Archive for the ‘Geetha Saaram’ Category

Kothaiyum Geethaiyum.

December 31, 2009

In the sixth pasuram, call made for the first house friend calling as ‘pillaai’.. Early morning beauties such as bird’s nice chirping sound, sankha natham sound from conch in temple awakening the Gods, are described in this. All devotees in early morning, while getting up from bed used to tell ‘Hari’ 7 times and that form a basis for ‘Good morning’ is stressed in this. Vilisangin peraravam is found in Gita (1.14,15 ) as divyau sankhu and called as panchasanyam,devadutta, paundram being blown by Krishna, Arjuna, and Bhima. Krishna assures that He is with them always and sounds of such conchshells announce the message that success in battle is assured. Thus Andal takes the same situation as success to her nonbu .This pasuram refers Poigai Azhwar who sung Putana Vadham , which explains Krishna giving moksham to Putana even for giving him a poisoned milk.

In seventh pasuram, Andal wake up the leader of her group of friends as Nayagappen pillaai . Andal tells here about the audible sounds of bird’s Keesukeesu noice, and Ayarpadi women churning milk , and devotees singing namasankeerthanam. Andal wanted to create a similar scene of Sita hugging in Janasthanam when Rama killed all demons in success. She said similar scene of Krishna, brought Kesi down when he came in the guise of demon.In Gita 18.1 Kesi nisudana, Kesi a demon was killed by Krishna, and Arjuna is just to kill the demon of doubt. . Similarly Andal asks the friend whether she had a doubt or just pretending. The word peyppenne reminds us , Kulasekara Azhwar who sung as peyanai ozhinden emberanukke in his Perumal Thirumozhi (3.8 ) .

In eighth pasuram Andal’s call to a friend who is always cheerful, mentioning as Kothukalamudaiya pavai .Andal mentions some other marks of early morning such as eastern sun wishing to dawn soon as Kilvanam vellendru, and cattle on Gurukulam let out in vast fields and meadows grazing the refreshing grass dews as erumai siruveedu meivan.In Gita 12.6,7 Krishna says as “Worship me constantly meditating on me with single minded devotion”. Andal says the same in this as povan poginrarai considering the walk for nonbu itself is a beneficial one, keeping one goal of observation of nonbu. It is said in the concluding lines of this pasuram as ‘ When we start worshipping the God , He is sure to welcome our prayer and bless us all ‘.This pasuram is in line with Nammazhwar’s attempt to remove darkness of Agnanam, and cause for gain of useful knowledge.

In ninth pasuram Andal asks her Uncle’s daughter interested in just sleeping is asked to get up from bed and asks them to join in nonbu. Ayarpadi residents are almost relatives to each other. Similar to this, in Gita (1.26)also the same scene of Arjuna overcoming with deep compassion on seeing his uncles, cousins, nephews, in the field, asking to join in fight. Chanting Mathava, Govinda , names is considered to be more powerful than Narayana himself, and that will also be answering all our prayers to God. The episodes of Draupadi getting a lengthy saree at a crucial time to save her , and Gajendra in getting relief from crocodile are said to be reasons for their chanting of God’s Names . In Gita (10.25) Krishna says that he is Yagnanam japa yagna of all sacrifices chanting of holy names is the purest representation of Him. The word Manthirappattalo in the pasuram coincides with strange situation of Thirukkudanthai Aravamuthan being refered as Aramuthazhwan, and ThirumazhisaiAzhwan being referred of Thirumazhisaipiran .

In tenth pasuram, a friend of Andal , residing near Nandagopan’s house. is being waked up. She had the pleasure of attaining Krishna out of Bhakthi, but she felt sleeping, is a divine gift as it is quoted as Notrusch swargam pugugindra ammanai . She is considered to be their guide and companion and so called her to open the door as thetramai vandhu thiravu . Andal says that God is not expecting anything else than just our prayers and prostration before him as Nammal potra parai tharum punniyanal. In Gita( 12.10)Krishna says the same as one can attain perfection even by performing actions for His sake. Peyazhwar’s Thanthuzhai marban Moondram thiruvandathi is similar to Natrathuzhai mudi narayanan .

In eleventh pasuram call for a girl with many adjectives such as porkodi, punamayil, selvappendatti and inform all her friends are gathering in front of the house and siging in praise of Krishna. Andal classifies sleep as perunthuyil, perurakkam in 9th and 10th pasurams, and starts condemning the same by questioning the reason of her deep sleep. Andal says here that the practice of milking the cow only to free them off their pains.They were determined to fight the wrong doers like Kamsa and the like, who would dare touch upon the glories of Kannan. In Gita (3.32 ) Krishna says similar to this as people finding fault with his teachings are not following his advice, though his sayings are for making them free from worldly attachments causing sorrows only. Boothathazhwar’s Manivannan padame nee maravel nenjame is in line with Andal’s Mukil vannan perpada.

In twelfth pasuram, Andal goes to the house of sister of Sudama narchelvan thangai.Sudama is very close friend, and Aide to Krishna, just like Lakshmana to Rama in Ramayanam. The cattle wealth with plenty of milk flooding the whole house is well said as Nanaithillam serakkum .Andal saysRama who killed Ravana ,as manathukku iniyan because he was loved by not only by Dasaratha and Kousalya, as their son , but also by Kaikeyi, Lakshmana, Bharatha, Guha, Vibhishana, Sugriva, jatayu, hanuman ,entire people of Ayodhya.Even after hearing Ramayana she asks why such deep sleep ethenna perurkam is similar to what Krishna said in Gita (6.16) .He says as a person in the mode of ignorence of great men is lazy and prone to sleep, and such persons cannot do anything successfully. Madurakavi Azhwar is compared in this pasuram as he is of the view that Acharya is more beloved to a disciple comparing to God as he is rendering service to God in all levels .Andal says Rama is beloved to all like acharya.

In thirteenth pasuram, Andal’s visit to a girl with beautiful eyes, who inspired Krishna.Mentioned here on Krishnavatharam as ‘pullin vai keendan , because of Krishna’s killing bakasuran, and Ramavatharam as polla arakkanai killilk kalainthanai for fighting with Ravana . Though Andal said in 1 and 4 as Neerada pothuvir , and Margazhi neerada, She now asked them to take bath Kullak Kulira Kudainthu neeradathe as just not to immerse fully on Krishnanubhuvam, but keeping mind and body in comfortable manner. Kallam thavirnthu kalanthu stated here is to avoid personal joy and to enjoy with one and all. This is similar to Gita (13.10) , wherein Krishna insists on unflitching devotion to Him, with exclusive attachment, avoiding delight in the company of worldly people. Thondaradip Podi Azhwar’s Achuvai perithum venden in Thirumalai represents this theme.

In 14th pasuram,Andal made an appeal to a girl in sweet tongue and most feminine character as nangai navudaiyai . Andal praised the glories of Krishna who dwells in the love filled with heart of her friends as pankayakkannan and sankodu sakkaram enthum thadakkaiyan as He captivates us by his divine form adoring Sanku and chakra and He entharls with his beautiful eyes that are like the lotus and His eyelashes are long and neat. This reminds us Gita (11.49) when Krishna Himself states seeing such a dreadful form of Him, not to be perplexed or perturbed at all. He asked to watch once again the same four armed of Him with a fearless and tranquil mind.The same expressions are seen in In Amalanathipiran of Thiruppanazhwar, as periya vaya kangal ennai pethamai seithanave .

The 15th pasuram is just to instruct all to accept all responsiblities , in total commitment and be keen in correcting mistakes as nanethan aayiduga . If any body throws blame even on no fault of him or her, please accept as though it is done by you. Then make it as a perfect one . The first half of Tiruppavai ending with this pasuram is on Bagavathas , or Azhwars, or disciples of Krishna. Elle, ilankiliye, nangaimeer, are mentioned for a friend of Andal who is very talkative nature. In Gita, Krishna has asked to renounce the sense of doership in all undertakings. And one should take praise and areproach alike. (14.25, 12.18 ).This is insisted just to impart knowledge in taking care on all the actions done. Thirumangai Azhwar , the last in the Azhwar list, is said to be representing this pasuram. The ten characters of Sri vaishnava is elaborated in this pasuram, as Welcoming speech of Bakthas, avoiding sleep in good company ,not using harsh words, respecting devotees, accepting constructive ideas,owning errors of others as their own, not seperating from devotees, following ancestors path, joining in good congregation, and singing glory of Narayana.

Aandaal Thiru Adikalley Sarannam.

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Shri Kothaiyin Geethaiyum Shri Bagavath Geethaiyum.

December 19, 2009

Andal’s Thiruppavai otherwise known as Kothai’s Upanishad, or Kothaiyin geethai ,is recited in all Vaishnavite temples in Goshti, a large gathering of devotees, in the month of Margazhi. Even in daily Tiruvaradanams Satrumurai songs Sitran chirukale, Vangak kadal kadaintha of 29, 30 th pasurams of Tiruppavai are recited. We have seen many scholars right from Sri Ramanujar, giving meanings, explanations, vyakyanams, swapadesartham, padapadartham for Tiruppavai..

Andal’s Thiruppavai is a collection of thirty verses on Andal’s imagination as Gopi a cowherd girl during the incarnation of Lord Krishna. She is the only female in the list of Azhwars who sung immortal Nalayira Divya prabandam. This contains description of religious vows (pavai nonbu ) that Andal and the Gopika Sthrees to observe for this purpose. Tiruppavai is also a finest truth of vedantha. Andal gave Kothaiyin Geethai as Thiruppavai with just 30 pasurams as iyainthum iynthum (5×5+5) . Five is prefered perhaps with an idea of panchasamskaram , a vaishnavite should observe in his/her life,and Pancha dwaragai, Lord Krishna’s aboding Kshetras in this country. This is similar to what Baghavan Krishna gave us his Bagavath Geetha in (18+8)x(18+8)+18)as 694 slokas. Significance of 18 is for chapters and 8 is for Ashtakshara manthram.

The five points in Thiruppavai in general is as follows.

