Mar George Rajendran Kuttinadar SDB, Bishop of Thuckalay

Fr George Rajendran Kuttinadar SDB, of Silchar Province, has been nominated Bishop of the Syro Malabar Diocese of Thuckalay in Kanyakumari Dt of Tamilnadu.

He succeeds Cardinal Mar George Alencherry, the Major Archbishop of Syro Malabar Church, who was the bishop of Thuckalay.

Mgr. Rajendran hails from the same diocese. He made his first profession as a Salesian on 23-05-1994 and was ordained priest on 29-12-2003. Currently he is serving as Principal of St. Anthony`s Hr Sec School, Shillong.

The episcopal ordination of Mgr. Rajendran will take place on 16 September 2012.

MCBS offers heartiest congratulations to Mgr. Rajendran and prays for God`s choicest blessings upon him as he begins his new ministry

Click here for the Official site of the Diocese of Thuckalay

Mgr. George Rajendran SDB Ordained Bishop of Thuckalay

16 September 2012 marked a new chapter in the history of the Church in India and especially for the Syro Malabar Church, when Mgr. George Rajendran, a Salesian of Don Bosco belonging to the Province of Silchar, was ordained bishop of the Syro Malabar Diocese of Thuckalay, in Kanykumari district of Tamilnadu. The Episcopal ordination took place in a glittering ceremony at Sacred Heart Forane Church, Padanthalummoodu,near Thuckalay. In the presence of thousands of faithful gathered from the diocese and from other dioceses of Tamilnadu and Kerala, His Beatitude Cardinal George Alanchery, Major Archbishop of Syro Malabar Church consecrated and installed the new bishop.

The liturgy reflected the universality of the Church by the presence of several Archbishops and Bishops of Syro Malabar Rite, Syro Malankara Rite and Latin Rite, and hundreds priests, religious and sisters from various dioceses and religious congregations. The liturgy was inspirational, impressive, solemn and well prepared. The whole celebration was very well planned and executed and highly faith stimulating.

Rev. Fr. Maria Arokiam Kanaga, the Salesian Regional Councillor for South Asia, Rev. Fr. Albert Johnson, Provincial of Tiruchy, Rev. Fr. George Maliekal, Provincial of Silchar, Rev.Fr. Joe Almeida and several other Salesians from Silchar and Guwahati and other provinces of India were present to extend greetings and assure prayerful support for Bishop Rajendran. The presence of some staff members of St. Anthony`s Hr Secondary School, Shillong, dressed in colourful Khasi dress drew the attention of many.

The diocese of Thuckalay has 49 Church Centres, which have a strength of about 25,000 Catholics. At present 22 diocesan priests, 25 religious priests, and 190 sisters belonging to 10 Congregations are working in the diocese.

“With God all things are possible“ (Mt.19:26) – is the chosen Motto of the new Bishop. “I chose it because I want to entrust everything of what I am and what I do in the hands of God. Unless God works nothing will work both in my life as well as in the lives of the people of my diocese“ – said Bishop Rajandran in an interview.

The Episcopal ordination of Mgr Rajendran, a son of the diocese of Thuckalay, is a significant event marking the growth of the church in the region and it holds promises for greater vitality of the church. The Salesian Province of Silchar together with all the Saleisan Family Members rejoice and thank God for the gift of newly consecrated Bishop Rajendran and pray God`s choicest blessings upon him and on the diocese.

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On Blood Donation രക്തം ദാനം ചെയ്യുമ്പോള്‍

രക്തദാനം ചെയ്യുന്നവര്‍ ഇതുകൂടി അറിയുക

മനുഷ്യരക്തത്തിനു പകരം വയ്ക്കാവുന്ന ഒന്നും ഇതുവരെ വൈദ്യശാസ്ത്രം കണ്ടെത്തിയിട്ടില്ല. അവിടെയാണ് രക്തദാനത്തിന്റെ പ്രസക്തി. രക്തദാനം ജീവദാനമാണ്. രക്തം ആവശ്യമുളളവര്‍ക്ക് അത് മറ്റൊരാള്‍ ദാനം ചെയ്‌തേ മതിയാവൂ. അപകടങ്ങളില്‍ പെടുന്ന പകുതിയിലധികം പേരും മരിക്കുന്നത് ശരിയായ സമയത്ത് രക്തം ലഭിക്കാത്തതിനാലാണ്.

അവര്‍ക്ക് രക്തം കിട്ടിയിരുന്നെങ്കില്‍…?

ഒരു ജീവന്‍ രക്ഷിക്കാന്‍ കഴിഞ്ഞാല്‍ അതാണ് നമുക്ക് സമൂഹത്തിനു ചെയ്യാന്‍ കഴിയുന്ന സംഭാവന. എന്നാല്‍ രക്തദാനത്തെ സംബന്ധിച്ച് ശരിയായ അറിവില്ലാത്തതു മൂലം അതിന് വൈമുഖ്യം കാണിക്കുന്നവര്‍ ഇന്നും നമുക്കിടയില്‍ ഉണ്ട്. രക്തദാനം സംബന്ധിച്ച് നിലനില്‍ക്കുന്ന തെറ്റായ വിശ്വാസങ്ങളും ഭയവുമാണ് ഈ വൈമുഖ്യത്തിന് പ്രധാന കാരണം. രക്തദാനം ഒരു സദ്പ്രവൃത്തിയാണെന്നും ഇത് നമ്മുടെ ആരോഗ്യത്തെ ദോഷകരമായി ബാധിക്കില്ല എന്നും ശാസ്ത്രീയമായി ബോദ്ധ്യപ്പെടുത്തുക വഴി തെറ്റിദ്ധാരണകള്‍ ഇല്ലാതാക്കാം.അപകടങ്ങള്‍ നടക്കുമ്പോഴും ശസ്ത്രക്രിയാവേളയിലും പ്രസവസംബന്ധമായ രക്തസ്രാവമുണ്ടാകുമ്പോഴുമൊക്കെ, രക്തം കൂടിയേ തീരൂ. രക്താര്‍ബുദ ചികിത്സയിലും അവയവങ്ങള്‍ മാറ്റി വെക്കുമ്പോഴും രക്തസംബന്ധമായ അസുഖങ്ങള്‍ക്കും രക്തം ജീവന്‍രക്ഷാമാര്‍ഗമാണ്.

രക്തം ദാനം ചെയ്യുമ്പോള്‍……………………….!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

* 18 നും 55 നും മദ്ധ്യേ പ്രായമുള്ള ആര്‍ക്കും മൂന്നു മാസത്തിലൊരിക്കല്‍ രക്തം ദാനം ചെയ്യാം

* രോഗ ബാധയുള്ളപ്പോള്‍ രക്തദാനം പാടില്ല

* രക്തദാന വേളയില്‍ രക്തസമ്മര്‍ദ്ദം സാധാരണ നിലയിലായിരിക്കണം

* ശരീരഭാരം 45 കിലോഗ്രാം എങ്കിലും ഉണ്ടായിരിക്കണം

ഇവര്‍ രക്തദാനം ചെയ്യരുത്…………………………………!!!!!!!!!!!!!!!!!!!!!

* എച്ച്.ഐ.വി, സിഫിലിസ്, മഞ്ഞപ്പിത്തം, മലേറിയ എന്നീ രോഗങ്ങളുള്ളവര്‍

* മയക്കുമരുന്നിന് അടിമപ്പെട്ടവര്‍

* രക്തദാനത്തിന് 24 മണിക്കൂറിനുളളില്‍ മദ്യം ഉപയോഗിച്ചവര്‍

* ഗര്‍ഭിണികള്‍, മുലയൂട്ടുന്ന അമ്മമാര്‍, അടുത്തിടെ ഗര്‍ഭം അലസിയവര്‍

* ആര്‍ത്തവ സമയത്ത് സ്ത്രീകള്‍ രക്തദാനം ചെയ്യരുത്

* ഹൃദ്രോഗം, വൃക്കത്തകരാറുകള്‍, ആസ്ത്മ, കരള്‍രോഗങ്ങള്‍ എന്നിവയുള്ളവര്‍

* രോഗചികിത്സയ്ക്കായി സ്റ്റീറോയ്ഡ്, ഹോര്‍മോണ്‍ എന്നിവ അടങ്ങിയ മരുന്നുകള്‍ കഴിക്കുന്നവര്‍.

സാധാരണയായി ഒരാളുടെ ശരീരത്തില്‍ ശരാശരി 5 ലിറ്റര്‍ രക്തം ഉണ്ടാകും. 350 മില്ലി ലിറ്റര്‍ രക്തമാണ് ഒരാളില്‍ നിന്ന് ഒരിക്കല്‍ ശേഖരിക്കുന്നത്. ഇങ്ങനെ നഷ്ടമാകുന്ന രക്തം 24 മുതല്‍ 48 വരെ മണിക്കൂറിനുള്ളില്‍ ശരീരം പുനരുത്പാദിപ്പിക്കും.

ഒരു വ്യക്തിയില്‍ നിന്ന് ശേഖരിക്കപ്പെടുന്ന രക്തം പലവിധ പരിശോധനകള്‍ക്ക് ശേഷമാണ് മറ്റൊരാളില്‍ ഉപയോഗിക്കുന്നത്.

രക്തദാനം തികച്ചും സുരക്ഷിതമായ ഒരു പ്രവൃത്തിയാണ്. മലേറിയ, എച്ച്‌ഐവി, മഞ്ഞപ്പിത്തം, സിഫിലിസ്, എന്നീ രോഗങ്ങളില്ല എന്ന് പരിശോധനയിലൂടെ ഉറപ്പുവരുത്തിയ ശേഷമേ രക്തം സ്വീകരിക്കു.

പരമാവധി 30 മിനിറ്റാണ് രക്തദാനത്തിന് ആവശ്യമായ സമയം. രക്തം ശരീരത്തില്‍ നിന്ന് എടുത്ത ശേഷം പഴച്ചാറുകളോ മറ്റ് ഏതെങ്കിലും പാനീയങ്ങളോ കഴിക്കാവുന്നതും ജോലികളില്‍ ഏര്‍പ്പെടാവുന്നതുമാണ്. എന്നാല്‍ കഠിനമായ ജോലികളില്‍ നിന്നും കായിക വ്യായാമങ്ങളില്‍ നിന്നും വിട്ടു നില്‍ക്കുന്നതാണ് നല്ലത്.

ഇതുകൂടി അറിയുക……………….!!!!!!!!!!!!!!!!!!!!!!

ചുവന്ന രക്താണുക്കളുടെ ആവരണത്തിലെ ആന്റിജന്റെ സാന്നിധ്യമോ അസാന്നിധ്യമോ അടിസ്ഥാനമാക്കിയാണ് പ്രധാനമായും രക്തഗ്രൂപ്പുകള്‍ തരം തിരിക്കുന്നത്. ഒ പോസിറ്റീവ്, ഒ നെഗറ്റീവ്, ബി പോസിറ്റീവ്, ബി നെഗറ്റീവ്, എ പോസിറ്റീവ്, എ നെഗറ്റീവ്, എ.ബി. പോസിറ്റീവ്, എ.ബി. നെഗറ്റീവ് എന്നിവയാണ് രക്തഗ്രൂപ്പുകള്‍. “എ,ബി,ഒ” വ്യവസ്ഥയില്‍ “എ.ബി” ഗ്രൂപ്പാണ് ഏറ്റവും വിരളം. നമ്മുടെ ജനസംഖ്യയില്‍ “ഒ” ഗ്രൂപ്പുകാര്‍ 42 ശതമാനം വരും.”ബി” ഗ്രൂപ്പ് 27 ശതമാനം, “എ” ഗ്രൂപ്പ് 25 ശതമാനം, “എ.ബി” ഗ്രൂപ്പ് ആറു ശതമാനം എന്നിങ്ങനെയാണ് കണക്ക്.

