Aalavanthaar Sthothra Radnathil parasarar-chith achith easvaran veru paadukalai thelivaka unarthinavarai vanangukiraar..pirakruthi kaalam vaikuntham arivu jeevaathma paramathma aaraiyum paarthom.. muk gunathukku aasrayam pirakruthi.. matru ontrinaal therinthu kollanum.. gjaanam thaane olli vidum. thane pirakaasithal/thanakku pirakasam. puthakam vilakkai yethir paarkkum.. achi vida arivu usanthathu. arivai ariya matru ontru vendaam..achith vida gjanam usanthathu ..yenudaiya arivu thaan arivu yentru solli kollaathu . aham thuvam yentru thanake olli viduvathu jeevaathmavum para maathmaavum thaan ..muthal naalum achedanam.. chaithanyam udaiyavai pirathya kartham..sareera aathma vivekam venum.. raja udkaarnthu sevakan thookkukiraar. poy erandum aathmaa thaan ..purinthaal than idaiye matru yellaam theriya varum..athma yentru purinthaal raja yennai kandu nee paya pada vendaam.. kadamai aatra vendum purithal udan sey arasan udalai karmaa theenamaka yeduthu kondu erukiren yentru purinthu seyyanum..avithyai yaal mooda pattu erukirom..anaathi kaala karmam noy.. meham sooriyanai mooduvathu pola .. tholaikka vali paarkanum.. gjaanam olli maraika padukirathu..tholaikka vali -unakkul erukkum para maathvaai therinthu kollanum udal aathma vivekam vanthathum..velliyil theda vendaam gjaana mayam.. arivu vadivu kondavan. kutram ontrum attravanai patranum. sadyam eppothum oru padiyaay erukiraan.. bagavaan avan thaan .. vaasudevan -anaithu edathilum vasikiraan vaasudevan..udal naan ninaikka ninaikka sandai sacharavu.. aathma para maathmaa paarthu veru paadu entri samamaka paarppom.
thathva gjanam therinthu modsham kittum..ubadesikka anaithu noolkalum ..kathai poosi rasamaka kodukkum.. palaa sulai saappida -ethanai paadu. ubanishad athu pola .thiraadschai appadi ellai. baagavatham athu pola ..kathai kathaiyaka thathva gjaanam pukattum..karma kalikka anaivarum piranthu erukirom..unnil yennil veru paadu ellai..athma deka vivekam adainthathum unakul erunthavanai unarnthu kondu modsham adaiyanum.. na dabasaa/sloham..ethaiyum panni theriya mudiyaathu..vali thaan yenna ? daanamo dabaso yagjathaalo mudiyaathu..pesiyo manamam panniyo mudiyaathu. avanaay paarthu piriyamaanavan yentru yetru kollanum. antha koshtiyil puka aasai padanum adaiya thudikanum.. ninaivu yerpada yerpada- it all boils down -anbu valara valara avan nammai varikiraan..viruppam vara yenna pannanum. uyarnthavar yentru therinthu kollanum..therinthu kondaal anbu yerpadum. pattu thunni vairam vuyarvu therinthu aasai paduvathu pola. hero worship avan edam venum. orey thalaivan naayakan avan thaan. nithyamaka eruppavan avan thaan. thodarbum perumaiyum eppothum undu.kaathal valara melum melum therinthu kolanum. thaan otti varuvaan..mahaankal erai anbarkal samaaham venum.. pesa pesa arivu yerpadum anbu valarum thudippu valarum..padi kattu ethu than..sath sangam thevai..mudalil baagavathar thiruvadi-thondar adi podi pola..mey adiyaarkal tham yeettam kandu kondu avarkalaiye theivamaaka -vetham vallaarkalai kondu vinnor paatham.. mathura kavi -chithrai chithrai avathaaram veru ontrum yaan ariyen.. avare aran..kuberan tholaiththa sekvam koduthaar vaitha maa nithi -mathura kavi aalvaarai namakku koduthaar . amuthaakum yen naavukke nirkka paadi yen nenjil niruthinaan..arivai valarpparkal thappu valiyai thiruthu vaarkal saathukkal. thushdar sakavaasam tholaithu -nal vali paduthuvaar. tham mun kathai solli mudithaar. maan kutti aasai. mun vaasanaiyaal yaan yentru therinthu konden.. marainthu thaniye vaalkiren.. avanaiye ninainthu vaalkiren. bakthar sangamathil iru yentru.. samsaaram periya kaadu yenkiraar..