1. Description of Pavai nonbu in 1 to 5 pasurams 2. Observation of nonbu in 6 to 15 pasurams 3. Awakening Kannan, Balaraman, Nappinnai in 16 to 19 pasurams 4. Singing glory of Kannan 20 to 24 pasurams. 5. Preaching and saranadathi 25 to 30 pasurams.

In this issue, the first part is analyzed briefly with reference to Srimad Bagavath Geetha.

Thiruppavai starts as Margazhithingal as Margazhi is most precious,enjoyable for its seasoned weather in early mornings. In Srimad Bagavath Geetha Lord Krishna quotes himself as Maasanam margasirsham (Gita 10.35 )

The safest means of securing Him is not Karma yoga etc but His Grace only.(Narayane namakke). In the very first pasuram itself Andal tells as Narayanane namakke paai tharuvan .In Srimad Bagavath Geetha,in 8.8 Krishna says as “He who meditates on Me as the Supreme Personality of Godhead, his mind constantly engaged in remembering Me, undeviated from the path, he, O Partha, is sure to reach Me.” Again in 18.66 SriKrishna says as “Resigning all your duties to me,the all powerful, and all supporting lord, take refuge in me.In similar way, Andal assures here in this that the success in all our attempts ,as our goal in nonbu is reaching the supreme Sriman Narayana . Importance to both men and women is given equally by Andal as she first quotes as ‘Nandagopan kumaran’ giving importance to male, and in the very next line as ‘yasodai ilanchingam’ giving equal status to female.

The second pasuram is on our Bakthi , in which we should have the confidence that we will be protected by God always.Do’s and don’ts kirisaigal of the vow have to be followed strictly, and not to indulge in an act which was not practiced by our righteous minded ancestors.(Seyyadana seyyom ).The same can be seen in Gita as Lord Krishna says in 16.7, as “Men possessing a demoniac disposition know not what is right activity and what is right abstinence from activity. They do not possess purity, good conduct and truthfulness”. Again in 4.18 as “He who sees inaction in action , and action in inaction , is wise among men. He is a yogi who has performed all actions. “As all duties are to be performed without attachment, desire for fruit, feeling of possession and egoism do not bear fruit in the form of pleasure and pain in this world or next”. Andal also conveyed some ethical practices as not to tell ill of others as Thikkuralai sendru othom and to deliver any gifts only to the deserving persons at suitable time in a fit place as Iyamum pichaiyum anthanaiyum kaikatti . What Krishna said that his devotees who stick to the duties enjoined upon them will never be let down. Andal said this Uyyumarenni uganthu .The words Vaiyathu vazhvirgal is only greeting all as ‘let all live in the world’ and her words are never like ‘oh sinners’ being used by other religious groups. .

In the third pasuram Ongi ulagalantha uthaman perpadi Vamana avatharam is described by Andal, similar to Gita’s Viswaroopa darsan of Lord Krishna in 11.21 as Siddhas, Maharishis praising your names and glories and saying as ‘let there be peace’.By such sincere prayers abundant rain ,causing more prosperity is sure to be obtained. Andal uses the word ‘padi’ in 15 pasurams out of 30 in Tiruppavai, as ‘uthaman perpadi’ etc. So Andal is not only ‘sudikodutha nachiar ‘ but also a ‘padikodutha nachiar’. In Gita chapter 12, when Arjuna asks Krishna about devotees singing in praise of him, Krishna says “I consider them as to be the best yogis who endowed with supreme faith and ever united through meditation with me with the mind centered on me. This pasuram is considered as pallandu ,as it has the lines such as neengatha selvam nirainthua sort of blessing of moksha, aiswarya, service of god alone remain for long with any man.

In the fourth pasuram starting with Azhimazhaik kanna as Krishna is of anything and everything in fame, fair and faith. The word uzhimudalvan is similar to Gita 9.17 as’Krishna declares that “I am the sustainer and ruler of this universe its father,mother, grand father, the one worth knowing the purifier ”. The fourth stage of forms and exploits of Narayana in Vaishnava siddantham ‘Antharyami’ is depicted in this fourth pasuram as Lord is acting in disguise as Varuna. The lord in this form stays with individual self as its friend in its state of experience such as heaven, hell etc. Again the happiness in the month of Margazhi with bountiful rain causing all water areas in full level giving pleasure to one’s mind and body, is well detailed in this pasuram. Lord Krishna describes this fact in Gita 9.19 as ‘he hold back and sendforth showers’ .Vazha ulaginil conveys that we should always think of everything good for everyone at every occasion.

The fifth pasuram is on God thinking,which disappears accrued Karmas from deliberate or accidental acts.Fifth status of Archavatharam is known through the word vadamathurai mainthan . Utterance of God’s name with firm mind centered on God as vayinal padi manathinal sinthikka helps in relieving from all our mistakes.Also Andal says sins will erase completely like cotton placed in fire. Surrendering (Saranagathi ), Andal says will perish as earlier sins be burnt, and subsequent sins not stick. In Gita 12.2 Sri Bhagavan asks to worship him with the mind centered on him as nithya yuktha upasane . in the same chapter 7th sloka Krishna says that he will speedily deliver them from the ocean of birth and death.

In this pasuram ‘thoomalar thoovi thozhuthu ‘is written as devotees adore him with many fragrant garland of flowers to please Krishna.But He will grace even the people do poojas even with just few petals of flowers. The same lines are seen in Gita as patram puhpam palam thoyam whosoever offers to him with love a leaf, a flower, a fruit or even water , he delightfully partake them as it was offered with love.

Aandaal Thiru Adikalley Sarannam.

Kannan Thiru Adikalley Sarannam.

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Geetha Saaram-key slohaas..

November 9, 2009

30 key slokas:



Sri Krishna Avathaaram-Arinthu Arinthu Theri Theri..Swami Vellukudi Swami..

November 8, 2009

..Poornna avathaaram..Chandra/soorya..krishna/rama..nermai vuyarntha thanmai velli ettaan raaman..krishnan vunmaiyaha parathvam velli ettaan.. thirudi/ poy solli/ narthanam seythaan palar udan..mun maathiriyaa evan..seythathu yentha koshtti..

..aaznthu therivathu theruthal..muthal aarum avathaara rahasyam..naanghu slohangallaal geethaiyil arulluhiraan..karma yohathai munamey arullinathai-28 chadur yuham munbu sooryan/manu/eashvaaku solli.. methuvaaha anushdikiravar ellaathathaal kurainthu ponathu.. parama pazaya yoham.. arjunanin santheham theerkka thaan avatharitha rahasyam solluhiraan..piravi nambaamal kedkka villai.. aasthiha puthi vullavan..sareeram/ karma vaasi pattri santheham..praa sangihamaay vinnappikiraan..than pira baavam-thevai yepadathaan -solluhiraan..

..naanum pirakiren.. avathaaram vunmaiyaa kaanal neeraa..pala janmaa kazinthana vunnmai thaan.. sadyam..ontru alla ..pala.. vun piravi vunmai pola.. aanaal vithyaasam yenakku theriyum mun yenna seythen yentru..mithyai ellai..brahmam vunnmai/ kalyana gunnangal vunnmai..aazvaan -avatharithu vibeeshannan saran adainthaan yenbathaal vunnmai therikirathu..vunakku piravi pola vunnmai yentru pira sitha vunnmaiyai kaattu kiraan.. anaivarum oththu kolla koodiya ethai vaithu solluhiraan.. avathaaram sadyam-sadyam gjanam anandam-sadyam-nithyam.. einthu nilaikallilum.. vinn mel eruppaay..avathaaran vunnmai muthal pathil..

..sowseelyam pirakaasikka avathaaram.. maha thaha manthahar kooda neerum neerum kalappathu pola..kuhan/sukreevan pola..ninaikka ninnaikka seelathaal vullam pani pola vuruhu hirathu -Battar..perumai kuraiyaamal avatharikiraan..sethil vizuntha maannikkam pola ellai..kuttrangall thattumaa. seethai tholaithu azuthaayey..kattu padu hiraayey..perumaikall mangumaa yentra santheham..suv svaabam ontrum kuraikkaamal avatharikiraan.. avanukkum mudiyaathathu ontru vunndu.. tharithran.. samam mem pattar ellai yenbathaal daarithram..ajobi san..aathma maayayaa..san-eppadiyaaha erunthu konndu.. piravamal erunthu konndu/ kuraiyaamal/adangaathavan pola pirakiraan.. vunnathavan vunnum kulathil pirakiraan..ajaha-thoonukku naduvil -pirappu ellaavathan thontruhiraan..sthambathil piranthathaal nam pola pirakka villai..eppothum visvathukku pathi/ partha/ easvaran.. aamaiyaana kesaney.. aamaikku kuzal azahu..eppothum.pirasatha kesa paasam padaithavan.. thaamarai kannan madsayamaha varahamaha avatharithaalum..perumaikall kuraiyaamal avatharikiraan..

..paancha bowdeeha sareeram num vudaiyathu..avanukku..sutha sadva mayamaanathu avanudaiyathu.. namathu pirpirakrutham..kaariyam moola pirakruthy yenbathaal..2nd slohathil etharkkum pathil..adutha kelvikkum ethiley pathil..ap kraathuma sareeram.. thiru meni/ divya mangalla vigraham avanathu..pancha sakthi mayam/ pancha upanishad-aruhil erukkum pancha upa nishad .. parameshti pomtra einthaal aanathu..pon vurakki-niraitha jothi vuruvam..vigraham virumbi thozuhirom.. svaroobam/ roobam thaandi..kola neel kodi mookkum yen nenjam nirainthana pala paasurangal..perumaikku yetra thiru meni..

..karmam nammai pidithu thalluhirathu..avanukku echai thaan kaarannam..aathma maayaiyaa sambavaami.. nammai vujjeevikka-krubaiyaal sankalpithu konndu pirakiraan..maayaiyaa-poy yentru ellai.. gjanam/ sankalbam.. namathu gjaanathukku appaal pattathu.. avanathu  echaithaan kaarannam..vun adiyaarkku yen seyvan yentru eruthy nee..