ആര്‍.എച്ച്. വ്യവസ്ഥ പരിഗണിച്ചാല്‍, ജനസംഖ്യയുടെ 93 ശതമാനം പേര്‍ ആര്‍.എച്ച്. പോസിറ്റീവ് ആയിട്ടുള്ളവരാണ്. ഏഴു ശതമാനം മാത്രമേ ആര്‍.എച്ച്. നെഗറ്റീവ് ആയിട്ടുള്ളൂ. രക്ത ഗ്രൂപ്പ് തുല്യമാണെങ്കിലും, ഒരു വ്യക്തിയില്‍നിന്ന് സ്വീകരിക്കുന്ന രക്തം പല പരിശോധനകള്‍ക്കും വിധേയമാക്കുന്നു. രക്തഗ്രൂപ്പ് നിര്‍ണയം കൂടാതെ, പ്രതിദ്രവ്യങ്ങളുടെ പരിശോധന, രക്തം വഴി പകരാവുന്ന അസുഖങ്ങള്‍ എന്നിങ്ങനെ നിരവധി പരിശോധനകള്‍ നടത്തപ്പെടുന്നു. അപകടങ്ങളാലും രോഗങ്ങളാലും മരണാസന്നരായ രോഗികള്‍ക്ക് ആവശ്യാനുസരണം രക്തം കിട്ടുവാന്‍ ബുദ്ധിമുട്ടുന്ന അവസ്ഥയാണ് ഇന്നുള്ളത്; പ്രത്യേകിച്ചും ചില അപൂര്‍വ രക്തഗ്രൂപ്പുകള്‍. പണം വാങ്ങി രക്തം വില്‍ക്കുന്നത് ഇപ്പോള്‍ നിരോധിച്ചിട്ടുണ്ട്. അതിനാല്‍ സ്വമേധയാ ദാനം ചെയ്യുന്ന രക്തം മാത്രമേ ഇന്ന് രക്തബാങ്കുകളില്‍ സ്വീകരിക്കുകയുള്ളു.

 

 

 

Art Centeres of MCBS

MCBS Cristone Media, Kottayam

Click here for the Official website

Director: Fr Xavier Kunnumpuram MCBS

Mob. 09447471748

Services:

Music: both vocal and instrumental, Painting, Dance, Drawing, Craft, Audio-visual Making Classes on Regular Basis

Christ has founded the Church to communicate the love of God to all men. The Church is at the service of the Reign of God. She tries to establish the Kingdom of God through various means. Fr. Mathew Alakulam and Fr. Joseph Paredom founded MCBS Congregation to consecrate the entire life of the members to the realization of God’s Kingdom (Mat 6, 10); we have to place the Eucharist at the core of our being. (Constitution n.2). The kernel of our spirituality is to live and proclaim the Eucharistic mystery we celebrate, to gather the children of God around the altar (Constitution n. 8). As a member of MCBS congregation I would like to place on record my intentions of spreading the charism of our congregation.

I would like to begin a new venture called MCBS Cristone Media (Tune to the Tone of Christ). By this I mean a centre of arts, culture and media. The aim of this centre is to work for over all development of society. In order to boast overall development there must be good values in the society. My intension is to establish a media centre to promote good values and to promote Eucharistic culture in society. The centre gives inspiration to communicate good values and to work for the overall development of the persons. For this MCBS Cristone Media works in three levels – training, production and promotion.

MCBS Kalagram, Thiruvananthapuram

Click here for the Official website

MCBS KalaGramam is a socio-cultural development institution started in the year 1997 February 11th by Fr. Mathew Mailady MCBS. It aims at an integrated formation of individuals, from every walk of life. Physical and mental development for a social well-being is taken care of through different classes.

Within a short span of period MCBS KalaGramam has evolved itself as one of the premier centre for art and music education in Kerala. We are committed to quality education and have well experienced instructors as faculty in various subjects. It is our motto to provide the highest level of instruction as well as a supportive environment, and to evolve KalaGramam as one of the learning centers in South Asia in Art and Music.

MCBS KalaGramam is the official examination centre of London College of Music (LCM) University of West London. We are confident that this institution is on its way to be one of the best learning and research centres in music and arts in South India.

Contact Address

TC 3/2061

LIC Lane, Lakshmi Nagar

Pattom P.O

Thiruvananthapuram,

Kerala, India-695004

Phone: 0471-2541177

Mobile: 9037667226

Retreat Preachers of MCBS

Fr Charles Kochuchira MCBS

Mob. 09745952475

Fr Geo Manickathan MCBS

Mob. 09495969199

Fr George Karintholil MCBS

Mob. 09447214994

Fr George Kattoor MCBS

Mob. 09496378320

Fr George Kuttickal MCBS

Mob. 09560696346

Fr Jomon KochuKaniyamparambil MCBS

Mob. 09447367572

Fr Jomy Panathara MCBS

Mob. 08547173942

Fr Joy Chenchery MCBS

Mob. 09717565775

Fr Maneesh Olamkannel MCBS

Mob. 09496667606

Fr Mathew Madathiparambil MCBS

Mob. 09946460441

Fr Mathew Thundathil MCBS

Mob. 09496438656

Fr Saiju Thuruthiyil MCBS

Mob. 09447913526

Fr Sebastian Polethara MCBS

Mob. 09447267114

Fr Thomas Edayal MCBS

Mob. 09447853283

Fr Thomas Kozhimala MCBS

Mob. 09946702520

Fr Xavier Kunnupuram MCBS

Mob. 09447471748

MCBS Retreat Centeres

1. Divyakarunya Ashram, Thannipuzha, Kalady.

Phone: 08943566040,  0484

Director: Fr George Karintholil MCBS

Mob. 09447214994, 09745713249

Program: Arranged Retreats  on almost all the Weeks

                    One Day Program on Every Saturday

Yoga Retreats: Special Yoga Retreats also arranged here

Retreat Preacher – Fr Saiju Thuruthiyil (Mob.+919447913526)

Counseling & Confession on Monday Tuesday, Wednesday, Thursday, Friday & Saturday

*****************************************************************

2. Emmaus Retreat Centre, Mallapallay.

Director: Fr Eppachan Kizhakkethalackal MCBS

Mob. 09447661995, 09495683234

Ph. 0469 2680479

Programs:-

One day Retreats: Every Wednesday 9.00am – 3.00pm

Night Vigil: Every Thursday 6.00pm to Friday 6.00am

Counseling:  Tuesday & Friday 6.00am to 4.00pm

Confession: Every Day 6.00am to 8.00pm

Contact:-

Divyakarunya Mariyabhavan

Mallappally West P.O.,

Anickadu, Pathanamthitta – 689585

Ph. 0469 2680479

Email: mcbsdm@gmail.com

Web: www.mcbsdm.wordpress.com

Click here for Official Website

*******************************************************************

3. Sannidhana Ashram, Illithode, Malayattoor

(Retreat center only for the Clergy & Religious Brothers)

Director: Fr Jose Paremmackal

Mob.

Ph. 0484 2468328

Program: Encourages Personal Retreats and Spiritual Guidance

Group retreats also can be arranged here.

Accommodation is limited to 18 – 21

********************************************************************

Vaidyan Lyrics

ഫാ. മൈക്കിള്‍ കൂട്ടുങ്കല്‍ MCBS അവതരിപ്പിക്കുന്ന  

വൈദ്യന്‍ 

രചന :   മിഖാസ് കൂട്ടുങ്കല്‍

സംഗീതം :നെല്‍സന്‍ പീറ്റര്‍

Click here for Vaidyan MIDI (Yamaha & Corg)

Click here for Vaidyan Tacks in MP3 & WMA

ദിവ്യകാരുന്ന്യം  (Lk.24,13)

കൂടെ   നടന്നവന്‍   കുര്ബാനയാണെന്ന്

കണ്ടറിയാന്‍   എന്തെ   വൈകിയിത്ര ?

കുപ്പയില്‍   കണ്ടത്   മാണിക്യം ആണെന്ന്

മനസ്സിലാക്കാന്‍   എന്തെ   മടിച്ചതിത്ര ?

(കൂടെ  നടന്നവന്‍ ..കോറസ് )

ഗോതമ്പുമണികള്‍ക്കാനന്ദനിര്‍വൃതി

തിരുവോസ്തിയാകാന്‍  പൊടിഞ്ഞിടുമ്പോള്‍ !

ഗോതമ്പ്  തുണ്ടും   ആരാധ്യപാത്രം

കുര്ബാനയായി   വാഴ്ത്തപ്പെടുമ്പോള്‍  !

ദൈവം  ഒരുക്കിയ  സ്നേഹം  വിളമ്പിടുന്നേരം 

കുര്ബാനയായിടും  മനുഷ്യനെ  കാണും .

(കൂടെ  നടന്നവന്‍ …)

പാഴ്മുളം  തണ്ടും   സ്തുതിഗീതം  പാടും

ചങ്ക്   തുളയും   ത്യാഗമേറ്റാലും  !

നോവ്‌   നല്‍കിയ   നന്മകളോര്‍ക്കവേ

നോവിച്ച  മനുഷ്യനെ  നമിചീടാം !

ദൈവം  ഒരുക്കിയ  സ്നേഹം  വിളമ്പിടുന്നേരം  കുര്ബാനയായിടും  ജീവിതം  കാണും .

(കൂടെ  നടന്നവന്‍ …)

ദൈവം  ഒരുക്കിയ  സ്നേഹം  വിളമ്പിടും  നേരം

കുര്ബാനയായിടും  സൃഷ്ടിയെ    കാണും .

ദൈവം  ഒരുക്കിയ  സ്നേഹം  വിളമ്പിയ  സ്നേഹം 

കുര്ബാനയായിതാ  ദൈവത്തിന്‍  സ്നേഹം !

Theme of the CD

————————————– 

 2  Kommunion

Eeshoye ente eeshoye

Ninne sweekaricheedaan  vannidunnu njaan

Thaanirangi varename..

Jeevante  jeevane  praana naadhane

Hrudayam thurannu njaan vilikkunnu..

Jeevante appame divyakaarunyame

Hrudayam thurannu njaan vilikkunnu

Hrudayaadhinaadhanaay vaazhename..

.Chorus..

Thaanu vannavane thaazhmayaakkenamenne

Virunnu tharunnavane snehaththin virunnaakkane.

 

Manassu pankuvacheedaan maarodu cherkkename

Maaraaththa dukhangal maaycheedane

Murivetta manassil marunnaakane

Porukkaan marannathil kshamayaayu nirayename.

.chorus..

Sneham  pakarnnu  nalkaan  sneham  niraykkename

Kaanaaththa nin mukham  kaatti ththarane

Dairaraam/Sahacharaam  manushyaril  ninroopam kaanave ..

cheyyuvaan  marannava  njaan  manassode cheythidaam.

 

 

ഈശോയെ എന്‍റെ ഈശോയെ

നിന്നെ സ്വീകരിചീടാന്‍

വന്നിടുന്നു ഞാന്‍ 

താണിറങ്ങി വരണമേ …

ജീവന്റെ ജീവനേ, പ്രാണനാഥനെ

ഹൃദയം തുറന്നു ഞാന്‍ വിളിക്കുന്നു

ജീവന്റെ അപ്പമേ/

ദിവ്യകാരുണ്യ മേ.

ഹൃദയം തുറന്നു ഞാന്‍ വിളിക്കുന്നു

ഹൃദയാധി നാഥനായ്  വാഴേണ മേ

കോറസ് :

താണു വന്നവനെ

താഴ്മയാക്കേ  ണ മെ ന്നെ

വിരുന്നു തരുന്നവനെ

സ്നേഹത്തിന്‍ വിരുന്നാക്കണെ  മനസ്സ് പങ്കു വചീടാന്‍  മാറോട്‌ ചേര്‍ക്കേണമേ

മാറാത്ത ദുഃഖങ്ങള്‍ മായ്‌ ചീടണമേ .

