Krishnan Kathai Amutham -22th Nov to 26th Nov-Shri Vellukudi Krishnan Swamikall..

7-2..yenkum ul;an kannan..hiranyaadshanubadesam..28 slokam..usinara desathu raja kathai..makkalukku nanmai seythum akaala maranam adainthaan..udalai madiyil pottu alatra yama darman vanthu siru pillai roobathudan .anaathan.. yaarum yaarukkum uravu illai.. marithaalum kavalai pada koodaathu..pirabu padaiththu alithu kaakiraan.. yenku irunthu vanthomo anke pokiromneruppu virakukkul irunthaalum veru pattathu viraku kaatru manam kandu vanthaalum kaatru veru manam veru ..33/35/3739/43/47 sloham.. udal vaiththu adaiyaalam kaattukirom arive vadivu yeduthu inbame vadivu kondathu aathmaa/ vadan irandu paravai/ pen paravai pidi pada aan paravaiyum vilunthathu paasam ninaiththu / veli yera vali thedanum..50th sloham..vudalil kaatru nirainthu irunthaalum veru paadu/ aakaasam paranthu irunthaalum theendaathu porulkal mel..adimai thanam puriyave erukkum aathmaa..udal veru aathma veru.. purinthu kondaarkal kettavarkal.. anithyam min nilai aakai yentru..hiranyaadshan ponathu patri kavalai padaatheerkal yentraar..thanchai maa mani kovil thanchakan gajamukan moovaraiyum aliththu thanchai aali /mani kuntram..3rd athyaayam thavam irukiraan hiranya kasibu.. thaan oruvane arasan poruppidaiye nintru ..theeyaale deva lokam veppam adaiya brahma lokam ponaarkal/boomi pillakka himasalam podi podi aaku pola..brahma solkiraardarisanam koduthu hamsa vahanam. ketta varam kodukka.. varam koduthathu saasthram padi srarthai udan panninaal palan kittum focus irunthathu avan idam.. kodukkaamal irukka mudiyaathu. theeyavarkalukke palan kittinaal namakku kittaamal pokumaa../7-3-35/36.varam.details..unnal padaikka patta yethaalum koodaathu/varaththil sraththai vaithaan..

mikkaanai .akkaara kaniyai/yennul pukkan/thakkaanai perumai kku thakka kulam..sakkarai palam.illai.. sakkarai vithai then thanneer .. maram kodukkum palam yenkiraar periya vaachaan pillai.sabtha rishikal/ visva mithrar brahma rishi kadikai poluthil adainthaar/ nam ul pukkan yoka narasimhar/ amrtha pala valli thaayaar./7-4-1.sulabathil brahma ethanai varam thara maattaar.. pasu vatham vetham theekku irai aakki yaka yagjam aliththaan..7-4-7-loka baalarkal jayithaan kuberanyama darmaninthran varunan jayithaan..7-4-20 devarkal saranam achuthan idam /yenkum poy karai kaanaathu meende vantha paravai pola -thiru viththuva kodu paasuram/ yeesvaranai olinthavar radshakan alla..7/4/25..namakku attakaasam therikirathu kavalai padaatheerkal.. devar vetham pasu anthanar pakamai kaattinal alivu kittum..kutram paaraamal baktha pirakalaathan idam abacharam pattaal vaala maattaan.. naradar solkiraar..naanku pillaikal. pirakalaathan mika siranthavan seela sambanavan uyarvu thaalvu meye pesuvaan pulankal adakki/ thannai pola piraraiyum ninainthu anbu yellaar idam daasan pola aacharyar idam..makkalukku nanmai seyya anna thambi pola anaivaraiyum/ thevu matru ariyen yentru abimaanam intri..33 slokam.. pirasaantha kaaman.asura thanmai intri vaasu devan iyarkkai bakthi kondu vaalnthaan poovai panthu pola avanaiye ninainthu makila. kannan 10th graham-maappillai swami thiru kanna puram/ alakiya manavaala perumaal yenname kondavan bakthi valarvathai nithaanamaka paarppom.

ahobilam. gjaanam muthirnthu bakthi.pirakalaathan narasimhan pirakalaathan varadan..7-4-39..kosith ..avan nilai sukar vilakkukiraar.. aluthu/padaithaane -pakadai kaay ninainthu sirikiraan/ paadukiraan/ thaluthaluthu kaikalai thalaikku mel vaithu aadukiraan aananthathaandavam aadukiraan brahmam pidithaal pola vaalaa irukiraan/unnum soru parukum neer thinum vetrilai thaarakam vaal muthal/ valar muthal/ makil muthal yellaam avan thaan..nava narasimhar sevithom. 7-4-41/ peyarey kulesekarar..pola.. yerarankan neer mutram seru yen sennikki aniven yenkiraar..pirakalaathane paarthu poluthu kalippom..

