..bagavatha purannam solli eziya vazi..onbathu vasal pattanam kathai paarthom..ther kathaiyum parthom..vettai aadum pohum pothu manaivi koba pattaall. vettai aaduvathu pulan vazi ponathu.. puthi thappu yentru ninaikkum kobithu kollum..manai pola puthi..moontraam pahuthi ethil..puranjan rajavukku mooppu adaiya..gandarvan vanthu mutruhai ettaar..100 aanndu kaalam yutham nadanthathu..samvasthra sandai sloham..111aankall/110 pennkall vihithaacharam sonnaar..pirantha naall thaan padai yeduppu..gandarvan thaan samvastharam..360 velai karan/velukpum karupum pahal eruttu/720 peyar udan sandai poda/thembaha erukka piranna vay ethirkkum..ethiriyai jeyikka vidaamal/moopai ethirkiraar.. evarukkum 720 por veerarkall. 100 aandu por aattam..puranjaran suhamaha kama suhathil yeedu pattu kondu erukiraar.. ezanthathai theriyamal pirantha naall kondaaduhirom.. moppu-kala kannika vanthaal..kanavanai theda.naradar yentrum 16/yevenesvaran-bayan-mirthu thevai thaan avan..maranamum yentrum 16..jarai/mono vyaathi deha vyaathi eranndum senai/pirjvaaran thambikku peyar..jeevanai thahaikiraarkall anaivarum kottaha serthu.. piranthaan. vidarba desa kumariyaha piranthaan.. mun vasanaiyudan..bakthanaha piranthaan parama bakthanudan sernthaan /saathu samanam..malayathvajana paamndiyan 7 pillaikall sravannam daasyam bakthiyin 7 vahaikall./avigjaatha thirumbi vanthaall..panchara–sloham..56th sloham/5 thottam sabtha robam/9 vasal/oru kaaval piraanan/moontru pirakaram-mann neruppu thanneer/6 kulan gjana endiriyamum manasum/ kiriya sakthi/pirthvi makkal/puthi penn/vaikuntham adainthaan puranjan..puriya vaikka ethanai sarithramum sonnaar.padaippin vazi sellaamal puthi manasin vaziyil pohirom..achitkkum namakkum vythyasam entriver kannaar kalaviyey karuthi nintravaa nila nenjudan karmam serhirom vettai aadu vathu pola.. avan thiru adi pattri velli varanum..
..naradar nerthyyaha kathai solluhiraar..unmaiyana arivai solluhiraar..suzarchiyil erunthu velliyil vara..aazntha karuthu..kabilar mythreyer sonnathu pola..4-29-26 sloham..samsarathaal mooda pattu karmathil vasa paduhirom..kaveri odi vara-parkirom..thanneer athey alla.. piravikall puthusa puthisa thontrinaalum, yentrum piranthu kondu erukirom..anaathi kalamaha piraviyil uzantru kondu erukirom..zero point ethu ?..kidaiyaathu..anaathy karmangallum..perumaan yentru thontrinaaro..aathmavum nithyam yetru kollhirom..yentrum erukkum karmam..mudivu undu..thodakkam ellai..anaithu karmangallum mudivathu ellai..sanjitha karmam..bero pannam pola.. serthu vaikka patta karmangall..praarptha karmangall/kanavil palavum thontrum..dynasaar kaalathilum yethaavathaha erunthom..pathivu moolam kanavu..theriyatha vasthukallaiyum kanavil parkirom ethanaal..piravi mudinthaalum karma mudiyaathu..mothamum tholaithu mukthi adaiyanum..moola pirakrthy..guna serkkai..rajo/dama/sadva gunangalaal..palanai thuranthu seyal pannanum.. thamarai elai thanneer pola..avasaha-than vasam entri karmam seyhiraan velluppu sivappu karuppu..pavalla vanna perumaalin meethu aasai.. yenguthaay ezaiyeyn vuzi tharu hintren.. paarkadalaay pangayathaay..pavalla vannar paasuram.. kaarvannaa sama vanna nin por paatham pattranum. ethiril pachai vannart ..pachai maa -paalin neermai ..neela nermai paasuram. ethil aasai kollanum.puthai manalil erunthu kai kaal asaithaal moozuvom..