മുറിവേറ്റ മനസ്സില്‍ മരുന്നാകണെ

പൊറുക്കാന്‍   മറന്നതില്‍   ക്ഷമയായ്‌  നിറയേണമേ

സ്നേഹം പകര്‍ന്ന് നല്‍കാന്‍  സ്നേഹം നിറക്കണ മേ

കാണാത്ത നിന്‍ മുഖം  കാട്ടി ത്തരണെ

സഹജരാം /ദരിദ്രരാം  മനുജരില്‍  നിന്‍ രൂപം കാണവേ

ചെയ്യുവാന്‍ മറന്നവ ഞാന്‍ മനസ്സോടെ   ചെയ്തിടാം

 

—————————————————–

Manassil  madhurima  pakarum

Thirumozhikal kelkkuvaan

Manassile maalinyamellaam

maaykkuvaan manassaaku naadhaa..

krupayekidu varamekidu

thavadaana maari choriyu

hallelluya.. Halleluya

vachanamen thamoveedhikalil

aathmaavin divya jyothissaakaan

vachanathilennum thiruhitham kaanaan

thiruhithathinoppam charicheeduvaan

Krupayekidu…..

Thinmakal  nirayumen  maanassathil

Shudhi  varuthum theekkanalupole

Vachanamaay  vannu vaasamaakku

Vachanaprakaashamekuken  naadhaa..

മനസ്സില്‍  മധുരിമ  പകരും

തിരു മൊഴികള്‍ കേള്‍ക്കുവാന്‍

മനസ്സിലെ മാലിന്യ മെല്ലാം

മായ്ക്കുവാന്‍ മനസാകു നാഥാ

കൃപയെകിടൂ  വരമെകിടൂ

തവ ദാന മാരി ചൊരിയൂ.

വചനമെന്‍   തമോ വീഥികളില്‍

ആത്മാവിന്‍ ദിവ്യ ജ്യോതിസ്സാകാന്‍

വചനത്തിലെന്നും തിരുഹിതം കാണാന്‍

തിരു ഹിതത്തിനോപ്പം ചരിചിടുവാന്‍

കൃപയെകിടൂ  വരമെകിടൂ

തവ ദാന മാരി ചൊരിയൂ.

തിന്മകള്‍ നിറയുമെന്‍ മാനസത്തില്‍

ശുദ്ധി വരുത്തും തീക്കനല്‍ പോല്‍

വചനമായു വന്ന് വാസമാക്കൂ

വചനപ്രകാശമെകു കെന്‍ നാഥാ.

————————————–

 4    

Appathin roopamaay, aliyum orosthiyaay

Adiyangal munpil anayuvone

Paapikal njangal parishudhan munpil

Aaraadhanakkaay anicherrnu nilppoo

Daivathin snehame divyakaarunyame

Nine pukazhtheedunnu.

Snehathin nirave swargeeya appame

Sthothrangalekidunnu.

Aaraadhana  aaraadhana

Aathmaavin niravileeeyaaraadhana..

Mathivaruvolam  ninne pukazhthaan

Marthyaayussin maathrakal pora

Saadhyamaakunnolam sthuthi paaduvaan aaraadhanakkaay nin munpilethi..

Chorus

Anthyam vareyum koode nadannu

Marthyaayussin maalukalakatti

Lokaanthyatholavum koodeyaakuvaan

Kurbaanayaay nee kanmunpileththi.

അപ്പത്തിന്‍ രൂപമായ്    അലിയു മൊരോസ്തിയായ്   

അ ടി യങ്ങള്‍   മുന്‍പില്‍  അണയുവോനെ

പാപികള്‍ ഞങ്ങള്‍ പരിശുന്ധന്‍  മുന്‍പില്‍ 

ആരാധന ക്കായി അണിചേര്‍ന്നു നില്‍പ്പൂ.

 

കോറസ്:

ദൈവത്തിന്‍ സ്നേഹമേ ദിവ്യകാരുണ്യ മേ

നിന്നെ പുകഴ്ത്തീടുന്നു

സ്നേഹത്തിന്‍ നിറവേ , സ്വര്‍ഗീയ അപ്പമേ

സ്തോത്രങ്ങളേകീടുന്നു

ആരാധന ആരാധന

ആത്മാവിന്‍ നിറവിലീയാരാധന

മതി വരുവോളം നിന്നെ പുകഴ്ത്താന്‍

മര്ത്ത്യായുസ്സിന്‍ മാത്രകള്‍ പോര.

സാധ്യമാകുന്നോളം സ്തുതി പാടിടാന്‍

ആരാധനക്കായ്    നിന്‍ മുന്‍പിലെത്തി

അന്ത്യം  വരെയും കൂടെ നടന്നു

മര്ത്ത്യായുസ്സിന്‍  മാലുകലകറ്റി

ലോകാന്ത്യ ത്തോളവും കൂടെ ആകുവാന്‍ 

കുര്ബാനയായി  നീ കണ്മുന്പിലെത്തി

 

—————————————————– 

5  

Hrudayamaam thalikayil

Jeevitha kanikalumaay

Arppanam cheyyaananayave

Abel muthalakhilarum

Arppicha balikalormmayil

Daivame sweekarikkename

Kara theer nna kaazhchayaay mattane

Ettam  nallathu thannu

Anugraha varsham niracha

Poorvika maathruka pole

Njaanuminnekaam ninakkaay

Enne muzhuvan ninakkaay

Swantham jeevan thane

Thaathante pakkal thanna

Yeshuvin maathruka pole

Njaanuminnekaam ninakkaay

Enne muzhuvan ninakkaay

ഹൃദയമാം തളികയില്‍  ‍

ജീവിത കനികളുമായ്  

അര്‍പ്പണം ചെയ്യാനണയവെ

ആബേല്‍  മുതലഖിലരും

അര്‍‍പ്പിച്ച ബലികളോര്‍മയില്‍ ‍  !  

ദൈവമേ സ്വീകരിക്കേണമേ

കറ തീര്‍ന്ന കാഴ്ചയായ്  മാറ്റണെ   .

ഏറ്റം  നല്ലത്  തന്ന്‌

അനുഗ്രഹ  വര്‍ഷം  നിറച്ച 

പൂര്‍വിക  മാതൃക പോലെ

ഞാനുമിന്നേകാം  നിനക്കായ്

എന്നെ മുഴുവന്‍ നിനക്കായ്

സ്വന്തം ജീവന്‍ ‍ തന്നെ

താതന്റെ പക്കല്‍ ‍ തന്ന

യേശുവിന്‍ ‍ മാതൃക പോലെ

ഞാനുമിന്നേകാം നിനക്കായ് എന്നെ മുഴുവന്‍  നിനക്കായ്

——————————-

 6 

Daivam vaazhthiyone

Enthinu njaan pazhi parayenam?

Daivam pukazhthiyone

Enthinu njaan ikazhtheedanam?

Daivam kanakamaakkiyone

Enthinu njaan kalankithanaakkenam?

Daivam tholilettunnavane

Enthinu njaan nilamparishaakkanam?

Aparante valarchayil manassu nirayanam

Aathmeeya valarchayathaakanam

Daivam karuthunnathalle

Kaaval vilakkaavunnathalle?

Athu kaanaathenthe njaan

pathivaayaparante vidhiyaalanaakunnu?

Daivam thiranjeduththavane

Enthinu njaan thiraskarikkenam?

Daivam omanikkunnavanil

Enthinu njaan vishamithanaakanam?

Aparante valarchayil ….

Daivam karunayekunnavane

Enthinu njaan kalleriyenam?

Daivam vazhi nadathuvonil

enthinu njaan thadassamekenam?.Aparante…..

ദൈവം  വാഴ്ത്തിയോനെ

 എന്തിനു  ഞാന്‍ പഴിപറയേണം ?

ദൈവംപുകഴ്ത്തിയോനെ

എന്തിനുഞാന്‍ ഇകഴ്ത്തീടണം   ?

ദൈവംകനകമാക്കിയോനെ

എന്തിനു ഞാന്‍ കളങ്കിതനാക്കണം 

ദൈവംതോളിലേറ്റുന്നവനെ

എന്തിനു ഞാന്‍ നിലംപരിശാക്കണം ?

അപരന്റെവളര്ച്ചയില്‍  മനസ്സ്നിറയണം;

ആത്മീയവളര്‍ച്ചയതാവണം  

ദൈവംകരുതുന്നതല്ലേകാവല്‍ വിളക്കാവുന്നതല്ലേ?

അതുകാണാതെന്തേ  ഞാന്‍  

പതിവായപരന്റെ  വിധിയാളനാവുന്നു  ?

ദൈവംതിരഞ്ഞെടുത്തവനെ

എന്തിനുഞാന്‍ തിരസ്കരിക്കേണം?

ദൈവംഓമനിക്കുന്നവനില്‍

എന്തിനുഞാന്‍ അസ്വസ്തനാകണം ?

അപരന്റെവളര്ച്ചയില്‍ മനസ്സ്നിറയണം;

ആത്മീയവളര്ച്ചയതാവണം   

ദൈവംകരുണയെകുന്നവനെ 

എന്തിനുഞാന്‍ കല്ലെറിയേണം?

ദൈവംവഴിനടത്തുന്നവനില്‍ 

എന്തിനുഞാന്‍ തടസമാകണം?

അപരന്റെവളര്ച്ചയില്‍ മനസ്സ്നിറയണം;

ആത്മീയവളര്ച്ചയതാവണം   

————————————–

Kunnolam saubhaagyam

Innennil thannaalum

Ponnolam priyamode

Karutheedaam eeshoye

Pala naalaay parayanamennu njaan

Karuthiyathaam kaaryangal

Priyamode ullu thurannu njaan

Paranjeedunnen Priyamullen eeshomishihaaye(2)

Sampaththin meshakkarike

Laasar mukhamevide kaanaan?

Kalleriyum janamadhyathil

Kshamayenthennengane ariyaan?

Annennil thannu nee

Kashtathayude varuthikkaalam

Aathmeeeyathayude pillathottil

Annangane karagathamaay

Vidhivaakkil muriyum manassil

Kshamayude paadam priyamaay!

Karththave kanivaay kelkkaname

Aathmeeya sthithiyonnaraiyaname

Mohangal meychoru vazhiyil

Athmeeyamoolyangal chornnu

Nettathin eeyal prabhayil

Praarthanakal adhika ppattaay

Annennil thannu nee

Shoonyathayude venalkkaalam

Aathmeeyathayude srothass thudaraan

Annennil preranayundaay

Van nilayil chennaal polum

maruvazhiyilloru naalum!

Karththaave piriyaan idayaakkaruthe

Aathmeeya santhathiyaakkaname!

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കുന്നോളം    സൌഭാഗ്യം

ഇന്നെന്നില്‍  തന്നാലും

പോന്നോളം  പ്രിയമോടെ

കരുതീടാം  ഈശോയെ

പല  നാളായ്‌  പറയണമെന്ന്  ഞാന്‍

കരുതിയതാം   കാര്യങ്ങള്‍

പ്രിയമോടെ  ഉള്ളു  തുറന്നു  ഞാന്‍

പറഞ്ജീടുന്നേന്‍

പ്രിയമുല്ളെന്‍     ഈശോമിശിഹായെ (2)

സമ്പത്തിന്‍   മേശക്കരികെ

ലാസര്‍  മുഖമെവിടെ  കാണാന്‍ ?

കല്ലെറിയും  ജനമധ്യത്തില്‍

ക്ഷമയെന്തെ ന്നെങ്ങനെ  അറിയാന്‍ ?

അന്നെന്നില്‍  തന്നു   നീ

കഷ്ടതയുടെ  വറുതിക്കാലം

ആത്മീയതയുടെ  പിള്ള തൊട്ടില്‍

അന്നങ്ങനെ  കരഗതമായ്

വിധിവാക്കില്‍  മുറിയും  മനസ്സില്‍

ക്ഷമയുടെ  പാഠം  പ്രിയമായ്‌ !

കര്‍ത്താവേ  കനിവായ്  കേള്‍ക്കണമേ

ആത്മീയ  സ്ഥിതിയൊന്നറിയണമേ

മോഹങ്ങള്‍  മേയ്ച്ചൊരു  വഴിയില്‍

അത്മീയമൂല്യങ്ങള്‍  ചോര്‍ന്നു

നേട്ടത്തിന്‍  ഈയല്‍  പ്രഭയില്‍

പ്രാര്‍ഥനകള്‍  അധികപ്പറ്റായ്

അന്നെന്നില്‍  തന്നു  നീ

ശൂന്യതയുടെ  വേനല്‍ക്കാലം

ആത്മീയതയുടെ  സ്രോതസ്സ്  തുടരാന്‍

അന്നെന്നില്‍  പ്രേരണയുണ്ടായ്‌

വന്‍  നിലയില്‍  ചെന്നാല്‍  പോലും  മറുവഴിയില്ലൊരു  നാളും !

