Krishnan Kathai Amutham -23 rd Aug to 27 th Aug-Shri Vellukudi Krishnan Swamikall..

poo mannu. nenjey solluvom avan naamankaley..raamaanusa yentra thiru naamam solvathu gaayathri pola..anaivarum modsham adaiya-aasai ontre venum. veru thakuthi vendaam..jagath aacharyan. kaarey karunai..athikaaram undel arangar irankaaro/un thiruvadiyil naam nirkirom.kppiya thiru karankal/ubadesam panni pesa thudikkum thiru vaay atharankal..sri perambuthur thiru meni alaku..paavanamaakiya .muk kol than alakum..ethiraasar vadi alaku yen ethayathil ulathaal ellai yenakku ethir..vishnu loka mani mandaba maarkam kaattinaar..samsaaram pokki..konku naattu penmani kedkka pathil solli vilakkinar porumaiyaka..rishaba devar -guru lakshnam solkiraar..bagavaanai thyaanam.. jaanam anushdaanam udaiya guru..slokam-indariyankalukku vasa padaamal-athanaal rishabar peyar.. baradanai aatharikka sonnaar..mootha annan thakappanukku opu..21/22 sloham..sthaavaram-sedi pul/jangamam-or arivu ulla/manushyar/bootha pisaar/gandarvar/asurar/devar/endran/brahma pilai dakshan/sivan/brahma/deva devan.. yen naabi kamalathil.. aar ueireyo.. manisarkku devar pola.. devarkku devar.. akal idam muluthum padaithu idanthu undu umilnthu alantha..per ueireyo/periya neer padaithu.. kadainthu adaithu udaithaar..serr ueireyo..antha thirumaal naan..anaithu edathilum neekamara erukiren..yellaa jeeva raasikal edathilum.mulai kathirai..artanga meya anthananai.. andanar thasm sinthanaiyaanai.. vilakku olliyai..marakatha thiru thankaa/vekkaavil thiru maalai paada kettu..manasu vaakku udal avan idathil seluthi/kandu tholuthu pesi bakthi pannanum..

aacharyarkal unmai arivai therivikiraarkal..rishabar-baradan/jadabaradan-aduthu paarppom..5-5-yevam bakthi jana vairaakya lakshnam..tharani baalanaay..ubadesam namakku nootruvarai vyaajyamaka vaithu..baradanukku pattaabi shekam..brahma vartham desathil ubadesam..kaattukul poka pokiraar..mauna viratham kondaar..aakaayame aadai.. paarka pesa kedkaamal erunthaar ava thootha sanyasiyaay erunthaar..kidaithathai undu..thirinthu..yesu pattaar..ethinaalum kalanka villai. thulya maana abamaanam-geethai. udalin sthothramo paziyo aathmaavukku illai.. ninthaiyum sthothramum samamaka kondaar..kaatu yaanai udambil kosu yee kadipathu pola..viratham mer kondaar..aja karatha viratham..malai paambu pola.. unavu koduppathu avan kadamai yentra unarvaal..kidaithaal vizunkum..jagathai uruvaakki kaathu layaka pannubavan kaapppan yentra thunivudan..brahma thyaanathil vaazkkai kalikirathu..uyarntha seyal vairaakyam.. oer alavuku naamum kadai pidikkanum. yekaadasi/darbanam pontra naalkalil naam erukkanum.. eyantra alavu erukanum ethuvey pirayojanam..gjaanathil evar erunthathu oru vakai.. nam aacharyarkal naattorodu vaaznthu naattaarin eyalbu entri vaaznthaarkal.. evar raja vaka erunthu sukam thukkam anubavithu extreme in both ways-raja rishi.. sarana gathi-pirapannarkal..kavalai pada vendaam avan radchakan yentra uruthiyudan..thiru kanna mangai aandaan-perum pura kadal bathraavi perumaal neenda thiru kolam. natha muni sishyar..garudanukku pirathaanam kattam potta aadai anibavar.. naay erandu sandai pottu.. yajamanarkal vanthu sandai poda sothai kaakka uruthi.. swami namai kaappaar yentra uruthi..perumaaney anaithum yentra uruthi venum..