..yathaa yatha –parithraanaa,–yuhey yuhe..eranndum pirasithamaana slohangall..adikkadi kettu pazakkam..piravikku kaalam karma muttuvathaal namakku..sanjitha/piraprytha karma pontru.. avan avathaaram-yethu kaalam–aavani ashdami thithi..silar pathil.. pothuvaaha adarmam thalai yedukkum pothu.. glaani-madinthu poy adarmam thalai virithu aaduvathu yenbathu ellai- vaattam yerppattaaley avatharikiraan..yeppo yeppo darma thalai kunivu-mizaiyil killa avatharikiraan.. ethu thaan avathara kaalam..

..naam piranthu karmam tholaikirom..suham anubavithu punyam tholaithu/thukkathaal paapam kazithu..avanukku-karmamey ellai. thilaithal pirayojanam ellai.. saathukkallai radshikka-neraha sevai saathikka.. thushdarkallai- vazugaatha gjanamey padaiyaaha varaamal erunthaal mazungum..anbarkallukku darshanam panna neraha avathaaram darmam sthaabikka..

naangu slohathaal avathaara rahasyam therinthu konndom.

..seshdithangal rahasyam eni.. janma karma mey divyam avanukkum divyamaha erukirathaam..athuvey kadaisi janmam ethai naam therinthu kollvathaal..janma divyam/ seshditham divyam yentru mattum ellai  avanukkey divyamaam.. avan ninaithaal aacharyam.. vendi devar erakka– yenakku yenna eahal vullathey yenkiraar aazvaar..dathvathaha-vunmaiyaha therinthu kollanum..

..boodanai edam visha paalai arunthi kontrathu-visha paalai amrthamaha sappittaan.. avanukku yentru.. mudichu potta kayiru jalam thookka/ potha vuralai kavithu.. nalla vural nellu kutha payan.. athanaal pothai vuralain meethu aasai. kan nun siru thaambilum aasai..avanukku yentru aruthithu vantha anaithukkum yettram..vittu vida maatten yentru namakku yentru erukiraan..svathantha abimaanam avanukku erukkanum..maha baliku vuravu boodanai yentru silar..avidyaa-boothanai eranndu maarbaha paapa punnya /kaama krotham. ahangaara maamakaaram..

..anaithum avanathu. venney thiruduvathu yetharkku paanai vudaithathu yetharkku.. avanathu sothu yellaam.. kallvaa..paanai-kaali paanai kandaal piodikkathaam.. evar saappitta pinbu kaali yaanaal pottu oosai pidikkum.. sabdam kettu thaan venney micham ellai.. aatjhma-venney sareeram-paanai..archiraathi maargam vazi sentru kuru maa manni vulavi thihalum thiru maarbin aalinganam peranum..sthoola sareeram enghu kuzuppaatti/ virajai sooshma sareeram poy .apkraautha sareeram peruhirom.. manga ottu vun maa maaya- ver pattru kazaiyaamal sooduvathu pola gjaniyai vigrahathodu aatharikkum..

..yetharkku kattundaan-aasritharkku para dandran/ thorkiraan.. pattru vudai adiyavarkku yelliyavan..arivu elliya emberumaan..sulaban.. baktha paraadeenan.. ambarisha-durvasar kathai..nalla kula pennkall anbinaal mudithu kollvathu pola -koysaham-pudavai thalaippil-yenkiraar.. anbilaal/ gunangalal kattu paduthalaam..sikkaney vaarthu adikka- kevi kevi azuthaanaam..poy kovalan-venneykku aadum pillai..aaduhira thiru kolam….kattu pattavanaha vubaasithaal namathu kattu avizum..avajaananthi maa moodaaha- avamaanam panukiraarkall.. ariyaatha pillaikallom ..periyavan thaaznthu vanthu erukiraan yentra vunmai theriya villai sareeram paarthu.. mor vikravan/ naaa pazam/ thathi paanndan therinthu kondathu naamum therinthu kollanum..ezivu eththiram yentru mohathai vizaivikkum seshditham.. maadu kanntru parkka ponaal akaarathai katti vittu.. akaaramum aakaaramum ontru avalukku.. thallir viralil vulla muthrai paarthu modsham kettu pettraall..sanghu chakara laachanai paarthaall..thiru kolloor penn vaarthai-81 vaarthaikall-yengum vullan kannan yentreno/ ellai yentreno..avaraal amuthu seythaar yathi raajar..modsham thathi paanndanukkum/ thayir paathirathukkum.. achit aaha erunthaalum..

..rasa kreedai..naattyam pirar manaivi yodu..pirar-sabdam thevai ellai anaivarum avarin aathma- aaraamam-thottam aathmas raman avan..sareera sambandam ellai.. vaithiha krishna kaamam.. andar athma anaivarukkum.. kuttram ellai..ethaalum..thaarahan anaivarukkum..vishnu rooba maappillai yenkirom yellaa kalyanangallilum..nithya kalyana perumaal..anaithu athma sthree.. puru shothaman avan oruvaney..

..12th karavai maadu pin ponavan namathu pin varavillai.. vilakkaamai venum.. raavananukum yeema sadangu panna sonnaan.. marannam aanathum bahamai koodathu.. raman edam eppothum.. eppo avan thuveshikka maattaan yenbathaal.. mazi kottum pothu kudai pidithaal nanaiya.. naamey radshithu koolhirom yentra thaduppu gunnam kodaathu.

.kaaliyanai ottuvathu-thushdarkallai thurathuvathu.. varunthi-padsha daabam panni- meenndum kuttram pannaamal erukkanum..kaalingan thavarai vunnarnthu mannithaan.

..govardan-aabad sakadvam gunnam velli pattathu../ aartha radshanam.. periya aabathu varum pothu hari ninaikkanum.. porantha pothey periya aabathu vanthu vittathu.. endranai mannithathu-pasi kobathaal abacharam-shamai– gunam pottri..aartharkall radshikiraan..

..pullaangullal vaasithathu-avanukku pidithu erunthathu panninaan–ethai ellaa kelvikallukkum pathil.. sothu avanathu.. swaami yenna panninaalum kedkka mudiyaathu..than gunangallai thaaney anubavithu yioha nithrAiyil eruppaanaam..nis sabdamaha anubavithu konndu erukiraan.. veey paattu-neraha solvathu pullaangulal-aacharya muhamaaha.. beeshmar moolam.. vaishnava nambi thiru koshtiyoor nambi..

..neruppai vizungi aaychikallai kaathaan.. samsaaram thaan namakku neruppu. aattrainagarai vaaz maram..thaaba thrayam

..aadai parithathi-avar sothudan avar vizai yaaduhiraar..kurunthidai koorai panniyaay– aadai entri neeraada koodaathu athai solla parichunndu poha villai. vedkam ellaamal saran.. eppadi yaanaalum villayaadalaam avan punyam avan preethy ..athai purinthu kollanum..

..rishi badni-anbudan.. gjaanathai vida aasai/ anbu. aasai vudaiyorukku yelllam vazanga sonnaar..para mathma edam aasai vazarnthu mattra vizayangallil vairaakyam vazaranum..verthu ..baktha vilosananuku vuythudumin..nedu nokku kollum..kann nokku venum namakku.. brahmam yentru therinthu..

..thehuhan-virothy nirasana seelan.. vezi virothy/ anishdam tholaithu eshda piraapthy tharubavan.. kaamam krotham.. pontravai yenna mudiyatha pala.

..akroorarukku kaadshi-vullum puramum. thaaney sarva aathmaa yentru velli kaatta- neer thorum paranthullan.. sarva andar aathmithvam..

..thaazntha santhanam /vithurar paza tholi / maalaa kaarar –koduthavar abibraayathaal..pathram pushmam palam thoyam..thooya anbu venum..thooya-yenna yentru -pirathy vubakaaram ethir paarkaatha bakthi-yentru vizakkanum.. pirakalaadan-kedkaatha varam venum.. kollvaan antru.. 100 thadaa venney/ akkaara vadisil..amutha seythatharkku meenndum ontru nooraairam koduthu pinnum aazum seyven..kondathukku kai kooli kodukkanum..

..kamsanai 10 varusham- azanthitta ..vullam thottu ..thyzaavi nenjil konjam nalla yenam erukka yentru kizitha pinbum.. theeya kamsan-manathaal abachaaram pattaan.. rama baanam kaakaasuranai pin thodarnthu eppadiyaavathu -thirunthu vaanaa yentru paarthathaam.-baanathukku karunnai

..santheeban edam kalvi-aacharya sambrayatham nantra therinthu kolla..anaivarum entha kellvikku nantraha pathil.. aacharya abimaanam uthaanam.. thasmaa guru..acharyanai theivamaha kollanum..thiru maalai aandaan-udaiyavar..samvaatham..visvaamithrar srushti ellaiyo.. swami thiru vullam erunthal vunndu.. thiru koshtiyoor nambi.. kannan-saandeeban/ raman-vasistar pola.. marabu maara koodaathu yentru kattaaraam.

..nappinnai wzu kaallaikallin 14 kombu murithathai–kashdamaana pathil..thiru virutha thaniyan.. kari virutham. karbam/ janmam/baalyam/ yavnam/ vallarntha/ maranam/ naraham–paapa punyam eranndum ezu thisaikallaiyum kurikkum..jeevathma-piraatti..sarva paapepyo paapam eshyaami.

..ther thattu-aasritha vaaadsalyam kaatta ..vulaham anaithum paarkka erunthaan..thevai ellaa edathil kaarunyam..arjunan kaattiya kuttram..athaiyey gunamaha konndaan..

thairiyamaha anaivarum kalanthu kollanum..

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.


Geetha Saram 18-71 to 18-78..