കര്‍ത്താവേ  പിരിയാന്‍  ഇടയാക്കരുതെ

ആത്മീയ  സന്തതിയാക്കണമേ !

Number    8  (Trailor)

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 9 

Kanthurakkumpol kani kandidaan

Karththaave kanmunpil venam.

Kanthurakkumpol  kanikandidaan

Karthaave nee munpil venam

Kadanam  chollumpol  kaathorthirikkaan

Karthaave nee arikil venam

Kaalidarumpol  karangalilenthaan

Karthaave  nee koode venam.

Chumadeduthu thalarunna tholinu

Oru kaithaangaay varenam

Vazhi nadannalayumpol vazhiyampalamaay

Vishramam nee enikkekeedanam

Thunayaarumillenna thonnal thirakalil

Shaanthamaakkaan nee kaniyenam(2)

Oru kochu kaiththiri koodeyullorkkaay

Koluththaanaay kazhivu tharenam

Thoolika thumpaal korunna vaakkukal

Sankeerththanaglaakkenam

Kazhivukalaay  cheyyunna kaaryangal

Varangalaay karuthaan manassarulenam.

കണ്‍ തുറക്കുമ്പോള്‍  കണികണ്ടിടാന്‍

കര്‍ത്താവേ  കണ്മുന്‍പില്‍ വേണം

കണ്‍ തുറക്കുമ്പോള്‍  കണികണ്ടിടാന്‍

കര്‍ത്താവേ നീ മുന്‍പില്‍ വേണം

കദനം ചൊല്ലുമ്പോള്‍ കാതോര്ത്തിരിക്കാന്‍

കര്‍ത്താവേ നീ അരികില്‍ വേണം

കാലിടറുമ്പോള്‍ കരങ്ങളിലെന്താന്‍

കര്‍ത്താവേ നീ കൂടെ വേണം .

ചുമടെടുത്തെടുത്തു തളര്‍ന്ന തോളിനു

ഒരു കൈത്താങ്ങായ്    വരേണം .

വഴിനടന്നലയുമ്പോള്‍ വഴിയമ്പലമായ്

വിശ്രമം നീയെനിക്കെകീടണം

തുണ യാരുമില്ലെന്ന തോന്നല്‍ തിരകളെ

ശാന്തമാക്കാന്‍ നീ കനിയേണം

ഒരു കൊച്ചു കൈത്തിരി കൂടെയു ള്ളോര്ക്കായു

കൊളുത്താനായു കഴിവ് തരേണം

തൂലിക ത്തു മ്പാല്‍  കോറുന്ന വാക്കുകള്‍

സങ്കീര് ത്തന ങ്ങളാ ക്കേണം

കഴിവുകളായ് ചെയ്യുന്ന    കാര്യങ്ങള്‍

വരങ്ങളായ് കരുതാന്‍  മനസ്സരുളേണം

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  10   – Bibel  Text

Jerusalem nerkkulla yaathrayil

Swargeeya jerusalem jeevitha yaathrayil

Tharkkangalkkilla sthaanam

Purappurathadiyinmel thee padarumpol

Vaachakakkasarthukalkkilla neram

Aaraanu valiyavan ennulla chodyangal

Aathmeeya vazhikalil shathru sharangal

Thaalanthu thannavan thaangiyillenkil

Thakarnnu veezhum swapnappaalkkudam.

Neram pularilla ennulla vaakkukal

Kurudamanassin jalpanangal

Adhipanaay annyare  thaazhthuvone

Daivam thakarkkum ; pulari varum!

ജെറുസലേം നേര്‍ക്കുള്ള യാത്രയില്‍

സ്വര്‍ഗീയ  ജെറുസലേം നേര്‍ക്കുള്ള യാത്രയില്‍

തര്‍ക്കങ്ങള്‍ക്കില്ല സ്ഥാനം .

പുര പ്പുറ ത്തടിയിന്മേല്‍ തീ പടരുമ്പോള്‍

വാചക ക്കസര്ത്തുകള്‍ ക്കില്ല  നേരം .

ആരാണ്  വലിയവന്‍ എന്നുള്ള ചോദ്യങ്ങള്‍

ആത്മീയ വഴികളില്‍ ശത്രു ശരങ്ങള്‍ .

താലന്തു തന്നവന്‍ താങ്ങിയില്ലേല്‍

താഴെ തകര്‍ന്നു വീഴും സ്വപ്ന പ്പാല്‍ ക്കുടം, !…

നേരം പുലരി ല്ല എന്നുള്ള    വാക്കുകള്‍

കുരുട മനസ്സിന്‍ ജല്പനങ്ങള്‍

അധിപനായു അന്യനെ തകര്‍ക്കുവോനെ

ദൈവം തകര്‍ക്കും ;പുലരി  വരും!

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 11 

Ere pratheekshakalode njaan nattu nanacha poovanikal

Oru kochu veyilil karinjunangunnathin vyasanam

Thaanguvaanullil karuththinnu nalkane naadhaa

Kazhinju poyathaam kaalam

Oru kozhinjathaam poovu pole

Jeevitha thadaththiladiyum

Pathiye kaala pravaahaththil cherum.

Maunaththin muriyilirunnu

Manassin bhaaramirakki  njaan

Vedana maattunna vaidyan

Neeyoruvan ente naadhan

ഏറെ പ്രതീക്ഷകളോടെ

ഞാന്‍ നട്ടു നനച്ച  പൂവനികള്‍

ഒരു കൊച്ചു വെയിലില്‍

കരിഞ്ഞുണങ്ങുന്നതിന്‍  വ്യസനം

താങ്ങുവാനെന്‍   ഹൃത്തില്‍

കരുത്തിനു നല്‍കണേ നാഥാ.

കഴിഞ്ഞുപോയതാം    കാലം

ഒരു കൊഴിഞ്ഞതാം   പൂവു പോലെ

ജീവിത തടത്തിലടിയും ..

പതിയെ കാലപ്രവാഹത്തില്‍ ചേരും..

മൌനത്തിന്‍ മുറിയിലിരുന്നു

മനസ്സിന്‍ ഭാരമിറക്കി ഞാന്‍.

വേദന മാറ്റുന്ന വൈദ്യന്‍..

നീയോരുവനെന്‍ എന്‍റെ  നാഥന്‍

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12 

Thirikal eriyum thiru althaarayil

Theeraasnehaththin thirikal ethra

Pookkal alankarikkum ponvediyil

Punyathin pookkal ethra?

Swayamorukki ani cheru janame

Baliyanakkaanani cheru

Poovinte parimalam paraisarvyaapakam

Poopol nammalum sannidhe nilkkanam

Punnyathin pookkalaal parimalam  thoovanam

Balivedi alankaricheedenam

Jeevitham baliyaanennorma venam.

Thiriyude jeevitham thapaguna shobhitham

Thiripol nammalum erinjangu theeranam

Snehathin thirikalaal velicham parathanam

Balivedi alankaricheedenam

Jeevitham baliyaanennormma venam.

തിരികള്‍ എരിയും    തിരുവള്‍ത്താരയില്‍

തീരാസ്നേഹത്തിന്‍ ‍ തിരികളെത്ര!

പൂക്കളലങ്കരിക്കുംപൊന്‍ വേദിയില്‍

പുണ്യത്തിന്‍

പൂക്കളെത്ര?

സ്വയമൊരുക്കിയണി   ചേരു ജനമേ..

ബലിയണയ്ക്കാനണി   ചേരു

പൂവിന്റെ    പരിമളം

പരിസര  വ്യാപകം

പൂപോല്‍ നമ്മളും

സന്നിധെ  നില്‍ക്കണം

പുണ്യ ത്തിന്‍ പൂക്കളാല്‍

പരിമളം തൂവണം

ബലിവേദി അലങ്കരിചീടണം

ജീവിതം ബലിയാണെന്നോര്‍മ്മ   വേണം .

തിരിയുടെ ജീവിതം

തപ ഗുണ ശോഭിതം

തിരി പോല്‍ നമ്മളും

എരിഞ്ഞങ്ങു തീരണം

സ്നേഹത്തിന്‍ തിരികളാല്‍

വെളിച്ചം പരത്തണം

ബലിവേദി യലങ്കരിചീട ണം

ജീവിതം ബലിയാണെന്നോര്‍മ്മ   വേണം .

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13  

Punchirippookkalaal sodarahruththathil

Poomazhapozhikkunna punnyam

Sankadam thingiya kannukal kaanumpol

Kanmani pol karuthunna punnyam

Kaavalillaaththorkku maalaakhayaakumpol

Punchirikkunnathu swargadoothar

Swargam ividekku thaanirangum

Nee nirvahikkum daiveeka dauthyam!

Pookkal viriyum nimishangalil

Poompaattakal poovileththum

Sneham nirayum hrudayangalil

Poompaattapol manujareththum

Sneham thenkanamaay nukarum

Punnyaththin poompodikal paraththum

Swargeeyavaadiyil paaripparakum maalaakhamaar!

Swargam ividekku thaanirangum

Nee nirvahikkum daiveeka dauthyam!

Daivam vaazhum hrudayangalil

Maarivillaay punnyam theliyum

Daivam vaazhum hruyangalil

Sapthapunnyangal theliyum

Nanmakal vinprabha chaarththum

Punnyaththin ponkanam  perum

Bhoomiyil saundaryamengum nirakkum mazhavillukal!

Swargam ividekku thaanirangum

Nee nirvahikkum daiveeka dauthyam!

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പുഞ്ചിരിപ്പൂക്കളാല്‍ സോദരഹൃത്തില്‍

പൂമഴ പൊഴിക്കുന്ന പുണ്യം

സങ്കടം തിങ്ങിയ കണ്ണുകള്‍ കാണുമ്പോള്‍

കണ്മണി പോല്‍  കരുതുന്ന പുണ്യം

കാവലില്ലാത്തവര്‍ക്ക്  മാലാഖയാകുമ്പോള്‍

പുഞ്ചിരിക്കുന്നത് സ്വര്‍ഗ്ഗ ദൂതര്‍

സ്വര്‍ഗം ഇവിടേയ്ക്ക് താണിറങ്ങുന്നു

നീ നിര്‍വഹിക്കുന്നു ദൈവീക  ദൌത്യം !

പൂക്കള്‍  വിരിയും  നിമിഷങ്ങളില്‍

പൂമ്പാറ്റകള്‍ പൂവിലെത്തും

സ്നേഹം നിറയും  ഹൃദയങ്ങളില്‍

പൂമ്പാറ്റപോല്‍   മനുജരെത്തും.

സ്നേഹം  തേന്‍ കണമായ്  നുകരും

പുണ്യത്തിന്‍ പൂമ്പൊ ടികള്‍   പരത്തും

സ്വര്‍ഗീയ വാടിയില്‍ പാറിപ്പറക്കും മാലാഖമാര്‍ !

സ്വര്‍ഗം ഇവിടേയ്ക്ക് താണിറങ്ങുന്നു

നീ നിര്‍വഹിക്കുന്നു ദൈവീക  ദൌത്യം !

ദൈവം   വാഴും  ഹൃദയങ്ങളില്‍

മാരിവില്ലായ്  പുണ്യം  തെളിയും

ദൈവം  വാഴും  ഹൃയങ്ങളില്‍

സപ്ത പുണ്ണ്യ ങ്ങള്‍    തെളിയും

നന്മകള്‍  വിണ്പ്രഭ  ചാര്‍ത്തും

പുണ്ണ്യത്തിന്‍    പൊന്‍കണം    പേറും

ഭൂമിയില്‍  സൌന്ദര്യമെങ്ങും  നിറയ്ക്കും  മഴവില്ലുകള്‍ !

