Krishnan Kathai Amutham – 20th Dec to 24th Dec-Shri Vellukudi Krishnan Swamikall..

291-baagavatha puraanaththile irukiraan..aavesiththu irukiraan..sunthara kaanda paarayanam.. piramaanankal bakavaan idam alaiththu sellum.. thiru naamankal moolam sevikiraan.. vaana pirastharkal tharmam- pirastha =maarkam.. mel ulakam poka thayaar.. vaalnthu midiththu iruvarum kaattukku poy-sernthe valthal-sanyaasa vaalthal. illaram illai.. manaiviyai vida villai.. aacharyamana amaippu.. darmam anaivarukkum..kaattukku poy vairaakyam.. munivarkal pola 1/2/4/12/24 varusham vaalanum neruppil vaatta pattathai saappida koodaathu iyarkai udan ontri vaalanum..soryanaal pakkuvam aana pathaarthankal. sedi kodi moolikaikal. veedu katti kondu vaalvathu illai kukaiyil irunthaal perumaal naiya koodathu yentru.. agni kaaryam panna kukaiku pokalaam..parana saalai .. porumai athikam irukkanum..pani sooraaval neruppu malai veppaam sama maaka ninaiththu poruththu kondu vaalanum..naimisaaranyam-kaadu roobam.. namisaaran yaththul yenthaay idam saran adaikiraar thiru mankai alvaar.. vyaasar sukar soothar sowmikar -ubathesam.. punya nathiyum odukirathu..7-13 sanyasa thermam..parama hamsa -pari viyaajakar.. kiramam oru naal.. thanki.. palakkam .pirabalam aay -brahma thyaanam panna mudiyaathu..aalavanthaar-kaattu mannaar kovil / ramanujar-yathi rajar-sri perum buthoor muppuri nooldu muk kol than alakum / embaar-mathura mankalam -purusha mankalam -patha saayai / maa munikal sanyaasaikal-aalvaar thiru nakari-pallava raayan madaththai arankan koduththaar …

292..yathra yathra -baakavatha puraanam solla padum idaththil kannan varukiraan thaaypasu kantrin pin povathu pola..sanyasi aasramam 7-13..idam peyarnthu povaarkal thinam thorum..thanimaiyil irukka venum. koode yaarum irukka koodaathu.aathma ramar- pulankalil viruppam intri sarva bootha hiruth shaantham narayanane yellaam ..perumaanai anaivarilum sama dasnam kondavar..thevai atra vaathankalil yeedu pada koodaathu.. saasthrammeeriya yethilum koodaathu..virkka koodaathu kalviyo/ porulai than kaiyaal theenda koodaathu..nivruthi tharmaththil . thuranthu kaluththu alavu thanneeril anaiththum thurakka pattathu koovanum.karmankalai vida koodaathu.. ava thootha sanyaasikal vittaarkal.. ajakara munivar-piraka laathan samvaatham.. udambu peruththu. malai paambu pola nakaraathu. aaja karam =malai paambu. muyarchi illai panam illai..paruthgu irukireer thinam yenna pannuveer.. un idam pesuvathu yenakku baakyam yentraar..manisa piravi kittiyathgu baakyam.. theeya vali-narakam. yethaiyum sambaathikalaam punyam serkka athu thallum punyamum paapamum pakai. irandaiyum sambaathikka koodaathu yentru seyalkalil yeedu pada villai yentraar..unavukku yenna pannuveer..yaaraal padaikka pattatho avan kaappan.serthu vaikkaamal theni idam therinthu konden..poo vil irunthu yeduthu kondu varukirathu.. then adai kattum. vedan kondu pokiraan athanaal serthu vaika villai. malai paambu pola. udal pokkika athikaaram illai.. paathu kaappathu tharmam bakthikku.. unavu silar koduppaarkal/ konjamo niraiyavo yeppolutho inimaiyaakavo yeppadi irunthaalum. udal peruthathu thiruthiyaaka iruppathal. vairaakyaththil thirupthi.. intha inbam yethilum illai. udai-maram uriththaal pattai maan thol. kaubeetham padukkai bomi thaay..vaithathum illai vaalthithathum illai. ippadiye vaalnthu vitten. aasthikam yen ul irukirathu..mutrum thuranthu bakthiyile vaalbavarkal sanyaasi.. Vana maa malai kaliyan swamikal..hindiyil vishnu sakasra namam baashyam-battar aruliyathai veli idukiraar..

