Namakku rasanai irunthaal baagavatha paza rasam kudikalaamanubavithu thirupthi adaiyalaam puthi koormayana arivu thevai illai..manamum aasaiyumey thevai..rishabar avatharitha pothu-intriyamaiyaatha adaiyaalam.kai yinaar suri sangu anal aaliyaar– uthsavar Num perumaalluku thaan naangu thiru karankal..periya perumaal eppadi kaiyil sangu chakaram ?..erandu vithathil urai..aalvaarukku kaachi koduthu erukkalaam avan kaatta kandavar kattavey kanda kamalam..vala kaiyil chakara pori-rekai ..eda kaiyil sangu rekai..paarthaal payam pohum namakku..antha adaiyaalangalai eppo kandanar. thiru vikraman-sangu/radaanga..vajra laachanam /thaamarai kathaa puna sloham. thiru van vandoor naangu 6-1 thiru vaay mozi..thoothu viduhiraal..chakaram sangu adaiyaalam thiruntha kandeer..nayahan oruvaney..yennaiyum ullal yenmeerkaley..paambanai appan..naradar puraanam ubadesithaar pambai nathi.. vadakku puram erukkum divya desam..rishabar-thalai siranthavar yentra peyar–yeru..dejas/pukal/palam veeryam kanda thaayum thanthaiyum peyar vaithanar..kurukulam sentru anaithaiyum kattraar/raman visvaamithrar vasistar/krishnan -saandeeban.. mun maathiri namakkum .aacharyan moolam therinthu kollanum..gurukulam 10 pillaikal thaan oruvar edam.. 1-1 care..athma gjaanam kathu kola/shedrathai karma boomiyaha kondu/100 pillaikal rishabarukku..motha pillai baradan..athanaal baaratha desam.. thushyanthan pillai baradan.. mahaa baaratham-thubara yugam.. evar moothavar..muthal yuhathil.kusaa vartha ..adutha pillaikal..piradaanar/baagavatha darsanam adutha pillaikal..munodiyaha ubadesam seythu erukiraar rishabar..karmam seythu sevithaar..munnor mozintha murai thappaamal kettu nadakanum.. brahma vartham desam sentru pillaikal udan ubadesithaar..
gjaanikal unarnthavar..thathva darisikal..anaithu nallavatraiyum ubadesipparkal 5th skantham 5th athyaayam -..baradan/piradaanam/baagavatha darmam/vinayam ulla pillaikal anaivarukkum ubadesam..vilanku sukam adaiyum..thukkamum adaiyum.. namakkum atharkkum verupaadu. purinthu kollunkal.. dabasviyana yenakku pirantha manidar..aathmaa uyara bakthi panna ninaikanum..ninaivu aatral sinthikkum thiral udan eruppatharkku payan venum..sinthanaiyum avanil vaikanum.. vilanku pola unnavum loka anubavathukkum koodaathu..matravarkku uthavanum..mahad sevaam sloham..chanalise pannanum..panbadutha venum..mahaankal sambantham venum..moontru edathil varutham nam aazvaaruku pon mani kaasu ezanthavar pola/perum nalam kadantha nal adi pothu muthalil-naayahi paavathil thoothu–thiru vikraman sevai/1-10 nambiyai.. umbar vaanavar -empiraanai yen solli marappeney–sem poney niraintha avan–thiru kurun kudi..kidaika villai. adutha pathil kalai katti kondu azukiraar..aanaalum samaathaanam adainthaar.. kaalam-eppovey erukiraar.. kai nazuvinathu..adiyaar kuzaankalai udan kooduvathu yen kolo..aduthu..orey varutham aadi aadi.. aham karainthu esai paadi naadi naadi narasingaa yentru mihavum vasanam..ettaa kani illai..orey vargam.. nam polvar.. per ezappu ethil..kaasu/pon/mani ezanthathu pola entha moontrum..baagavatha thodarbu venum..parama bakthar edam sambandam venum..muyantru seranum..sinthanai nal vazi pada muthal adi..