kesava bakthi valara adiyaarkal serthu venum. samsaaram visha maram..erandu palankal.. kesava bakthi ontru.. thath bakthar samakam kesavan thamar adutha palam..raamanujar- erandum samam ellai bakthar edathil bakthi thaan venum. vaayppu kidaikka vidil kesava bakthi.. rasthali manjal palam pola..mukyathvam -jeevathma jaathi aandaan adimai paapam theenda padaathavan. neraaka patra mudiyaathu.. avarai vithi vithathathum kuchi kombu panthal pottu padra vidanum ..athu pola bakthi kodiyai bagavaan yentra panthalil serkka adiyavar -sri paatha thoolli venum. sernthu bagavaan keerthanam pannanum..1102-2 baagavatha pirapaavam payilum sudar oli–yennai aalum paramare yenkiraar..thiruvadi erai adiyaarkal.. kai pidithu kaariyam kolvathu neraka . thiru vadiyai pidithu kenjuvathu aacharyar. kaalai uthara mudiyaathu..nammai yetru kolkiraan..nala kod paattu -alli kamalak kannan. thiru kanna puran sowri rajanai sevithu ettu ezuthu manthram kettathum.. nin thiru ettu ezuthum katru -uttrathum un adiyaarkku adimai yenkiraar..mukam kanni sivakumo–ellai– alli kamalak kannan avan ethaal. thannai patri sthothram panninaal makilvaan. bakthar kondaadinaal mattu atra makilchi..baagavatha perumai ethaal theriyum..modshame vendaam adiyaar udan koodi eruthale venum..thaamarai/ appoluthu alarntha senthaamaraiyai jeyikkum ethai kettathum..namaka- nadu sol-ullurai porule adiyaarku adiyaaraka eruthal..7 thadavai nam allvaar adiyarrkku..adiyaan. keele vara vusaru kirom..naavinaal– mevinen avan pon adi..vaduka nambi-paal amuthu kachum pothu nam perumaal purappaadu nadakka-unka theivam neenka sevithu kollungo. yen theivam raamanujar.paarthu kolkiren. perumaalaiye kaatti koduthavar avar..thiruthi kondu vanthavar avarkale thaan..entha nilai varuvathu ellithu alla ..asanka sasthram -patrinmai kodaariyaal samsaaram kadalai kadakiraar. bagavaan edamum baagavathar edamum bakthi venum..