pariyanaaki-varankalaal koluththu vantha avunan-amararkalaal kooda theriya mudiyaatha narasimkane arankan-kariya vaaki pudai paranthu milirnthu sevvari odi neendu ap periya vaaya kankal..bakthan pillai -sandam marthan sukracharyar pillaikal. ivarkal thaan pirakalaathanukku kurukal..katru kondathai kettathum-pirakalaathan pesukiraan-perum kaattil thallaadi/patrilan yeesanum mutrilum .. avanai thavirnthu matra idaththil patru vidanum.. kulanthaikku nanju thisai thirutha all yentru kurukalai paya paduthinaan.. yenna pesinaay ..naankal solla villaiye kuruvukkum ubathesam.. bakthanukku bayam illai piriyam aanavan geethai.. anaithaiyum yen aaka paarppathaal payam intri pesukiraan.. samamaaka seetham kulirchi/pakaivan nanban… udal sambantham.. uyarntha kolkaikal kondu .palliyil othi or ayyiram naamam..thelliya simkam..nintra thiru kolam partha saarathi kidantha kothil in kani/amarntha thelliya sinkam theivaana puththi udaiyavar/ nadakira yem raamaavo barathanum ,ammaan/ parantha meenar -sentraan kontraan aali thottu/alaikkum thiru karankal..vetham arinthavar thaan pirar vaasi paarkka maattaarkal..yenkum ulan kannan. or aayira naamame solli kondu irunthaan..uruthi udan pesukiraan..onbathu vitha bakthi sonnaan..

kama aasika  hari-velukkai -vel=viruppam than viruppa padi amarnthu irukiraan ..siriya vadivudan uthsavar..naara sinka vahubu sri maan alakiyaan thaane ari uruvam thaan palakiyavan.. sitrathai ivan idame pirakalaathan.. pillai perumaal iyengaar thanakku uriyavanaay thaanavar thalaivan kettaan unakku uriyavan vaalnthu ponaan ninaikkum kaal vaalnthe pom velukkai aalariye veru uthavi undo un thaalai paniyaathavarukku .. nee kaakka vanthaal veru yaarum vendaam nee thandikka vanthaal veru yaarum kaakka mudiyaathu..bakthan-bajanam sevai thondu athuve per aanantham..sravanam keerthanam ..aathma 7-5-13 slokam..kedkanum muthalil sravanam vaayaal paadanum/ keerthanam vishno baatha sevakanam ninaikkanum aduththu..sinthikanum..smaranam..matru ontru illai surunka sonnom sitra vendaam sinthaippe amaiyum..,srothavya manthavya idaividaamal thyaanam kandu viduvom/ paatha sevanam adutha padi..vadi inai illaa mel adi kodu vinaiyenum pidikka koovuthal varuthal seyyaathey.. yo nithya -rukma -ramanujsya -achuthan por thaamarai adikal. ithuve soththu ..pot thamarai adiye potra venum. saran thiruvadiyil adikeel amarnthg nakanai misai nam piraan sarane saran. archanam aduthu-maalai nanni kaalai maalai kamala malar ittu..periaalvaar thondar adi podi maalaa kaarar andal anaivarum pushba kainbkaryam/ vanthanam namas karithal nama naan yenakku illai tholuthu yeluthal..adimai thanathai veli paduththa namaskaaram..avan thiru vadikalil samarpithathu thaan namaskaaram..daasyam-kainkaryam pannuvathu..sentraal kudaiyaam irunthaal sinkaasanamaam pulkum anaiyaam mani villakkaam.sakyam -nadppu snekam kaattanum anbinaal vilaiyanum.aathma nivethanam avan soththu yaane yen thanathe -yaane nee yen udaimaiyaiyum nee unakke uriyavan..

Slokam 7-2-22-

nitya atmavyayah suddhah
sarvagah sarva-vit parah
dhatte ‘sav atmano lingam
mayaya visrjan gunan

The spirit soul, the living entity, has no death, for he is eternal
and inexhaustible. Being free from material contamination, he can go
anywhere in the material or spiritual worlds. He is fully aware and
completely different from the material body, but because of being misled
by misuse of his slight independence, he is obliged to accept subtle and
gross bodies created by the material energy and thus be subjected to socalled
material happiness and distress. Therefore, no one should lament
for the passing of the spirit soul from the body.

7-2-39-

ya icchayesah srjatidam avyayo
ya eva raksaty avalumpate ca yah
tasyabalah kridanam ahur isitus
caracaram nigraha-sangrahe prabhuh

The boy addressed the women: O weak women! Only by the will of the
Supreme Personality of Godhead, who is never diminished, is the entire
world created, maintained and again annihilated. This is the verdict of
the Vedic knowledge. This material creation, consisting of the moving and
nonmoving, is exactly like His plaything. Being the Supreme Lord, He is
completely competent to destroy and protect.