avanin muka malarthy ilakku –namathu siru thondu kandu.. sloham padiththu..karmamum piravi/paapam punnyam/thavaru seyvathu yetharkku yaar thoondukiraar poruppaali yaar-samaathaanam ethil..pirasaanthar sukruthar saathukal bakthar udan vaalanum..ulaka vishayathil puthi vaithaal samsaarathil azunthu kirom.. bakthiyaal thaan veliyil varanum..mukthi-elakku yentraal bakthi venum..seyal anaithum avan thiru vadikalil samarppikanum. kaayena vaasa –sarvam naaryana samarpayaami sloham..karmam anaathi.muthalil yerpattathu–athanaal janmam yerpadum..saasthra padi nadanthaal punyam..vithai/maram pola karmamum pirappum.. beejaankula nyaayam..maathi maathi varum.. piraviyaal agjaanam soolnthu kondu erukkum. mukthaathmaa seyarkai.. bakthaathmaa seyarkkai..naan yaar/dehamey aathmaa evai agjaanam..bagavanukku adimai theriyaamal svathanthran yentru ninaikka agjaanam vaikirathu..seyarkkai yentraal kaaranam erukkum.pirappu thaan seyarkkai karma kaaranam..kaaranam poy pazaiya thanmai vanthaal eyarkkai. unmaiyil atheetha olli padaithu gjaanathudan aathmaa erukkum..yetharkaaka paabam pannuhirom..palakkathin padi puthi pohum..keep left nam naattil..athu pola..mun pala piraviyil paabam panniya vaasanaiyin pathivaal pannuhirom..pathivu vaasanaikal udan pirakirom.. veru udalil puhunthaalum evai moottai katti nam udan varum..karmangalai vaasanai pulankalai sooshmathudan thaan aduthu pohirom..pirakaladan thuruvan ethanai piraviyil bakthanaha erunthaarkal. athanaal baktharaha erunthaarkal pirantha udaney..poo vaasanai erukum.. thoondinaalum pokka bakthi thaan vazi.. effect kuraiya..theeyathu vaziyil poha maattom..elimaiyaha aacharyamana karuthai solhiraar..
Aalvaarkal vaali–seyya marai than uda sernthu ..urai noolkalum vedathudan sernthu vaalanum..pulankalai jayikanum.. kuthirai kadivaalam pol..aathmaa nalathukku seyyamal udalukku sukam thedum..maatru marunthu..vinnulaar perumaan adimai seyvaaraiyum vidaathu pulan.. jaganaathan-mahishatha shedram.. saaramana divya desam..chakara amsam bakthi saarar.. thiruvadiyil moontraavathu kann. pulankal einthum ventrilen -naalilum payintrilen..avan arullaal..aasai piranthu aalvaar aanaar. arul eppothum erukkum. aasai erunthaal padum. aasai ellaiyaanal arul veenaha pohum..ulaha inbam pala padi..veverey muham..bakthi orey paathai raja paattai. munetra paathai..bakthan adaiyaalam.. guruvin edam bakthi thodarnthu matra aasai vittu enbam thunmbam orey pola karuthi.aduthu yenna pannuvom yentra yennam vendaam..erattai poruthu.. yentha loham ponaalum bakthan..erukkum nilaiyil bakthan aahanum..bakthar thodarbu/kathai kettu aavalai velli ettu/maalai iduthal/karma yoham pannanum..math deva sangaathu.. avanaiyey theivamaha ninanthu..guna keerthanam panni samamaha anaivaraiyum ninaithu endariyangalai adakki..baktha lakshanam solhiraar..
