is the work now undertaken?
SN ;- I am doing research in music therapy and comparative studies of Astronomy .And also trying to collect the previous articles, speeches written and collect them as an organized collection .This is done because I don’t want the manuscripts to be lost.
Sr : -What are the important manuscripts among them?
SN :- The book titled Krishna Karunyasindho is on Bhakthimarga and is getting published soon by DC Books. Then there are astronomical works, the history of India ,the Sindhu script ,the samkhya and Vaiseshika,Yoga of Pathanjali with Vyasabhashya and the bhashya of Vachaspathimisra.I collect as many as possible and sent them to publishers and don’t know when they will come out .All works contain comparison with modern thoughts and is devised so that it is useful for the present and future generations.
Sr :- When you see the commentary of Sankara in in the light of 21st century science will that be a loss of the identity of Sankara’s Bhashya ?
SN;- When a science is interpretd by a person in a new era, that has to be an inner urge whether it is me or you. The knowledge systems upto that period and its comparison and its good and bad aspects has to come into the study for the study to provide original and innovative messages suited for the new era. The process ahs to be scientific and done for removing the doubts in the present generation’s minds and for their future to be peaceful and useful for entire humanity. Without that Gurusamkalpa if someone just do a translation of an 8th century work ,that will not be original and useful for present and future humanity. Ankara became original because he didn’t hesitate to codify knowledge upto his period and to negate which is logically and experience wise impossible. The same process if a person does in 21st century it cant be a 8th century codification, but it must be a 21st century codification of knowledge .In 8th century science was only Indian .No western science existed at that time. Only after the Europeans came to India they developed something which deserves the name of science and that developed within a short time into technology. The history of 400 years of science in western world is mainly technologically different from Indian sciences upto 16th century .The theoretical science of India is still heads and shoulders above modern science and 8th century Sankara is a classical example of that high grade scientific acumen. Thus interpreting Sankara in that light does not reduce his originality but augments it .If Sankara was alive in 21st century,I am sure he would have done what I am doing now. Because his Prathibha was always Navanavonmeshasaalini and that Prajna had made him sarvagna.Analysing knowledge available till date,comparing,and removing doubts and discarding nonlogical ideas and those not proved by observational experience is what science is and Sankara was a great scientist in that respect .His Advaitha was suitable for 8th century. Now we need a modified Mahaadvaitha which unifies all sciences, arts and humanity together .that is attempted. That is my inner voice speaking to me to do. And if at all there are flaws I can wish for their corrections since as human beings we are not above faults. But ,not to obey my inner voice is equal to deny presence of God within .
Sr ;- The accepted tactics of the present day world is to make controversies and become famous through them.What do you think of such processes?
SN:- Fame is a sign of growth ,I do agree. But for normal healthy growth a embryo has to live minimum 10 months in mother’s womb and after that from newborn state to reach adulthood it has to wait patiently for several years. When we sow a seed of a tree we have to wait for years to see it as a fully grown tree. This type of natural growth is healthy and preferable. The growths which happen suddenly are called Cancerous growths. They are the cancers of society .Grass and weeds grow quickly but a tree grow slowly .The growth and fame has to come slowly in time. Not by manipulations. I don’t have any interest in becoming famous by making controversy. If I deserve fame by my knowledge for which I have spent an entire lifetime, let me get it . Making controversies is making the pond dirty to catch fish. I love to see the image of sun in the pure lake. And do not like making dirty water for catching big fish.
And since my topics and their depth being different ,in each field ,the intellectually inclined people (though they haven’t seen me ) know me through my books.Jyothisha,Ayurveda,Philosophy,Literature,Musicology –there are so many fields to which I have contributed my writings and intelligentsia of these fields do know me even without making any controversy .So why go for controversies just to get cheap popularity ?
Sr:- Are you generally contended with your life?
SN:- If one understands that one can live happily with whatever is available and Bliss is within and not without ,life becomes happy and satisfied. The people who has unending desires will never find satisfaction in life.Sreekumari,Have you read a poem by Valiyamma? It is titled Rajayogam.In the horoscope of grandmothers who live in the kitchen with blackened dresses ,the poet see Rajayoga and wonder how is that possible.Then she understands that when a person is not too selfish and knows how to sacrifice for the happiness of others ,then only Rajayoga happens. My life has given me a Raja yoga .All fortunes right from loving family members, a very good profession and the greatest Yogamarga and a very sharp intellect and cognition power and above all the ability to love the entire world as God .I thank God for whatever He had given me. I have learned that lesson from my ancestors. And lived it too.