jithenthe sthothram..rik vetha pakuthi. bagavaane nee jayithaay namaka solli sthothram pannukirathu. indariyankalai adakka samsaaram kadakka piraarthikirathu..perum kadal/thukkam.. irukkum idam kuttram pala ..nakarathai naku nenje.. kodu ulakam kaattel. thuchamaka mathikiraarkal ulakathai..koram anantha kilesa baajanam.. aalam theriyaatha thurathudan koodiya kadal .kaadaaka uruvaka paduthu kiraar..thikku theriyaathu irul soolum..kukaiyil mara pomthil akappaduvom..singam sen naay anekam irukkum..athika thunbam. veku koramaana kaadu..thunbam yentru identify pannanum.. inbam -udalukku.. aathmavukku yetra inbam illai. aananthamaka illai poraamai illaamal illai.. yemaatru vanchanai poy pithatral anekam irukkum..aayiram vambu irunthaal news padikirom..thudippu pathaippu thunbam paarththu..petra thaay anke erukka /uyrantha peru veedu kaaththu kondu irukka yetharkku ethai poruthu kondu irukkanum..vaikuntham eyarkai mukthanaka iruppathu thaan.. karmavaal vantha idam..ulle irankinaal-kai pidithavaraiyum iluthu kondu..koram. aalam theriyaatha ..karai kaana mudiyaathu.. koram-kaadu thevalai samsaaram padu koram..unmai nilai therinthu pirayaanam thadanka pattu povom. samsaaram sollaathu raja baattai yentru sollum sikki kolvom asdyam anithyam yellaam sadyam nithyam yentru kaattukirathu 5-13/ naavaay pol ..thevaar kolathodu. alai neer kadalil alunthum naavaay pola –abaraatha sakasra baajanam.. bava saakaram.. akathim saranagathim ..Aalavanthaar piraarthikiraar..vyaabaari uooruoor poy soolalil -thirai kadalil odi thiraviyam thedi -soolalil serthaar ..idaiyan -unda mayakkathil thoonga- thirudar kavarnthu poka. aadu maadu illai..adutha athyaayathil vilakkuvaar kathaiyin artham..kodi puthar irukkirathu kaattil/kosu yee kadikka/alakai paarthu rasikirom gandarva pola kolli vaay pisaasu aada ..visha kodi/ aduthu pulithi kaatru veesa thikku theriyaamal suvar koli uoomai kottaan sabtham maram adiyil ponaal paambu/ kaanal neer thavikiraan.. puriya villai ud karuthu aduthu solkiraar..
paalam paalam aaha boomi vedithu/thanneer entri /marathin nilal thedi/ unna soru thedi..thee parava -ularntha kaattaal sikki/payanthu -radshasar/puli/ asurar /kulir kaatrum veesa/malai paambin arukil poka/marap ponthu /kottaanum aanthaiyum erukka/thavikiraan.. kilakku nokka poka vidiyil.. ponaal athu merkaay –thik mokam..maari maari kaadu-19th sloham karai kaanaathu sutrukiraan..vaal kettiyaay pidithu oruvan vali kaatta- raanuva veeranuthavi udan kadakka -vaasudevan bakthar thiruvadi/patru attra vaal kaiyil-vairaakyam aana vaal/ udal thaane pokum utraarkal ingu yaarum ellai. antha utraanai yethuvum onnum pannaathu yentru therinthu..vilakamaka adutha athyaayathil solkiraar.. ul urai porulai..abimaanam thuranthu arasan yentra yennam thuranthu ..yellai makkalum puriya –deham thaan veru paadu theriyaamal -vyaabaari avan -kadan sumai..udal inbathil aasai pidithu veveru udal yeduththu samsaara sulal/ idaiyan mayakkam aaru thirudar einthu endariyamum manamum. akankaaram thookkam..mayakkam ethu thaan ..kalavaada paduvathu darma sinthanam..kulanthai peran pethi–kaamam kobam kaattu kosu pola..poy thotram deha anubavam..thangathil aasai porulin meethu aasai. sulal kaattru-eisvarya matham kula pirappu padippaalli/suvar koli -mottai kadithasi/ naasthiha vaathi marathin adiyil povathu /kaanal neer thanneer atra nathi darmam ellaatha vaalkkai..aath yathimabowthika deivika thaaba trayam. villaali thunnai–seelan/patra atravan samsaaram thaandu kiraan..aathi jada baradar sarithram kettavar anaika aarokyam eisvaryam danam arivu peruvaar..samsaaram kattu avila peruvom..
Sloham 5-13-2-
yasyam ime san nara-deva dasyavah
sartham vilumpanti kunayakam balat
gomayavo yatra haranti sarthikam
pramattam avisya yathoranam vrkah
O King Rahugana, in this forest of material existence there are six
very powerful plunderers. When the conditioned soul enters the forest to
acquire some material gain, the six plunderers misguide him. Thus the
conditioned merchant does not know how to spend his money, and it is
taken away by these plunderers. Like tigers, jackals and other ferocious
animals in a forest that are ready to take away a lamb from the custody
of its protector, the wife and children enter the heart of the merchant
and plunder him in so many ways.