aani svaathi-vishnu chithar-periaalvaar..pushba kainkaryam..thosham illaatha kainkaryam. ullathil vishnuvai yeppothum vaithu ullavar.. nam ullathilum uraikiraan yenbathai therinthu kondu/anaivar ullathilum puhunthu erukiraan yentru therinthu kollanum..namai ettu pirar edathilum/ pirar ettu nam edathil erupathai therinthu kollanum..mosha darmam ubadesam ..rishabar ethai ubadesikiraar..sloham..serintha aazntha arivu-yengum ulan-mey arivu ethu thaan..masthaani sarva boothaani..yoham eisvaryam-geethai.. mayaa dadam jagad..periyavar nam udan erukiraar therinthu payam pokkalaam..saaya tholl avan/thaalkalil saayanum..pidikka vendiyathu thiruvadikal thaan.. abayam–payam poha.. per uthavi avan thantha.. thani kadaley .thani sudarey thani ulahey–avatrai vittu vishnu chitham ullam kudi puhunthaan..pallaandu paadanum therinthu kondu..thinamum kaalaiyil thirumanjanam aalvaarukku..garuda kodi vaasalil..vinnnappam seyvaar araiyar..kai thalamaaha ezunthu arulli-periya perumaallukku pallaandu..kaana kan kollaatha sevai..odi vanthu yen mana kadalil vaaza vantha maaya nambi.pirantha maayaa –karantha paalil ney pola eranthu nintra peru maayan..evattrul yengum..marainthu karanthu erukiraan..guru-acharyan-modsha karmam seyya solbavar..kinatril pakkam suthi vanthaal pakkam pohaathey yentru solvathu pol.paazum kinaru thaan samsaaram..loha vishayam thoonda palar ullaarkal..bakthi panna solla guru mattum thaan..verukka thakathai suham yentru ninaipathai yeduthu sollanum guru-aazvaan..bakthikku vazi kaattanum..
sloham 5-1-14
yad-vaci tantyam guna-karma-damabhih
sudustarair vatsa vayam suyojitah
sarve vahamo balim isvaraya
prota nasiva dvi-pade catus-padah
My dear boy, all of us are bound by the Vedic injunctions to the
divisions of varnasrama according to our qualities and work. These
divisions are difficult to avoid because they are scientifically
arranged. We must therefore carry out our duties of varnasrama-dharma,
like bulls obliged to move according to the direction of a driver pulling
on ropes knotted to their noses.
Sloham 5-1-31/32
ye va u ha tad-ratha-carana-nemi-krta-parikhatas te sapta sindhava asan
yata eva krtah sapta bhuvo dvipah.
When Priyavrata drove his chariot behind the sun, the rims of his
chariot wheels created impressions that later became seven oceans,
dividing the planetary system known as Bhu-mandala into seven islands.
jambu-plaksa-salmali-kusa-kraunca-saka-puskara-samjnas tesam parimanam
purvasmat purvasmad uttara uttaro yatha-sankhyam dvi-guna-manena bahih
samantata upaklptah.
The names of the islands are Jambu, Plaksa, Salmali, Kusa, Kraunca,
Saka and Puskara. Each island is twice as large as the one preceding it,
and each is surrounded by a liquid substance, beyond which is the next
island.
Sloham 5-1-33
ksarodeksu-rasoda-suroda-ghrtoda-ksiroda-dadhi-mandoda-suddhodah sapta
jaladhayah sapta dvipa-parikha ivabhyantara-dvipa-samana ekaikasyena
yathanupurvam saptasv api bahir dvipesu prthak parita upakalpitas tesu
jambv-adisu barhismati-patir anuvratanatmajan agnidhredhmajihvayajnabahu-
hiranyareto-ghrtaprstha-medhatithi-vitihotra-samjnan yathasankhyenaikaikasminn
ekam evadhi-patim vidadhe.
The seven oceans respectively contain salt water, sugarcane juice,
liquor, clarified butter, milk, emulsified yogurt, and sweet drinking
water. All the islands are completely surrounded by these oceans, and
each ocean is equal in breadth to the island it surrounds. Maharaja
Priyavrata, the husband of Queen Barhismati, gave sovereignty over these
islands to his respective sons, namely Agnidhra, Idhmajihva, Yajnabahu,
Hiranyareta, Ghrtaprstha, Medhatithi and Vitihotra. Thus they all became
kings by the order of their father.
Sloham 5-2-18
tata agnidhriye ‘msa-kalayavatarisyamy atma-tulyam anupalabhamanah.
Since I cannot find anyone equal to Me, I shall personally expand
Myself into a plenary portion and thus advent Myself in the womb of
Merudevi, the wife of Maharaja Nabhi, the son of Agnidhra.
Sloham 5-4-3
yasya hindrah spardhamano bhagavan varse na vavarsa tad avadharya
bhagavan rsabhadevo yogesvarah prahasyatma-yogamayaya sva-varsam
ajanabham namabhyavarsat.
Indra, the King of heaven, who is very materially opulent, became
envious of King Rsabhadeva. Consequently he stopped pouring water on the
planet known as Bharata-varsa. At that time the Supreme Lord, Rsabhadeva,
the master of all mystic power, understood King Indra’s purpose and
smiled a little. Then, by His own prowess, through yogamaya [His internal
potency], He profusely poured water upon His own place, which was known
as Ajanabha.