Sathva gunnam-vellai..saathvihan..suklaathu..pirakasam loham/aayasam aasai thoonda pattu thukkam loham/rajo gunnam thaazntha loham..karma gunnam..atheenamaha piravi pettru-pasi thaahathudan naay veettu vasal thatti thiruvathu pola piravi pala edukiraan..aasai nieraivera vudal vera yeduthu konndu aathmaa pirakirathu..velliyil vara -naay purinthu kollanum..naam yetharkku thunba padanum yentra yennathaal muyarchi thodangu hiraan/ moo vaha thunbam-thaanaalum,eyarkkaiyaalum deivathaalum..piraaya chitham niyamathudan pannaa vidil atharkkum paabam peruhirom..svapanathil naamey paduthu konndu thoonguvathaiyum svapanam paarpathu pola..adi padai seyal seythu thaan aahanum..payan namathu ellai moontru vahai thyaahathudan pannanum..seyaley ellatha muyarchi ellai..payan nam edam viruppam ellaamalum. naam seyhiren yentra yennam entri seyyannum..nathu nokki thaan thundu udan kullikkanum..nivaarannam ..thalaiyil paaram-thalaiyil erunthu thozil erakkaamal..keezey erakkanum..anubavathil aasai arukkanum..karmathaal meeza mudiyaathu.. bakthy seyyanum..bagavaanai kurithu bakthi panninaal karma athil vul adangum..nam payan entri avanukaaha seyyanum..payanil pattru entri erukkum..uyarntha bakthi vennum..thiru vaattrau emberumaan aathi kesava perumaall moontru vaasal vudan..anaivarukkum swami sowseelyam gunnam kaatta vanavarukkum thirupthi kittaamal kathai kedkkum edam..
vedathil porull paza rasam pola kodukiraar..vaasudevan edam bakthi purinthu mukthi..4-29-sloham..brahmam therinthavan vedaantham ..sarvam brah maanandam..svetha kethu-anaivaraiyum aathma vaaha..mann/kudam aavathu pola.. kudathil mannin thanmai erukkum..pracheena bargeese naradar sambaashanai..thathvamasi vaakyam..anathum brahmathai athmavaha kondavai..mann process aahi kudam aahirathu..kudam vrannam velai paadu konndu..puthiya vasthu ellai..mannin veru pattu thanmai..adithaal mann pola pazaiya thanmai aahum..poy ellai.. mannin maaruthal.. jagamum brahmamum vunnmai..mann mayamaha kudam pola..yentha vasthuvum brahmathai athmavaha kollathathu ellai..erandaavathu vasthu ellai yentru ethai thaan solla pattathu..anaithum orey jaathi..entha unmaiyai vedaantham moolam therinthu kollannum..avanuku naam sareeram..devarkallukkum entha yennam vara villai..vedam karmam sollum.. vedaantham thaan ethai sollum..thiru thevanaar thohai divya desam.. thiru manni mada kovilil garuda sevai..madava perumaal sevai thiru thevanaar thohai..ethai therinthu kollathaan anghu ezunthu erukiraar..porulukkul vyaabithu erukiraan..pusthaham-athma-atharkkul erukkum paramathmavai therinthu kollanum..nama roobeney vyaabikiraan.. jeevanai vudalaha konda avan achit vull puhuhiraan..eppadi oru oru porullaiyum therinthu kondaal..anauvarum samam.. nud porullai grahikkum thiramai vedaantham kaatti kodukkum.. siriyathil siriyavan.. periyavanil periyavan.. naradar/pattiyal poduhirar anaivaraiyum.. voottram vudaiyaay-namngu solla pattaalum periyaay..vaakkum mamasukkum yettaathavan..bakthi vallara vallara puriya arambikkum..manasi esainthalum gjaanamvyrakyam vara naal aahum..imprints vasanai palan pohanum..vedathai konndu avanai ariyalaam.. vedamum perisu thaaney.. athai puriya mudiyumaa ?..nam muyarchiyaal therinthu kolla mudiyathu.. bakthi seythu thaan therinthu kollanum..muyarchio avanathu aana pinbu..karmangallal brahmam adaiya mudiyaathu gjanam kalantha bakthi.. kaadu/vedan kathai moolam theri vikiraar.