Sloham 5-13-14-
ams tan vipannan sa hi tatra tatra
vihaya jatam parigrhya sarthah
avartate ‘dyapi na kascid atra
viradhvanah param upaiti yogam
My dear King, on the forest path of material life, first a person is
bereft of his father and mother, and after their death he becomes
attached to his newly born children. In this way he wanders on the path
of material progress and is eventually embarrassed. Nonetheless, no one
knows how to get out of this, even up to the moment of death.
Sloham 5-13-18-
drumesu ramsyan suta-dara-vatsalo
vyavaya-dino vivasah sva-bandhane
kvacit pramadad giri-kandare patan
vallim grhitva gaja-bhita asthitah
When the living entity becomes exactly like a monkey jumping from one
branch to another, he remains in the tree of household life without any
profit but sex. Thus he is kicked by his wife just like the he-ass.
Unable to gain release, he remains helplessly in that position. Sometimes
he falls victim to am incurable disease, which is like falling into a
mountain cave. He becomes afraid of death, which is like the elephant in
the back of that cave, and he remains stranded, grasping at the twigs and
branches of a creeper.
Sloham 5-13-22-
na hy adbhutam tvac-caranabja-renubhir
hatamhaso bhaktir adhoksaje ‘mala
mauhurtikad yasya samagamac ca me
dustarka-mulo ‘pahato ‘vivekah
It is not at all wonderful that simply by being covered by the dust of
your lotus feet, one immediately attains the platform of pure devotional
service to Adhoksaja, which is not available even to great demigods like
Brahma. By associating with you just for a moment, I am now freed from
all argument, false prestige and lack of discrimination, which are the
roots of entanglement in the material world. Now I am free from all these
problems.
Sloham 5-13-23-namo mahadbhyo ‘stu namah sisubhyo
namo yuvabhyo nama avatubhyah
ye brahmana gam avadhuta-lingas
caranti tebhyah sivam astu rajnam I offer my respectful obeisances unto the great personalities, whether
they walk on the earth’s surface as children, young boys, avadhutas or
great brahmanas. Even if they are hidden under different guises, I offer
my respects to all of them. By their mercy, may there be good fortune in
the royal dynasties that are always offending them
Sloham 5-13-24-
sri-suka uvaca
ity evam uttara-matah sa vai brahmarsi-sutah sindhu-pataya atma-satattvam
viganayatah paranubhavah parama-karunikatayopadisya rahuganena sakarunam
abhivandita-carana apurnarnava iva nibhrta-karanormy-asayo dharanim imam
vicacara.
Srila Sukadeva Gosvami continued: My dear King, O son of mother
Uttara, there were some waves of dissatisfaction in the mind of Jada
Bharata due to his being insulted by King Rahugana, who made him carry
his palanquin, but Jada Bharata neglected this, and his heart again
became calm and quiet like an ocean. Although King Rahugana had insulted
him, he was a great paramahamsa. Being a Vaisnava, he was naturally very
kindhearted, and he therefore told the King about the constitutional
position of the soul. He then forgot the insult because King Rahugana
pitifully begged pardon at his lotus feet. After this, he began to wander
all over the earth, just as before.
Sloham 5-13-26-
rajovaca
yo ha va iha bahu-vida maha-bhagavata tvayabhihitah paroksena vacasa
jiva-loka-bhavadhva sa hy arya-manisaya kalpita-visayo nanjasavyutpannaloka-
samadhigamah; atha tad evaitad duravagamam samavetanukalpena
nirdisyatam iti.
King Pariksit then told Sukadeva Gosvami: My dear lord, O great
devotee sage, you are omniscient. You have very nicely described the
position of the conditioned soul, who is compared to a merchant in the
forest. From these instructions intelligent men can understand that the
senses of a person in the bodily conception are like rogues and thieves
in that forest, and one’s wife and children are like jackals and other
ferocious animals. However, it is not very easy for the unintelligent to
understand the purport of this story because it is difficult to extricate
the exact meaning from the allegory. I therefore request Your Holiness to
give the direct meaning.