സ്വര്‍ഗം  ഇവിടേയ്ക്ക്  താണിറങ്ങും

നീ  നിര്‍വഹിക്കും  ദൈവീക  ദൌത്യം !

Poem on Onam / Onappatt / ഓണ നിലാവേ

ഓണ നിലാവേ ഓമല്‍ക്കിനാവേ
ഓര്മകളിത്തിരി കൊണ്ട് തായോ
മാവേലി നാടും (ആ) മന്നന്റെ നാളും
മലയാളി മക്കള്‍ കൊതിച്ചിരിക്കുന്നു
മുറ്റത്തെ പൂക്കളം
മനസ്സിന്‍ മായാക്കളം
ഊഞ്ഞാലാടി വരും
ഓര്‍മയായോടി വരും
തിരുവോണത്തിന്‍ സദ്യയൊരുക്കി
മനസും നിറയ്ക്കും ..
കള്ളങ്ങള്‍ അന്യമാം
കാലത്തിന്‍ വാതായനം
തുറന്നിങ്ങു തന്നിടൂ
ഓര്‍മയായോടി വരും
തിരുവോണ നാളു കളെ
നാടിന്നുല്സവമേ

രചന , സംഗീതം : മിഖാസ് കൂട്ടുങ്കല്‍
ഓര്‍ക്കസ്ട്രാ , ആലാപനം : തോമസ്‌ പൈനാടത്ത്
പ്രത്യേക നന്ദി: മാത്യൂസ് പയ്യപ്പള്ളി , ശ്രീ.സന്തോഷ്‌ കുമാര്‍

The Means of Evangelization and of the Formation of Evangelizers – A Youth Response

The Means of Evangelization and of the Formation of Evangelizers –

A Youth Response

Puthiyidathu Mathew MCBS

bijumcbs@gmail.com

 Introduction

The influence of different Christian movements and organizations has made several youngsters come forward with great enthusiasm and commitment to the Church and her mission in the modern world. The increasing number of youngsters gathered at the World Youth Day affirms this fact.  Each WYD produces new enthusiasm in the hearts of millions of youth, the present and the future of the Church.  After the WYD 2005 of Cologne Pope Benedict XVI spoke to the German Bishops on behalf of the youth, “Yes we came to worship him, we met him. Now help us to become his disciples and witnesses”.[1]

            The challenge is to help the young to live their ‘present’ here and now in the Church.  Youngsters are always searching for challenges; they like to move differently. The great Pope, the admirer of youth, John Paul II asked them to become a joyful contradiction in the modern world. 

            At the same time there is a large mass of people who are still far away from the Church, especially in the Asian continent.  The Universal Church is well aware of this situation and says, “It is indeed a mystery why the Saviour of the world, born in Asia, has until now remained largely unknown to the people of the continent”.[2] It must be remembered that “Evangelization and church – planting are a slow and painstaking work.  To reach the desired goal the evangelizer needs to use effective methods.  Thus not paying attention to effectiveness simply means that we are in fact using wrong methods.”[3]

The Importance of New Ways and Means

            Change is fundamental to the human person and to society.  As a social being man tries to adapt himself to his changing circumstances. The Church also is travelling the same way.  She searches and finds new possibilities to continue her mission in the modern world.  There is a wide horizon of possibilities open to us. “Missionary methods reflect the social relationships in the society where the church lives; new situations spawn new methods.  The church acquires a new self awareness, both cause and effect of a new way of existence, new ideas, new ministries, new apostolic movements etc”.[4]

 

Our duty is to benefit from it according to the needs of the time.  The Magisterium of the Church is very much open to new means in evangelization.  “How do we bring the message of Christ to non-Christian young people who represent the future of entire continents? Clearly, the ordinary means of pastoral work are not sufficient: what are needed are associations, institutions, special centers and groups, and cultural and social initiatives for young people.”[5]

            The traditional means of evangelization are not enough to cope with the modern technological world. “Missionary activity, which is carried out in a wide variety of ways, is the task of all the Christian faithful,”[6] The complex life situations invite us to find out more effective and attractive methods which give an impetus to the zeal of youngsters. Church also acknowledges it through her teachings, “This question of ‘how to evangelize’ is permanently relevant, because the methods of evangelizing vary according to the different circumstances of time, place and culture, and because they thereby present a certain challenge to our capacity for discovery and adaptation.”[7]

            One of the positive aspects of the missionary enthusiasm of the new generation is their sharing mentality.  They are ready to share their time, energy, talents, resources, prayer, etc, for the Kingdom of God.  At the same time they are very strict about the concrete results of their sharing.

            It is the duty and privilege of each and every one to find and open new vistas of attractive and effective means of evangelization.  It doesn’t mean that traditional ways are totally outdated.  Perhaps they are the foundation of our new endeavors and we are modifying them according to the needs of the time.  Each and every Christian has the obligation to proclaim the Good News. But each one is different and unique and so the ways and means of participation is also different.  One cannot be higher than the other, but only in the level of commitment of the individual.  At the same time we have to fan the flame in the hearts of many so that they may be more and more committed to their missionary vocation. 

            In this paper I intend to present some possible ways and means which would enable us to bring the Good News to the hearts of many.  This can help us to bring the mission nearer to the people, especially the youth, who are searching for their role in the Church’s missionary mandate. The formation of Laity is a special concern of the Church too. “The shortage of priests makes it imperative for us to givegreater attention to the formation of the laity and their effective participation in the apostolate.”[8] To achieve this goal, suitable ways and means must be evolved by answering to the needs of the situation.

  1. 1.      School of Evangelization

            “And how can they believe in him if they have never heard of him?  And how will they hear of him unless there is a preacher for them?  And how will there be preachers if they are not sent?” (Rom 10:14-15)

            The proclamation of the Good news is the duty of each and every Christian. It cannot be completed by a few priests and religious alone.  So the active participation of the lay people is very important. There are many churches which have been planted and nourished by lay missionaries.  The Church in Antioch in the first century is a decisive example for this.  “It is the task of the Pastors to ensure that the laity are formed as evangelizers to be able to face the challenges of the contemporary world, not just with worldly wisdom and efficiency, but with hearts renewed and strengthened by the truth of Christ.”[9]

            It is a matter of great encouragement and hope that “in many Asian countries, lay people are already serving as true missionaries, reaching out to fellow Asians who might never have contact with clergy and religious.”[10]

            Meanwhile ignorance of the Sacred Scripture and the teachings of the Church creates serious problems among lay missionaries.  Although well-motivated, their ignorance of essentials often causes more confusion in the mission field.  Systematic and continuous training is necessary for these missionaries.

A serious preparation is needed for all workers for evangelization. Such preparation is all the more necessary for those who devote themselves to the ministry of the Word. Being animated by the conviction, ceaselessly deepened, of the greatness and riches of the Word of God, those who have the mission of transmitting it must give the maximum attention to the dignity, precision and adaptation of their language. Everyone knows that the art of speaking takes on today a very great importance. How would preachers and catechists be able to neglect this?[11]

This training should help to build up a group of good missionaries.  A missionary must be a leader and he/she should train others as leaders.

 

An effective evangelizer needs prayer, leadership qualities and openness to the promptings of the Holy Spirit.  One of the effective methods of evangelization is the formation good leaders.  An effective evangelizer must win over a good number of followers.  Jesus spent more time with his disciples than with the crowd.  He conquered the world through his disciples.  We know that St. Paul also did the same. St. Paul instructs Timothy, “Pass on to reliable people what you have heard from me through many witnesses so that they in turn will be able to teach others.” (2Tim 2:2)

 

We have to find leaders from the community itself in order to preach the Gospel.  Yahweh said to Moses, “Collects me seventy of the elders of Israel, men you know to be the people’s elders and scribes.” (Num 11:16)

 

Training Programme

 

Proper training is an important aspect of the formation of the laity.

While we are spending great sums of money to educate and form our clergy in large houses of formation and with well-organized programs, we cannot allow the formation of laity, as particular groups or as lay ministries, to be neglected. …..  the local churches must be encouraged to appreciate and support lay formation programs. Remuneration of lay persons for their stable services must respect the demands of justice and charity.  Much could be improved in their programs of formation by an exchange of personnel and resources.[12]

            Sometimes the prolonged intellectual formation and training reduces the commitment and effectiveness of the mission.  Scriptural studies and teachings of the Church are the most important things to be learned by an evangelizer.  Long term training with all kinds of intellectual development may not be an effective way of training lay missionaries.  For instance, in a battle each person has his own position and weapon in which he has been trained well.  When somebody tries to master in all kinds of weapons simultaneously he/she becomes the master of none.  So also for an evangelizer the Word of God is the weapon given to him/her and he/she should have been trained well to use that weapon.        

 

Two kinds of training can be arranged: Formal and Informal.

 

a)                  Formal training: This training is focused on the individuals who are ready to spend their life in mission areas as full time missionaries or at least for three years in a particular area.

Course-

  • The training period can last up to three years.
  • The first session is for 6 months and after that they will be sent to the fields for six months.
  • The second session will last for 3/6 months and going back to the fields for 12/15 months.
  • The third session lasts 3/6 months and final commitment.

 

Main Thrusts in the course:

           

v  The Word of God                                                      

v  Prayer                                     

v  Openness to The Holy Spirit  

v  The providence of God

v  Special training for the ‘Kerygma’ (the explicit proclamation of the saving act of Christ).

 

b)     Informal Training:          Informal training is meant for young students as the future leaders and also for the women in the family who are able to become a leaven in the neighborhood.

           

            The Women flockare powerful evangelizers. It is evident especially in the North Eastern region of India. Their tender love and care for the neighborhood and society bring many conversions in the villages.  But I think we do not have an organized programme to tap this powerful resource.  With a little training we can make big differences.  In his General audience on 13th July 1994, Pope John Paul II appreciated the efficacy of women in spreading the Good news. “Woman has a quite special aptitude in passing on the faith, so much so that Jesus himself appealed to it in the work of evangelization. That is what happened to the Samaritan woman whom Jesus met at Jacob’s well: he chose her for the first expansion of the new faith in non-Jewish territory”.[13] Their role in evangelization particularly in person-to person cannot be ignored.  Church has given special attention to this mode of Gospel sharing.

For this reason, side by side with the collective proclamation of the Gospel, the other form of transmission, the person-to-person one, remains valid and important……. It must not happen that the pressing need to proclaim the Good News to the multitudes should cause us to forget this form of proclamation whereby an individual’s personal conscience is reached and touched by an entirely unique world that he receives from someone else.[14]

The involvement of women in evangelization activities is to be specially nourished through informal trainings like seminar on evangelization, prayer groups, bible study groups, etc.

  1. 2.      Mission Volunteers

            In this programme youngsters are encouraged to stay with missionaries for at least six months after their graduation. They will be trained as missionaries of Christ in different ways. They should have ample opportunities to explore their talents in mission and ministry according to their aptitude and creativity. This programme helps the youngsters to discover their aptitude in mission. It will be a period of experience that enables the youth to commit their whole life for the Kingdom of God where ever they may be. We can also hope for their support to the missions in different ways.       

The enthusiasm of youth to accept challenges is an important factor in this regard.  Our duty is to tap it properly and direct it positively.  We can see a renewed vigor in the hearts of youth all over the world.  The number of youth who are willing to live and share the gospel is increasing steadily. 

The Church asserts her hope about the youth whose participation in evangelization brings new enthusiasm in mission fields. “Circumstances invite us to make special mention of the young…….. young people who are well trained in faith and prayer must become more and more the apostles of youth. The Church counts greatly on their contribution, and we ourselves have often manifested our full confidence in them.”[15] The Church has great hope in their conviction, “To them the Church offers the truth of the Gospel as a joyful and liberating mystery to be known, lived and shared, with conviction and courage.”[16]

            Programme

  • Inviting the youngsters through dioceses, retreat centres, youth movements and other religious organizations
  • Training for 10 to 40 days
  • Priority for village ministry
  • Food and accommodation provided / contribution is highly recommended
  • Preference for  smaller groups

 

  1. 3.      Mission Hostels and Teachers

            The Catholic Church is considered as one of the largest ‘NGOs’ in the country having a wide range of network and numerous institutions.  The government and politicians have accepted this fact openly or secretly.  Nobody will ever question the excellence of our social undertakings. But unfortunately, if we look at all of our activities from a Christian perspective, we cannot but admit that we are very poor in carrying out the Church’s missionary mandate, which is the core of all our activities.  When we realize that only a handful of institutions and activities are earnestly proclaiming the kerigma through their services, we ought to admit that a  large chunk is running out of track.