..puraannam-appozuthu appozuthu aara amutham pola puthusaha erukkum..maan kutti puha/vanndu esai/vedan ambaal/thappi erukkanum..maanai pol erukka koodaathu/yen thottathil ponathu/yen onaay thurathithu/aathma vazi maari ponathu//veettu enbam sitru enbam/vanndu -kanivana pechu/kaama pechu lowhiha pechu polvana/eravu pozuthu varum/naal /onaay pola/aayull kuraiyum yentru oduhirom/eravu mudinthu pahal varum/thapithom yentru eru maanthu erukirom/pahalum eravum maari maari varum..perumaallai ariamal naal pohirathu/vedan thaan kaala devathai/ambu thaan kaala baasam/maanaal thannai thaaney kaathu kolla mudiyaathu/aathmavum athu pola/ maanni rani thiru adi pattrinaal/miruha saranaalayathil erunthu anubavikkanum/athu pola aathmavum -piraatti moolam paramathvai thiru adi pattri kolanum/rahasya artham solhiraar..baanathaal-suthram sloham/sada angri-aaru kaal vanndu gaanathaal mayangi erukkum/santheham ponathu yenkiraar raja/orey santheham..rishikall kooda mayangum pothu naan ezai yeziyavan-vudal vudan karmam seyhirom aduthu vudal vudan karmavin palam yetharkku ? karmam piraviyai thaandi vara mudiyumaa ? yen vudaiyathu yenakku thaaney erukkanum/naradar -vunakku thaan vun vudalukku ellai pinnathukku ontrum theriyaathu enbam thunbam vunarvathu aathmaa thaan..fan veppathai aattrinaal-thiran vudalukku ellai aathmaa thaan vunarhiraar/vasanai rusi vudan sooshma pulankal vudan adutha vudalil pohiraar/sareeram erukkathaan karma palan anubavikka mudiyum/athma vudan karma pohum/karmangallai sambaathipathum palan anubavipathum aathmaa thaan/seyal puriyum karvi thaan vudal..athma yethai yeduthu konndu pohiraar yenbathai aduthu paarppom..
sloham 4-29-5…buddhim tu pramadam vidyan
mamaham iti yat-krtam
yam adhisthaya dehe ‘smin
puman bhunkte ‘ksabhir gunan
The great sage Narada continued: The word pramada mentioned in this
regard refers to material intelligence, or ignorance. It is to be
understood as such. When one takes shelter of this kind of intelligence,
he identifies himself with the material body. Influenced by the material
consciousness of “I” and “mine,” he begins to enjoy and suffer through
his senses. Thus the living entity is entrapped.
sloham 4-29-6..
sakhaya indriya-gana
jnanam karma ca yat-krtam
sakhyas tad-vrttayah pranah
panca-vrttir yathoragah
The five working senses and the five senses that acquire knowledge are
all male friends of Puranjani. The living entity is assisted by these
senses in acquiring knowledge and engaging in activity. The engagements
of the senses are known as girl friends, and the serpent, which was
described as having five heads, is the life air acting within the five
circulatory processes.
Sloham 4-29-7..
brhad-balam mano vidyad
ubhayendriya-nayakam
pancalah panca visaya
yan-madhye nava-kham puram
The eleventh attendant, who is the commander of the others, is known
as the mind. He is the leader of the senses both in the acquisition of
knowledge and in the performance of work. The Pancala kingdom is that
atmosphere in which the five sense objects are enjoyed. Within that
Pancala kingdom is the city of the body, which has nine gates.
Sloham 4-29-8..
aksini nasike karnau
mukham sisna-gudav iti
dve dve dvarau bahir yati
yas tad-indriya-samyutah
The eyes, nostrils and ears are pairs of gates situated in one place.
The mouth, genital and rectum are also different gates. Being placed into
a body having these nine gates, the living entity acts externally in the
material world and enjoys sense objects like form and taste.