vetham-maram palathin saaram baagavatha saaram..kathaikal kalanthu elimai paduthi erukiraar sukar..baradan-maru piraviyil jada baradar aaha pirakiraar..5-6 athyaayathil rishabar jada udalai thurakiraar..iluppa satti vithaiyai varuthaal mulaikkaathu. athu pola gjanam yennum satti..-karmam vithai..mulai vidaathu yoham yennum agni thyaanam yennum neruppu..karma palan tholaiyum.. patrai aruthu aathma/bagavan edam sinthanai pohanum..kadamai erukke ..sanyaasiyaha erukka mudiyumaa.. rajavey eppadi nadanthu kaattuhiraar.. niraiya aandu erunthaarkal..eruntha aaysil yenna seythom yenbathu mukyam..atharkkul surukki kollanum.. siru piraayathile bakthi milai vidanum..kalla thodarbu-kai pidithavaraiye kolvathu pola/kaamam kannai maraikkum..patru aranum..udalin thur naatram therinthu veruppu varanum..manam vasap paduthi/naanku perai uthavi koopittu/kaamam kobam matham lobam-per aasai polvana..poraamai moham polvana..koodaathu yenbathai ubadesikiraar..desam thorum sanchaaram-konga venga dakshnina karnadaka -pontra edankalil. kaattu theeyaal yeriya than udalum yerinthaalum etho kattai yerikirathu yentru erunthaar.. desa raja paarththu ubadesam pannuhiraar..evar sareetham..yasya sloham..kali yuhathil adarmam thalai yedukum.darma payam venum..paachandi matham valarum darmam daanam sutham davam yeedu paadu kuraiyum.. snaanam nerathukku panna maattaarkal/kali yuham. oo ulahin eyarkkai. venkadesa/sri renga -paaramaaya palavinai pattru aruththu-kora maa thavam-seythanan kol..uraiyooril avathaaram–6th thirunaal serthy uthsavam..rajo gunam valarnthavar kalukku ubadsam rishabar avathaaram kathai..vaasudevan neengaatha bakthi yerpadum.. mukthiyai koduthaalum bakthi thara entha avathaaram..

kaliyukathil baagavatha puranam solvathu siranthathu..sollai sonnaalum sirappu..ubadesam vilakkamaha paarthom..baradar-maan-jada baradar-raghu gunan yennum rajavukku ubadesam-5-7 sarithram thodarum..singam garjikka/garba maan aatril kuthikka/maan kutti vila/thaay maan ueirai vida/thyaanikkum baradar yezunthu alli aravanaithu..patruthal undaanathu eppo..arasu/pillaikal patrai vittavar yetho vasathaal ethin meethu vasam..yokathil erukkum pothum athaiyey ninaithu erukka/ ueirai vidum pothum athey ninaivu..5-7-1 sloham..visva roobar penn pancha sani kalyanam..5 pillaikal pirakka/ahankaaram-5 boothankalum pirakkum..athu pola.sumathi/..peyar..barada varusham–ajana varusham munbu peyar etharkku..darisa poorna masa yagam seythu vanthaar..parasparam paava antha-geethai sloham..malai selvam varunan aarokyam -endran.. deva poojai mukyam..deva pithru kaariyankalil irunthu vilaka koodaathu..than adaiye chitham suthi adaiyum evatrai panni vanthaal..aakasam-malai-kadal pola devathai kai koopinaalum andar aathma naarayananidam pohum..manam thelivu adainthu kanda edathil meyaathu..palan ethir paarkaamal seyyanum..manam sutham adainthu perumaal olli viduvaar athil.. thalai keez erukkum thaamarai poo pola..hari shedram-gandaki nathi karaiyil malar parithu kainkaryam pannhiraar..

rasamaalayam..vetham karbaka maram.. palathin saaru baagavatha puraanam..jada baradar ubaakyanam..piriyam virathar vamsam-rishaba devar -vamsam.. saalagramam-baradar..5-7 eruthiyil sloham..chakara nathi..kandaki nathi urpathi aakirathu daamothara kundam..kalaiyum kariyum.. silaiyum thunaiyaka.. saalagraamam adai nenje..irtandu neendammalaikal  anna poorna daula giri 25000 adi.. thaneerum karuppu yamunai pola. saalagramame garbathil iruppathaal..meham vali thunnai..mukthi naathan-sri moorthi..sri devi naachiyaar udan sevai saathikiraarkal..thiru meni aaraya koodaathu..elimaiyana thiru aaraathanam..povathey aanantham..malaikal naduvil neela meha syaamalan..ullathil baradanukku bakthi–thinam angu erunthu poojithaar..piradashinam 108 gomuham..minumaa malai thalum meha vannan..malarkal parithu-thulasi.ullathu anbudan poosithaar. kilangu kanikal. pathram ..palam pushbam..saarve thava nerikku daamotharan thaal kal. vaanavar pithatrum perumaan..vaadaa malar kondu naadi..naadiyum naadodum. paadeer avan naamam veede peralaame..poosum saantham yen nenjame..paadalkale -vaasakam sey maalaiye..pattaadaiyum ahthey. ullathaiye thanneeraka kondu..uvahai mel ettathu..perumai therinthu poosithu anbu mel ettu mayir koosarithu..kankalilum pani.sutrilum mattum illai… aadi aadi aham ..savithra mandala mathya varthi..govinda pundareekasha rashamaam ..paro rajaha..sankalpathaal srushtithu /pukunthu/hamsa roobam..radshikka piraarthithaar baradar..