Opinions

These are opinions of Prof M.Leelavathy on my book Sudhasindhu (A study of 12 Upanishads)and of M.R.Rajesh on Brahmasindhu ( study of Brahmasuthra)


1-A BOOK THAT STANDS HIGH IN THE HERITAGE OF UPANISHADS

Prof M.Leelavathy October 12-18.2003 Mathrubhomi weekly

Sudhasindhu is a study of Upanishads with six parts. The first part Madhumathi, consists of Thaithereeyam,Aithareyam and Kadam; The second part Agneyam ,consists of Swethaswetharam and MahaNarayana Upanishads ;the third part Krishnavairajam has Mundaka and Prasna Upanishads; 4th part Prajnavaisakha contains Mandukya Upanishad and its karika ;the 5th part Suvarnam Veda has kena and chandogya Upanishads and 6th part Sudhasindhu has Isavasya and Brihadaranyaka Upanishads. With all the extensive commentaries the entire book comes to more than 1200 pages and is a heavy book indeed. I use the term heavy to carry not only in the literary sense but also in a symbolic sense. Though the warning “ Masmin khala khelathu”is not given, it is not easy for ordinary people like me to carry this great work. The effect of years of Tapas. Just like the name indicates this is an ocean. The ocean of the Amrithavidya. A work which makes the heads of ordinary people bow, by the revelation that what I have learned is only handful and to be learned is like an ocean. For about 25 years the author has been churning the ocean of Upanishads and that essence is in this Amrithakalasa.If someone thinks that one can drink it easily, that is a myth. To cognize this study needs a prolonged Thapasya.Even if you are ready to work for that, because of the vastness of the fields of knowledge in this book, many parts will remain untouched for many people. Apart from the author’s professional field of medicine,physics,chemistry,mathematics,Astronomy ,astrology,linguistics,Indian ,non-Indian Asian and western philosophies,Sanskrit,Pali,English,Greek,Tamil and several languages –in this way deep knowledge in several branches of knowledge is used in this book. For ordinary readers the chance of having such wide knowledge is unlikely ,and that is why the travel along with is difficult for them. The value and the importance of this new commentary is related to this vast knowledge itself. Such a study of Upanishads which is integrated to so many branches of knowledge has never been done before by anyone whether western or eastern .The study of NityaChaitanyaYati has used new branches of study and psychology but even in them the physics ,medicine ,chemistry ,astronomy and linguistics are not used like this to a great extent. The approach in this study is not the blind superstitious belief that every science in the world is derived from Veda and Upanishads and nothing new from them exist in science .The influence behind the work is not the national pride. It is the pride of a vision of wisdom and spirituality. Though the book says the statements of modern science were reached by the sages and by Sankara etc who were well versed in Upanishads ,they are not illogical imaginations.
Chethana= ghanavasthu X chalanam is the samavakya E = Mc 2 (page 665) .If one isolates sath ( truth as Chith or energy) and believe that there is a gross world different from the ocean of energy ,that gross world is a untruth (Jaganmithya) .The ocean of energy as Rasimandala (zodiac) and the Brahmanda with stars and planets was continuous (Nairantharya) in the view of Sankara .This happened before Einstein. Instead of insulting such great intellectual giants as mere religious leaders ,their logic and scholarly views should be respected by us .From such statements it is possible that the religious fanatics may take advantage ,but the author’s observational logic is not that religious fanaticism. When the mechanism of power /force in Chandogya Upanishad is explained (ch 7 khanda 8) “This bhoomi(earth) is fixed because of the strength of the field of Vaayu that revolves around it” is the forerunner of the gravitational theories and the quantum mechanical theories are explained in original way (page 719-721).This is not discovering what one wants .But discovering that which is there. This is convincingly done. In the commentaries of Chandogya and Brihadaranyaka (which comes to about 750 pages) biology,medicine,chemistry,physics,astrophysics,psychology are used abundantly. There is no space for explaining all in a book review. But one cannot ignore Chandogya 1st ch khanda 12 Souva Udgeetha. (page 507-512).In the Udgeetha the dog stars Canis major and minor are praised. Without recognizing this earlier commentators have written that it is a mockery to praise dogs. It was difficult to believe that as a parady.Therefore when Suvarna’s commentary was read the happiness felt is indefinable. The Swetha(white) dog is the White dwarf binary with Sirius according to scientific view. Only in 1925 did an American astronomer described it as a white dwarf. When Dr Suvarna asks : “ don’t you find wonder when you find the white dwarf dog which revolves in a spiral (sarpila) way in this Upanishad?” ,for those who explained it as a mockery ,not only wonder but something else may be felt. The name Suvarnam Veda is having meaning in two ways for Suvarna who learned Jyothisha,Jyothisasthar ,physics etc by self-study(swadhyaya).The commentary of this 5th chapter shows the vastness of how much of the expanding universe of physics she has mastered. Her knowledge of Astronomy has even prompted her to question Sankara’s commentary at times.Chandogya 4.7.1 speaks of swan and Sankara says the Hamsa is Aditya (sun).Suvarna logically explains it as the swanlike Cygnus as the star clusters of Dhanishta .