pirathaana jakanaathan sahasra naamam paapam pokki payam tholaiyum..naaraayana vishnu vaasu devan ontre porum.. kunam pala karunai kobam modsham pirathaanam alaku pontra pala pala kalyaana kunankal.. ivatrai solla thaan pala thiru naamankal rishikalaal solla pattavai..namakku sirappaaka vaala beeshmar sollukiraar..sravanam keerthanam.. archanam.. pirakalaathan-kelvi -pattu sravanam sevi selvam /keerthanam vaayaal paadanum..paasa kayire vilaka pokirathu..kaliyuka tharmame naama sankeerthanam 6-2-14/15 sloham. kaattil akap pattaalum neruppil irunthaalum hari hari sonnaal pothum..yetharkkum -parikaasathukko sollalaam..vane -kaattil rane -yutha boomiyil/ yenku akap pattaalum kookural ittaal radshikkum..porul theriyaamal sonnaalum palan kittum..piraya chiththam theriyaathu yelithaana vali naama sangeerthanam..paasa kayitril irunthu viduthalai aana pinbu nonthu vyraakyam adainthu aasai petru kankai karaiyil irunthu kainkaryam panni modsham pettraan..pithru kaariyathukku pathil naama sankeerthanam pothum thavaraana yennam.. piraarthithavatrai naama sankeerthanam kodukkum/ inbathukkaaka sollanum..vishnu thootharkal aasuvaasa paduthinaarkal.. paasa kayiril viduthalai.. pesa aarambithathum vishnu thootharkal marainthu ponaarkal..thannai ninainthu nonthu kolkiraan thappaana valiyil ponaan.. pasu vathai kooda panninome inimel koodaathu..paasa kayiru vilakinathu paarthu svapanam illai purinthu kondaan. mirukam pola irunthen theiva thanmai kidaithathe vyanthaan..saathukal kooda irunthathaal kankai karaikku poy pookkal archanai panni kainkaryam panni kondu irunthaan..thanka mayamaana vimaanam iranki -sri vaikundam kootti poka ..kathai padippavar paaraayanam pannubavar naama sakeerthanam panni vishnu lokam adaivaarkal -palan.. yama thoothar yama darma rajan pesik kondathai kedppom.
kaavilpulanai vaiththu kali thannai kadakka paaynthu naaval -koochal-araiyo- ittu ulutharukintrom..koovukiraar.. yamanai jayiththu — naman thamar thalaikal meethu moo vulaku undu umilntha thiru maale -aavalippu =serukku udaimai kandaay aranka maa nakar ulaane..–thiru maalai..angu naami palam inku naamam palam.. sukreevan vaali peyar kettu anchi iruinthavan..raman thunai kidaiththathum vaali -kooppittu/ raaman -naami kai pidiththaan..thiru maal kitte illai thiru naamankalai kai pidiththu palyam theernthaar..ye muthalva nin naamam kattru uynthen.. yenkiraar..deva pirayaakai – mariyaathaa purushothaman seviththu .narakam thavirnthu /vishnu chiththan virupputru ..paththum sonnaale kankaiyin keel kuliththu iruntha kanakkaame..solla solla sala sala sabtham kedkkum..6-3-2 sloham yaman aanai veenaakumaa -parishid kedkiraan ..yethanai thalaivarkal saasthaa -aanai idubavar –yaar ?..darmam paathukaakkum poruppu yaarukku ?..seykai kaatti koopittaan/ mathu soodanan /sevikku iranchiyum saathuvaraay pothumin -yentraan..pokaatheer appadiye ponaalum piradashinam panni sri paatha theertham peru vaanko/raani theendaathe-aasai padaathe sollalaamaa saptham pottu/nalla ubadesam aanaal sabtham pottu pesinaal bakthan veettukku paasa kayiru udan ponathe thappu yentru -mathusoothanan kovithu kolvaan.. hariyin thiru vadikalai ninaithu konde ubadesithaan..yen pontru irukkum lika baalarkal thevar endran anaivarukkum thalaivan–avan bakthar yenkalukku thalaivar/ otham pirotham kurukku kayiru pola kokka pattu irukirathu.. yellaa theva kanankalum avanukke thondarkal.. avan bakthare yenakku thalaivar yentru ubadesikiraar..