293..krishna avathaaram-nerukkam- poorna avathaaram..nammai pol piranthu thiru kalyaanam pann kulanthaikal petru vaalnthu kaatti- illara tharemam therinthu kolla..yeka thaara virathan orey sol ore vil..16108 penkalai kannan.. kai vida villai..7-14- grakasthar illara naattam-tharma kaariyankal vida koodaathu.. vaasu deva parayaanan.. kathaa sravanam mukya tharmam amutha mayamaana kathai. illara pirala vaayppu athgikam.. kai poidsiutha manaivi udan brahmaththai thedanum..sath sankaththil irukkanum..vaalai kaanal neer karmaa theenam iyarkkai illai yentru ninaikkanum.. kadamai udan irukkanum..poruppukal sumakkanum..uravukaarar nanbar nanmai seyyanum..vayiru pidikkum alavu saappiduvathu pola thevai mattum semipu..mayakka niraiya vali undu. thaanda koodaathu. balancing act-thaay thanthai manaivi -sandai poosal intri irukkanum illaram inikkum pancha makaa yagjam.brahma manushya pootha -piraani yagjam. pithru sraartham tharbanam vidaamal pannanum..dvadasi sravanam darma kaalam.. illara -tharma sthaanam-gankai pontra punya pirayakai gayai mukthi naath sethu saalagramam pira paasa kusasthali vanaraasm binthu saras bathri seethai rama aasramam panchavadi- punya kurushethram..sariyaana baathram -poojai murai..bokyamaka aravanaiththu kondu pokanum..

294-aarokyam-baaskar/selvam-agni/ gnaanam ruthran/ mosham janarthanan.. veedu peru aaval mukum..7-iruthi athyaayam..mosha tharmam solla pokiraar..karma gnana yokam vidaamal pannanum..nithya nymithya karmankal panni konde irukkanum.. deva poojai pithru poojaikal vida koodaathu.. bakthi thodanka thadankalpaapam pokka ivai venum.. karmankalai pokka anushdaanankal seyyanum..bakthi thodankinathum vida koodaathu..thavarukal nikalum. pokki kolla panni kondu irukkanum bakthi high way raja paattaaiyil poka..kai kaal alambi thaan pannanum..paapankal serkka koodaathu.. debit serthu kolla koodaathu..vithikka patta tharmam pannanum..pithrukal idam bakthi udan irukkanum..pithrukal thevarkal vida usanthavarkal..thyaanam mattum pothaathu udambu venum saappidanum seyalkal nal seyalkal venum.. sareera yaathraikkum karma yokam venum..atharma valikal-vitharma -keduppathu tharmaththai..para tharma anya -matravarukku viththitha tharmam seyvathu/ paakanda tharmam virothi theivam illai/ porulai sollai maathurathu kilattu pasuvai thaanam koduppathu yemaathum puthi/vairaakyam valarthu kollanum..manam santhoshamaaka vaiththu kollanum.. iruppathai kondu thirupthi vairaakyam..aathma para mathma adaiya vuruvakam paduthi arulukiraar. paarppom.

295-vethaantham karuthukal -baagavatham rasam pala saaru. 7-15.mukthi tharmam paarthu kondu irukirom..vijaya rakavan thiru pud kuli poretuu nayanaar-por yetrai thiru mankai.. jadaayu push karanni..keel kuthirai pirasiththam..vetri petru koduppavar nam anaivaraiyum abaraajithan..aasai -vittu sankalbam jeyiththu -kaamam krotham pokanum.. artham-porul- thindaattam kodukkum peraasai pokkanum..yeli uravukkaarar soththu kashdam theva piraane soththu..bayam pokka thekam ninaikkaamal aathmavai ninainthu.sooshmam- aathma kannil padaathu.. aathma sinthanai payam pokkum.. dambam daambeekam jayikka makaankal thiruvadi ..yokam idaiyeeru jayikka -maunam thaan vali.. piraani himsai -nam udambu himsai valikkum yentra yennam. krubai kaattu..thyaanam -panni nam vasaththil bakavaanai vaikkanum..thookkam varukirathu- jayikka-sathva kunam -thamo kunam neekkanum..motham jayikka guru andi thiru vadi patri ..guru -sareeram artham vuir moontraiyum  samarppikanum /manthram.kuru-bakavaan moovar idaththilum..avare theivam. theril udkaarnthu kuthirai . vil ambu pokum idaththkku pokalaam.. manam inthriyankal.udambu thaan ther.. pulankal kuthiraikal manasu thaan kadivaalam..sabtham . poka vendiya idam kandu kettu.. puthi ther otti chiththam .achu paththu piraankal atharmam tharmam irandu sakkaram..thanus -piranavam vil. jeevaathma ambu brahmam lashyam.. serum.. parameva lashyam.. pirav ruthi maarkkam- intri nivruthi maarkkam..archis pakal valar pirai utharayanam samvasthram vayu.. sathya lokam 12 thaandi virajai neeraadi.. narathar solli.. mun janmam solli. saathu sankamaththaal brahma pillai pirantha kathai solkiraar..dashan kumaravamsam solli mudiththaar..