November 8, 2009

..735th episode..vellukudi-mannaar kudi-thiru vaaroor- velvi kudi maruvi.. velvi seythavarkal eruntha edam.. prasanna venkadesa perumaal..thiru manjanam niraiya naal nadakirathu..vidvaan palarai kodutha edam..anjaneyar swami sevai..vaak amrtha varshi-pechey amuthamaay mazai pola- sol amrtha perum kondal– thai vyaasaham 1921 avathaaram..5th class chennai padithathum paada saalaiyil sernthaar narayana mudali theru/ thiru malai paada saalai..desihar varadacharyar/saathu raamaanujacharyar -kaala shebam pettraar..eruntha edam chennai-pavalla kaara theru .venu gobala kannan rukmini sannithy..venkadesa aandaal ramar anjaneyar sannithy..siritha thiru muha kannan.. thiru mazisai ezunthu arulliya edam..CA  padithavar evar.. 1996 antru -sampraayaathukku vanthaar..sri rengam sevithu parama padam adainthaar..peru pettraar..chola simha puram thottacharyar swami aacharyar..

..18-72..Sloka 72:

kaccid etac chrutaṃ pārtha tvayaikāgreṇa cetasā
kaccid ajñānasaṃmohaḥ pranaṣṭas te dhanaṃjaya

kaccid etac chrutam = was it listened, [Sri Krishna’s preaching] tvayaikagrena cetasa = with concentrated mind?, kaccid ajnanasammoha = was [Arjuna’s] ignorance based confusion, pranasta = lost?

dananjeya-santheham jeyathu erukiraayaa..oru muha paduthy kettaayaa/ arivu enmaiyaal vantha mayakkam..theernthathaa- sloka 73:

arjuna uvāca

naṣṭo mohaḥ smṛtir labdhā tvatprasādān mayācyuta
sthitosmi gatasaṃdehaḥ kariṣye vacanaṃ tava

 Nasto moha = [Arjuna replied that his] confusion was lost [or he has clear mind], labdha = [Arjuna had] gained, smrti = true knowledge, Acyuta = Sri Krishna [Who, never lets down His devotees], tvat prasadat = by Your [Sri Krishna’s] blessings, maya = by me [Arjuna]. Gatasamdeha = [because all] doubts cleared, sthitosmi = [Arjuna] attained [his] natural self. Karisye = will act, vacanam tava = as per Your [Sri Krishna’s] directions or words.


.kaandeebam yeduthaan. nashdo moha/ unmai arivai adainthen..achuthan-nazuva vidaathavan vun arullaal..santheham theernthu/ eyarkkai nilai adainthen..pathattam theernthu/thevareerin sol padi nadakkiren.. vairaakyathudan..moontru vitha thyaaham/ karma/ gjana/ bakthi panni vun thiru adi adaiven..thathva thrayam.. vudalum aathma ontru yentra muthal/chit achit avan aathmaa yentra yennam ellaathathu/anaithum avanukku sareeram/pirakaaram..sesham arivey vadivu yeduthathu athma yentru vunnarnthaan.. karma seyya seyya samsaarathil azuthum yentru moontraavathu mayakkam..karma yohamaha panni athu malarnthu gjana/ bakthi malarum.. ethodu samvaatham mudiyum.. sanjayan meenndum thodarhiraan.. vyaasar arullaal than kann mun paarthaar sanjayan..

..18-74.. Sloka 74:

sañjaya uvāca

ity ahaṃ vāsudevasya pārthasya ca mahātmanaḥ
saṃvādam imam aśrauṣam adbhutaṃ romaharṣaṇam

Ity = this, aham = I [Sanjaya], samvadam = conversation between, vasudevasya = Sri Vasudeva [Sri Krishna], parthasya ca = and Partha [Arjuna], mahatmana = the blessed, imam = this [conversation], asrausam = well listened to [by Sanjaya]. Adbhutam = [it was ] wonderful, romaharshanam = had goose bumps. Sanjaya is astonished at the intimacy between Arjuna and Sri Krishna. He calls Arjuna, Mahatma, a great soul

samvaatham kedkka pettren/vaasu devan-parthan..athbutham/ roma harsham adainthen.. vaasu devan -nerukkam kaattu kiraan..

..18-75.Sloka 75:

vyāsaprasādāc chrutavān etad guhyam ahaṃ param
yogaṃ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam

Vyasa prasada = with Vyasa’s blessings, aham = I [Sanjaya] was, chrutvan = able to listen to, param guhyam = supreme or most sacred secret [revealing ways to attain Moksham]. Though this listening ability was blessed by Vyasa, he listened directly those sacred words from the Lord Himself. Yogam = [this Gita] yoga shastra, yogesvarat krsnat = from Sri Krishna, embodiment of all auspicious qualities, sakshat = directly, kathayata svayam = heard by self [Sanjaya].

.arjunanukku vyuyarntha kann/ vyaasar arullaal ethai-parama rahasyam-ketten..vyaasa pirasaathathaal..kannan solla neraaha ketten.. yohesvaranahiya krishnan..yaar moolamaaha ellai..

..18-76.sloka 76:

rājan saṃsmṛtya saṃsmṛtya saṃvādam imam adbhutam
keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhur muhuḥ

Rajan = King [Dridarashtra], samsrtya samsrtya = more and more thinking of, imam = this, adbhutam = astonishing, punyam = sacred, samvadam = conversation between, kesavaarjunayo = Kesava [Sri Krishna] and Arjuna, muhur muhu = again and again, hrsyami = I [Sanjaya] am delighted.

.ninaivu poha ellai.. ninaikka ninnaikka mahizvu..ninaithu ninaithu entha arbutha samvaatham..yutha bomiyil/kesava-arjuna vuraiyaadal/ punnyamana-kedpavarkkum punyam..harsham-aanandam/ vyappu..

..18-77.Sloka 77:

tac ca saṃsmṛtya saṃsmṛtya rūpam atyadbhutaṃ hareḥ
vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ

The Viswaroopam, which was exhibited by the Lord in Chapter 11, thinking of it every time, Sanjaya tells Dridarashtra, that he was amazed more and more. Tat = that [Viswaroopam, shown in Chapter 11], samsrtya samsrtya = thinking again and again, rupam = that Image was, adyadbhutam = most amazing, me vismayo mahan = greatly astonishes me [Sanjaya], hrsyami = makes [Sanjaya] happy, puna puna = again and again.

.ontru  marakka mudiya villai visva roobathai-11th adyaayathil-aabarannangal/kuberan/ninaithu ninaithu miha azahaaha- aayutham/ brahma/ endran/ jagad athanaiyum kaattiya. solla onnatha vyappum mahizchiyum. yerpaduhirathu… vaazchi yaarukku yentru kettaay.muthalil.. neraha pathil solhiren.. kannan param porullai ethirka mudiyuma

..18-78.Sanjaya tells his opinion in the last sloka of Chapter 18, and of Gita:

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ
tatra śrīr vijayo bhūtir dhruvā nītir matir mama

Yatra = where, yogesvaro krsna = [the repository of all auspicious qualities and commander of entire Universe] Yogeswara Sri Krishna is, yatra = where, partho dhanurdhara = Arjuna is with bow [when Sanjaya tells this, Arjuna is already with his bow, Gandeepa], tatra = there will be, dhruva = steady, sri = wealth, vijaya = victory, bhuti = prosperity, niti = justice or Dharma, matir mama = this is my [Sanjaya’s] opinion. Sanjaya tells that where Sri Krishna and Arjuna are, there victory, prosperity, wealth and justice would remain firm.

.yenghu jayam erukkum..sahala kalyaana gunnangallum serntha kannan/.anaithaiyum adakki aallum kannan arjunan gaandeebam-ethaal arjunan gaandeebam yeduthu vittaan yentru therihirathu- vudan erukkum edathil/sri/vijayam/ sezuppu/ darmam nilaithu erukkum..mathir mama -yen abipiraayam..

..1-1-2007- thodanginom.6-11-2009 poorthy pannuhirom…niraiya divya desam sevithom..muthalil geethaa charyan-paartha soothaaya mangallam.kol kaiyil konndu.thiru alli keniyil kandeney…vyaasarukku -krishna daubaadanar-mangallam..acharyar/ yaamunaa charyar-geethartha sangraham-/ raamaa nujar geethaa baashyam/ desihar-daathparya chandrihai-perumaan/ vyaasar/ aacharyar anaivarukkum-pallaanndu paaduvom..

..porull vuthavi seythu olli eda seytha avarukkum pallaanndu.. pothihai team-mathurai kendrathaar- niraiya vuzaithaarkall..permission kodutha ara nilaiya thuraiyaarukkum/ archahar anaivarukkum. pallaanndu sollanum…aatharathudan eruntha anaivarukkum pallaanndu..poliha/poliha/poliha..

Aazvaar ,Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Geetha Saram 18-66..

November 5, 2009

sloham 18-66..