(page 585).The knowledge of Niruktha gives a rare beauty to the commentary .No one had shown relation of Kathama sabda as quanta before .(page 472).The Bardo of Tibetan thanthra is the changed form of Bharatha (Bartho) .Several commentators have said that the Aswa of Brihadaranyaka is Viswa .But giving Aksharasamkhya (numbers to letters) and proving that is not seen anywhere before, according to my knowledge. A 1 Brahman.SA and M 5 the universe with 5 elements. The revolving wheel of samsara is explained with diagrams .The visualization of ideas with diagrams is a special method seen in this book not seen in previous commentaries. It has an effect of showing slides during teaching. If one wants to analyze each word of the book and understand them, at least the same number of days as its pages is needed. Not after doing thapas in it for three years, but just reading it within three weeks I am writing the review. Therefore my attempt is like trying to hold an ocean in one’s fist.
In Brihadaranyaka we find Maithreyi who took sanyasa for Brahmavidya,and Gargi who made Yajnavalkya explain AksharaBrahma Thathwa.That Upanishad is a proof for the fact that primary as well as ultimate education was not negated to women ,and not impossible too ,and such intellectual women were respected and recognized by intellectual men of the times. In middle ages this became shadowed .They became parrots within cages. Though modern India has awakened from that state, women who can make men wonder with a original thought process is still very rare.( Vismaya = wonder; also without Smaya ).People like Sakunthala Rao Sasthri have gone in the previous paths made by western and eastern ancestors for their research in Veda and Upanishads.Dr Suvarna has made a new path of analysis of her own .I don’t think that there are even men who have done an Upanishad study like this with the medicinal value of having drunk the essence of so many branches of knowledge systems. Therefore when I try to offer Sthothra to this NavayugaBrahmaVadini, my words are inadequate.
Though by its size small ,in depth of ideas Isavasya Upanishad is considered unparallel and for that only very little space is devoted .Though the reason is not clear, possibly its contents have less relations to modern science may be guessed. In commentary of 3 and 4 Mantra such planes are suggested. But as the base of Nishkamakarma of Bhagavad-Gita Isavasya being important ,I thought a little bit more could have been explained on it. As the seed of Nishkamakarma,and as an awareness against commercialized worldviews ,and basis of a practical ideology of equality of humanity the importance of the second half of first mantra of Isavasya should have been given more importance in such a deep study .Is it necessary to contract that the first Mantra is for Sanyasin? ( Note:- According to definition of Sankara Sanyasi is one with Dhyana and Gnaana .Brahmavidya is Gnaana and dhyana and that is what is meant by the sentence.)
9th mantra has been confusing to scholars .A new approach to remove that confusion is not given in the book. Similarly the 11th mantra and its commentary also is insufficient to remove the doubts .In Mundak it is said that all knowledge including Veda and Upanishad are when used for mundane purposes Avidya .In that case Avidyayaamrithyum theerthwa could be explained as “Avidya is useful to live in the memory of coming generations forever” .Thus even with Avidya crossing death is possible. The 17th mantra Kritham Smara is pointing to this too. But with this crossing of death eternity is not possible. Only with Sarvabhoothaikyabodhanubhoothy this is possible. Even if there is experience of Vidya,if it is associated with ego and its Rathi (desire) then we fall to dark worlds is the warning given in 9th sloka according to some commentators.Isavasya says this is so in gnaana,bhakthy as well as karma and it is given importance in Gita .Gita see the people who are desirous of arguments over Veda, desirous and creative and loving luxuries and heavens do karma like Yajna (2.42-44)due to influence of Isavasya and Mundaka.
The symbolic mantra of Veda have Adhibhouthika,Adhyathmika and Adhidaivika meanings.Dr Suvarna explains the Adidaivika meanings in detail. But the Rgvedamanthra Dwa suparna which ahs a adhidaivika meaning is not pointed out .The 11th mantra of 2nd Khanda she gives a explanation of the world of stars based on the astronomy of sage Garga.She explains a gestalt view in Brihadaranyaka and a Indian psychology in Mandukya she has not gone to the theories developed out of these by western psychologists(Jung and Laccan ).In physics she integrates the thoughts of Upanishads with thoughts of scientists upto Stephen Hawking. And integrates the Advaitha of Sankara ( page 559) with Grand Unification. She has done an in-depth study of Budhadarsana and Sankaradarsana to prove that Sankara was never a enemy of Budhism.

