Krishnan Kathai Amutham -13thSep to 17thSep-Shri Vellukudi Krishnan Swamikall..

deham -udal/karmathin vasathaal ..eyarkaiyil deka maatram aathmavai paathikaathu sisu balan kumaran elainchan vayothikar maatram..enbam thunbam maari konde erukkum. udalukku arivu ellai. arivu erunthaal thaan enbam thunbam unara mudiyum..athma erukkum pothu thaan vudal seykaiyaal.. unavu nukarthal yellaam udal seyyum.. veveru nilai maari ..erandum vev veru..manasu eppadi yerthu kolkirathu mukyam .sakarai pongal.. virothi koduthu/visham erunthu/ eppovaathu saapitta kasappu ninaivudan erunthaal.manasu ev vali elukiratho appadi povom..manasukkum arivu ellai.. achedanam thaan. computer ninaivu aatral undu.. data feed panni vaith erukirom.. manasu ninaika erukira karvi.. athma control pannanum..sloham ethaa –thiriyai neyyil thoythu yerithaal yerinthu konde erukkum. aathma manam abimaanam/manasu thiri pola abimaanam patru ney pola/ney entri yerithaal thiri yerinthu poy vidum. samsaaram pohum..manam kaaranathal vikaaram.. ninaivu alaikal chitham manam/aasai/ninaivu patruthal ninaivu paduthal/ oru nilai patta manam ellai dravyam/svaabam/kaalam ethaal maarum..anaithu maaruthalum patruthalum manasudan thodarbu..patru erunthaal paramathmavai ninaikkaathu..un manathaal yen ninainthu erunthaay eda yenthai piraane-kaliyan.. avalun nin aakathil erunthum..bagavaan manasu ninaivu thaan venum..varaha perumaan nithya kalyana perumaal..arasan yentru ninaikkaathe -aathma thaan.. sumaiyum alla sumakiravanum ellai. aathma peril seluthu unmai puriyum..

pala rasam ..il vaalkkaikku purinthu kadai pidikka vendiya ..man paanai samayal-neruppuku paanai thodarbu..thanner -paanai..thaneer arisi-thodarbu.. eduppu valipathum unmai. siramame kidaaiyaathu yentreere..sareerampoy yentreer udal poyyaa pallakku poyyaa pechu alavu.. thandanai ellai arasan..thandipathu arasa darmam kadamai. veen yentrrere porul ..moontru kelvikal..purinthu kollanum moontrayum..adutha athyaathil pathil ..eppo 5-11-13 sloham..samsaarathil ulantru moontru kelvikal. kannal paarkkum udal poy yentru solla vara villai. yenna karuthu yentru purinthu kolanum. veettil paruppu ellai eppo entha edathil ellai.. ethu pola thaan mothamukaanal neer ellai.. shedragjana -aathma -vilai nilam udal. nalla panbukalai. etham sareeram geethai sl;oham pola ethuvum. tharisal kaadu aakki veenaaka koodaathu.. arinthavan shedragjan..jeevathma vullum bagavaan uraikiraan..namai adaiya avan athiham purushan eruvarum puraana pirushan avan. puri sethe -pattanam -hiruthya kamalathil eruvarum undu.. purana-nedum kaalamaha. kaappa anumathi kidaikkumaa yentru. santharppam vaaypu karuthi.. radshabeshaam -athvesham vilakkaamai. adimai yentru purinthu unnal kaakka vendiyavan yentru esaiya venum..mayakkam naame radshithu kolvom yentru eruppathu..avanai arithu kol..svyam jothi sarvesvaran..naarayana bagavaan. naan kanndu konden naarayanaa yenum naamam..naaraam-anaithukkum  eruppidam/aathaaram avan..ayanam brahmam..anaithum yarukku eruppidamo avan naarayanan.. erandu artham..eruppidam-thaangubavan muthal/ulley erunthu niyamikiraar aadchi seykiraar..unarnthu kollanum erandaiyum. ..namathu ov oru asaivum yellaam avan nyamanam ..therinthu kondu samsaaram vilahum..