The 66th sloka of Chapter 18, of Gita is known famously, as Charama sloka. That sloka is:

sarvadharmān parityajya mām ekaṃ śaraṇaṃ vraja
ahaṃ tvā sarvapāpebhyo mokṣyayiṣyāmi mā śucaḥ

Jyothi sarovar-the Lord preached Gita to Arjuna.–gjana vuootru/poyhai..It is the spring of Gyana or pond of knowledge. We acquire Gyana from Gita. He, who gets Gyana from Gita, becomes equal to the Lord in Dharma.-samanamana darmam adihirom ethaal.. That is, in Gyana, power, unaffected by papa/punya, birthless, deathless, hungryless, oldageless, diseaseless, etc., he is like God. Such is the Gyana provided by Gita Shastram.It is written here, that the banyan tree is the witness to the discourse of the Lord. entha aala maram saadchi.. It is also written as ‘Gita Upadesha Sthal’. It does not mean that the Lord lectured at the very same spot; but the entire Kshetram is very sacred. Anything done here, is considered as Dharma. Yagna, Dhanam, Tapas or anything performed here, rewards us in many ways..18 ashauhani senaikallum eruntha edathin naduvil vubadesithaan..vigraha roobamum sevikalaam..In 2.7, Arjuna told the Lord that he was not knowing which was Dharma and whch was Adharma, and requested the Lord to clarify..kullangiyavanaha erunthaan..kalanginavanaaha kettaan..nallathu solla kettaan..sishyanaha kondu solla sonnaan.radshahan avan yentru thunivodu erukkanum..piravi suzal pokka govinda nama sangeerthanam pannanum..anaivarum 700 slohangallum paaraayanyam.. 32 ezuthukall oru slohathil. 3000 per sonnaarkal.. kannan thiru vaakkil eruntha vantha divya slohams…This sloka defines saranagati. Before we see the meaning of this sloka, we have to see an introduction to this sloka. Saranagati is of Two types:
Sharanamiti aagati: Saranagati: – [The Lord’s Divine] feet are asylum, and [we] come to surrenderThat is Saranagati at His feet, is means, upaya, prapakam or way.modsham adaivikkum vazi avan thiruvadi..athu thaan hitham/saadanam/ piraapaham/ubaayam/ aaru.. That is, the Lord Himself carries us to Moksham. This is called Swatantra Prapatti. That is, saranagati, independently, by itself, fetches Moksham and no other effort is expected from us. -vera ontrum kurukka vara vendaam..In the other method, saranagati is not used to get Moksham. We know that we could reach Moksham, by Bhakti also. Bhakti means Bhakti Yoga. By practicing Karma and Gyana Yoga, we reach Bhakti Yoga..We should know that saranagati is Nivrutti Marg and Bhakti is Pravrutti Marg..The Lord suggested, therefore, Bhakti marg in sloka 18.65! But Bhakti is not easy to follow.Swami Koorattalwan says that accumulating papa is very easy; but to wash them off, it takes even, many births..geethaiyil bakthi moolam modsham adaivathu..9 athyaayathin sloham 18-65 meendum mana.mad bhaktonamaskuruMat-parayanahyentraan munbu..Manmana bhava..Mad-bhakta..Mad-yagi..Mam namaskuru..yentraan ethil...bakthiyaa?.. sarannaa gathiyaa ?.. -kullappam adaihirom..dameva saranam kacha yentrum bakthi yentrum maattri maatri solhiraan..sonnathum thiru vadi pattra aasai udan thudipudan ellai arjunan..sarana gathi-vilahi poruppai avan edam viduvathu.. kuzanthai thaay edam thannai opadaipathu pola..radshikkum poruppu avan edam..thaayarukkey adangiya kuzanthaiyaha erukka naam kathukkanum..num vaziyai naam paarthu kondaal avan vara maattaan..varu vubaayam-bakthi pontra-naan bakthi panni modsham adaihireyn yentyra yennam varum..anaivarukkum bakthi venum.. ahangaaram entri-naam bakthi panni modsham adaihirom yentra yennam ellaamal-erukkanum..bakthi panna mudivu yeduthaan arjunan.. pala pala ganmaa yeduthu thaan bakthi yoham kittum..aarambikka vidaamal pala paapangall erukkum..malaichu poy vudkaarnthaan.. anubavithu tholaikka mudiyaathu.. praaya chitham panna pala janmangal aahum..1/15/ adyayathil soham.. vuravinarai eppadi kolvathu.. devanaa asuranaa yentra soham.. eppo eppadi panniuveyn bakthi yentra soham..praaya chitham eppadi pannuvathu. darma-praaya chitha darmam..
Ma sucha = do not worry! Sarva dharman parityajya = leave all prayacchitta dharma or atonements. He is not asking Arjuna to leave all his duties or Karma, but only the atonements needed to clear his papa. Mam ekam saranam vraja = surrender at My [Sri Krishna’s] feet only, as means,-yen oruvanaiyey vubaayamaha pattru.. aham = I [Sri Krishna, the Almighty and All Capable-sarva sakthan- will, mokshayishyami = relieve, tva = you [Arjuna, incapable of doing atonements], sarva papebya = from all sins obstructing [from performing Bhakti], . So, in lieu of Prayacchitta Dharmam, Arjuna should surrender to the Lord-kannanaiyey darma maaha pattranum-, to start Bhakti yoga. Prayacchitta would destroy papas, in the way of performing Bhakti. The Lord says that He would destroy those papas, if He surrendered unto Him..Prapatti is just an angam or subsidiary or auxilary, to Bhakti, only. This Prapatti is called Anga Prapatti. and not svandara pirapatti..This is what is specified in Gita. We will wait to see how saranagati, independently, fetches Moksham..
..Ramanuja’s Commentary for sloham 18-66..The phrase sarva-dharmam parityajya means renouncing all conceptions and methods of religiosity completely. Whatever is authorised in Vedic scriptures as righteous may be utilised in worship and propitiation to the Supreme Lord by karma yoga or facilitating communion with the Supreme Lord by prescribed Vedic actions, by bhakti yoga or facilitating communion with the Supreme Lord by exclusive loving devotion or by jnana yoga facilitating communion with the Supreme Lord by spiritual knowledge. But all other methods and conceptions must be renounced and relinquished along with phala tyaga or expectation of rewards, karma tyaga or identifying oneself as the owner of the result and kartritva or believing oneself to be the author of the act. The phrase mam ekam saranam vraja means to take exclusive shelter in the Supreme Lord Krishna understanding that He is the most worthy, most desirable and most worshipable of all that exists. That this is the quality of renunciation warranted in the Vedic scriptures that is required was evidenced by the Supreme Lord in the beginning of this chapter. In verse 4 He stated: Hear the truth about renunciation which is threefold. In verse 9 He stated: Actions are deemed as renunciation in sattva guna the mode of goodness when desire for rewards are abandoned. In verse 11 He stated: One is known as renounced who renounces the rewards for actions. Lord Krishna is promising His devotees that He will personally redeem and deliver from all sins His devotee who lives their life in the manner just explained. This includes sins of commission and sins of omission that accumulated over uncountable lifetimes from time immemorial. Past sins are immense burdens and obstacles in achieving moksa or liberation from material existence. Then to assure that what He has stated is a surety He states ma sucah meaning there is no need to despair.

Another interpretation is that Lord Krishna consoles His devotees who may be stricken with grief by the thought of so many sins committed and omitted in countless past lives. For karma yoga and jnana yoga there is no restrictions in performing actions and acquiring knowledge respectively; but for bhakti yoga which is exclusive, personal loving devotion unto Lord Krishna or any of His authorised avatars or incarnations and expansions such as Rama, Vamana, Narasingha, etc. to be performed all ones sins must be entirely dissolved and one must have great love for the Supreme Lord as well. A devotee may have great love for the Supreme Lord but eradicating all one’s sins is another matter. There are only two ways to eradicate all sins. Either by the acceptance of the Vaisnava spiritual master in authorised disciplic succession who takes all one’s sins and transfers them upwards to his guru who transfers them upwards to his guru and so forth and so on all the way back to Lord Krishna who personally dissolves them all immediately is one way. The other way is by personal effort. Reflecting on all the sins one has accumulated since the beginning of time and then not even the committed sins but only just the omitted sins like not fasting from grains on Ekadasi when all sins of the world enter grains on the 11th day of the new and full moons is enough for a devotee to become quite dismayed. In a human lifetime of Earth it is not possible to exhaust by expiatory rituals and austerities all the sins hoarded over innumerable lifetimes. There is not enough time so contemplating their lack of qualification a sincere devotee would despair. To console His devotees Lord Krishna omnisciently understands that to eradicate all the myriad of sins accumulated over unlimited lives by expiatory ceremonies would be futile in the short span of life a human being has. Such ceremonies are difficult to conduct successfully, are costly and time consuming and so any chance of successfully eradicating all one’s sins in this way is out of the question. To alleviate this difficulty Lord Krishna reveals the solution which grants success in order to be able to embark upon bhakti yoga is to exclusively take complete refuge in Him. There is no cost whatsoever for admission. The Supreme Lord who is the creator, maintainer, protector and sustainer of the total creation, most magnanimously and compassionately gives exclusive shelter to those who seek Him exclusively and irrevocably promises to eradicate all one’s sins which are the awesome barriers prohibiting one from communion with the Supreme Lord and the ambrosial bliss of bhakti.

..Ananyāś cintayanto māṃ ye janāḥ paryupāsate
teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmy aham || (9.22)
We have seen this sloka earlier. The Lord says that if, we could always remember Him, He would certainly, provide us all welfare. But how are we to remember Him always. The simplest way is by Divya Nama Sankeerthanam..700 sloham puriyalaam puriyaamal erukkalaam 1000 namangallai sonnaal porum..geethai villakiyathai naama sangeerthanamum sollum..devo nama sahasra naamam..ambu padukkaiyil erunthu velli ettaar..The Lord Sri Krishna describes Bheeshma, as tiger among men. Bheeshma was always remembering Sri Krishna [anusmaranam]. We can worship Bheeshma at Kurukshetra. The place, where Bheeshma, preached Sri Vishnu Sahasranamam [SVS], to Yudhishtra and others, is Bheeshma Ghat or Bana Ganga [ it is about 5 KMs from Brahma Sarovar, on the way to Jyotisar].10th naal sandaiyil paduthaar..arjunan eranndu ambai vaithu thalai annai aakkinaan.. neer vuoottraiyum orey ambaal yerpaduthinaan..geethaiyaal arjunan thaaham theernthathu.. num thaahathai beeshmar vaay thiru naamam theerkkum..utharayana punya kaalathil pura paduhiraar.. thannai ninaithathum-krishna anusmaranam eppothum beeshmarukku..
..Gita was born before Sri Vishnu Sahasranamam. Gita was delivered on the very first day of the Mahabharata war; while, Sri Vishnu Sahasranamam, was told after Bheeshma was pulled down and was lying on the bed of arrows, after the tenth day of the war! Since SVS was later, its greatness is more! Both are eyes to us, but SVS is our right eye!.-vala kann ethu thaan pin vanthathaal..6 kellvi kettu pettraar darmar..sthothram panna kedum edar aayina yellaam…Nammalwar, Tirumangai Alwar and others have praised the sanctity of SVS. Sri Andal in Tiruppavai 3rd pasuram, mentions the greatness of singing His names.uthaman per paadi yentraall..3000 perum 1000 thiru naamam -30 laksham thiru naamam paarayannam seythaarkall..