Slokam 7-13-12/13–

tam sayanam dharopasthe
kaveryam sahya-sanuni
rajas-valais tanu-desair
nigudhamala-tejasam
dadarsa lokan vicaran
loka-tattva-vivitsaya
vrto ‘matyaih katipayaih
prahrado bhagavat-priyah

Prahlada Maharaja, the most dear servitor of the Supreme Personality
of Godhead, once went out touring the universe with some of his
confidential associates just to study the nature of saintly persons. Thus
he arrived at the bank of the Kaveri, where there was a mountain known as
Sahya. There he found a great saintly person who was lying on the ground,
covered with dirt and dust, but who was deeply spiritually advanced.

Slokam 7-13-31-

adhyatmikadibhir duhkhair
avimuktasya karhicit
martyasya krcchropanatair
arthaih kamaih kriyeta kim

Materialistic activities are always mixed with three kinds of
miserable conditions–adhyatmika, adhidaivika and adhibautika. Therefore,
even if one achieves some success by performing such activities, what is
the benefit of this success? One is still subjected to birth, death, old
age, disease and the reactions of his fruitive activities.

Slokam 7-13-44-

atmanubhutau tam mayam
juhuyat satya-drn munih
tato niriho viramet
svanubhuty-atmani sthitah

A learned, thoughtful person must realize that material existence is
illusion. This is possible only by self-realization. A self-realized
person, who has actually seen the truth, should retire from all material
activities, being situated in self-realization.

Slokam 7-14-3/4-

srnvan bhagavato ‘bhiksnam
avatara-kathamrtam
sraddadhano yatha-kalam
upasanta-janavrtah
sat-sangac chanakaih sangam
atma-jayatmajadisu
vimuncen mucyamanesu
svayam svapnavad utthitah

A grhastha must associate again and again with saintly persons, and
with great respect he must hear the nectar of the activities of the
Supreme Lord and His incarnations as these activities are described in
Srimad-Bhagavatam and other Puranas. Thus one should gradually become
detached from affection for his wife and children, exactly like a man
awakening from a dream.

Slokam 7-14-14-

siddhair yajnavasistarthaih
kalpayed vrttim atmanah
sese svatvam tyajan prajnah
padavim mahatam iyat

An intelligent person should be satisfied with eating prasada [food
offered to the Lord] or with performing the five different kinds of yajna
[panca-suna]. By such activities, one can give up attachment for the body
and so-called proprietorship with reference to the body. When one is able
to do this, he is firmly fixed in the position of a mahatma.

Slokam 7-14-20/21/22/23-

ayane visuve kuryad
vyatipate dina-ksaye
candradityoparage ca
dvadasyam sravanesu ca
trtiyayam sukla-pakse
navamyam atha kartike
catasrsv apy astakasu
hemante sisire tatha
maghe ca sita-saptamyam
magha-raka-samagame
rakaya canumatya ca
masarksani yutany api
dvadasyam anuradha syac
chravanas tisra uttarah
tisrsv ekadasi vasu
janmarksa-srona-yoga-yuk

One should perform the sraddha ceremony on the Makara-sankranti [the
day when the sun begins to move north] or on the Karkata-sankranti [the
day when the sun begins to move south]. One should also perform this
ceremony on the Mesa-sankranti day and the Tula-sankranti day, in the
yoga named Vyatipata, on that day in which three lunar tithis are
conjoined, during an eclipse of either the moon or the sun, on the
twelfth lunar day, and in the Sravana-naksatra. One should perform this
ceremony on the Aksaya-trtiya day, on the ninth lunar day of the bright
fortnight of the month of Kartika, on the four astakas in the winter
season and cool season, on the seventh lunar day of the bright fortnight
of the month of Magha, during the conjunction of Magha-naksatra and the
full-moon day, and on the days when the moon is completely full, or not
quite completely full, when these days are conjoined with the naksatras
from which the names of certain months are derived. One should also
perform the sraddha ceremony on the twelfth lunar day when it is in
conjunction with any of the naksatras named Anuradha, Sravana, Uttaraphalguni,
Uttarasadha or Uttara-bhadrapada. Again, one should perform
this ceremony when the eleventh lunar day is in conjunction with either
Uttara-phalguni, Uttarasadha or Uttara-bhadrapada. Finally, one should
perform this ceremony on days conjoined with one’s own birth star [janmanaksatra]
or with Sravana-naksatra.