One defect in this book is the abundance of spelling mistakes seen as if mustard seeds. In the second edition they can be remedied. An index also is needed for such a great work.





2-ETERNAL AKSHARAVIGNANA (BRAHMASINDHU )Aug 6-12 .2006 Mathrubhoomi weekly .M.R.Rajesh .

There had been a model method in India for analytic thought of meaning of Veda which is different from the modern academic thought. To learn the six Anga and upanga (branches and sub branches)of knowledge was essential for studying Veda. The method was learning the six Anga of Veda siksha,Kalpa,Vyakarana,Niruktha,Chandas,Jyothisha and the six Upanga Samkhya,Vaiseshika,Yoga,Nyaya,Meemamsa,and vedantha.The Samkhya of Kapila evaluates Veda as “ Nijasakthyabhivyakthe:swatha:pramanyam”(5/51)That is Paramathman revealed it by natural power and hence Veda is evidence in itself. The Veda is accepted as evidence in Yogadarsana as“Sa esha poorvesham api Guru:kalenaaNavachedaath” (1.26)and in Nyayadarsana as “Manthrayurvedapraamanyavacha thath pramanyamaapthapramanyam” and in Vaiseshika as“ Thadwachanaadanaamnayasya pramanaym ( 1.1.3) and in Vedanthadarsana as “Sasthrayonithwath” and in Meemamsadarsana “ Outhpathikasthu sabdasyarthena” .
In the interim period Vedanthadarsana got more popularity. After Sankara created commentaries for Prasthanathraya Bhagavad Gita, Ten Upanishads and Brahmasuthra became the silver lines of the same perception of ideas.Ramanuja,Madhwa and Nimbarka followed this way. There had been several commentaries and explanations for the Vedanthadarsana of Brahmasuthra.The psychology of the attempt to create the commentary of Brahmasuthra is revealed by the commentator herself .
“ Several women-oriented thoughts fill the pages of media nowadays. The problems of woman as wife,mother,daughter,lover and professional is being discussed. Among these the problems of a woman who desires to get complete development intellectually and spiritually is forgotten. Or pretend as if it is forgotten. Why didn’t any woman touched Prasthanathraya for 6000 years in India? Maithreyi,Gargi and Ubhayabharathy might have had in-depth knowledge of the subject. But we do not have even a single book from them as written word. There are intellectual women and women shining in academic fields in India. But why didn’t their thoughts touch these fields? Asking questions ,no one make attempts to touch these fields. Why cant we state boldly that those who have Gnaana and Dhyana ,even if they are householders, are Sanyasins as Sankara did ?Is there the envious position of Gargi and Maithreyi in the life of Yajnavalkya ,in the life of any man or woman today? Is there the purity of recognizing the rare relation of Sankara and Ubhayabharathy ,even if exists, in our contemporary society? The development should not restrict to technology ,but in the culturally high purity of heart .A people can be said to be free only when the environment for healthy ,discussions which are free from Eros, and fragrant with friendship and blissful, free from competitive and envious mental states, beyond any dualities of religion,caste,creed,gender,politics happen .We can be proud of having protected the heritage of Arshabharatah and shown a model to next generations, only when we, both man and woman, can enjoy the divinity of friendships which is beyond the body and come as a transcendental influence of previous births, and to use it for the goodness of the world .(page 6)
Thus a new light ray is drawn by Dr Suvarna Nalapat .The most important part of Indian view is their Vyavaharika side .The first goal is to destroy all avidya and Ragadwesha of human beings having several types of sorrows and give them liberation .The second special feature of Indian thought is its hopeful view. The wise people think of the ocean of samsara of universe as sorrowful. The reason for the sorrow is the union between the observer and the observed( as different ).The methods to think of avoiding sorrow is the hopeful view. The third special feature is the faith in a eternal state. Whatever karma man does ,that is never reduced .From those karma a creation of a rare thing happens. This rare(apoorva) is the cause of effect .In Nyaya and Vaiseshika the term Adrishta is given to for Apoorva.The 4th specialty is the karmasidhantha .The karma of man is never reduced and its effect has to be experienced. The fifth is the Path of liberation. The cause of bondage in samsara is avidya.By avidya bondage is created. By gnaana liberation happens. For life process there are two ways -the prosperity and the liberation. Man desirous of loved subjects functions in samsara.The root cause of this function is Ragadwesha.This way itself makes man follow his downhill course. The way of liberation is the root of auspiciousness. For getting fixed in this path, the Ashtangayoga with yama and niyama is advised. For removing the three types of impurities ,for attainment of Brahman ,great karma and through them a path for attaining Purushartha is used by Vedanthadarsana.