angha prapathi munbu paarthom..neraaha -peruvathu..The Lord is too willing to protect us and so, should we not surrender this responsibility also to Him?  radshikira poruppum/aasaiyum/ sakthiyum vullavan avan..This is what Sri Sita told Hanumanv–Tvam eva upaya me bhava iti prartanamati sharanagati – thaney thookki kondu poha-neruppu suttu vida solla mudiyum.. poruthathu. sollinaal suduveyn  athu thooyavan maasukku ezukku.. oru radshasan thooki poy/oru kurangu kondu vanthaal ramanukku ezukku..villai nambi thaan eruppen..perumaaney pradaanam yentru para dandranaha erukkanum..You are the only one, Who should be the means [to reach Him]. This prayer is saranagati. puthi visesha gjaanamey-manasil vuruthyey saranna gathi..This simple Gyana is saranagati.mam ekam = only Me [Sri Krishna], saranam vraja = surrender, as means to attain [Him]. That is, we should consciously, be at His feet. The word ‘only’ is important. We should be convinced that He was the only rescue for us. That is no other action and no other devatas, are going to be our upaya or means.. seyya mudinthaalum  sarva darmangallum vidanum..karamum/gjanamum/bakthi vunndu.. vubaayamaha ellai..modsham kidaikkum yentra yennathudan ellai.. vithithathaalum avanin preethy yentru pannanum..avan thirupthykku yentru kainkarya roobamaha pannanum.. palan ethir paarkkaamal -darmangal vubaayangal yentra yennam vidanum..rusi/kaadal mootta bakthy pannanum..aazvarkal kaattiya vazi..svaadantriyam muzuvathum vidanum..viraja gadavu. kadyartha puthyarthaa-manathaal puthy pannanum avaney-oruthaney- vubaayam yentru.pattranum.. naan pattri modsham petren yentra yennamum vidanum..anugrahathaal thaan vaayil sarannam varum..nir hethuha karubai-kudal thuvakku thaan kaarannam..avan radshikka kaathu erunthaan.. athai vilakki erunthathai maatri puthy pannuvathu thaan saranna gathy….Aham = I [Sri Krishna, Who is all powerful and with all qualities, which Arjuna or any of us never possessed. Sri Krishna is possessing the power to grant Moksham], sarva papeya = from all papas, obstructing, in realizing Moksham, mokshayishyami = release, tva = you [Arjuna].with saranagati as Nivrutti Dharma, the Lord says that all papas in the way of attaining Moksham would be removed. The Lord, thus, shows that He was the means or upaya; and, this sloka is famous as Charama sloka…Eligibility is mere worry about getting Moksham and to get relieved of samsaram. Result of saranagati, is removal of worry. If we still worry, it means that we have no faith in His words..poruppu avanathu.. ethaiyum thollaikka mudinthavan.. anaithaiyum tholaithu mukthy. sarama maana vubaayam.. soham vanthavar-ethu thaan qualification.. palan-soha nivruthy..

Sarama sloha saara artham aacharyar vazi kettu therinthu kollanum..

Geetha Saram -recap 0f 18 th Athyayam and Slohas 18-64 and 18-65..

November 5, 2009

..recap and slohas 18-64 and 18-65..Kurushedram

-Dharmakṣetre kurukṣetre samavetā yuyutsavaḥ |
māmakāḥ pāṇḍavāś caiva kim akurvata sañjaya||
We heard this sloka, in this program, some Three years back as the First sloka of Gita. Kurkshetram is Dharma Kshetram; Dharma grows in Kurukshetra.darmam villaiyum boomi.. Long back we saw this First sloka, and now to listen to the last few slokas of Gita, we have arrived at Kurukshetra! This Kshetram has many glories.avattrukku yellaam perumai tharuvathu-sarovar=neernilai..Brahma sarovar pushkarani-It is about 3,600 Ft. length and 1.800 Ft. width. We can imagine its surface area. It is about 12Ft. deep. There are many ghats like Bhisma ghat, Arjun ghat, Yudhishtra ghat, Hanuman ghat, etc.
Kurukshetram gamishyami Kurukshetre vasamyaham |
Evam satami bruyat sotitatai: pramuchyate ||
Even mere mentioning that one wanted to go to Kurukshera or to live in Kurukshetra, one gets all sins washed away.sonnatharkkey paapam vilahum.. If so, what benefits one would have, if one were to actually live in Kurukshetra? We should, in our lifetime, at least once, go to Kurukshetra.
Pamsanopi kurukshetre vayuna samuditita: |
Atidushkruta karmanam vayam atanti paramangatim ||
Air carries dust from Kurukshetra, and those dust have the capacity to wipe out our sins.mann thuhaza paapam pokkum..Is it then necessary to mention that those, who live there, would get Moksham?
Manasat stuti kamasya kurukshetram yudhishtiram |
Papa vipramsyanti brahmalokam sa vasyati ||
Even mere desire in mind to go to Kurukshetra, one reaches supreme place.manasaal ponaalum vuyarntha palan kittumaam.. In such a glorious place Kurukshetra, Veda Vyasa published Mahanharata..

This place got the name Kurukshetra, as it was king guru..endranukkum yagna saalaiyaay eruntha edam.. brahma pontravarum dabam eruntha edam..  He -king guru -wanted to make this, a fertile land for growing Dharma, and so, started tilling the soil with his golden plough. Indra wanted to know, why the King was ploughing and so, he appeared before him and asked. The King replied that he was going to cultivate the crop of Ashtanga Dharma. Indra asked how he was going to do that. The King replied that he had the seeds for that Dharma. He, then mentioned the seeds:

  1. Tapas – meditation.
  2. Satyam – speaking truth always.
  3. Kshama – patience or forbearance, even when provoked.
  4. Daya – compassion, for all living beings.erakkam anaivar edamum..
  5. Saucham – purity in mind, speech and body.thooymai-moontrilum..
  6. Dhanam – charities.
  7. Yogam – always meditating on God. And,
  8. Brahmacharyam – behaviour in accrdance with Shastras.saasthra vithi padi nadathai..

The Lord-endran parikaasithu ponathum-48 kosangal vuzuthathum maha vishnu vanthaar- asked the King to surrender himself and those seeds.anaithaiyum avar edam samarpikka sonnaan.. thanaiyey darmam kaaka pirappithu kolhiraan.. The King understood that the Lord wanted him to perform saranagati. As told in Gita, it is He, Who protected Dharma. The King surrendered the seeds and himself at the Divine feet of the Lord! Pleased with that, the Lord said that whatever the King desired would happen in that place.Knowing its glory, Sri Krishna selected this place to preach Gita. Similarly, Bheeshmacharya chose to preach Sri Vishnu Sahasranamam…anugrahathaal darma shedram aanathu entha guru shedram..In this brahmama sarovar, Duryodana was hiding in his last days. Bhima killed him after he came out of this. Yudhishtra and others performed Tarpanam, rites for deceased ones, for having killed many in the war. It is also said that Sri Rama and Sri Sita came by Pushpaka Vimanam, to this place and performed Pitru Tarpanam-soorya grahannathil-. Sri Krishna also came with His wives and with Nandagopa and other Yadavas, and performed Pitru Tarpanam. When Sahadeva, selected an Amavasya, to start the war, Sri Krishna came and did Tarpanam here-amaavasai maatha panninaan.. pala vanangal vullana….


¯ı´svare kartr. t¯a buddhih.sattvop¯adeyat¯antime |
svakarma parin.¯ama´sca ´s¯astras¯ar¯artha ucyate ||

 bakthi thaan saasthra artha saaram..athai pera-sva karma parinamasya, means one has to do his specified duties. But, while doing this Karma, without the Three attachments, but with the conscience that the Lord was doing and so He was the Karta. We should have only sattva quality.bakthi -para bakthi para gjanam parama bakthi -aaha maarum.. The Lord had told that for each of these Three qualities – sattvam, rajas and tamas – Yagna, Tapas, dhanam and food habits, varied…karmamey parinaamithu vallarum yenkiraan..sanyaasam thyaagam yenna yentru kettaan arjunan.. villakki arullinaan ethu varai..karmam viduvathu thyaagam ellai..nithya nymithya karmam anaivarum seyyanum..palathai vidanum naan seytheyn yentra yennam vidanum..avanai yellaa padikallilum saran adaiya sonnaan 18-62 slohathaal..

He told sloka 18.63, and mentioned that He had told most secret of the Shastras. He had told Karma yoga, Gyana yoga, Bhakti yoga, the Secret of His Avatar, how to do yoga, glory of Bhakta, about His wealth, showed His Viswaroopam, about Achit-Chit- Iswara entities, about the Lord as Purushottama, about who Devas and Asuras were, advised to follow noble persons’ way of life, superiority of sattva quality, etc. Without any exception the Lord told all, which were to be told to Arjuna. He then gave the choice for Arjuna to choose and do.anaithaiyum ninaithu mudivu panna sonnaan.. Still, Arjuna did not utter ‘sharanam’ to the Lord! Then, the Lord started the sloka 64:

sarvaguhyatamaṃ bhūyaḥ śṛṇu me paramaṃ vacaḥ
iṣṭosi me dṛḍham iti tato vakṣyāmi te hitam

Tato vakshyami = I [Sri Krishna] am going to tell you more, te hitam = beneficial to you [Arjuna], sarvaguhyatamam = of all [Karma yoga, Gyana yoga and Bhakti yoga], most important secret,-thamam-miha vuyantha- bhuya = again, srnu = listen, me paramam vaca = My [Sri Krishna’s] superior words istosi me drdham iti = [Arjuna was] most dear to Me [Sri Krishna]. Therefore, He wanted to tell that, which was beneficial to Arjuna.