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 5-5-14..

karmasayam hrdaya-granthi-bandham
avidyayasaditam apramattah
anena yogena yathopadesam
samyag vyapohyoparameta yogat

As I have advised you, My dear sons, you should act accordingly. Be
very careful. By these means you will be freed from the ignorance of the
desire for fruitive activity, and the knot of bondage in the heart will
be completely severed. For further advancement, you should also give up
the means. That is, you should not become attached to the process of
liberation itself.

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 5-5-23..

na brahmanais tulaye bhutam anyat
pasyami viprah kim atah param tu
yasmin nrbhih prahutam sraddhayaham
asnami kamam na tathagni-hotre

O respectful brahmanas, as far as I am concerned, no one is equal or
superior to the brahmanas in this world. I do not find anyone comparable
to them. When people know My motive after performing rituals according to
the Vedic principles, they offer food to Me with faith and love through
the mouth of a brahmana. When food is thus offered unto Me, I eat it with
full satisfaction. Indeed, I derive more pleasure from food offered in
that way than from the food offered in the sacrificial fire.

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 5-6-12..

ayam avataro rajasopapluta-kaivalyopasiksanarthah.

In this age of Kali, people are overwhelmed by the modes of passion
and ignorance. Lord Rsabhadeva incarnated Himself to deliver them from
the clutches of maya.

Sloham 5-6-17..yasyam eva kavaya atmanam aviratam vividha-vrjina-samsaraparitapopatapyamanam
anusavanam snapayantas tayaiva paraya nirvrtya hy
apavargam atyantikam parama-purusartham api svayam asaditam no
evadriyante bhagavadiyatvenaiva parisamapta-sarvarthah. Devotees always bathe themselves in devotional service in order to be
relieved from the various tribulations of material existence. By doing
this, the devotees enjoy supreme bliss, and liberation personified comes
to serve them. Nonetheless, they do not accept that service, even if it
is offered by the Supreme Personality of Godhead Himself. For the
devotees, liberation [mukti] is very unimportant because, having attained
the Lord’s transcendental loving service, they have attained everything
desirable and have transcended all material desires

Sloham 5-7-2tasyam u ha va atmajan kartsnyenanurupan atmanah panca janayam asa
bhutadir iva bhuta-suksmani sumatim rastrabhrtam sudarsanam avaranam
dhumraketum iti. Just as the false ego creates the subtle sense objects, Maharaja
Bharata created five sons in the womb of Pancajani, his wife. These sons
were named Sumati, Rastrabhrta, Sudarsana, Avarana and Dhumraketu.

Sloham 5-7-3

ajanabham namaitad varsam bharatam iti yata arabhya vyapadisanti.

Formerly this planet was known as Ajanabha-varsa, but since Maharaja
Bharata’s reign, it has become known as Bharata-varsa.

Sloham 5-7-6..

sampracaratsu nana-yagesu viracitanga-kriyesv apurvam yat tat kriyaphalam
dharmakhyam pare brahmani yajna-puruse sarva-devata-linganam
mantranam artha-niyama-kataya saksat-kartari para-devatayam bhagavati
vasudeva eva bhavayamana atma-naipunya-mrdita-kasayo havihsv adhvaryubhir
grhyamanesu sa yajamano yajna-bhajo devams tan purusavayavesv
abhyadhyayat.

After performing the preliminaries of various sacrifices, Maharaja
Bharata offered the results in the name of religion to the Supreme
Personality of Godhead, Vasudeva. In other words, he performed all the
yajnas for the satisfaction of Lord Vasudeva, Krsna. Maharaja Bharata
thought that since the demigods were different parts of Vasudeva’s body,
He controls those who are explained in the Vedic mantras. By thinking in
this way, Maharaja Bharata was freed from all material contamination,
such as attachment, lust and greed. When the priests were about to offer
the sacrificial ingredients into the fire, Maharaja Bharata expertly
understood how the offering made to different demigods was simply an
offering to the different limbs of the Lord. For instance, Indra is the
arm of the Supreme Personality of Godhead, and Surya [the sun] is His
eye. Thus Maharaja Bharata considered that the oblations offered to
different demigods were actually offered unto the different limbs of Lord
Vasudeva.