Sloham 4-29-9..
aksini nasike asyam
iti panca purah krtah
daksina daksinah karna
uttara cottarah smrtah
pascime ity adho dvarau
gudam sisnam ihocyate
Two eyes, two nostrils and a mouth–all together five–are situated in
the front. The right ear is accepted as the southern gate, and the left
ear is the northern gate. The two holes, or gates, situated in the west
are known as the rectum and genital.
Sloham 4-29-18/19/20..
deho rathas tv indriyasvah
samvatsara-rayo ‘gatih
dvi-karma-cakras tri-gunadhvajah
pancasu-bandhurah
mano-rasmir buddhi-suto
hrn-nido dvandva-kubarah
pancendriyartha-praksepah
sapta-dhatu-varuthakah
akutir vikramo bahyo
mrga-trsnam pradhavati
ekadasendriya-camuh
panca-suna-vinoda-krt
Narada Muni continued: What I referred to as the chariot was in
actuality the body. The senses are the horses that pull that chariot. As
time passes, year after year, these horses run without obstruction, but
in fact they make no progress. Pious and impious activities are the two
wheels of the chariot. The three modes of material nature are the
chariot’s flags. The five types of life air constitute the living
entity’s bondage, and the mind is considered to be the rope. Intelligence
is the chariot driver. The heart is the sitting place in the chariot, and
the dualities of life, such as pleasure and pain, are the knotting place.
The seven elements are the coverings of the chariot, and the working
senses are the five external processes. The eleven senses are the
soldiers. Being engrossed in sense enjoyment, the living entity, seated
on the chariot, hankers after fulfillment of his false desires and runs
after sense enjoyment life after life.
Sloham 4-29-28..
suklat prakasa-bhuyisthal
lokan apnoti karhicit
duhkhodarkan kriyayasams
tamah-sokotkatan kvacit
Those who are situated in the mode of goodness act piously according
to Vedic injunctions. Thus they are elevated to the higher planetary
systems where the demigods live. Those who are influenced by the mode of
passion engage in various types of productive activities in the planetary
systems where human beings live. Similarly, those influenced by the mode
of darkness are subjected to various types of misery and live in the
animal kingdom.
Sloham 4-29-42/43/44..
prajapati-patih saksad
bhagavan giriso manuh
daksadayah prajadhyaksa
naisthikah sanakadayah
maricir atry-angirasau
pulastyah pulahah kratuh
bhrgur vasistha ity ete
mad-anta brahma-vadinah
adyapi vacas-patayas
tapo-vidya-samadhibhih
pasyanto ‘pi na pasyanti
pasyantam paramesvaram
The most powerful Lord Brahma, the father of all progenitors; Lord
Siva; Manu, Daksa and the other rulers of humankind; the four saintly
first-class brahmacaris headed by Sanaka and Sanatana; the great sages
Marici, Atri, Angira, Pulastya, Pulaha, Kratu, Bhrgu and Vasistha; and my
humble self [Narada] are all stalwart brahmanas who can speak
authoritatively on Vedic literature. We are very powerful because of
austerities, meditation and education. Nonetheless, even after inquiring
about the Supreme Personality of Godhead, whom we always see, we do not
know perfectly about Him.
Sloham 4-29-54..
sumanah-sama-dharmanam strinam sarana asrame puspa-madhu-gandhavat
ksudratamam kamya-karma-vipakajam kama-sukha-lavam jaihvyaupasthyadi
vicinvantam mithuni-bhuya tad-abhinivesita-manasam sadanghri-gana-samagitavad
atimanohara-vanitadi-janalapesv atitaram atipralobhita-karnam
agre vrka-yuthavad atmana ayur harato ‘ho-ratran tan kala-lava-visesan
aviganayya grhesu viharantam prsthata eva paroksam anupravrtto lubdhakah
krtanto ‘ntah sarena yam iha paravidhyati tam imam atmanam aho rajan
bhinna-hrdayam drastum arhasiti.