nere aathma thathvam ubanyaasikaamal paramaathmavai arinthu kollanum samsaaram thalai ara..kadaisi sloham-5-11..perum kaattai marathai arakka asanga sasthram -patrinmai kodaari kondu thaan arukanum.. adutha athyaayam–yethanai murai kettaalum aathma thathvam puriya villai. 5-12-1 sloham..namasthubyam-karana vigrahaya- avanai um udalil vaithu erukireer..ummai namaskarikiren..muyarchi entri udal sikentru vaithu erukiraar jada barathar..avathootha sanyaasi yaha erukiraar..amutham pontra ubadesam..kedka kedka enbamaka erukirathu..vetha nool piraayam nooru–aathalaal piravi venden..brahmathai therinthu nijamana aanantham adaiyalaam..ulakathil ulla avai amutham ellai..manasu thullukirathu aathma thathvam kedka kedka..ethai kandu kavalai pada koodaatho athai kandu kavalai padukirom. yethai patri kavalai pada vendumo athai patri kavalai padanum-geethaiyil kannan ..deeran =deha athma vivekam arinthavan..eisvaryam/vaithikar/kovil poy /kellikkai arangam suthi suthi vanthu kondu erukirom.. aathma patri kavalai padanum.. udal veru paadu inevitable/kavalai pattaalum maaraathu.. athaiyey ninaithu mano vyaathiyaha maatri kolla koodaathu. sathukku abaavam yerpadaathu..asathukku baavamkidaiyaathu baavam -orey maathiri eruppathu..maaruthal ellamal eruppathu aathmaa mattum thaan..thathva darisinikal ethai unarnthu erukiraarkal..naan naanaka thaan eruppom. aathma thathvam .udal ponaalum pohaathu yentru kulainthai paruvathile unaranum..udal anthathudan koodiyathu kaaranathukku vesham pottu kondu erppathu pola karma palam anubavikka udal yeduthu kondu erukirom..

-avanathu santhosha kaaranam baagavatha paarayanam..petravanukku pillai avanai therinthu kondaal santhosham.. aathma ajadam. udal =jadam. response ellai yentraal jadam.. therinthu kondavar jada baradar..udalai patri thittinaalum kal mannai thittuvathu pola .kobamo santhoshamo ellaathavar.. aathma yenbathu anaathi/anu svarooam/nithyam/avyayam-kuraithal ontrum ellai/ gjana mayam/aanantha svaroobi/udalo einthu boothathaal aanathu aliyum perutha vadivu -anu vadivu ellai..dis integrate aakum udal..arivu kidaiyaathu. svyam pirakasam ellai. ethanai veru paadu erunthum aathmaa udale naan yentru ninaippathu vyappe..siramey ellai poy yentru solla villai yellaam udalukku thaan.. udalukku arivu ellai udambai varuthinaal naan thunba paduhirom yentru unara aathma vaal thaan mudiyum.. kaalai valithaal excercise -vali poruthu kondu udal payirchi pannum mudivu-left to bady athu pannaathu..udambu kenjunaalum namma kannanin jan maashdami yentru unarvu paduthuvathu aathmaa thaan..yokikalo/vayal kaatil erukum makkalo/chinna poochi kadithaalum porud padutha villai/ manasu udambu palaki/vairal feever ellai graamathil..uyarntha nilaiyil purinthu kollanum..siramam aathmavukku eyarkkai ellai. udalai yeduthu kolla vidil ubathvarame ellai..kaliyin edathil pali koduthaalum jadamaka erunthaar..jadam pola..chinna veyil thunbathukaavathu kalanga koodaathu..muthal kelvi pathil paarthom. ubaathi kaaranam udal..aduthu udal poyaa..kovil poka udal venum..sareeram karmathaal vanthathu. eyarkkai ellai adi udambukku pola. karmangal cease to exist aana pinbu apraakramana thiru meni kolvom. sadva mayamana thiru meni kidaikkum..panishment thappu pannathaan paapam punyam pona pinbu sareeram ellai ethu thaan erandaavathu kelvikku pathil. thandanai patri moontraam kelvi. yenna yennathudan -arasan abimaanathai thappu. arasa udalai yeduthu konda aathma yentru puriyanum kadvaankan ambarishan pola erukkanum..kannukku therinthathu udal thaan purithal ellai yenbathal thandanai veen yentraar..