The Goal of the Programme

            The important goal of this programme is to train a group of youngsters who, enlightened by Christian values, become responsible for their life and community. They should become the light and salt of the community, especially in their schools and colleges. It is our duty help them in this regard.    

The system of Catholic education must become still more clearly directed towards human promotion, providing an environment where students receive not only the formal elements of schooling but, more broadly, an integral human formation based upon the teachings of Christ.Catholic schools should continue to be places where the faith can be freely proposed and received (EA-37). [17]

We achieve our goal in and through Jesus.  Students should have the opportunity to hear and experience the love of God. In short our ultimate aim is to give Jesus to the young hearts so that they may become blessings for the community.  Jesus will colour their lives.  This is the hope and vision.

            Adolescence is an important and crucial period of time where the young search for identity.  If we are able to inculcate Christian values in them and directing them to find their identity in Jesus, it will bear much fruits. 

            Since school is a large arena, giving personal care is very difficult.  So we think of hostels. A hostel with 40 to 100 catholic students both boys and girls where each one will be cared for and nourished properly, is our vision.

             Apostolic schools run by different dioceses are a possibility in this regard.

Working Strategy

  • Identify a group of 40 to 100 catholic students of class 7 and above
  • They will be selected according to different criterion
  • Different types of training programmes for their spiritual, intellectual and social developments
  • Full scholarship is given, though contribution from them is appreciated

Teachers

            Genuinelymotivated and committed teachers can do wonders through their students.  Proper training will help them to live their life more profoundly.

For education in schools to become more effective as a vehicle of transformation in society, a true and proper vision and spirituality among teachers are needed.  This vision requires that the task of teaching be viewed as a call from God to share in the teaching ministry of Jesus who announced and taught about the Kingdom and that teaching is not simply the communication of knowledge but even more importantly the formation in values.  From such a vision flows a spirituality involving sacrifice, other-directedness, concern, love, justice and other Gospel values.  As in catechesis, the more effective is not the one who simply teaches but the one who also witnesses.[18]

ü  Committed mission teachers will take care of the children

ü  Only devout Catholics having mission motivation will be selected as teachers

ü  Teachers will have Good salary package

ü  They should undergo a mission training programme for at least 30 days.

ü  Day time teachers will be entrusted with prayer and village ministry which includes informal schooling and women empowerment programmes

ü  They would assist the children in the evening

ü  A teacher has the responsibility of 15 to 20 students

ü  Life of the teacher should be a witness for the children

Mission teachers working in some of our catholic schools are doing great services to the Church.

  1. 4.       Mission Clinics

            A mission clinic enables aspiring nurses and doctors to serve God’s kingdom by liberating the sick and the needy from their bondage.  This experience of mission will produce much fruit in the long run.

            Motivated by divine love, youngsters voluntarily spend certain months of their important span of life to share this love.  It may be a few months or one to two years.  It may help them to be more generous to the poor in their future life.  Their support even after their period of commitment is expected.  The village youth can possibly be motivated by the service of these volunteers.

Mode of Action

  • Arranging village clinics according to the availability of the doctors and nurses
  •  Possibility of getting medicine free of cost
  • Finding the aspiring nurses and doctors is done through retreat centres and other youth movements
  • Assistance of religious sisters are also recommended
  • Medical camps can be conducted in the villages where the sick and needy receive the message about the divine healer
  • Explicit proclamation also is possible through this group

 

  1. 5.                  Tourism for mission

            We are familiar with terms like eco-tourism, health tourism, etc.  Mission Tourism   aims at giving some idea about mission fields to the people who are really interested in mission but have not been able to be directly engaged in the process of evangelization. We help them to have a foretaste of the mission. The possibility of using tourism as an activity of mission is a concern of The Church too.

International tourism has now become a mass phenomenon. This is a positive development if tourists maintain an attitude of respect and a desire for mutual cultural enrichment, avoiding ostentation and waste, and seeking contact with other people. But Christians are expected above all to be aware of their obligation to bear witness always to their faith and love of Christ. Firsthand knowledge of the missionary life and of new Christian communities also can be an enriching experience and can strengthen one’s faith. Visiting the missions is commendable, especially on the part of young people who go there to serve and to gain an intense experience of the Christian life.[19]               

            Our target groups are the professionals and employees working in and outside the country.

Mode of Action

            Interested people are invited to visit some of the mission centres. They will get opportunities to understand the village life and people.  Those interested can stay in the village for two or three days.  If they wish we will direct them to other tourist places in the region.  All expenses must be met by them.

Expected Results

v  Heard knowledge turns to touch knowledge.

v  They can find out their own possible way to support the community with their professional experiences in different walks of life. For eg: an engineer sees the things and recognizes the possibilities from his perspective.  So as in the case of doctors, business men, educators, social workers etc

v  Can be motivated by the selfless work of the missionaries

v  Can be motivated by the role of the church

v  May help us through their prayer and resources

v  May encourage others

v  Possibility of vocation from the group or from their offspring

v  Moreover, it may help to increase the esteem of missionaries in the hearts of ordinary people

It is true that everything needs a large amount of home work and preparations.

  1. 6.      Business as Mission

Through this programme we try to lead business people to an encounter with Jesus and there by a personal God experience.  There are good number of positive business people also. We motivate them to start some enterprises attune to the specialty of particular area and culture.  The conversion of such people, when it is supported with their time and resources will make great difference in the mission fields. 

 In this context the laity belonging to the world of business hear the call of God to live out their faith according to Gospel values and the needs of the others.  This involves a number of options in their business- from the simple exercise of the values of truth, justice and love to their active participation in transforming the social structure of the whole process towards greater worker participation, more discerning consumer guidance, more responsible interventions by Governments and a more equitable society.[20]

Highly populated modern cities are formed due to the establishment of big industries and multinational companies. They have created a culture which mostly degrades and diminishes the human values and leads to greed, self centeredness and all kinds of luxuries etc.

Business as mission calls the catholic business people who are ready to do something for the poor.  When we support them for such endeavors they are expected to do something for the people according to their growth in the business.  They can support missionary activities in different ways, such as primary school, clinics, training centers, student scholarships etc. In order to support the entrepreneurs practicing and enthusiastic catholic persons should be employed.

  1. 7.            Church in Asia Forum

“The heart of the Church in Asia will be restless until the whole of Asia finds its rest in the peace of Christ, the Risen Lord.” (EA-10)

 

The goal of this forum is to enrich and keep up the missionary zeal in the hearts of seminarians/religious/lay people in order to make them equipped for the Evangelization, with an emphasis on Asia, tuned with the call of the Church especially through the Vatican II, encyclicals and other documents of the Magisterium on mission.  Universal Church hopes a real spring time in Asia.”Just as in the first millennium the Cross was planted on the soil of Europe, and in the second on that of the Americas and Africa, we can pray that in the Third Christian Millennium a great harvest of faith will be reaped in this vast and vital continent.” (EA-1)

Since our main focus is seminarians, we are not planning to do some mission works during this formation period but we are trying to be equipped for our future mission through different means.

Some of the aims

  • To make the seminarians say ‘yes’ to mission.
  • A common plat form for deepening the mission interest
  • To help the brothers know more about mission activities.
  • A forum that thinks dreams and prays for mission.
  • Helps to prepare for future mission.

Some of the Means

  • Adoption and Intercession for different countries and Indian states.
  • Short term training programmes.
  • Sharing sessions of active missionaries from different parts of the country.
  • Reading of magazines, leaflets and palm lets which give motivation.
  • Watching of some encouraging movies and documentaries about mission.
  • Study of the official teachings of the Church which speak about mission mandate (Apostolic letters, encyclicals etc..).
  • Modern medias and communication technologies especially Internet.

 

  1. 8.      Cultural Exchange Programme

The youth from younger Christian communities are motivated to visit the places where they can be enriched through the faith life of the people. In order to experience the life of the people they can be put up in different houses.  A better understanding the country and cultures would broaden the mind as well as the spiritual encounter through different programmes would strengthen the faith of the youth. 

  1. 9.      Specific Ministries

There are different organizations and Associations where likeminded people from different profession and carrier coming together for their common cause.  Trade unions, Employment organizations, etc are familiar to us.  In such institutions people come together and think together and move together. 

Evangelization also can be done in such a way that one student invites another students, one teacher preaches to another, one doctor motivates to another..etc. When a person really motivated by the love of God he/she spontaneously shares and invites others to experience that joy.  It is easy for him/her to share it with whom he/she meets every day life.  As a result of such individual initiatives there can be different ministries like campus, teachers, doctors, engineers, nurses, policemen etc.  Conducting retreats, arranging prayer groups…etc are some of the means to achieve this goal.

  1. 10.  Village Outreach

In this programme a group of youngsters after having a short orientation programme reach out to villages where they spent few days according to the need of the village.  They stay in different houses according to the number of the team and involve in different activities.  They visit houses as a group of 3 to 5 members.

Usually in the remote villages people go for their work during the day. So they spend time in prayer and gather the children who are out of the school.  Visiting and praying over the sick and elderly people is another activity during the day. Children may be animated through stories, catechism, songs etc.  In the evening they meet the family members, conduct prayer groups, share the gospel and if possible they show some devotional movies also.  Through such direct interventions they are able to touch the hearts personally.

Visiting Houses: during the visitation one of them hears the parent/family member and shares gospel through his/her personal experiences.  Mean while others pray in heart unceasingly.  If necessary they also interact with children in order to avoid distractions in the conversation. Inviting the family members for the evening prayer meeting also should be done.

Results:  personal interaction will help convincing the people easily.  Hearing the worries and grievances of the people will be a great comfort for them.  In many instances people have come back to the church and the sacraments.  Since the fruit of the programme is very evident for the participants deepens their faith.

 

  1. 11.  Special Thrust on Activities Among Politicians and Celebrities

“Missionary cooperation can also involve leaders in politics, economics, culture and journalism, as well as experts of the various international bodies” (RM-82).

Gospel should be proclaimed in every walk of life. Christian missionaries having the idea of option for the poor, have moved towards rural villages.  But at the same time we fail to evangelize the elite and rich people whose conversion could have resulted a dramatic change in the missionary activities.  The rapid growth of the protestant churches are in a way indebted to such conversions.

Influence of politicians and other people like film actors, sports persons, musicians etc, in the hearts of hundreds of thousands of people cannot be ignored.  A single sentence of such persons influence the people like a 10 second advertisement in the Television.  Thousand preachers’ influence can be achieved with a split of second. We witnessed such an incident when the Brazilian player showed the words on his dress which proclaimed ‘we belong to Jesus’ after their victory in the 2002 World Cup foot ball. It was seen by more than one billion people!

In the same way the involvement of laity in the politics is very important. It will help us to influence the policies of the government.

The need of the hour in Asia is for competent and principled lay persons to enter into the realm of party politics and from within, influence the philosophies, programs and activities of political parties and personalities for the common good in the light of the gospel.  We commend the lay persons who already have contributed much to this area of public life.[21]

The assassination of Shabhaz Bhatti, Pakistani minister for Minorities who spoke against blasphemy law made a great impact in the life of the faithful in Pakistan.  His words are really strengthening the persecuted Christians in Pakistan.