Sloham 5-7-7..

evam karma-visuddhya visuddha-sattvasyantar-hrdayakasa-sarire brahmani
bhagavati vasudeve maha-purusa-rupopalaksane srivatsa-kaustubha-vanamalari-
dara-gadadibhir upalaksite nija-purusa-hrl-likhitenatmani purusarupena
virocamana uccaistaram bhaktir anudinam edhamana-rayajayata

In this way, being purified by ritualistic sacrifices, the heart of
Maharaja Bharata was completely uncontaminated. His devotional service
unto Vasudeva, Lord Krsna, increased day after day. Lord Krsna, the son
of Vasudeva, is the original Personality of Godhead manifest as the
Supersoul [Paramatma] as well as the impersonal Brahman. Yogis meditate
upon the localized Paramatma situated in the heart, jnanis worship the
impersonal Brahman as the Supreme Absolute Truth, and devotees worship
Vasudeva, the Supreme Personality of Godhead, whose transcendental body
is described in the sastras. His body is decorated with the Srivatsa, the
Kaustubha jewel and a flower garland, and His hands hold a conchshell,
disc, club and lotus flower. Devotees like Narada always think of Him
within their hearts.

Sloham 5-7-10..

yatrasrama-padany ubhayato nabhibhir drsac-cakrais cakra-nadi nama saritpravara
sarvatah pavitri-karoti.

In Pulaha-asrama is the Gandaki River, which is the best of all
rivers. The salagrama-sila, the marble pebbles, purify all those places.
On each and every marble pebble, up and down, circles like navels are
visible

Sloham 5-7-11..

tasmin vava kila sa ekalah pulahasramopavane vividha-kusuma-kisalayatulasikambubhih
kanda-mula-phalopaharais ca samihamano bhagavata
aradhanam vivikta uparata-visayabhilasa upabhrtopasamah param nirvrtim
avapa.

In the gardens of Pulaha-asrama, Maharaja Bharata lived alone and
collected a variety of flowers, twigs and tulasi leaves. He also
collected the water of the Gandaki River, as well as various roots,
fruits and bulbs. With these he offered food to the Supreme Personality
of Godhead, Vasudeva, and, worshiping Him, he remained satisfied. In this
way his heart was completely uncontaminated, and he did not have the
least desire for material enjoyment. All material desires vanished. In
this steady position, he felt full satisfaction and was situated in
devotional service.

Sloham 5-7-12..

tayettham avirata-purusa-paricaryaya bhagavati pravardhamana-nuragabhara-
druta-hrdaya-saithilyah praharsa-vegenatmany udbhidyamana-romapulaka-
kulaka autkanthya-pravrtta-pranaya-baspa-niruddhavaloka-nayana
evam nija-ramanaruna-caranaravindanudhyana-paricita-bhakti-yogena
paripluta-paramahlada-gambhira-hrdaya-hradavagadha-dhisanas tam api
kriyamanam bhagavat-saparyam na sasmara.

That most exalted devotee, Maharaja Bharata, in this way engaged
constantly in the devotional service of the Lord. Naturally his love for
Vasudeva, Krsna, increased more and more and melted his heart.
Consequently he gradually lost all attachment for regulative duties. The
hairs of his body stood on end, and all the ecstatic bodily symptoms were
manifest. Tears flowed from his eyes, so much so that he could not see
anything. Thus he constantly meditated on the reddish lotus feet of the
Lord. At that time, his heart, which was like a lake, was filled with the
water of ecstatic love. When his mind was immersed in that lake, he even
forgot the regulative service to the Lord.

Sloham 5-8-7..tam tv ena-kunakam krpanam srotasanuhyamanam abhiviksyapaviddham bandhur
ivanukampaya rajarsir bharata adaya mrta-mataram ity asrama-padam anayat. The great King Bharata, while sitting on the bank of the river, saw
the small deer, bereft of its mother, floating down the river. Seeing
this, he felt great compassion. Like a sincere friend, he lifted the
infant deer from the waves, and, knowing it to be motherless, brought it
to his asrama

Sloham 5-8-8

tasya ha va ena-kunaka uccair etasmin krta-nijabhimanasyahar-ahas tatposana-
palana-lalana-prinananudhyanenatma-niyamah saha-yamah purusaparicaryadaya
ekaikasah katipayenahar-ganena viyujyamanah kila sarva
evodavasan.