My dear King, woman, who is very attractive in the beginning but in
the end very disturbing, is exactly like the flower, which is attractive
in the beginning and detestable at the end. With woman, the living entity
is entangled with lusty desires, and he enjoys sex, just as one enjoys
the aroma of a flower. He thus enjoys a life of sense gratification–from
his tongue to his genitals–and in this way the living entity considers
himself very happy in family life. United with his wife, he always
remains absorbed in such thoughts. He feels great pleasure in hearing the
talks of his wife and children, which are like the sweet humming of
bumblebees that collect honey from flower to flower. He forgets that
before him is time, which is taking away his life-span with the passing
of day and night. He does not see the gradual diminishing of his life,
nor does he care about the superintendent of death, who is trying to kill
him from behind. Just try to understand this. You are in a precarious
position and are threatened from all sides.
Sloham 4-29-60..
narada uvaca
yenaivarabhate karma
tenaivamutra tat puman
bhunkte hy avyavadhanena
lingena manasa svayam
The great sage Narada continued: The living entity acts in a gross
body in this life. This body is forced to act by the subtle body,
composed of mind, intelligence and ego. After the gross body is lost, the
subtle body is still there to enjoy or suffer. Thus there is no change.
Sloham 4-29-74/75
evam panca-vidham lingam
tri-vrt sodasa vistrtam
esa cetanaya yukto
jiva ity abhidhiyate
The five sense objects, the five sense organs, the five knowledgeacquiring
senses and the mind are the sixteen material expansions. These
combine with the living entity and are influenced by the three modes of
material nature. Thus the existence of the conditioned soul is
understood.
nena puruso dehan
upadatte vimuncati
harsam sokam bhayam duhkham
sukham canena vindati
By virtue of the processes of the subtle body, the living entity
develops and gives up gross bodies. This is known as the transmigration
of the soul. Thus the soul becomes subjected to different types of socalled
enjoyment, lamentation, fear, happiness and unhappiness.
Sloham 4-29-76/77..
yatha trna-jalukeyam
napayaty apayati ca
na tyajen mriyamano ‘pi
prag-dehabhimatim janah
yavad anyam na vindeta
vyavadhanena karmanam
mana eva manusyendra
bhutanam bhava-bhavanam
The caterpillar transports itself from one leaf to another by
capturing one leaf before giving up the other. Similarly, according to
his previous work, the living entity must capture another body before
giving up the one he has. This is because the mind is the reservoir of
all kinds of desires.
Sloham 4-29-82..
atraikagra-mana dhiro
govinda-caranambujam
vimukta-sango ‘nubhajan
bhaktya tat-samyatam agat
Having undergone austerities and penances at Kapilasrama, King
Pracinabarhi attained full liberation from all material designations. He
constantly engaged in the transcendental loving service of the Lord and
attained a spiritual position qualitatively equal to that of the Supreme
Personality of Godhead.
Sloham 4-29-83..
etad adhyatma-paroksyam
gitam devarsinanagha
yah sravayed yah srnuyat
sa lingena vimucyate
My dear Vidura, one who hears this narration concerning the
understanding of the living entity’s spiritual existence, as described by
the great sage Narada, or who relates it to others, will be liberated
from the bodily conception of life.
Sloham 4-29-84..
etan mukunda-yasasa bhuvanam punanam
devarsi-varya-mukha-nihsrtam atma-saucam
yah kirtyamanam adhigacchati paramesthyam
nasmin bhave bhramati mukta-samasta-bandhah
This narration spoken by the great sage Narada is full of the
transcendental fame of the Supreme Personality of Godhead. Consequently
this narration, when described, certainly sanctifies this material world.
It purifies the heart of the living entity and helps him attain his
spiritual identity. One who relates this transcendental narration will be
liberated from all material bondage and will no longer have to wander
within this material world.
Sloham 4-29-85..
dhyatma-paroksyam idam
mayadhigatam adbhutam
evam striyasramah pumsas
chinno ‘mutra ca samsayah
The allegory of King Puranjana, described herein according to
authority, was heard by me from my spiritual master, and it is full of
spiritual knowledge. If one can understand the purpose of this allegory,
he will certainly be relieved from the bodily conception and will clearly
understand life after death. Although one may not understand what
transmigration of the soul actually is, one can fully understand it by
studying this narration.
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