Here by the use of Vedanta as practical way of life the commentary becomes noteworthy. In the common parlor the evaluation of a Sthithaprajna and his bhava and ways of life is accepted by the author in the nature of commentary and its example is this:
:Suppose a yogi , with the Gupthayogivratha functions in society. Suppose that person becomes a departmental head. The other Samsarins working in the department will misunderstand the Yogi as one among them and behave like that. They will show their Kaama and krodha.They do not touch the yogin like lotus leaf by water. Yet for making the mundane people to work efficiently and properly the works of the department(of world) many times in anger, assertive and soft ,loving way he has to behave .Even for this the Yogin has to do internal neutralizations. The Vratha like Upavasa,Bhoosayana ,payovratha,Mounavratha and many other vratha are done by Gupthayogin to purify oneself .By them the mundane hallucinations around are kept at a distance. Lives always as Samygnani and satisfied in oneself. For such a person there is no ragadwesha in anything. And no desires either. Nothing to receive or give.(Those who are not like that mistake this Gupthayogi as one among them and behave).That is the self-enlightening Satyasamkalpa which is Bhaaroopa.Even for those without ego of body ,the perception of Sasthra is obtained only very rarely. In one Yuga Devi Saraswathy enters only one individual and fixes her throne within .Only in one Vyasa,one Kalidasa or one Sankara she adorns her SaraswathiMandapa.In one individual if we find the forms of “Bhaathi and Priya “ revealed that person is a Rishi/Yogin.Srividya will not appear in anyone except a Rishi or Yogin in her pure complete form (Niravaraa Prajna paramitha) .” Page 405.

From this quotation alone one can understand how this commentary is different from other commentaries.Brahmavada was a subject which caused the hand burn if touched. In Vedanthadarsana of Vyasa there are 4 chapters. In each chapter four paada.And 555 sutras .The subject is the direct perception of Brahman within the Veda. The origin of the word Vedanta is “Vedasya antha:anthimo bhaga ithi vedantha”.That is the last part of Veda is vedantah.In this Brahman,Jeeva and Prakrithy are explained. As many have misunderstood, it does not contain that everything is empty. We can accept the view of Dr Radhakrishnan about this universe.” The world is not an illusion or a dreamlike structure but a real positive something”.
If we examine the explanation of the author to two main sutra the crux of the commentary will be revealed.
Janmadyasya yata: (1.1.2) and Sasthrayonithwath(1.1.3)The meanings denote perfect meaning. For the thing created by breath a creator is needed. That is ,Veda originated as before and revealed and for that a creator is essential. Like that since again and again originating and revealed ,the word is said to be “Ameya “.Since it reveals and originate all objects as if a lamp ,as if a wave of electric current ,Sarvavidbhaveth,word is eternal .(page 35).To express this idea the author has used the quotation from the maanthrasasthra work Saradathilaka.There is no gender difference for Mahath which is neuter .From it eternally flowing Akshara ,the universe of moving and nonmoving ,sound and meaning is created. This is internal light within the people who do good acts and scholars have called it SabdaBrahman.(page 36).
To give the first mantra of Atharvaveda and its meaning here would be good.”3 X 7 =twenty-one .The Paramathmadeva who is Vachaspathi and who created all the named universes with the 21 ,be within my heart which is the honey of body, and do dharana of the Sound and form which are Varnathmaka .(Atha 1.1.1).What is Varnam here? In Pathanjali Mahabhashya it is explained.
Aksharam naksharam vidyath
Asnotherva saroksharam
Varnam vaahu:purvasuthre
Kimarthamupadisyathe
Meaning:- Man should by effort ,make his own that akshara which is known as Varna and which is never destroyed, and is everywhere and has movement .Because knowledge of Varna is the knowledge of Vaani.In which the SabdaBrahman and ParaBrahaman reside, that Gnaana of Varna is advised for attainment of desired knowledge and attainment of Brahman and for Shanthi (peace) according to the next sloka of Pathanjali.Thus by the truthful statements the Brahmasuthra commentary is giving a new meaningful approach.