kinkar idam ubadesikiraan ..mathu soodanan adiyavar -avarkal yenakku pirabu..naman thamaraal aaraaya patturuiyaar kandeer –aravanai mel per aayaar aad pattaar per ..naamankalai sonnavanaayum thavarai unarnthavaraayum irunthaal ..naamankalai vaiththu kondaale pothum yenkiraar periya vaachaan pillai..perumaanin peyar vaithaale pothum.. thappu pannalaamaa -kadamai unarnthu irukkanum..muthkalan –sarithram.kesavan-kilesa naasan -thiru naamam oru thadavai kooda solla villaiyaa yentru yama darma raajan kettaanaam..piratha -kesava govinda krishna maathava solli -naal muluvathum. kesava purushothaman pesuvar pandam pola virkkalaam/ thayir vaankalaiyo/kannan vaankalaiyo maathavan vaankalaiyo. yentraal.kadan pattathu pola kalankuvaan..arinthusonnaal yethanai palam..muthkalan -yaman pesa narakil nintraarkal kedkka narakum svarkam aakum..naamankal udaiya nambi..kathira banthu paraan kathi moontru yeluthudaiya peraal/ maraiththu sonnaar/ govinda maathava kesavaa sonnaal therinthu kolla varuvom..maraithaal thaan perumai..uthaman per paadi/thanithu solkiraal/ uthamanai vida peyarukku yetram..yamanum thoothuvar idam baagavatha darmam aruli/ pirakalaathan/ manu/ beeshmar./naaradar .12 peyarukku theriyum yenkiraar ..thiru naamamum thiru vadikalum parama soththu.. vanankiya thalai,solliya naakku ,vanankiya kai varaathu -akasthiyar kumba sarvarukku sonna sarithram..ajaamalan kathai 32 pakkam pusthakam velli ittu irukiraarkal..
vaayaara sollanum..thaayum thanthaiyin thiru naamankal koothaadi paadi sollanum/ kaimaa vukku arul –yelunthum aadiyum paadiyum kumbittu/thalai kaal pokanum..sirippum parikaasamum vedkamum tholaiyum.polinthu nintra piraan vooril aadiyum paadiyum ummaal thiruthap patta idam/ veliyil poka permission vaankanum/ ulokar sirikka paadi kai thattale thaalam.. avane unudan aaduvaan //than udan serthu kollum kaatham pola.. muyantraal veliyil vara mudiyaathu.. bajanai maarkam..sutru soolal anaithaiyum maranthu..avan kalyaana kunankalil ontri/ rathnam meen vayiru kathai vyaabaari/raaja idam koduka/rani idam pottu alaku paarththaan/ makichi mattum koduthathu radnam pola naamankal/ modsham pera -vyaabaari/ payan karuthaamal sollum inbathukaakave solluven..achuvai perinum venden yenbar..naamum raja pola irukkanum..kulanthai vaiththu konji yenna saathithaal thaay athuve makichi pola/ rashikkum suvai naamam avanum/ kaavalil -kathu kodukkum pachai maa-bokyathvam.. irandum undu/ kathi kaakkum soodi kolla mudiyaathu sakarai ponkal poo kulanthai bokyam..paatheyam pundareekaasham naama sankeerthanam kattu saatham pola vali thunai ithuve..ninaikkaamal irukkum naal pattini naal namakku..namo naaraayana yentru othaavar/naa vaayil unde/ poluthe illai nondi saakku/ solla mudiya illai sonna naalikaiyil solli irukkalaam aakattum paarkkalaam solli namo naarayanaa sollaamal ponaan. yeedu paadu manam srathaiye venum.. avanai maruthavanum naamankalai marakkaathavan adithaalum amme yentru piraapthi sarvarum athikaarikal itharkku . naamankalai illai seyya mudiyaathu anaithu thakuthiyum ithuve kodukkum..