Conclusion

We are taken you through these methods which are of course not exhaustive.  Looking into what we have presented, we are aware of their incompleteness and limits.  Each of these methods though effective in their own way besides their limits, has the power to change the lives of people.  We need to place these methods in their cultural contexts to reap maximum fruits.  Or we need to adapt these methods into the culture where it will be planted this could only muster the result we expect.  At this point let me also remind that the church has never been stagnant.  Church will encounter new ways in the future. There is no method that is called the best.  Suitable methods evolve from answering to the needs of the situation.   Still we should not forget that no method is effective unless we follow the biblical method which is seen in Acts 2:43-47. Believers came together for prayer, breaking of the bread, sharing, etc.  The life based on Christian charity and communion attracted many. There by the number of believers were also increased steadily. Sharing the Good News is not a propaganda it should be a life witness motivated by one’s own personal God experience.  This is the challenge which is responded by an evangelizer throughout the life.



[1]Benedict XVI,

[2] John Paul II, Ecclesia In Asia, Post Synodal Apostolic Exhortation, no. 2.

[3] Paul Vadadkkumpadan, Mission in North East India, Shillong: Vendrame Institute Publications, 2007, p 141.

[4]Felipe Gomes S.J, “Method in Mission: Lessons from the History of the Church,” in Indian Missiological Review, January-1989, Vol.11, No.1, pp 15-53

 

[5] John Paul II, Redemptoris Missio, Encyclical, no. 37.

[6] John Paul II, Redemptoris Missio, no. 71.

[7] Paul VI, Evangelii Nuntiandi, Apostolic Exhortation, no. 40.

[8] Indian Missiological Review, January-1989, Vol.11, No.1, pp 54-60, Emerging Priorities and New Perspectives of Evangelization in Asia, ( A summary of the discussions:  All Asian Conference on Evangelization, Suwon, South Korea- 24-31 August 1988)

[9] Propostio no. 29, as sited in John Paul II, Ecclesia In Asia, no. 45.

[10] Propostio no. 29, as sited in John Paul II, Ecclesia In Asia, no. 45.

[11] Paul VI, Evangelii Nuntiandi,no. 73.

[12] FABC, Final Statement of Fourth Plenary Assembly, September 16-25, 1986, Tokyo, Japan, in FABC Papers No.47,  p 43.

 

[13] L’Osarvatore Romano, No.29, July- 20, 1994, p 7.

[14] Paul VI, Evangelii Nuntiandi,no.46.

[15] John Paul II, Redemptoris Missio, no. 72.

[16] John Paul II, Ecclesia In Asia, no. 47.

[17] John Paul II, Ecclesia In Asia, no. 37.

[18] FABC, Final Statement of Fourth Plenary Assembly, September 16-25, 1986, Tokyo, Japan, in FABC Papers No.47,            p 33

[19] John Paul II, Redemptoris Missio, no. 82.

[20] FABC, Final Statement of Fourth Plenary Assembly, September 16-25, 1986, Tokyo, Japan, in FABC Papers No.47, p 36

 

[21] FABC, Final Statement of Fourth Plenary Assembly, September 16-25, 1986, Tokyo, Japan, in FABC Papers No.47, p 26.

Yogacharya Paul Madathikandam

Yogacharya Paul Madathikandam

(Yoga Teacher and Traditional Ayurvedic Physician)

Yogacharya Paul Madathikandam, was born into an orthodox Christian family. His parents were traditional Ayurvedic practitioners. He has been interested in Yoga and Ayurveda since childhood and so learned enthusiastically from his family.

Mr. Madathikandam, after years of practice and teaching through hereditary methods, completed a Yoga Teachers Training Course (yogasiromani) from Sivananda Yoga Vedanta Dhanwanthari Ashram, Neyyar Dam, Trivandrum, Kerala, India in 1997 and also the Advanced Yoga Teachers Training Course (Yogacharya) from there in 1998. He also attended a Yoga Sadhana Intensive Course which is an intensive practical training.

Our teacher’s skills are honed from a locally recognized traditional background. His grandfather taught him Ayurvedic massage in the traditional methods. In Ayurveda Mr. Madathikundum has a hereditary certification from the Kerala government. Mr. Madathikandam is able to massage in different styles using both arms and feet. Because of his holistic, esoteric upbringing Mr. Madathikandam has unique specialties in his Yoga classes which can only be understood by directly experiencing it.

Contact

Address

Mr Paul Madathikandam

Madathikandathil House

Alakode,  Kalayanthani P.O.

Thodupuzha, Idukki – 685 588

Kerala, India

Phone/Mobile

09400877725 (Primary  – BSNL)

09605744330 (Secondary – IDEA)

09388813109 (Reliance)

04862 277725 (Home)

Email

yogacharyapaul@gmail.com

yogacharyapaul@live.com

paulmadathikandam (Skype Name)

 

Techniques of Ayuveda Massage

Techniques of Ayuveda Massage

The traditional Ayurveda massage is done on the whole body with medicated oil in a special rhythm and pattern. It is a systematic way of treatment for almost all major diseases. There are several techniques in the Ayurveda massage to increase blood circulation and to make the joints, muscles, nerves and vertebrae flexible. It stimulates the heart, nerves, endocrine glands, joints, muscles and the digestive system.       

These massage techniques provide relaxation, circulation and elimination of toxins. If adopted as a daily practice, Ayurvedic massage techniques can even help to rejuvenate the body. In ancient times, ayurvedic clinics did not regularly offer massage, as everybody gave and received it. Only when patients needed a particular treatment were they referred to specialists that used the appropriate ayurvedic techniques. Today in India, practitioners roam the public places in great number and give head and body a massage for a few rupees. Although they often have little knowledge of Ayurveda they do know how to work with muscles, joints and bones. Many have received training based on the massage developed by wrestlers.

Ayurvedic doctors who were also wrestlers developed a special system of their own that contained the knowledge of the Ayurvedic system of medicine.

These traditional indian massage techniques are based on the ayurvedic Doshas and Marmas (vital pressure points like in reflexology). Specific ayurvedic massage techniques have also been developed for Massage Therapy, used in certain therapeutic treatments like in panchakarma purification. These massage techniques should only be practiced in a particular disease condition under supervision of an Ayurvedic doctor or vaidya. In rural areas, weekly massage is still a family scene. People in India enjoy it – they know that like a best friend it brings joy and relaxation. Medicated oils are essential to any Ayurveda massage.

Abhyangam

In Ayurveda the massage is described as Abhyangam.

Benefits of Ayurveda Massage

1. Jarahar (anti aging) – If done daily to the spine, feet and head with sesame oil, mustard oil or almond oil massage increases virility, vitality and semen. The body is made up of seven tissue ingredients that are called as Dhatu. Because massage is one practice, which provides energy, vitality, and nourishment to all seven Dhatus and old age approaches late, one remains young and energetic for longer duration. In this way, massage is anti aging.

2. Shram Har (fatigue reliever) – Fatigue is actually caused by physical and mental strain. It affects the muscles and causes tensions. Rubbing, patting and squeezing muscles gently removes fatigue.

3. Vata Har (pacifies the Vata) – Constant strain on the nervous system from Vata producing foods and anxieties disturb the Vata and one starts having pain in the muscle and joints. Regular abhyangam massage with Mahanarayana oil or oils prepared by burning garlic in heated oil, or adding fenugreek seeds to boiling oil, mint oil and wintergreen oil all help the troubles created by Vata.

4. Drishti Prasad Kar (Improves sight) – Daily practice of abhyangam massage can improve sight and reduces the risk of blindness. Those who have weak sight or who suffers from diseases of the eyes should massage the feet, especially under the big toe. They should also massage the spine, neck and head regularly. This will remove eye troubles and improve vision.

5. Pushti Kar (makes one strong) – By increasing the circulation of vital life fluids, and because of rubbing, pressing and kneading massage makes the body strong, increases stamina, vitality and virility.

6. Ayu Kar (provides longevity) – By creating an electrochemical balance, massage helps in achieving longevity.

7. Swapna Kar (induces sleep) – Massage relaxes the body and removes tensions. Those suffering from sleeplessness, insomnia or those who are unable to enjoy sound sleep should massage the body (especially the head and feet) before sleeping. The use of oil in this case, especially oil from pumpkin seeds, massaged on the head is very helpful. Brahmi oil is also advised.

8. Twak Dridh Kar (strengthens the skin) – Dryness of the skin is caused due to dry climate, excess mental work, anxieties and constant worrying. People who live in cold climates get dry skin by constantly facing the chilled air, which creates dryness. Vata, by nature, is cold and dry and its cold property is more active when there is a cold wave or cold wind. The skin directly comes into contact with the external atmosphere, and the skin also reflects like a mirror to the inner state of the physical body. There are so many other factors that make skin unhealthy like cosmetics of chemical origin, pollution etc. Massage with oil remove dryness, which is first sign of disturbed Vata in the body. Massage also makes the skin smooth and makes it shine. Regular rubbing makes it strong.

9. Klesh Sahatwa (provides resistance against disease and disharmony) – Massage strengthens the seven ingredients of which the body is made up. These antibodies provide more resistance to disease, and the strength, which comes from the seven Dhatus, gives tolerance, forbearance, and patience. This saves one from sorrows, agonies and anxieties.

10. Abhighat Sahatwa (resistance to injuries & power to recover quickly) – Those who massage the body regularly recover from physical injury more quickly than other person who do not massage. Those who massage regularly experience the healing process from within immediately and they experience comparatively less pain and fewer problems.

11. Kapha Vata Nirodhak – Subsides ailments caused by Vata and Kapha.

12. Mrija Varna Bala Prad – It maintains body strength, skin health and also improves the color and texture of the skin.

Thus in Ayurveda, abhyangam massage is highly praised and much emphasis is placed on the use of oils in massage. However, you must note the above are only guidelines for Abhyangam and you should consult with a qualified ayurvedic physician.However you must take this massage by a specialist who has finished Massage courses through a known Institute

Udhwartanam

Udhwartanam is a special massage with herbal powders for diseases like hemiplegia, paralysis, obesity (excess fat) and certain rheumatic ailments.

Herbal powders are massaged in a special way for 30 to 45 minutes every day for 7 to 28 days. This is considered very good in reducing over weight and controlling cholesterol of the body. It also strengthens muscles and tightens loose skin . There are several types of powder massage for various disorders. Powder Massages are done for rheumatism, to reduce overweight and also to increase weight in some cases. The main powder used for Udhwarthanam is Kolakulathadhi Choornam.

 

 

 

History of Ayurveda Treatments

The Real History of Ayurveda Treatments

Where ayurvedic knowledge ultimately developed is unknown, but oral myths, circumstantial evidence, and several early texts have been used to research its origins. Indigenous Indian medicine is probably as old as the Indus Valley Civilization dating back to 3000 BCE. The meticulously planned cities of Harappa and Mohenjodaro are pointers not only to India’s rich cultural heritage but also to its advanced systems of hygiene and health care. The remains of deer antler and bitumen found in Harappa testify to the existence of a medical practice. It was between 1200 and 700 BCE, that the four sacred Vedas were composed. References to diseases, herbs and herbal cures can be seen in all the four Vedas especially in the Rig Veda. The Atharva Veda has many hymns eulogizing herbs. Many plants were worshipped as deities and invoked by incantations. There were also many Mantras (invocations) to combat jaundice, consumption and hereditary diseases among others. The Atharvan hymns chanted for the cure of diseases were known as Bhaishajyams and those for attaining longevity and prosperity were called Ayushyams. These hymns, especially the Ayushyams are considered to be the foundation for advances in later medicine.

In in inception, the system of Ayurvedic medicine was orally transferred via the Gurukul system until a written script came into existence. In this system, the Guru gave a solemn address where he directed the students to a life of chastity, honesty, and vegetarianism. The student was to strive with all his being to heal the sick. He was not to betray patients for his own advantage. He was required to dress modestly and avoid alcohol or drugs. He was to be collected and self-controlled, measured in speech at all times. He was to constantly improve his knowledge and technical skill. At the patient’s home, he was to be courteous and modest, directing all attention to the patient’s welfare. He was not to divulge any knowledge about the patient and his family. If the patient was incurable, he was to keep this to himself if it was likely to harm the patient or others.

The normal length of the student’s training appears to have been seven years. Before graduation, the student was to pass a test. But the physician was to continue to learn through texts, direct observation (pratyaksha), and through inference (anumana). In addition, the vaidyas attended meetings where knowledge was exchanged. The practitioners also gained knowledge of unusual remedies from laypeople who were outside the huffsteter community such as hillsmen, herdsmen, and forest-dwellers.