Sloham 5-14-2-
yasyam u ha va ete sad-indriya-namanah karmana dasyava eva te; tad yatha
purusasya dhanam yat kincid dharmaupayikam bahu-krcchradhigatam saksat
parama-purusaradhana-laksano yo ‘sau dharmas tam tu samparaya udaharanti;
tad-dharmyam dhanam darsana-sparsana-sravanasvadanavaghrana-sankalpavyavasaya-
grha-gramyopabhogena kunathasyajitatmano yatha sarthasya vilumpanti.
In the forest of material existence, the uncontrolled senses are like
plunderers. The conditioned soul may earn some money for the advancement
of Krsna consciousness, but unfortunately the uncontrolled senses plunder
his money through sense gratification. The senses are plunderers because
they make one spend his money unnecessarily for seeing, smelling,
tasting, touching, hearing, desiring and willing. In this way the
conditioned soul is obliged to gratify his senses, and thus all his money
is spent. This money is actually acquired for the execution of religious
principles, but it is taken away by the plundering senses.
Sloham 5-14-13-
ekadasat-prasangan nikrta-matir vyudaka-srotah-skhalanavad ubhayato ‘pi
duhkhadam pakhandam abhiyati.
Sometimes, to mitigate distresses in this forest of the material
world, the conditioned soul receives cheap blessings from atheists. He
then loses all intelligence in their association. This is exactly like
jumping in a shallow river. As a result one simply breaks his head. He is
not able to mitigate his sufferings from the heat, and in both ways he
suffers. The misguided conditioned soul also approaches so-called sadhus
and svamis who preach against the principles of the Vedas. He does not
receive benefit from them, either in the present or in the future.
Sloham 5-14-17-
kadacin manorathopagata-pitr-pitamahady asat sad iti svapna-nirvrtilaksanam
anubhavati.
Sometimes the conditioned soul imagines that his father or grandfather
has again come in the form of his son or grandson. In this way he feels
the happiness one sometimes feels in a dream, and the conditioned soul
sometimes takes pleasure in such mental concoctions.
Sloham 5-13-23-
atha ca tasmad ubhayathapi hi karmasminn atmanah samsaravapanam
udaharanti.
Learned scholars and transcendentalists therefore condemn the
materialistic path of fruitive activity because it is the original source
and breeding ground of material miseries, both in this life and in the
next.
Sloham 5-14-29-
kadacid isvarasya bhagavato visnos cakrat paramanv-adi-dviparardhapavarga-
kalopalaksanat parivartitena vayasa ramhasa harata
abrahma-trna-stambadinam bhutanam animisato misatam vitrasta-hrdayas tam
evesvaram kala-cakra-nijayudham saksad bhagavantam yajna-purusam anadrtya
pakhanda-devatah kanka-grdhra-baka-vata-praya arya-samaya-parihrtah
sanketyenabhidhatte.
The personal weapon used by Lord Krsna, the disc, is called haricakra,
the disc of Hari. This cakra is the wheel of time. It expands from
the beginning of the atoms up to the time of Brahma’s death, and it
controls all activities. It is always revolving and spending the lives of
the living entities, from Lord Brahma down to an insignificant blade of
grass. Thus one changes from infancy, to childhood, to youth and
maturity, and thus one approaches the end of life. It is impossible to
check this wheel of time. This wheel is very exacting because it is the
personal weapon of the Supreme Personality of Godhead. Sometimes the
conditioned soul, fearing the approach of death, wants to worship someone
who can save him from imminent danger. Yet he does not care for the
Supreme Personality of Godhead, whose weapon is the indefatigable time
factor. The conditioned soul instead takes shelter of a man-made god
described in unauthorized scriptures. Such gods are like buzzards,
vultures, herons and crows. Vedic scriptures do not refer to them.