Ramanuja’s Commentary for sloha 18-64..Among the three paths mentioned in the previous verse: bhakti yoga or facilitating communion by exclusive loving devotion unto the Supreme Lord Krishna or any of His authorised avatars or incarnations and expansions according to Vedic scriptures is considered the most exalted and pre- eminent and thus it is the most confidential. Because Lord Krishna is extremely affectionate to His devotees who have Him alone as their sole refuge, He will mercifully reveal in the next two verses the absolute conclusion and final essence of the entire divine discourse of Srimad Bhagavad-Gita

  In sloka 65, the Lord again tells about Bhakti yoga:

manmanā bhava madbhakto madyājī māṃ namaskuru
mām evaiṣyasi satyaṃ te pratijāne priyosi me

priyosi me = My [Sri Krishna’s] dear [cousin]. Manmana bhava = have mind [thoughts] in Me [Sri Krishna], mad bhakta = with [love] devotion unto Me -anbodu manathai seluthi-[Sri Krishna], mad yaji = worship Me [Sri Krishna, with dedication], mam namaskuru = do prostrate [by all three means – body, speech and mind] unto Me [Sri Krishna], mam evaisyasi = [if done like this] [Arjuna] would reach Me [Sri Krishna] only, satyam te pratijane = it is true and [ Sri Krishna] promises [and have no doubt].unmai yentru sadya pradigjai pannuhiraan..edai vidaatha dyaanam seythu/arumai perumai therinthu anbu padaithavanaha aahiraan/anbu seyya seyya kainkaryam seyya thoonndum..moontru karanathaalum vannangi/avanaiyey adihirom.. raman pola evanum sadya vaakyan..kaanan vaakyam yentrum poy aahaathu..

Ramanuja’s Commentary  for sloha 18-65..Manmana bhava is a divine command that means to always have Lord Krishna completely and blissfully in one’s thoughts, to absorb oneself in Him. This is also established in the Vedic scriptures where we find in the Taittiriyaranyaka Upanisad III.XII beginning vedaham etam stating: The Resplendent Supreme Lord more radiant then thousands of suns is realised by absorbing the mind in Him by meditation. Realising Him Him one attains moksa liberation from material existence. There exists no other path to immortality. This devotional absorption in Lord Krishna is of such magnitude and intensity that its meditation becomes a vision and the vision becomes an ever flowing current of devotion that is so vivid that the experience actually enters the realm of reality.

Mad-bhakta is to offer all one’s loving emotions to Lord Krishna enthralled by love overflowing with enthusiasm, exuberance and excitement.Mad-yagi is to worship Lord Krishna with love. To install Him in one’s heart as their personal worshipable diety. Such worship is the performance of the entire services that a liege administers to His sovereign on a daily basis upon waking untill sleeping. Yagi comes from yajana which is synonymous with pujana or worship and denotes aradhanam the most equisite loving worship. Therefore it is not a mere dry, formal observation of ceremonial ritual enacted out of duty. It is love flowing from the heart. It is a testament of devotion from the eternal svarupa or one’s immortal spiritual form. Mad yagi should be interpreted as offering one’s self to Lord Krishna as a brother, as a parent or as a beloved with a heart full of love.Mam namaskuru is to enshrine Lord Krishna in the heart with the utmost, love, devotion and faith. Namas comes from namanam meaning obeisance. Such obeisance is not a mere habitual genuflexion; but a sublime expression of sincere gratitude and humility that constitutes an emotion of love felt internally.If a blessed devotee of Lord Krishna arrives at this exalted vista of bhakti or exclusive loving devotion then the Supreme Lord will not hesitate to have their eternal individual association with Him in the immortal spiritual worlds. This is the truth that He Himself promises. It should never be interpreted as being just a metaphor or mere flowery prose. Such a hypothesis would not be genuine and incorrect.Wherever there is a heart that has so much love for Lord Krishna then there is as much love from Lord Krishna back to them. Lord Krishna’s love is such that He finds it impossible to bear the separation from such surrendered and dedicated devotees and therefore without delay He personally brings them to Him directly in their eternal spiritual body even while their physical body is concluding its last life in material existence.So it should be clearly and emphatically understood that the Supreme Lord Krishna’s solemn promise to His surrendered devotees is the total truth and nothing other than truth for which He pledges to vouch safe for His devotees for all eternity. .

Geetha Saram -recap 0f 13-17 athyayams..

October 31, 2009

..13th athyaaya surukku..muthu thuvarai..adi keez .. kaliyan pasuram..120 mile neeza pattinam..bed dwarahai.. engu  thaan kannanin ellam-thiru maazihai….kuselar betti kodutha edam.. beyd=theevu..bettu=offering.. kuselar avalai samarpitha edam..kaalai ezunthu erunthu kariya kuruvi kanangal maalin varavu solli ..solai malai perumaal  vann dwarabathi emberumaan -perumaal varuhiraarkall yentru kuruvi solluhirathaam aandaalukku..bakthaiyai kadashithu soodi kazaintha maalaiyai peruvatharkku..

In the summary of Charama Shadka, Swami Alavandar says that the Lord had told whatever was to be told to Arjuna, in the preceding 12 Chapters.
pradh¯ana purus.avyakta sarve´svara vivecanam |
karmadh¯ırbhaktirity¯adih.p¯urva´ses.o 0ntimoditah.||Pradhana means all associated with body or prakruti. That is, it includes ahankaram, mahan, Five Bhoota, Five Karmendriya, Five Gyanendriya, Five Tanmatras and mind [24 in total]. These are inert matters. Purusha means Jeevatman. Then Sarvesvara, the Lord, Who controls Pradhana and Purusha. Vivecanam means viveka gyana or analytical knowledge. That is understanding that body and soul are different in all respects. Also, understanding the Lord as the Owner and Commander of body and soul. All these were told in previous Chapters. Now, we will see summary of Chapter 13:

dehasvar¯upam.¯atm¯aptihetuh.¯atmavi´sodhanam |
bandhaheturviveka´sca trayoda´sa ud¯ıryate ||

Body is temporary, got out of past karma. Soul is not natural associate of any body [13.2].Twenty such qualities are listed from 13.8. Amanitvam – without attachment, adambitvam – without publicity..Bhakti can fetch material benefits; but if we pray for material benefits, Bhakti would not grow. All such noble qualities should be acquired. In 13.20, the Lord told that because of association with the Three qualities[sattvam, rajas and tamas], atman suffers rebirths. To get released we should realize the difference between atman and body [13.24]…

..kadasisi shadkam..vittathu yellaam solluhiraan..karma gjana bakthi yohathil sollaamal vida pattathai.. pirathaanam-moola prakruthi  pontra yellaam.. purusha-jeevatma. sarvesvara viveha gjanam solluhiraan..erandaiyum thanakku sothaha kondavar..deha svaroobam/anithyam,villai nilam..nalla payirai villaikka venum..therinthu kobavan atma.. avattrull erukkum sarvesvaran..atma svarooba gjanam therinthu kondu pann pada vazi-guna nalangal pala solluhiraar 20.. amanithvam /daambeeham koodaathu-sandeeban edam paadam kattra kuselar-ujayaniyil..aval kondu vanthaar .. avar varutha paduvaar num kuzanthaikal kashda paduhiraarkall yentru therinthaal yentraal.. uparihaiyil partha kannan..rukmini/sadya bami/ jambavi yellorum sernthu kainkaryam seythaarkallaam..mooda parthaar vedkathaal.. avalai yeduthu vaayaal pottathum. anbaal koduthathaal.. anaithu eisvaryamum kuselar petraar..acharya anugrahathaal naam nantraha erukirom yentraan.. ontrum kedkkavillai.. bakthiyaal yellaam kittum.. banda hethu/guna serkkaiyaal thirumba thirumba pirakiraan.. veveru ontru alla yentra gjanam venum..vudal/atma/ deivam yentra viveha gjanam venum..

..14th adyaaya surukku..sri vallaban/naathan..avalukkum jagathukkum naathan..sri nathan vuyarntha thiru naamam.. naatha dwarahai-rajasthaan..mothi mahal vaayil..eranndu vaayil.. vulley pohavum velliyil varavum.. erattai pushkarannikall.. chitra rooba pala thiru kolangal..brundaavan-govardana giri –1726 Davoji engey .padai yeduppil erunthu kaakka ezunthu arullinaar vaikolil suthi maattu vandiyil..adaiyaalam sonna edathil-kulathai thaandi pohaamal rana sing raja vuthavi vudan kovil nirmanam seythaar.. padikall yeri.. srinaathji/ bala krrishnan. kuzanthai kannan vallabaji nyamana padi..Here, at 5 AM the sannidhi opens and closed by 5:30 AM. Again harati at 7:15 AM and closed by 7:45 AM! Then again, between 9:15 and 9:45 AM; 11:15 and 11:45 AM. Like this for very short durations dharshans are available..koinja neram sevai..

summary of Chapter 14:

gun.abandhavidh¯a tes.¯am.kartr. tvam.tannivartanam |
gatitrayasvam¯ulatvam.caturda´sa ud¯ıryate ||..guna bandangallaal  kattu pattu erukirom. atmavai vudal ethaal kattu paduthuhintrana..ethaal thoonduvathaal seyal pannuhirom..athiley mayangi ellaamal vilahi..gathi thrayam-eisvaryam/kaivalyam/parama pathathil avanai anubavippathu -moontraiyum avan thaan koduppavan..naangu vishayangall..viveha gjanam adainthu avanudan saadarmyam-avanuku yethu darmamo-athu pola sadyam/gjana/aanandam .pontra ettu gunangallilum samam aahi viduhirom..azukku kazainthu gjanam malarnthu..pirappu entri..sadva /rajo/damo gunam.. suhathilum gjanathilum aasai sadva gunam.. damo gunam mayakki vaithu.kavanam entri sombal thookkam…aasai /seyalpaadu rajo gunam..ethai therinthu kondaal-gunangalil erunthu vilahi-uthaaseenamaha erunthu aruthu vidanum..vuklahathu seyalhalil erunthu vilahi/bahaivar-nanbar vetrumai entri..In 14.2, He says that with the Gyana, described in Chapter 13, acquired, he reaches saadharmyam [that is, whatever is His nature, like Satyam, Gyanam and Anantam, he also attains the sameSattvam keeps us in happiness and comforts, and binds us in samsaram [14.9]. Rajo quality binds us in desires arising out of action, tamo quality puts us in delusion. Sattva quality keeps one in happiness, good health and with knowledge [ 14.6]. Rajo qualitywill keep our desires enhanced [14.7]. Tamo quality will keep us in carelessness, laziness and sleep [14.8].In 14.23, the Lord says that qualities would be doing their nature, and why atman should get worried about that. We should be indifferent to them. In 14.25, it is said that if we keep ourselves away from worldly activities, with this knowledge, and be indifferent to praises and abuses, then we are considered to have crossed those qualities.