baagavatha kathai solvathu avanukku makichi kodukkum..6-4-dasha piraja bathi sarithram..munbe paarthom..4-skantham paarthom..5 piriyam varathan vamsam bookola varnanai paarthom..narakam pokaamal vali naama sankeerthanam sonnaar/ pirasaankeethamaaka sankathi/koba akni maram alikka paarkka soman-chandran thontri marathin nanmai sonnaar malai meychal moolikai vendum.. alikka koodaathu..antre sukar solkiraar..kaadukal aliyum vekam -amezon mattum irukku/ kaanko pakuthi undu/ minerals thekku santhana maram piraanikal kontru panam sambaathikka alikiraarkal..concrete jungle/thirantha veli boomi sparsam venum..thaay thanthai/ imai/ pathi/ raja/ arivaali/ sanyaasikaluku illaram pukal pola emberumaan/ maareesaa yentra pen undu avalai manam panni kollunko/ dashan piranthaan/ sankalpathaal srushtti/ vinthyaa -akamarsham yeriyil neeraadi sthothram panninaan /anaithukkullum irukireer purinthu kolla vilai pirakruthi maraithathu thyaanam manaththaal -sithamaana manasaal yellukkul yennai pola ummai thyaanippathu sekkil itta yel pola..vummaal yellaam nadakkirathu jakath rashakan-kumba konam pakkam-koodaloor ambareeshan-durvaasar kathai –aadu thurai perumaal thevarkal koodi thiru koodaloor/ananthan/alakai velippadutha naamankal kalyaana kunankal kaatta -hamsa kukyam sthothram..anantha pattu perumaal vanthaar baktha vadsalan pancha aayutham beetha aadai pun sirippu vana maalai sri vadsan/sunthara thol udaiyaan pola/sundara valli thaayaar yama darma rajan thavamiruntha idam/ sundara raja sthvam arulinaar/asikni kalyaanam panni vamsam valarum paarppom..
Sloham 6-3-10-
tams te veditum icchamo
yadi no manyase ksamam
narayanety abhihite
ma bhair ity ayayur drutam
As soon as the sinful Ajamila uttered the name Narayana, these four
beautiful men immediately arrived and reassured him, saying, “Do not
fear. Do not fear.” We wish to know about them from Your Lordship. If you
think we are able to understand them, kindly describe who they are.
Sloham 6-3-12-
yama uvaca
paro mad-anyo jagatas tasthusas ca
otam protam patavad yatra visvam
yad-amsato ‘sya sthiti-janma-nasa
nasy otavad yasya vase ca lokah
Yamaraja said: My dear servants, you have accepted me as the Supreme,
but factually I am not. Above me, and above all the other demigods,
including Indra and Candra, is the one supreme master and controller. The
partial manifestations of His personality are Brahma, Visnu and Siva, who
are in charge of the creation, maintenance and annihilation of this
universe. He is like the two threads that form the length and breadth of
a woven cloth. The entire world is controlled by Him just as a bull is
controlled by a rope in its nose.
Sloham 6-3-17-
tasyatma-tantrasya harer adhisituh
parasya mayadhipater mahatmanah
prayena duta iha vai manoharas
caranti tad-rupa-guna-svabhavah
The Supreme Personality of Godhead is self-sufficient and fully
independent. He is the master of everyone and everything, including the
illusory energy. He has His form, qualities and features; and similarly
His order carriers, the Vaisnavas, who are very beautiful, possess bodily
features, transcendental qualities and a transcendental nature almost
like His. They always wander within this world with full independence
Sloham 6-3-23-
namoccarana-mahatmyam
hareh pasyata putrakah
ajamilo ‘pi yenaiva
mrtyu-pasad amucyata
My dear servants, who are as good as my sons, just see how glorious is
the chanting of the holy name of the Lord. The greatly sinful Ajamila
chanted only to call his son, not knowing that he was chanting the Lord’s
holy name. Nevertheless, by chanting the holy name of the Lord, he
remembered Narayana, and thus he was immediately saved from the ropes of
death
Sloham 6-3-29-
jihva na vakti bhagavad-guna-namadheyam
cetas ca na smarati tac-caranaravindam
krsnaya no namati yac-chira ekadapi
tan anayadhvam asato ‘krta-visnu-krtyan
My dear servants, please bring to me only those sinful persons who do
not use their tongues to chant the holy name and qualities of Krsna,
whose hearts do not remember the lotus feet of Krsna even once, and whose
heads do not bow down even once before Lord Krsna. Send me those who do
not perform their duties toward Visnu, which are the only duties in human
life. Please bring me all such fools and rascals.