Sunday, June 13, 2010

contributions

What is our contribution to the world?

Someone recently asked me what is your contribution to the world ?
It is a question every individual should ask themselves. Everyone is born and everyone will die .The interval is life.In that life what did we contribute to the world we live in?
When I remember ,from my childhood days ,upto this age ,I find very little. But that little had made me what I am.Let me recollect what I have done as a child,adult,and a professional in medicine and as a teacher .

The first thing I remember is me as a three or four year old living with my grandmother. She used to put a handful of rice in a small pot when she takes rice for daily cooking .That special pot was for Sarvodaya Pidiyari Prasthana (the programme of a handful of rice for poor by Sarvodaya movement) and a Bhattthiri will come and collect it at specified times to distribute it to needy .I will insist that I will put that rice in the pot.Then my grandmother will tell me : Your hands are at present too small and if you put rice it will be too little .So both of us will put a handful and it will be more.
Thus she made me put my own share of Annadhaanam (though too little).And I saw the same thing in my father’s house when I went to live there when I turned 8 . There my mother was doing the same process. But a little bit more was put in a bigger pot ,because my father’s house could afford more to be given to the needy ,being richer than my mother’s house.And in my father’s house ,every Vavu (fullmoon/newmoon)and on certain birthdays and death anniversaries there were elaborate Annadaana for all people ,including Nayadi tribes which is a ancient tribal people of Kerala .They knew the date without anyone sending invitations and got sumptuous food and clothes and rice and if it is season of jackfruit/mangoes etc the fruits too.And on Saturdays which was the day for giving money or clothes to the beggars ,from nowhere beggars will throng our courtyard.It is the duty of children to give coins /clothes to them.

My grandmother used to make threads from cotton and using an ordinary Thakli used to spin Khadi threads and it was sent to market and sold for getting some money for the day to day expenditure of the house.My mother ,at my father’s house had elaborate Charka,Ambar charka and sewing classes for girls free of cost and these girls after they learned the craft was given the instruments(churka/ambar charka/sewing machine etc ) so that they have a decent income.This vocational training was happening in our own western wing of the house so that we children were exposed to awareness of the need of the village .My mother was also the Project Implementing Committee chairman of the area and had several Balawadis established under her care and visited them frequently to supervise the education,and the food being given to the children.I too accompanied her at several occasions and helped in distribution of food and also in entertainment activities for the children,like drama,music and dance etc. Similarly I had participated in the Bhoodan movement of Vinobha Bhave,in the BSS ,in the old age pension scheme of Government etc .My duty was to identify and collect data of the geriatric people who were in need of the pension and for that we (me and my sister)had walked along entire village ,along the coastal belt which is very poor where only small huts were there in those times.(At present the area is very well developed at least in part).And after collecting the details,we had to write down the application forms ,get them signed and then put stamps and post it .And when the amount was sanctioned ,the money had to be distributed .These were all my experiences before 1964 ,That is before I joined Medical college at the age of 19.

Giving Annam(food) Bhoomi(land) dhanam(money) and vasthram (clothes) and also a job-oriented vocational training had been in my blood since I grew up in such an atmosphere.But there is one question. Is a human being satisfied with all these things? Is peace established if we give these basic amenities alone ? And who can give something to another unless one has that entity in excess ? Can we stop the greed of man by such basic amenities alone ?