Slokam 7-14-30/31/32/33-

saramsi puskaradini
ksetrany arhasritany uta
kuruksetram gaya-sirah
prayagah pulahasramah
naimisam phalgunam setuh
prabhaso ‘tha kusa-sthali
varanasi madhu-puri
pampa bindu-saras tatha
narayanasramo nanda
sita-ramasramadayah
sarve kulacala rajan
mahendra-malayadayah
ete punyatama desa
harer arcasritas ca ye
etan desan niseveta
sreyas-kamo hy abhiksnasah
dharmo hy atrehitah pumsam
sahasradhi-phalodayah

The sacred lakes like Puskara and places where saintly persons live,
like Kuruksetra, Gaya, Prayaga, Pulahasrama, Naimisaranya, the banks of
the Phalgu River, Setubandha, Prabhasa, Dvaraka, Varanasi, Mathura,
Pampa, Bindu-sarovara, Badarikasrama [Narayanasrama], the places where
the Nanda River flows, the places where Lord Ramacandra and mother Sita
took shelter, such as Citrakuta, and also the hilly tracts of land known
as Mahendra and Malaya–all of these are to be considered most pious and
sacred. Similarly, places outside India where there are centers of the
Krsna consciousness movement and where Radha-Krsna Deities are worshiped
must all be visited and worshiped by those who want to be spiritually
advanced. One who intends to advance in spiritual life may visit all
these places and perform ritualistic ceremonies to get results a thousand
times better than the results of the same activities performed in any
other place.

Slokam 7-14-42-

nanv asya brahmana rajan
krsnasya jagad-atmanah
punantah pada-rajasa
tri-lokim daivatam mahat

My dear King Yudhisthira, the brahmanas, especially those engaged in
preaching the glories of the Lord throughout the entire world, are
recognized and worshiped by the Supreme Personality of Godhead, who is
the heart and soul of all creation. The brahmanas, by their preaching,
sanctify the three worlds with the dust of their lotus feet, and thus
they are worshipable even for Krsna.

Slokam 7-15-32/33-

pranapanau sannirundhyat
pura-kumbhaka-recakaih
yavan manas tyajet kaman
sva-nasagra-niriksanah
yato yato nihsarati
manah kama-hatam bhramat
tatas tata upahrtya
hrdi rundhyac chanair budhah

While continuously staring at the tip of the nose, a learned yogi
practices the breathing exercises through the technical means known as
puraka, kumbhaka and recaka–controlling inhalation and exhalation and
then stopping them both. In this way the yogi restricts his mind from
material attachments and gives up all mental desires. As soon as the
mind, being defeated by lusty desires, drifts toward feelings of sense
gratification, the yogi should immediately bring it back and arrest it
within the core of his heart.

Slokam 7-15-40-

atmanam ced vijaniyat
param jnana-dhutasayah
kim icchan kasya va hetor
deham pusnati lampatah

The human form of body is meant for understanding the self and the
Supreme Self, the Supreme Personality of Godhead, both of whom are
transcendentally situated. If both of them can be understood when one is
purified by advanced knowledge, for what reason and for whom does a
foolish, greedy person maintain the body for sense gratification?

Slokam 7-15-50/51-

dravya-suksma-vipakas ca
dhumo ratrir apaksayah
ayanam daksinam somo
darsa osadhi-virudhah
annam reta iti ksmesa
pitr-yanam punar-bhavah
ekaikasyenanupurvam
bhutva bhutveha jayate

My dear King Yudhisthira, when oblations of ghee and food grains like
barley and sesame are offered in sacrifice, they turn into celestial
smoke, which carries one to successively higher planetary systems like
the kingdoms of Dhuma, Ratri, Krsnapaksa, Daksinam and ultimately the
moon. Then, however, the performers of sacrifice descend again to earth
to become herbs, creepers, vegetables and food grains. These are eaten by
different living entities and turned to semen, which is injected into
female bodies. Thus one takes birth again and again.

Slokam 7-15-74-

dharmas te grha-medhiyo
varnitah papa-nasanah
grhastho yena padavim
anjasa nyasinam iyat

The process of chanting the holy name of the Lord is so powerful that
by this chanting even householders [grhasthas] can very easily gain the
ultimate result achieved by persons in the renounced order. Maharaja
Yudhisthira, I have now explained to you that process of religion.

Slokam 7-15-77-

na yasya saksad bhava-padmajadibhi
rupam dhiya vastutayopavarnitam
maunena bhaktyopasamena pujitah
prasidatam esa sa satvatam patih

Present here now is the same Supreme Personality of Godhead whose true
form cannot be understood even by such great personalities as Lord Brahma
and Lord Siva. He is realized by devotees because of their unflinching
surrender. May that same Personality of Godhead, who is the maintainer of
His devotees and who is worshiped by silence, by devotional service and
by cessation of material activities, be pleased with us.

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