Imminent death is like the attack of a lion, and neither vultures,
buzzards, crows nor herons can save one from such an attack. One who
takes shelter of unauthorized man-made gods cannot be saved from the
clutches of death.
Sloham 5-14-33-
evam adhvany avarundhano mrtyu-gaja-bhayat tamasi giri-kandara-praye.
In this material world, when the conditioned soul forgets his
relationship with the Supreme Personality of Godhead and does not care
for Krsna consciousness, he simply engages in different types of
mischievous and sinful activities. He is then subjected to the threefold
miseries, and, out of fear of the elephant of death, he falls into the
darkness found in a mountain cave.
Sloham 5-14-39-
yad idam yoganusasanam na va etad avarundhate yan nyasta-danda munaya
upasama-sila uparatatmanah samavagacchanti.
Saintly persons, who are friends to all living entities, have a
peaceful consciousness. They have controlled their senses and minds, and
they easily attain the path of liberation, the path back to Godhead.
Being unfortunate and attached to the miserable material conditions, a
materialistic person cannot associate with them.
Sloham 5-14-42-
tasyedam upagayanti—-
arsabhasyeha rajarser
manasapi mahatmanah
nanuvartmarhati nrpo
maksikeva garutmatah
Having summarized the teachings of Jada Bharata, Sukadeva Gosvami
said: My dear King Pariksit, the path indicated by Jada Bharata is like
the path followed by Garuda, the carrier of the Lord, and ordinary kings
are just like flies. Flies cannot follow the path of Garuda, and to date
none of the great kings and victorious leaders could follow this path of
devotional service, not even mentally.
Sloham 5-14-43-
yo dustyajan dara-sutan
suhrd rajyam hrdi-sprsah
jahau yuvaiva malavad
uttamasloka-lalasah
While in the prime of life, the great Maharaja Bharata gave up
everything because he was fond of serving the Supreme Personality of
Godhead, Uttamasloka. He gave up his beautiful wife, nice children, great
friends and an enormous empire. Although these things were very difficult
to give up, Maharaja Bharata was so exalted that he gave them up just as
one gives up stool after evacuating. Such was the greatness of His
Majesty.
Sloham 5-14-45
yajnaya dharma-pataye vidhi-naipunaya
yogaya sankhya-sirase prakrtisvaraya
narayanaya haraye nama ity udaram
hasyan mrgatvam api yah samudajahara
Even though in the body of a deer, Maharaja Bharata did not forget the
Supreme Personality of Godhead; therefore when he was giving up the body
of a deer, he loudly uttered the following prayer: “The Supreme
Personality of Godhead is sacrifice personified. He gives the results of
ritualistic activity. He is the protector of religious systems, the
personification of mystic yoga, the source of all knowledge, the
controller of the entire creation, and the Supersoul in every living
entity. He is beautiful and attractive. I am quitting this body offering
obeisances unto Him and hoping that I may perpetually engage in His
transcendental loving service.” Uttering this, Maharaja Bharata left his
body.
Sloham 5-14-46
ya idam bhagavata-sabhajitavadata-guna-karmano rajarser
bharatasyanucaritam svasty-ayanam ayusyam dhanyam yasasyam
svargyapavargyam vanusrnoty akhyasyaty abhinandati ca sarva evasisa
atmana asaste na kancana parata iti.
Devotees interested in hearing and chanting [sravanam kirtanam]
regularly discuss the pure characteristics of Bharata Maharaja and praise
his activities. If one submissively hears and chants about the allauspicious
Maharaja Bharata, one’s life span and material opulences
certainly increase. One can become very famous and easily attain
promotion to the heavenly planets, or attain liberation by merging into
the existence of the Lord. Whatever one desires can be attained simply by
hearing, chanting and glorifying the activities of Maharaja Bharata. In
this way, one can fulfill all his material and spiritual desires. One
does not have to ask anyone else for these things, for simply by studying
the life of Maharaja Bharata, one can attain all desirable things.
Leave a Reply