Only a rich man can give money .Only a person with knowledge can give knowledge.Only a person with Shanthi(peace )can give peace of mind to another.
Only if we grow more rice and become self-sufficient we can give food to others. My father was able to do that because he was a born farmer and made enough rice to feed the entire village community .He gave away clothes to all during Onam,Vishu etc along with rice and plantains to those who came (and their numbers were very high).We,children kept a register so that when the clothes are purchased (from Vadakkan Vasthralayam at Kunnamkulam) no child is forgotten .Amma and Achan similarly had a list of adults of various categories-male ,female and their needs etc-and the festivals like Onam were for us children a training in segregating and cutting the pieces of Mull mundu,folding them and keeping ready for distribution. In fact the house was an institution in itself which gave training in organizational and co-operative strategies for welfare of all.

I remember my grandmothers lighting a lamp at twilight (spending oil so that the lamp shines for the passerbys) and providing an Athani and a Thannerpanthal where whey is given to all alike free of cost .That was the custom of our land from time immemorial to help the thirsty passengers ,and by that one aquires Punya for the other world,my grandmother taught me.And watering a plant,giving food even to an ant was among Panchabhoothayajna which she did so meticulously ,feeling all beings as needy and as her own self .The ecological protection of nature is based on such behaviours .This lesson of loving all and her nonviolence and total vegetarian food habits I aquired too.

What about giving education and vocational training ? That gives all these, by making someone able to find a job and to aquire basic amenities by themselves .Hence giving Vidya (education) is the Most important among all other wealths and its dhana (offering )is the most important Dhana.A teacher’s job is therefore the best job .Vidhyadhanam sarvadhanal pradhanam was said because of this awareness.And it is the only wealth which will not decrease even if we give it in excess.

My father aware of the lack of a high school in our village had been instrumental in making that dream come true .In that school ,which was his dreamchild ,I studied .The school is designed so that any child in the village ,both male and female gets free education .The free education till High school(SSLC) was thus made possible by that school as early as the 50’s .That school still exists and gives free education to all children .(At present nearly 500 students are studying there and my brother who looks after it distributed the works of Gandhi to every child free of cost , so that they know the principles of our Father of the Nation.).Nearby Uppungal Thuruthu(a island in the Kayal) had very poor Muslim population with no facility for even lower Primary education and my father constructed a school there too for those children.I ,as a child had visited that school and had seen all its teething troubles with my father ,including nonavailability of teachers to that remote place and nonwillingness of the peasants of the area to send children to school etc (Which I have transplanted to the school in my Novelette Kalindi to some extant )and last year I went there with all those nostalgic memories of my father and his efforts and saw the school flourishing.Now there is no need to go in a boat to the island and there is a approach road to the island .

When I entered Medical Profession, the physical and mental and intellectual health for a peaceful life became most prominent in my mind.And ,my husband being a socially conscious man also had a willingness to help the socially backward people.Hence our marriage became a yajna to help the needy who come to us. To give medicines for the poor people who come to a general ward in the Calicut Medical college,to give money for the food and other needs of the bystanders and sometimes even the busfare for them to return home we had to find money from the Government salary which we were getting.At the same time we had to run our household too. The first step for that was to sacrifice luxuries (like expensive dress,jewellery and other paraphernalia) which both of us did and we even got the name of lunatics for our lifestyle .Because in a world where majority run after wealth and luxuries, two people who sacrifice all these is a rarity and hence an abnormality .But that didn’t make us go back in our decision.

All my educational and medical researches and my views on selfsufficiency of a people by promoting agriculture,having an integrated health system,and use of music as personality developmental tool as well as self-healing tool and the value-based educational programmes have developed from my experiences as a teacher,as a medical personnel interested in social problems and their solutions with maximum benefits for entire humanity .My two novelettes Yudham and Kalindi also address such problems from a psychological,social and visionary background.

But I do not think that I am the only person who has thought about such problems .There had been several people ,my ancestors of the very very distant past,of the immediate past and several of my contemporaries are thinking along similar lines.The methods they adopt may vary but they do share a common goal with me.We have an intellectual and functional,emotional bondage by that common goal.It is not a bondage of birth relationships and not restricted to any geographical locality,to any particular sect,religion or caste/class .But it is an advaitha of entire universe which binds all .I recognize the power of a supreme Intellect which devised this life for me .And I am grateful to that for all my experiences which made me what I am today .