Sloham 6-3-33-
krsnanghri-padma-madhu-lin na punar visrstamaya-
gunesu ramate vrjinavahesu
anyas tu kama-hata atma-rajah pramarstum
iheta karma yata eva rajah punah syat
Devotees who always lick the honey from the lotus feet of Lord Krsna
do not care at all for material activities, which are performed under the
three modes of material nature and which bring only misery. Indeed,
devotees never give up the lotus feet of Krsna to return to material
activities. Others, however, who are addicted to Vedic rituals because
they have neglected the service of the Lord’s lotus feet and are
enchanted by lusty desires, sometimes perform acts of atonement.
Nevertheless, being incompletely purified, they return to sinful
activities again and again.
Sloham 6-4-15-
alam dagdhair drumair dinaih
khilanam sivam astu vah
varksi hy esa vara kanya
patnitve pratigrhyatam
There is no need to burn these poor trees any longer. Let whatever
trees still remain be happy. Indeed, you should also be happy. Now, here
is a beautiful, well-qualified girl named Marisa, who was raised by the
trees as their daughter. You may accept this beautiful girl as your wife.
Sloham 6-4-23-
sri-prajapatir uvaca
namah parayavitathanubhutaye
guna-trayabhasa-nimitta-bandhave
adrsta-dhamne guna-tattva-buddhibhir
nivrtta-manaya dadhe svayambhuve
Prajapati Daksa said: The Supreme Personality of Godhead is
transcendental to the illusory energy and the physical categories it
produces. He possesses the potency for unfailing knowledge and supreme
willpower, and He is the controller of the living entities and the
illusory energy. The conditioned souls who have accepted this material
manifestation as everything cannot see Him, for He is above the evidence
of experimental knowledge. Self-evident and self-sufficient, He is not
caused by any superior cause. Let me offer my respectful obeisances unto
Him.
Sloham 6-4-27/28-
manisino ‘ntar-hrdi sannivesitam
sva-saktibhir navabhis ca trivrdbhih
vahnim yatha daruni pancadasyam
manisaya niskarsanti gudham
sa vai mamasesa-visesa-mayanisedha-
nirvana-sukhanubhutih
sa sarva-nama sa ca visva-rupah
prasidatam aniruktatma-saktih
Just as great learned brahmanas who are expert in performing
ritualistic ceremonies and sacrifices can extract the fire dormant within
wooden fuel by chanting the fifteen Samidheni mantras, thus proving the
efficacy of the Vedic mantras, so those who are actually advanced in
consciousness–in other words, those who are Krsna conscious–can find
the Supersoul, who by His own spiritual potency is situated within the
heart. The heart is covered by the three modes of material nature and the
nine material elements [material nature, the total material energy, the
ego, the mind and the five objects of sense gratification], and also by
the five material elements and the ten senses. These twenty-seven
elements constitute the external energy of the Lord. Great yogis meditate
upon the Lord, who is situated as the Supersoul, Paramatma, within the
core of the heart. May that Supersoul be pleased with me. The Supersoul
is realized when one is eager for liberation from the unlimited varieties
of material life. One actually attains such liberation when he engages in
the transcendental loving service of the Lord and realizes the Lord
because of his attitude of service. The Lord may be addressed by various
spiritual names, which are inconceivable to the material senses. When
will that Supreme Personality of Godhead be pleased with me?