..saasthram veda vethaanthathin porulai baagavatham villakkukirathu..5-12-5 /6slohangal aacharyamanavai.. thaanguvathu –nee -aathma sinnathu..arisi thundaal palu varumaa..arasa udal/palakku thandu tholl paatham boomi–atharkku thaan valikkum naduvil conductors anaithum..pallakku valikirathu yentru solla villai..aathma eruppathaal thaan udambu vali theriya varukirathu..veru paadu therinthaal vali theriyumaa -udkarantha arasanukku vali. aribavan mattum thaan aathmaa..dravyam/athravyam ..substance ubaathaanamaka erukkum.. saarnthu erukkum pala gunangal erukkum.. panbu. nettai karuppu -udalil vellicham villaku yentra dravyathil saarnthu erukkum.. panbu ontrai saarnthu erukkum..kobam-gunam-ennoru gunam athai saarnthu erukkaathu..dravyam gunathukku aasryamaay erukkum..gamaka kiriyai undu dravyathukku.. aaru dravyam mukyam..therinthu kollanum..pirakruthi/kaalam/sutha  sathvamana vaikundam/darma botha gjaanam/ jeevaathma/ paramaathmaa ..aarum dravyam.. muthal erajada porul/ adutha naankum ajadam-svayam pirakaasam-thaane pirakaasikum/ pusthakam camera thannai velli paduthaatha jada porul.. pirakruthiyaal undaana anaiththum jada porul udambu/ karma gjana enthariyam manasu anaithum/ sabtha -pancha than maathrangal athravyam-noon substance.. muk gunangallukum aasryam pirakruthi/ kaalam muk gunankalukkum thaandi thaanum maari anaithiyum maattrum..sutha sathvam-kalappu entri -athaal aakka pattathu vaikundam /thiru meni/ thaane pirakaasikkum/matrin uthavi vendaam/ darma bootha gjaanam aduthu-arivu sabstance –athma manasu kan pohirathu pokku varathu eruppathaal arivu dravyam thaane pira kaasikkum/ jeevaathmavum paramaathvum svayam pirakaasamum undu /thanakku pirakaasikkum naan naan yentru.. arivu yenakku unarthum.. thaan yentru soli kollum..thanakku pirakasikum pirathya dartham aaru porullaiyum therinthu kollanum.. jeevaathmaa 5th level pirakruthi 1st level koda serthu kolla koodaathu ..unmai purinthaal thellivu kittum

Sloham 5-11-3..

na tasya tattva-grahanaya saksad
variyasir api vacah samasan
svapne niruktya grhamedhi-saukhyam
na yasya heyanumitam svayam syat

A dream becomes automatically known to a person as false and
immaterial, and similarly one eventually realizes that material happiness
in this life or the next, on this planet or a higher planet, is
insignificant. When one realizes this, the Vedas, although an excellent
source, are insufficient to bring about direct knowledge of the truth.

Sloham 5-11-5..sa vasanatma visayoparakto
guna-pravaho vikrtah sodasatma
bibhrat prthan-namabhi rupa-bhedam
antar-bahistvam ca purais tanoti Because the mind is absorbed in desires for pious and impious
activities, it is naturally subjected to the transformations of lust and
anger. In this way, it becomes attracted to material sense enjoyment. In
other words, the mind is conducted by the modes of goodness, passion and
ignorance. There are eleven senses and five material elements, and out of
these sixteen items, the mind is the chief. Therefore the mind brings
about birth in different types of bodies among demigods, human beings,
animals and birds. When the mind is situated in a higher or lower
position, it accepts a higher or lower material body

Sloham 5-11-10..

gandhakrti-sparsa-rasa-sravamsi
visarga-raty-arty-abhijalpa-silpah
ekadasam svikaranam mameti
sayyam aham dvadasam eka ahuh

Sound, touch, form, taste and smell are the objects of the five
knowledge-acquiring senses. Speech, touch, movement, evacuation and
sexual intercourse are the objects of the working senses. Besides this,
there is another conception by which one thinks, “This is my body, this
is my society, this is my family, this is my nation,” and so forth. This
eleventh function, that of the mind, is called the false ego. According
to some philosophers, this is the twelfth function, and its field of
activity is the body.