Slokam 7-2-42-

idam sariram purusasya mohajam
yatha prthag bhautikam iyate grham
yathaudakaih parthiva-taijasair janah
kalena jato vikrto vinasyati

Just as a householder, although different from the identity of his
house, thinks his house to be identical with him, so the conditioned
soul, due to ignorance, accepts the body to be himself, although the body
is actually different from the soul. This body is obtained through a
combination of portions of earth, water and fire, and when the earth,
water and fire are transformed in the course of time, the body is
vanquished. The soul has nothing to do with this creation and dissolution
of the body.

Slokam 7-2-49-

atha nityam anityam va
neha socanti tad-vidah
nanyatha sakyate kartum
sva-bhavah socatam iti

Those who have full knowledge of self-realization, who know very well
that the spirit soul is eternal whereas the body is perishable, are not
overwhelmed by lamentation. But persons who lack knowledge of selfrealization
certainly lament. Therefore it is difficult to educate a
person in illusion.

Slokam 7-3-2-

sa tepe mandara-dronyam
tapah parama-darunam
urdhva-bahur nabho-drstih
padangusthasritavanih

In the valley of Mandara Hill, Hiranyakasipu began performing his
austerities by standing with his toes on the ground, keeping his arms
upward and looking toward the sky. This position was extremely difficult,
but he accepted it as a means to attain perfection.

Slokam 7-3-25-

utthaya pranjalih prahva
iksamano drsa vibhum
harsasru-pulakodbhedo
gira gadgadayagrnat

Then, getting up from the ground and seeing Lord Brahma before him,
the head of the Daityas was overwhelmed by jubilation. With tears in his
eyes, his whole body shivering, he began praying in a humble mood, with
folded hands and a faltering voice, to satisfy Lord Brahma.

Slokam 7-3-32-

tvattah param naparam apy anejad
ejac ca kincid vyatiriktam asti
vidyah kalas te tanavas ca sarva
hiranyagarbho ‘si brhat tri-prsthah

There is nothing separate from you, whether it be better or lower,
stationary or moving. The knowledge derived from the Vedic literatures
like the Upanisads, and from all the sub-limbs of the original Vedic
knowledge, form your external body. You are Hiranyagarbha, the reservoir
of the universe, but nonetheless, being situated as the supreme
controller, you are transcendental to the material world, which consists
of the three modes of material nature.

Slokam 7-3-36-

nantar bahir diva naktam
anyasmad api cayudhaih
na bhumau nambare mrtyur
na narair na mrgair api

Grant me that I not die within any residence or outside any residence,
during the daytime or at night, nor on the ground or in the sky. Grant me
that my death not be brought by any being other than those created by
you, nor by any weapon, nor by any human being or animal.

Slokam 7-3-37/38-

vyasubhir vasumadbhir va
surasura-mahoragaih
apratidvandvatam yuddhe
aika-patyam ca dehinam
sarvesam loka-palanam
mahimanam yathatmanah
tapo-yoga-prabhavanam
yan na risyati karhicit

Grant me that I not meet death from any entity, living or nonliving.
Grant me, further, that I not be killed by any demigod or demon or by any
great snake from the lower planets. Since no one can kill you in the
battlefield, you have no competitor. Therefore, grant me the benediction
that I too may have no rival. Give me sole lordship over all the living
entities and presiding deities, and give me all the glories obtained by
that position. Furthermore, give me all the mystic powers attained by
long austerities and the practice of yoga, for these cannot be lost at
any time.

Slokam 7-4-2-

sri-brahmovaca
tateme durlabhah pumsam
yan vrnise varan mama
tathapi vitaramy anga
varan yadyapi durlabhan

Lord Brahma said: O Hiranyakasipu, these benedictions for which you
have asked are difficult to obtain for most men. Nonetheless, O my son, I
shall grant you them although they are generally not available.

Slokam 7-4-9/10/12-

yatra vidruma-sopana
maha-marakata bhuvah
yatra sphatika-kudyani
vaidurya-stambha-panktayah
yatra citra-vitanani
padmaragasanani ca
payah-phena-nibhah sayya
muktadama-paricchadah
kujadbhir nupurair devyah
sabda-yantya itas tatah
ratna-sthalisu pasyanti
sudatih sundaram mukham
tasmin mahendra-bhavane maha-balo
maha-mana nirjita-loka eka-rat
reme ‘bhivandyanghri-yugah suradibhih
pratapitair urjita-canda-sasanah

The steps of King Indra’s residence were made of coral, the floor was
bedecked with invaluable emeralds, the walls were of crystal, and the
columns of vaidurya stone. The wonderful canopies were beautifully
decorated, the seats were bedecked with rubies, and the silk bedding, as
white as foam, was decorated with pearls. The ladies of the palace, who
were blessed with beautiful teeth and the most wonderfully beautiful
faces, walked here and there in the palace, their ankle bells tinkling
melodiously, and saw their own beautiful reflections in the gems. The
demigods, however, being very much oppressed, had to bow down and offer
obeisances at the feet of Hiranyakasipu, who chastised the demigods very
severely and for no reason. Thus Hiranyakasipu lived in the palace and
severely ruled everyone.