Sloham 5-4-9
yesam khalu maha-yogi bharato jyesthah srestha-guna asid yenedam varsam
bharatam iti vyapadisanti.
Of Rsabhadeva’s one hundred sons, the eldest, named Bharata, was a
great, exalted devotee qualified with the best attributes. In his honor,
this planet has become known as Bharata-varsa.
Sloham 5-4-19
sa kadacid atamano bhagavan rsabho brahmavarta-gato brahmarsi-pravarasabhayam
prajanam nisamayantinam atmajan avahitatmanah prasraya-pranayabhara-
suyantritan apy upasiksayann iti hovaca.
Once while touring the world, Lord Rsabhadeva, the Supreme Lord,
reached a place known as Brahmavarta. There was a great conference of
learned brahmanas at that place, and all the King’s sons attentively
heard the instructions of the brahmanas there. At that assembly, within
the hearing of the citizens, Rsabhadeva instructed His sons, although
they were already very well behaved, devoted and qualified. He instructed
them so that in the future they could rule the world very perfectly. Thus
he spoke as follows.
Sloham 5-5-1
rsabha uvaca
nayam deho deha-bhajam nrloke
kastan kaman arhate vid-bhujam ye
tapo divyam putraka yena sattvam
suddhyed yasmad brahma-saukhyam tv anantam
Lord Rsabhadeva told His sons: My dear boys, of all the living
entities who have accepted material bodies in this world, one who has
been awarded this human form should not work hard day and night simply
for sense gratification, which is available even for dogs and hogs that
eat stool. One should engage in penance and austerity to attain the
divine position of devotional service. By such activity, one’s heart is
purified, and when one attains this position, he attains eternal,
blissful life, which is transcendental to material happiness and which
continues forever.
Sloham 5-1-2
mahat-sevam dvaram ahur vimuktes
tamo-dvaram yositam sangi-sangam
mahantas te sama-cittah prasanta
vimanyavah suhrdah sadhavo ye
One can attain the path of liberation from material bondage only by
rendering service to highly advanced spiritual personalities. These
personalities are impersonalists and devotees. Whether one wants to merge
into the Lord’s existence or wants to associate with the Personality of
Godhead, one should render service to the mahatmas. For those who are not
interested in such activities, who associate with people fond of women
and sex, the path to hell is wide open. The mahatmas are equipoised. They
do not see any difference between one living entity and another. They are
very peaceful and are fully engaged in devotional service. They are
devoid of anger, and they work for the benefit of everyone. They do not
behave in any abominable way. Such people are known as mahatmas.
Sloham 5-5-3
ye va mayise krta-sauhrdartha
janesu dehambhara-vartikesu
grhesu jayatmaja-ratimatsu
na priti-yukta yavad-arthas ca loke
Those who are interested in reviving Krsna consciousness and
increasing their love of Godhead do not like to do anything that is not
related to Krsna. They are not interested in mingling with people who are
busy maintaining their bodies, eating, sleeping, mating and defending.
They are not attached to their homes, although they may be householders.
Nor are they attached to wives, children, friends or wealth. At the same
time, they are not indifferent to the execution of their duties. Such
people are interested in collecting only enough money to keep the body
and soul together.
Sloham 5-5-5
parabhavas tavad abodha-jato
yavan na jijnasata atma-tattvam
yavat kriyas tavad idam mano vai
karmatmakam yena sarira-bandhah
As long as one does not inquire about the spiritual values of life,
one is defeated and subjected to miseries arising from ignorance. Be it
sinful or pious, karma has its resultant actions. If a person is engaged
in any kind of karma, his mind is called karmatmaka, colored with
fruitive activity. As long as the mind is impure, consciousness is
unclear, and as long as one is absorbed in fruitive activity, he has to
accept a material body.
Sloham 5-5-6
evam manah karma-vasam prayunkte
avidyayatmany upadhiyamane
pritir na yavan mayi vasudeve
na mucyate deha-yogena tavat
When the living entity is covered by the mode of ignorance, he does
not understand the individual living being and the supreme living being,
and his mind is subjugated to fruitive activity. Therefore, until one has
love for Lord Vasudeva, who is none other than Myself, he is certainly
not delivered from having to accept a material body again and again.