There is a story in Mahabharatha. It is the story of a Mangoose.When Yudhishtira did his Rajasooya and gave alms to all that assembled and everyone was praising him a mangoose came.It had a peculiar body.One side was golden and the other was not .This mangoose washed itself in the water that was used to wash the feet of the guests in the Rajasooya and started to say : But this sacrifice is not as great as that of the Brahmana which I earlier attended.
Everyone was astonished.They asked the mangoose why did he say that .He said that he had witnessed a very poor Brahmin couple who didn’t have even a morsel of food to eat ,getting a little grain and when they were about to eat it a guest arrived.The couple after washing the feet of the guest gave the entire food in the house to the guest and remained hungry.And the mongoose washed his body in the water that flowed after washing the feet of guest had one side of its body turned golden because of the greatness of the sacrifice.He thought ,hearing the talk about the Rajasooya of Yudhishtira that he can have his other side also turned golden and that is why he came but to his disappointment he found this did not happen and thus declared that Yudhishtira’s sacrifice was lesser than the sacrifice of the poor Brahmana .To sacrifice everything is the best sacrifice. The pomp and splendour and publicity of a wealthy man’s sacrifice and its media attention may not be there for a poor man’s selfsacrifice but in the eyes of the justice,in the eyes of God, it is greater than the show business.That is the lesson of the story.I always remember this story when I find someone giving even a single penny get it published in every daily .The sacrifice of Karna in Mahabharatha is great beause he gave without his left hand knowing what the right hand gave and he sacrificed even his own life (when he gave his armour and earrings to Indra and his promise to Kunthi )even after knowing wel that it will cost him his own life.Such sacrifice is a test of God and not of man and cannot be known or judged by common human standards of intellect .

What we need is a classless equal society with all basic amenities and good health and education and a peaceful contended life can alone achieve that .And that goal is lost when separatisms (of any type) are instilled into children .Haves and have nots are not people to fight each other but to help and support so that the gap is bridged.That is why I am not interested in any separatist philosophies and activisms which are detrimental to entire nation as well as entire world. Both sides should see the truth of oneness and strive to achieve equality in a nation with democratic principles.Our constitution allows that .But there are some people who does not realize it.And that makes peaceful living impossible.
For this,education and integration of all religions,all sciences and arts through the universal principle music is useful.( Right from 1977 with publication of Amrithajyothi I have been addressing this thought process in all my speeches,books etc ).This is what my Music Therapy programmes are all about .It is a programme of education,health,art and sciences for peace of entire world through the media of Indian music ,which is my cultural heritage.Whetehr I succeed in the endeavour depends on many factors.Since I do not have the political and social power to implement my programmes at mass scales ,the process may delay but there is no doubt that it will be recognized later on ,even if this recognition is after my death(posthumous)it does not really matter to me,since for me this body and its end is nothing and it is my all-powerful soul(Athman)which is eternally responsible for the I within me.And that Athmasakthy will be expressed through several people in the future .And the process I had started will definitely continue .

What we have contributed to the world may not be known to the world ,just like that Brahmin whose name is not mentioned even by the mangoose who was the recipient of the punya of the sacrifice .This is true of every person who does sacrifices in life.It is a simple general law of the world .there is nothing to be cross about it.
Therefore when the question was asked have you contributed anything to the world ,I just remained silent because my contributions are not known even to me or to the recipients of my contributions .Let it remain so .The programmes,the speeches,the books I have written have come from a strong sense of social justice which I developed from my childhood.It is usually said we should not search for the Rishimoola and Nadimoola (the origin of the Rishi and the river) but when a question is asked we have to remember the Rishimoola (the ancestors who gave us our character )and the Nadimoola(the flow of life which gave origin to us ) and this is just that remembrance.My contributions to society may be little .And I may not be remembered by the world of show Business .But I have found peace within and without -that homeostasis which equalizes the internal and external milieu- and that Shanthi alone matters for me .And that is being shared with entire world .The Vidhya or Brahmavidya of peace and integration is being shared /given out for entire world through every media –oral,written and electronic - with a prayer that it reach every corner of the universe and produce Shanthi.

OM Shanthi Shanthi Shanthi .