Slokam 7-4-31/32-

brahmanyah sila-sampannah
satya-sandho jitendriyah
atmavat sarva-bhutanam
eka-priya-suhrttamah
dasavat sannataryanghrih
pitrvad dina-vatsalah
bhratrvat sadrse snigdho
gurusv isvara-bhavanah
vidyartha-rupa-janmadhyo
mana-stambha-vivarjitah

[The qualities of Maharaja Prahlada, the son of Hiranyakasipu, are
described herewith.] He was completely cultured as a qualified brahmana,
having very good character and being determined to understand the
Absolute Truth. He had full control of his senses and mind. Like the
Supersoul, he was kind to every living entity and was the best friend of
everyone. To respectable persons he acted exactly like a menial servant,
to the poor he was like a father, to his equals he was attached like a
sympathetic brother, and he considered his teachers, spiritual masters
and older Godbrothers to be as good as the Supreme Personality of
Godhead. He was completely free from unnatural pride that might have
arisen from his good education, riches, beauty, aristocracy and so

Slokam 7-4-42-

sa uttama-sloka-padaravindayor
nisevayakincana-sanga-labdhaya
tanvan param nirvrtim atmano muhur
duhsanga-dinasya manah samam vyadhat

Because of his association with perfect, unalloyed devotees who had
nothing to do with anything material, Prahlada Maharaja constantly
engaged in the service of the Lord’s lotus feet. By seeing his bodily
features when he was in perfect ecstasy, persons very poor in spiritual
understanding became purified. In other words, Prahlada Maharaja bestowed
upon them transcendental bliss.

Slokam 7-5-23/24-

sri-prahrada uvaca
sravanam kirtanam visnoh
smaranam pada-sevanam
arcanam vandanam dasyam
sakhyam atma-nivedanam
iti pumsarpita visnau
bhaktis cen nava-laksana
kriyeta bhagavaty addha
tan manye ‘dhitam uttamam

Prahlada Maharaja said: Hearing and chanting about the transcendental
holy name, form, qualities, paraphernalia and pastimes of Lord Visnu,
remembering them, serving the lotus feet of the Lord, offering the Lord
respectful worship with sixteen types of paraphernalia, offering prayers
to the Lord, becoming His servant, considering the Lord one’s best
friend, and surrendering everything unto Him (in other words, serving Him
with the body, mind and words)–these nine processes are accepted as pure
devotional service. One who has dedicated his life to the service of
Krsna through these nine methods should be understood to be the most
learned person, for he has acquired complete knowledge.

Slokam 7-5-32-

naisam matis tavad urukramanghrim
sprsaty anarthapagamo yad-arthah
mahiyasam pada-rajo-’bhisekam
niskincananam na vrnita yavat

Unless they smear upon their bodies the dust of the lotus feet of a
Vaisnava completely freed from material contamination, persons very much
inclined toward materialistic life cannot be attached to the lotus feet
of the Lord, who is glorified for His uncommon activities. Only by
becoming Krsna conscious and taking shelter at the lotus feet of the Lord
in this way can one be freed from material contamination.

Slokam 7-5-53-

yatha tri-vargam gurubhir
atmane upasiksitam
na sadhu mene tac-chiksam
dvandvaramopavarnitam

The teachers Sanda and Amarka instructed Prahlada Maharaja in the
three kinds of material advancement called religion, economic development
and sense gratification. Prahlada, however, being situated above such
instructions, did not like them, for such instructions are based on the
duality of worldly affairs, which involve one in a materialistic way of
life marked by birth, death, old age and disease.

Slokam 7-5-56/57-

te tu tad-gauravat sarve
tyakta-krida-paricchadah
bala adusita-dhiyo
dvandvarameritehitaih
paryupasata rajendra
tan-nyasta-hrdayeksanah
tan aha karuno maitro
maha-bhagavato ‘surah

My dear King Yudhisthira, all the children were very much affectionate
and respectful to Prahlada Maharaja, and because of their tender age they
were not so polluted by the instructions and actions of their teachers,
who were attached to condemned duality and bodily comfort. Thus the boys
surrounded Prahlada Maharaja, giving up their playthings, and sat down to
hear him. Their hearts and eyes being fixed upon him, they looked at him
with great earnestness. Prahlada Maharaja, although born in a demon
family, was an exalted devotee, and he desired their welfare. Thus he
began instructing them about the futility of materialistic life.

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