Sloham 5-11-13/14..

ksetrajna atma purusah puranah
saksat svayam jyotir ajah paresah
narayano bhagavan vasudevah
sva-mayayatmany avadhiyamanah
yathanilah sthavara-jangamanam
atma-svarupena nivista iset
evam paro bhagavan vasudevah
ksetrajna atmedam anupravistah

There are two kinds of ksetrajna–the living entity, as explained
above, and the Supreme Personality of Godhead, who is explained as
follows. He is the all-pervading cause of creation. He is full in Himself
and is not dependent on others. He is perceived by hearing and direct
perception. He is self-effulgent and does not experience birth, death,
old age or disease. He is the controller of all the demigods, beginning
with Lord Brahma. He is called Narayana, and He is the shelter of living
entities after the annihilation of this material world. He is full of all
opulences, and He is the resting place of everything material. He is
therefore known as Vasudeva, the Supreme Personality of Godhead. By His
own potency, He is present within the hearts of all living entities, just
as the air or vital force is within the bodies of all beings, moving and
nonmoving. In this way He controls the body. In His partial feature, the
Supreme Personality of Godhead enters all bodies and controls them.

Sloham 5-11-17..

bhratrvyam enam tad adabhra-viryam
upeksayadhyedhitam apramattah
guror hares caranopasanastro
jahi vyalikam svayam atma-mosam

This uncontrolled mind is the greatest enemy of the living entity. If
one neglects it or gives it a chance, it will grow more and more powerful
and will become victorious. Although it is not factual, it is very
strong. It covers the constitutional position of the soul. O King, please
try to conquer this mind by the weapon of service to the lotus feet of
the spiritual master and of the Supreme Personality of Godhead. Do this
with great care.

sloham 5-12-1..

rahugana uvaca
namo namah karana-vigrahaya
svarupa-tucchikrta-vigrahaya
namo ‘vadhuta dvija-bandhu-linganigudha-
nityanubhavaya tubhyam

King Rahugana said: O most exalted personality, you are not different
from the Supreme Personality of Godhead. By the influence of your true
self, all kinds of contradiction in the sastras have been removed. In the
dress of a friend of a brahmana, you are hiding your transcendental
blissful position. I offer my respectful obeisances unto you.

sloham5- 12-5/6..

brahmana uvaca
ayam jano nama calan prthivyam
yah parthivah parthiva kasya hetoh
tasyapi canghryor adhi gulpha-janghajanuru-
madhyora-sirodharamsah
amse ‘dhi darvi sibika ca yasyam
sauvira-rajety apadesa aste
yasmin bhavan rudha-nijabhimano
rajasmi sindhusv iti durmadandhah

The self-realized brahmana Jada Bharata said: Among the various
material combinations and permutations, there are various forms and
earthly transformations. For some reason, these move on the surface of
the earth and are called palanquin carriers. Those material
transformations which do not move are gross material objects like stones.
In any case, the material body is made of earth and stone in the form of
feet, ankles, calves, knees, thighs, torso, throat and head. Upon the
shoulders is the wooden palanquin, and within the palanquin is the socalled
King of Sauvira. The body of the King is simply another
transformation of earth, but within that body Your Lordship is situated
and falsely thinking that you are the King of the state of Sauvira.

Sloham 5-12-9..

evam niruktam ksiti-sabda-vrttam
asan nidhanat paramanavo ye
avidyaya manasa kalpitas te
yesam samuhena krto visesah

One may say that varieties arise from the planet earth itself.
However, although the universe may temporarily appear to be the truth, it
ultimately has no real existence. The earth was originally created by a
combination of atomic particles, but these particles are impermanent.
Actually the atom is not the cause of the universe, although some
philosophers think so. It is not a fact that the varieties found in this
material world simply result from atomic juxtaposition or combination.