Sloham 6-4-35/36/37/38/39-
sri-suka uvaca
iti stutah samstuvatah
sa tasminn aghamarsane
pradurasit kuru-srestha
bhagavan bhakta-vatsalah
krta-padah suparnamse
pralambasta-maha-bhujah
cakra-sankhasi-carmesudhanuh-
pasa-gada-dharah
pita-vasa ghana-syamah
prasanna-vadaneksanah
vana-mala-nivitango
lasac-chrivatsa-kaustubhah
maha-kirita-katakah
sphuran-makara-kundalah
kancy-anguliya-valayanupurangada-
bhusitah
trailokya-mohanam rupam
bibhrat tribhuvanesvarah
vrto narada-nandadyaih
parsadaih sura-yuthapaih
stuyamano ‘nugayadbhih
siddha-gandharva-caranaih
Sri Sukadeva Gosvami said: The Supreme Personality of Godhead, Hari,
who is extremely affectionate to His devotees, was very pleased by the
prayers offered by Daksa, and thus He appeared at that holy place known
as Aghamarsana. O Maharaja Pariksit, best of the Kuru dynasty, the Lord’s
lotus feet rested on the shoulders of His carrier, Garuda, and He
appeared with eight long, mighty, very beautiful arms. In His hands He
held a disc, conchshell, sword, shield, arrow, bow, rope and club–in
each hand a different weapon, all brilliantly shining. His garments were
yellow and His bodily hue deep bluish. His eyes and face were very
cheerful, and from His neck to His feet hung a long garland of flowers.
His chest was decorated with the Kaustubha jewel and the mark of
Srivatsa. On His head was a gorgeous round helmet, and His ears were
decorated with earrings resembling sharks. All these ornaments were
uncommonly beautiful. The Lord wore a golden belt on His waist, bracelets
on His arms, rings on His fingers, and ankle bells on His feet. Thus
decorated by various ornaments, Lord Hari, who is attractive to all the
living entities of the three worlds, is known as Purusottama, the best
personality. He was accompanied by great devotees like Narada, Nanda and
all the principal demigods, led by the heavenly king, Indra, and the
residents of various upper planetary systems such as Siddhaloka,
Gandharvaloka and Caranaloka. Situated on both sides of the Lord and
behind Him as well, these devotees offered Him prayers continuously.
Sloham 6-4-48-
mayy ananta-gune ‘nante
gunato guna-vigrahah
yadasit tata evadyah
svayambhuh samabhud ajah
I am the reservoir of unlimited potency, and therefore I am known as
unlimited or all-pervading. From My material energy the cosmic
manifestation appeared within Me, and in this universal manifestation
appeared the chief being, Lord Brahma, who is your source and is not born
of a material mother.
Sloham 6-5-3-
tatra narayana-saras
tirtham sindhu-samudrayoh
sangamo yatra sumahan
muni-siddha-nisevitam
In the west, where the River Sindhu meets the sea, there is a great
place of pilgrimage known as Narayana-saras. Many sages and others
advanced in spiritual consciousness live there.
Sloham 6-5-6/7/8–
uvaca catha haryasvah
katham sraksyatha vai prajah
adrstvantam bhuvo yuyam
balisa bata palakah
tathaika-purusam rastram
bilam cadrsta-nirgamam
bahu-rupam striyam capi
pumamsam pumscali-patim
nadim ubhayato vaham
panca-pancadbhutam grham
kvacid dhamsam citra-katham
ksaura-pavyam svayam bhrami
The great sage Narada said: My dear Haryasvas, you have not seen the
extremities of the earth. There is a kingdom where only one man lives and
where there is a hole from which, having entered, no one emerges. A woman
there who is extremely unchaste adorns herself with various attractive
dresses, and the man who lives there is her husband. In that kingdom,
there is a river flowing in both directions, a wonderful home made of
twenty-five materials, a swan that vibrates various sounds, and an
automatically revolving object made of sharp razors and thunderbolts. You
have not seen all this, and therefore you are inexperienced boys without
advanced knowledge. How, then, will you create progeny?
Sloham 6-5-11-
bhuh ksetram jiva-samjnam yad
anadi nija-bandhanam
adrstva tasya nirvanam
kim asat-karmabhir bhavet
[The Haryasvas understood the meaning of Narada’s words as follows.]
The word “bhuh” [“the earth”] refers to the field of activities. The
material body, which is a result of the living being’s actions, is his
field of activities, and it gives him false designations. Since time
immemorial, he has received various types of material bodies, which are
the roots of bondage to the material world. If one foolishly engages in
temporary fruitive activities and does not look toward the cessation of
this bondage, what will be the benefit of his actions?
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