Gradually Maharaja Bharata became very affectionate toward the deer.
He began to raise it and maintain it by giving it grass. He was always
careful to protect it from the attacks of tigers and other animals. When
it itched, he petted it, and in this way he always tried to keep it in a
comfortable condition. He sometimes kissed it out of love. Being attached
to raising the deer, Maharaja Bharata forgot the rules and regulations
for the advancement of spiritual life, and he gradually forgot to worship
the Supreme Personality of Godhead. After a few days, he forgot
everything about his spiritual advancement.

Sloham 5-8-12..

kusa-kusuma-samit-palasa-phala-mulodakany aharisyamano vrkasalavrkadibhyo
bhayam asamsamano yada saha harina-kunakena vanam samavisati.

When Maharaja Bharata wanted to enter the forest to collect kusa
grass, flowers, wood, leaves, fruits, roots and water, he would fear that
dogs, jackals, tigers and other ferocious animals might kill the deer. He
would therefore always take the deer with him when entering the forest.

Sloham 5-8-26..

evam aghatamana-manorathakula-hrdayo mrga-darakabhasena svarabdha-karmana
yogarambhanato vibhramsitah sa yoga-tapaso bhagavad-aradhana-laksanac ca
katham itaratha jaty-antara ena-kunaka asangah saksan nihsreyasapratipaksataya
prak-parityakta-dustyaja-hrdayabhijatasya tasyaivam
antaraya-vihata-yogarambhanasya rajarser bharatasya tavan mrgarbhakaposana-
palana-prinana-lalananusangenaviganayata atmanam ahir ivakhu-bilam
duratikramah kalah karala-rabhasa apadyata.

Sukadeva Gosvami continued: My dear King, in this way Bharata Maharaja
was overwhelmed by an uncontrollable desire which was manifest in the
form of the deer. Due to the fruitive results of his past deeds, he fell
down from mystic yoga, austerity and worship of the Supreme Personality
of Godhead. If it were not due to his past fruitive activity, how could
he have been attracted to the deer after giving up the association of his
own son and family, considering them stumbling blocks on the path of
spiritual life? Mow could he show such uncontrollable affection for a
deer? This was definitely due to his past karma. The King was so
engrossed in petting and maintaining the deer that he fell down from his
spiritual activities. In due course of time, insurmountable death, which
is compared to a venomous snake that enters the hole created by a mouse,
situated itself before him.

Sloham 5-8-29..

aho kastam bhrasto ‘ham atmavatam anupathad yad-vimukta-samasta-sangasya
vivikta-punyaranya-saranasyatmavata atmani sarvesam atmanam bhagavati
vasudeve tad-anusravana-manana-sankirtanaradhananusmaranabhiyogenasunyasakala-
yamena kalena samavesitam samahitam kartsnyena manas tat tu punar
mamabudhasyaran mrga-sutam anu parisusrava.

In the body of a deer, Bharata Maharaja began to lament: What
misfortune! I have fallen from the path of the self-realized. I gave up
my real sons, wife and home to advance in spiritual life, and I took
shelter in a solitary holy place in the forest. I became self-controlled
and self-realized, and I engaged constantly in devotional service,
hearing, thinking, chanting, worshiping and remembering the Supreme
Personality of Godhead, Vasudeva. I was successful in my attempt, so much
so that my mind was always absorbed in devotional service. However, due
to my personal foolishness, my mind again became attached–this time to a
deer. Now I have obtained the body of a deer and have fallen far from my
devotional practices.

Sloham 5-8-30..

ity evam nigudha-nirvedo visrjya mrgim mataram punar bhagavat-ksetram
upasama-sila-muni-gana-dayitam salagramam pulastya-pulahasramam
kalanjarat pratyajagama.

Although Bharata Maharaja received the body of a deer, by constant
repentance he became completely detached from all material things. He did
not disclose these things to anyone, but he left his mother deer in a
place known as Kalanjara Mountain, where he was born. He again went to
the forest of Salagrama and to the asrama of Pulastya and Pulaha.

Sloham 5-8-31..

tasminn api kalam pratiksamanah sangac ca bhrsam udvigna atma-sahacarah
suska-parna-trna-virudha vartamano mrgatva-nimittavasanam eva ganayan
mrga-sariram tirthodaka-klinnam ut-sasarja.

Remaining in that asrama, the great King Bharata Maharaja was now very
careful not to fall victim to bad association. Without disclosing his
past to anyone, he remained in that asrama and ate dry leaves only. He
was not exactly alone, for he had the association of the Supersoul. In
this way he waited for death in the body of a deer. Bathing in that holy
place, he finally gave up that body.

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