Sloham 5-12-11..

nanam visuddham paramartham ekam
anantaram tv abahir brahma satyam
pratyak prasantam bhagavac-chabda-samjnam
yad vasudevam kavayo vadanti

What, then, is the ultimate truth? The answer is that nondual
knowledge is the ultimate truth. It is devoid of the contamination of
material qualities. It gives us liberation. It is the one without a
second, all-pervading and beyond imagination. The first realization of
that knowledge is Brahman. Then Paramatma, the Supersoul, is realized by
the yogis who try to see Him without grievance. This is the second stage
of realization. Finally, full realization of the same supreme knowledge
is realized in the Supreme Person. All learned scholars describe the
Supreme Person as Vasudeva, the cause of Brahman, Paramatma and others.

Sloham 5-12-12..

rahuganaitat tapasa na yati
na cejyaya nirvapanad grhad va
na cchandasa naiva jalagni-suryair
vina mahat-pada-rajo-’bhisekam

My dear King Rahugana, unless one has the opportunity to smear his
entire body with the dust of the lotus feet of great devotees, one cannot
realize the Absolute Truth. One cannot realize the Absolute Truth simply
by observing celibacy [brahmacarya], strictly following the rules and
regulations of householder life, leaving home as a vanaprastha, accepting
sannyasa, or undergoing severe penances in winter by keeping oneself
submerged in water or surrounding oneself in summer by fire and the
scorching heat of the sun. There are many other processes to understand
the Absolute Truth, but the Absolute Truth is only revealed to one who
has attained the mercy of a great devotee.

Sloham 5-12-13..

yatrottamasloka-gunanuvadah
prastuyate gramya-katha-vighatah
nisevyamano ‘nudinam mumuksor
matim satim yacchati vasudeve

Who are the pure devotees mentioned here? In an assembly of pure
devotees, there is no question of discussing material subjects like
politics and sociology. In an assembly of pure devotees, there is
discussion only of the qualities, forms and pastimes of the Supreme
Personality of Godhead. He is praised and worshiped with full attention.
In the association of pure devotees, by constantly hearing such topics
respectfully, even a person who wants to merge into the existence of the
Absolute Truth abandons this idea and gradually becomes attached to the
service of Vasudeva.

Sloham 5-12-14..

aham pura bharato nama raja
vimukta-drsta-sruta-sanga-bandhah
aradhanam bhagavata ihamano
mrgo ‘bhavam mrga-sangad dhatarthah

In a previous birth I was known as Maharaja Bharata. I attained
perfection by becoming completely detached from material activities
through direct experience, and through indirect experience I received
understanding from the Vedas. I was fully engaged in the service of the
Lord, but due to my misfortune, I became very affectionate to a small
deer, so much so that I neglected my spiritual duties. Due to my deep
affection for the deer, in my next life I had to accept the body of a
deer.

Sloham 5-12-15..

sa mam smrtir mrga-dehe ‘pi vira
krsnarcana-prabhava no jahati
atho aham jana-sangad asango
visankamano ‘vivrtas carami

My dear heroic King, due to my past sincere service to the Lord, I
could remember everything of my past life even while in the body of a
deer. Because I am aware of the falldown in my past life, I always keep
myself separate from the association of ordinary men. Being afraid of
their bad, materialistic association, I wander alone unnoticed by others.

Sloham 5-12-16..

tasman naro ‘sanga-susanga-jatajnanasinehaiva
vivrkna-mohah
harim tad-iha-kathana-srutabhyam
labdha-smrtir yaty atiparam adhvanah

Simply by associating with exalted devotees, anyone can attain
perfection of knowledge and with the sword of knowledge can cut to pieces
the illusory associations within this material world. Through the
association of devotees, one can engage in the service of the Lord by
hearing and chanting [sravanam kirtanam]. Thus one can revive his dormant
Krsna consciousness and, sticking to the cultivation of Krsna
consciousness, return home, back to Godhead, even in this life.

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