Sloham 5-5-9
yada mano-hrdaya-granthir asya
karmanubaddho drdha aslatheta
tada janah samparivartate ‘smad
muktah param yaty atihaya hetum
When the strong knot in the heart of a person implicated in material
life due to the results of past action is slackened, one turns away from
his attachment to home, wife and children. In this way, one gives up the
basic principle of illusion [I and mine] and becomes liberated. Thus one
goes to the transcendental world.
Sloham 5-5-19
idam sariram mama durvibhavyam
sattvam hi me hrdayam yatra dharmah
prsthe krto me yad adharma arad
ato hi mam rsabham prahur aryah
My transcendental body [sac-cid-ananda-vigraha] looks exactly like a
human form, but it is not a material human body. It is inconceivable. I
am not forced by nature to accept a particular type of body; I take on a
body by My own sweet will. My heart is also spiritual, and I always think
of the welfare of My devotees. Therefore within My heart can be found the
process of devotional service, which is meant for the devotees. Far from
My heart have I abandoned irreligion [adharma] and nondevotional
activities. They do not appeal to Me. Due to all these transcendental
qualities, people generally pray to Me as Rsabhadeva, the Supreme
Personality of Godhead, the best of all living entities.
Sloham 5-5-21/22
bhutesu virudbhya uduttama ye
sarisrpas tesu sabodha-nisthah
tato manusyah pramathas tato ‘pi
gandharva-siddha vibudhanuga ye
devasurebhyo maghavat-pradhana
daksadayo brahma-sutas tu tesam
bhavah parah so ‘tha virinca-viryah
sa mat-paro ‘ham dvija-deva-devah
Of the two energies manifest [spirit and dull matter], beings
possessing living force [vegetables, grass, trees and plants] are
superior to dull matter [stone, earth, etc.]. Superior to nonmoving
plants and vegetables are worms and snakes, which can move. Superior to
worms and snakes are animals that have developed intelligence. Superior
to animals are human beings, and superior to human beings are ghosts
because they have no material bodies. Superior to ghosts are the
Gandharvas, and superior to them are the Siddhas. Superior to the Siddhas
are the Kinnaras, and superior to them are the asuras. Superior to the
asuras are the demigods, and of the demigods, Indra, the King of heaven,
is supreme. Superior to Indra are the direct sons of Lord Brahma, sons
like King Daksa, and supreme among Brahma’s sons is Lord Siva. Since Lord
Siva is the son of Lord Brahma, Brahma is considered superior, but Brahma
is also subordinate to Me, the Supreme Personality of Godhead. Because I
am inclined to the brahmanas, the brahmanas are best of all.
Sloham 5-5-24
dhrta tanur usati me purani
yeneha sattvam paramam pavitram
samo damah satyam anugrahas ca
tapas titiksanubhavas ca yatra
The Vedas are My eternal transcendental sound incarnation. Therefore
the Vedas are sabda-brahma. In this world, the brahmanas thoroughly study
all the Vedas, and because they assimilate the Vedic conclusions, they
are also to be considered the Vedas personified. The brahmanas are
situated in the supreme transcendental mode of nature–sattva-guna.
Because of this, they are fixed in mind control [sama], sense control
[dama], and truthfulness [satya]. They describe the Vedas in their
original sense, and out of mercy [anugraha] they preach the purpose of
the Vedas to all conditioned souls. They practice penance [tapasya] and
tolerance [titiksa], and they realize the position of the living entity
and the Supreme Lord [anubhava]. These are the eight qualifications of
the brahmanas. Therefore among all living entities, no one is superior to
the brahmanas.
Sloham 5-5-25
matto ‘py anantat paratah parasmat
svargapavargadhipater na kincit
yesam kim u syad itarena tesam
akincananam mayi bhakti-bhajam
I am fully opulent, almighty and superior to Lord Brahma and Indra,
the King of the heavenly planets. I am also the bestower of all happiness
obtained in the heavenly kingdom and by liberation. Nonetheless, the
brahmanas do not seek material comforts from Me. They are very pure and
do not want to possess anything. They simply engage in My devotional
service. What is the need of their asking for material benefits from
anyone else?
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