A common myth states that ancient “rishis” (seers) revealed the knowledge after meditations on the questions of life. The result was a treatise of philosophy encrypted in poetry and mythology, partly to reveal the knowledge to true students and partly to help memorize the voluminous oral content. Ayurveda is said to have been first compiled as a text by Agnivesha, in his book Agnivesh tantra, which was written during Vedic times.[citation needed] The book was later revised by Charaka, and renamed to Charaka Samhita (encyclopedia of the physician Charaka). Other early texts of Ayurveda include the Charaka Samhita and the Sushruta Samhita. The system was orally transferred via the Gurukul system until a script came into existence. The earliest scripts would have been written on perishable materials such as Taalpatra and Bhojapatra, which could not be readily preserved.[citation needed] The script was later written on stone and copper sheets.[citation needed] Verses dealing with Ayurveda are included in the Atharvaveda, which implies that some form of Ayurveda is as old as the Vedas.[citation needed] Ayurvedic practices have also evolved over time, and some practices may be considered innovations upon earlier Vedic practices, such as the advances made during the Buddhist period in India.

Dhanvantari, the God of AyurvedaAccording to India’s Council for Research on Ayurveda, the Ayurvedavatarana (the “descent of Ayurveda”) or origin of Ayurveda is said to be a divine revelation of the Hindu deity Brahma as he awoke to recreate the universe. It was revealed to the gods through the means of the divine physician Dhanvantari who emerged from the churning of the celestial ocean. This knowledge was passed directly to Daksha Prajapati in the form of shloka sung by Lord Brahma, and this was in turn passed down through a successive chain of deities to Lord Indra, the protector of dharma. According to this account, the first human exponent of Ayurveda was Bharadvaja, who learned it directly from Indra. Bharadvaja in turn taught Ayurveda to a group of assembled sages, who then passed down different aspects of this knowledge to their students. According to tradition, Ayurveda was first described in text form by Agnivesha, in his book the Agnivesh tantra. The book was later redacted by Charaka, and became known as the Charaka Samhita. Another early text of Ayurveda is the Sushruta Samhita, which was compiled by Sushruta, the primary pupil of Dhanvantri, sometime around 1000 BCE. Sushruta is known as the Father of Surgery, and in the Sushrut Samhita, the teachings and surgical techniques of Dhanvantri are compiled and complemented with additional findings and observations of Sushrut regarding topics ranging from obstetrics and orthopedics to ophthalmology. Sushrut Samhita together with Charaka Samhita, served as the textual material within the ancient Universities of Takshashila and Nalanda. These texts are believed to have been written around the beginning of the Common Era, and are based on a holistic approach rooted in the philosophy of the Vedas and Vedic culture. Holism is central to ayurvedic philosophy and elements of holism is found in several aspects of ayurveda.

In the Mahabharata it is stated that Lord Krishna had a son named Samb. He was suffering from leprosy. In order to treat him, Krishna invited special Brahmins from shakdvipa (believed as present-day Iran). They were sun worshipers and famous astronomers. They treated Samb and cured him of leprosy. Shakdvipiya brahmins originated from those shakdvipa origin brahmins and are also called as magi brahmins. Sakaldwipya are said to be specialized in ayurveda, astronomy, astrology and the Sakaldwipiya are the sun worshipper or so-called Saura.

The most detailed account of the origin of Sakadvipis or Bhojakas occurs in Bhavishya Purana (chapter 133). They also played a great role in Ayurveda. The founder of modern Ayurveda Charaka was a Maga or Sakaldwipiya. Different schools of Sanskrit philosophy such as Nyaya, Vaisheshika, Sankhya, Yoga, Vedanta and Mimamsa influenced Ayurveda. The principles expounded in these philosophies facilitated the development within Ayurveda of its theory of humoral pathology which propounds that the human body is composed of Tridoshas, the three humors – Vata, Pitta and Kapha. When these are in equilibrium they are called the Tridhatus. The body in which these three humors are in a state of equilibrium enjoys perfect health; their disequilibrium causes ill health.

 

Although Ayurveda was formulated in ancient times, there were a number of additions made during the Middle Ages. Alongside the ancient physicians Sushruta and Charaka, the medieval physician Vagbhata, who lived in the 7th century, is considered one of the three classic writers of Ayurveda. In the 8th century, Madhav wrote the Nidana, a 79-chapter book which lists diseases along with their causes, symptoms, and complications. He also included a special chapter on smallpox (masurika).

 

 

 

Panchakarma

Panchakarma

Ayurveda Treatments for purification and rejuvenation. The basis of Ayurveda treatment is a process of purification and rejuvenation. According to Ayurveda the accumulation of “Ama” or toxic substances in the body, years of poor diet, weak digestion and incomplete elimination of waste matter, inadequate sleep, pollution and stress lead to the imbalance of the Tri Dosha and the build up of toxins, which can lead to ill-health. Ayurveda is believed as the oldest treatment in the world. The current synthetic lifestyle of modern man has led to many health hazards. The stress and strain of day-to-day life is a major factor for many chronic diseases. Ayurveda Treatment Methods The current synthetic lifestyle of modern man has led to many health hazards. The stress and strain of day-to-day life is a major factor for many chronic diseases. Lack of exercise, polluted environment and climatically unsuitable menu further drains away energy.

Panchakarma Treatment

Ayurveda emphasizes preventative and healing therapies along with various methods of purification and rejuvenation. Ayurveda is more than a mere healing system, it is a science and art of appropriate living which helps to achieve longevity. It can also guide every individual in the prevention of disease and long term maintenance of health. To achieve this balanced state of body, mind and consciousness, Ayurveda prescribes Panchakarma Therapy for the cleansing of body toxins.

What is Panchakarma?

Panchakarma is a Sanskrit word that means “five actions” or “five treatments.” This is a process used to clean the body of toxic materials left by disease and poor nutrition. Ayurveda says that imbalanced doshas create waste matter. This waste matter is called Ama in Ayurveda. Ama is a foul-smelling, sticky, noxious substance that needs to be evacuated from the body as thoroughly as possible.

Panchakarma will stick out the excess doshas (or imbalances in the dosha) along with the sticky Ama out of your system by means of the body waste evacuation channels such as sweat glands, urinary tract, intestines, etc. Panchakarma is, thus, a balancing operation. It involves daily massages and oil baths and is extremely pleasant experience. Ayurveda recommends Panchakarma as a seasonal treatment for toning your mind body system. Panchakarma is a five-fold therapy; it is highly personalized based on the needs of the individual depending on the body type, dosha imbalances etc. Usually, only parts of the five therapies are needed.

Steps of Panchakarma.

The first step in Panchakarma is the process of oleation, which initiates the purification process by loosening ama, in the tissues. Oleation is accomplished by special massages using herbalized oils or by taking certain oils internally.

The second step is to heat the body using specific steam and warm oil therapies. This is known as Swedana in Ayurveda. Using therapeutic heat allows the loosened toxins to flow more easily from the tissues to the GI tract.

The third step in the Panchakarma process is to eliminate the toxins that have accumulated. This is accomplished by the use of gentle herbal enemas, known as bastis, and gentle cleansing of the upper respiratory tract and sinuses, known as nasya.

The ‘panchakarma’ treatments are administered over a period of several consecutive days (up to 14 days), and creates a profound and deeply purifying experience.

Other miscellaneous therapies of Panchakarma:

Udvartana Nasya Padabhyanga

    Shirodhara: It is recommended in anxiety, depression, hypertension, insomnia etc.

    Kati Basti: Useful in different backaches.

    Janu Basti: Useful in arthritis of the knee joint.

    Nadi Sweda: Useful in pain disorders of different sites.

    Pinda Sweda: Useful in neurological ailments and in the management of different pains.

    Shashti-Shali Pindasweda: Useful in neurological ailments.

    Tarpanam: Useful in the ailments of the eyes.

    Shirobasti: Useful in hair loss and the falling hair and other diseases of skull.

    Uttara Basti: Useful in genitourinary diseases and infertility of female.

    Udvartana: It is a medicated Ubtan to be applied over the skin for fair and glowing skin.

AYURVEDA – THE SCIENCE OF LIFE

AYURVEDA – THE SCIENCE OF LIFE

What is Ayurveda?

Ayurveda is a science evolved through centuries and developed by the great Indian sages. It is the science of healthy living, the ancient living medical heritage of India. It is a way of co-operating with the nature and living in harmony with it, making our lives happy and healthy. The mind, body, soul and the environment are in a state of dynamic interaction and the maintenance of this interaction in an optimum state of efficiency is what we call health. It is a sense of all-round well-being as contrasted with illness. It is difficult to live without depending on and following the science of health called Ayurveda.

What is Health?

When the elementary equilibrium of the human body is in harmony with nature, a person is said to be in a healthy state. But when this harmony is lost either by means of internal factors like diet, sleep or sexual life, or by means of external factors like the variation of the elements like the earth, water, wind, fire or ether factors, a person is said to be sick. Ayurveda is based on the three Dosha (Vatha, Pitta, Kapha) theory and the Panchabhootha theory (earth, water, fire, air and ether). The whole Universe and also the human body which is part of the universe is made up of the Panchabhootha.

Ayurvedic treatment is divided into two parts

(1) Shamana Chikitsa(Curing of diseases through medicines)- In this, the disease is controlled to a certain extent, but it is not completely eliminated.

(2) Sodhana Chikitsa (Total elimination of causes of disease without any chance of relapse)- In this, the toxins and Malas are completely eliminated and the body is rejuvenated.

Ayurveda is a holistic science which help human beings to achieve a healthy living. It has sound observational concepts which have stood the test of time for thousands of years. It is a science that has overcome the most stringent attacks on its voracity. Ayurveda is one of the most ancient systems of medicine in the world. It is an extension of Atharva Veda; it is a mixture of science, art and philosophy. Ayurveda means the knowledge of life. It not only gives recipes for treatment of illness but discusses at length ways to prevent any form of disease. Ayurveda has eight branches, namely:

1. Kayachikitsa (internal medicine)

2. Balaroga chikitsa (paediatrics and gynaecology)

3. Shalyachikitsa (surgery)

4. Shalakyachikitsa ( ENT, ear, nose and throat surgery)

5. Agadathanthra (toxicology)

6. Rasayanachikitsa (rejuvenation)

7. Vajikaranachikitsa (study of sexual function and reproduction)

8. Manasarogachiktsa (psychiatry)

Basic philosophy and principles of Ayurveda are based on the Pancha Maha Bhootha (the five elements) theory. Human body is made up of five elements, namely ether or space, air, fire, water and earth. The solid matter is the earth and the liquid matter is water, the gaseous state is air, the transforming force in the body is fire and is the source of all matter and the space in which it exists is ether. The body according to the science of Ayuveda has three basic components: the doshas, the dhatus and the malas. There are also composed of the five elements. The controlling forces which act on these tissues of the body are called doshas. They are vata (air and space), pitta (fire and water) and kapha (earth and water). The vata is the lightest and kapha is the heaviest of these.We can experience them only because of the effects they produce on the tissues of the body. The dhatus perform functions under the control of the doshas. The various metabolic products formed from these functions are called mala ( waste metabolic products of tissues discharged from the body.

Dhatus are ruled by the Doshas and cannot function properly in their absence. The food we eat is assimilated into the body to form and displace the Dhatus and through them the Doshas, in turn, influence the function of the Dhatus. The waste products of the body are called Mala. They are metabolic end products. The character of Mala or waste products, like urine or faeces, plays a great role in maintaining of health in an individual. They play an important function inside the body, for the faeces facilitates the function of the colon and the urine influences through intricate hormonal systems the fluid and electrolyte balance of the body. Each cell in the body is a living factory which produces, under the influence of the Doshas, chemicals or Mala which in turn influence the function of the Dhatus which manufacture them. There is an interaction between the Doshas,Dhatus and Mala. The principle of Ayurveda says that if all the three legs of the tripod (Dosha- Dhatu- Mala) are kept healthy, there will be no disease at all.

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