..15th athyaya surukku..

..naatha dwarahai..velli kathavu jey srinaathji.. pennkall mun pakkam..mangala harathy-visva roobam edathu thirukaiyaal govardana giri ..valathu thiru kaiyai madithu.. eranndu thiru karangall pasu/mayil/ paambu/ killi anaithaiyum thiru meniyil sevikkalaam..srungara bala boha sevai aduthu. pirasaatham yellaam perisu.. i boham 6 per saappidalaam. srungara sevai..raja boham 30 minutes thalihai.. 4-30 sayangaalam uthaaban.. alangarathudan sevai. 6-45 sayana harathy 7-30 kovil saathi.. urahal..paravai araiya urahal.. pancha aayuthangall radshikka piraarthanai..orey kudumbathaar bangaa ezukira kainkaryam. baala krishnanukku ontru sri nathanukku ontru -kai petra palan..sri naathji..lakshmikku naathan .param porull evaney..

summary of Chapter 15:

acinmi´sr¯at vi´suddh¯acca cetan¯at purus.ottamah. |
vy¯apan¯at bharan.¯at sv¯amy¯at˜ncada´soditah. ||

In 15.1, the Lord says that samsaram is like an inverted banyan [aswatta] tree, with roots up in Satya lok [symbolises Brahma creating from above], branches down below. This tree can be cut off only by an axe of vairagya or detachment [15.3]. In 15.15, the Lord says that He resided in everyone’s heart; under His control, one understood, remembered or forgot anything. He is the One, understood from all Vedas and Vedantas. Result of Vedas are also granted only by Him. He further says that He is different from baddha and mukta atman [15.16]. He is praised as Purushottama in Vedas and in this World [15.18]. He si pervading in all, supporting all and commanding all, and so, He is different from and superior to all [15.17]. Person, recognizing Him as Prushottama, [Who has descended for our benefit as Sri Srinathji], attains Him [15.19]

purushothama vithai.. therinthavan avanaiyey adaikiraan..aalavandaar-thamarai kannan/sriyapathi thaan purushothaman.. sangu oli kettu anaivarum vulley sentru sevikiraarkall..uthama purushan veru pattavan-anaithai kaattilum -baktha/muktha/nithyarai vida vuyarnthavan..achit-udal sambandam konda bakthar.. viralkal pola.. kattai viral thaan purushothaman..kai viralai paarkkum pothu ethai ninaivu kollanum..naangu perai vida veru pattavan.. avan kooda thaan naalvarum seyal padanum..apurusha/purusha..uthama purusha.. pollaatha devarai devar alaatharai thiru ellaatha devarai-arasa maram mel ver.. sadya lohathil..pattruthal enmaiyaal kodariyaal vettanum samsaarathai..hruthayathil erukiraan anaivar vullathilum.. vedangallaal therinthu kollanum.. palan seybavanum evan thaan..vyaabithu/thaangi/ aadchi seyvathaal purushothaman evan..eppadi therinthu kolbavar maru padiyum pirappathu ellai..

..16th athyaaya surukku..

..pushkaram..svayam vyaktha shedram..entru thaan nila pahuthi.. thanneer vadivathil perumaal..brahma thavam seyya ninaithaar.. vajra naban arakkanai than kaiyil vulla thaamarai malarai veesinaar.. 52 edathil naangu mile vistheernathil vizunthathaam.. thaamaraiyaal vuruvaakka patta pushkaram..thaamaraiyey thanneeraha aanathaam periya neer padaithu. ..Water and the Lord are closely connected. ‘Aapo narayiti prokta: aapovai narasunara:’. Aapa – water, naara: – water, ayanam – residing place. Since the Lord is having water as His residence, He is Narayana..aazvaar paasuram..srushtiyil thanneerukkum mukkyam. manathil vullaan maa kadal neer vullaan. yellaa kadalil sayanikiraan..moontru yerikal. jeyashda/ madya/ kanishda pushkaram. madya vishnu  aasthaanam.. jeyshda brahman.. kanishda pushkarani  sivanukku..brahmavukkum kovil vunndu ..

summary of Chapter 16:

dev¯asura vibh¯agokti p¯urvik¯a ´s¯astrava´syat¯a
tattv¯anus.t.h¯ana vij˜n¯anasthemne s.od.a´sa ucyate ||

He mentions the means of Devas and Asuras. [16.1]. Gyanam, Yagna, Tapas, Swadhyaya, etc,. are identifications of Devas. Abhayam- person called Deva is not afraid of anyone; because he is straight forward and follows Shastras. His mind should be clear. That is , he is always thinking of atman. He should be always in Gyana Yoga. Dhanam – he should donate in accordance with Shastras. We should control our sense organs. We should perform the daily Pancha Maha Yagnas. Swadhyayam – chanting Vedas regularly. Arjavam – living honestly..

..deva asura vibaaham/saasthrathukku  vasa patu erukkanum-kattu pattu erukkanum avaiyey vazi kaatti namakku../kedpavar oru koshti-deva koshti/ meerubavar- asura koshti/ethaal pirikiraan.. athyaayathin nokku sasthrathukku kattu padanum..thathva gjanam/ avaney  muzu muthal kadavull yentrum sarvesvaran/ atharkku thakka anushdaanum venum/poy pesa koodaathu -yenakku pidithathu yentru ellaamal saasthra vithi padi erukkanum..eruvarukkum adaiyaallam/ gathi solluhiraar pala slohangallaal ..abayam-yaarukkum payam ellaathavan.nermaiyaha eruppathaal payam ellai..sadva-thellivudan manasu…atma ninaivil/ gjana yohathil  yeedu pattu /daanam seythal/endriyam adakkuthal /pancha maha yagyam seyvathu pontravai devarkallin adaiyaallam….deiva sambandam modshathukku vuthavum..kettathum arjunan sohikka evar -maasusaha -kalangaathey yenkiraan.. Arjunanai-ethanai naal naan pala slohangall  solvathai othu konndu-naaney periyavan pontra palavum -kedpathaal yenkiraan..ethu yennaal nettru adaiya pattathu/ naazaikkum kidaikkum yellam yen murarchiyaal naan vaazhireyn/  naaney easvaran kaaman krotham aasrayithu  asurar..bagavaney asura gannangallil meendum pirakka vaikiraar..piranthu piranthu meley varuvathey ellai..veda saasthram thaan mukkyam..

..17th athyaaya surukku..

..Lord Brahma wanted to conduct one yagna. But, since Saraswati Devi was not with him, he married Gayatri Devi and conducted the yagna. After it was started, Saraswati Devi came, and found Gayatri by the side of her husband. She got angry, and cursed Brahma that he would not have any temple anywhere..brahma kovil/pushkara theertham/gayathri/ saavithri devi/then desa sirpa kalai..puraana mandir venu gobala swami.In Purana Mandir, Sri Venugopala, as a very large idol, is gracing, along with Consorts. On one side Sri Ranganatha, reclining, is gracing..ramanujar periya thirumeni/ maa muniyaiyum sevikalaam..paza kaala kovil naya mandir vaikunda naathan..vedanda desihan sannithi..gayatri savithri brahmavaal vaibavam periya neer padaithu anghu vurainthu athu kadaithu adaithu-sethu pandanam thiru thinaay yengal sittril vanthu sithaiyeyl..paapangal tholaiyum..theertha vadivil sevai..

Swami Alavandar in his Gitartha Sangraha mentions as:

a´s¯astram.¯ tsnam.´s¯astr¯ı thak |´s¯astra siddhasya tridh¯a saptada´soditam ||

..saasthra vithi padiyum pannanum/ srathaiyudan-yeedu paadudan seyyanum.. eranndum venum..dual condition..asaasthram asuram thanmai.. saasthram othu kondathai seyyanum. gunathaal veru padum..moontru vahai. ohm thathu sathu ..vulaham anaithukkum vithi thaan saasthram..kodaani kodi jeeva raasikall sernthu vaaza vithi..vithikku vud pattu vaazanum..devathai/yagjam/daanam/davam /aahaaram ov ontraiyum sadviha..narayanan thozuvaarkall. yagjar thozuvar rajas seyya koodaatha kaalathil seybavar..raaghu kaalathil..thamas-pretha ganangal boothangal..aahaaram-suha preethy vazarum manasukku piditha/ nallathu panna koodiya/thaathu viruthy pannanum..rajas-kaduppu kaaram athihamana..thukkam kodukkum. damasa-vehu kaalam-jamam kazinthu . naattram/ voosi ponathu.. daana vahai-saasthra padi nalla desathil nala athikaarikku.. rajasa puhazukku damasa mathippu ellatha daanam..eppadi lakshannam solluhiraar anaithukkum.Satva persons worship Sriman Narayana and other Devas [17.4]. Rajasa persons worship Yakshas and Rakshasas. Tamasa persons worship ghosts and manes. In 17.7, He lists the food eaten by people with various qualities..In 17.20, He speaks of Dhanam. Sattvika donations are done at proper time to proper person, as prescribed and donated happily…gurushedrithalil geethai sevvaney mudiya pohirathu.. anubavippom..

Geetha Saram -recap 0f 8-12 athyayams..

October 27, 2009

..recap of 8th athyayam-We have reached Prabhasa Kshetram in Gujarat. It is also called Ban ka Theertham. Prabhasam means well illuminating or very bright or well exposed. What was exposed? Some of the auspicious qualities of the Lord are brightly exposed here..pancha sakthikalaal aana thiru meni..sutha sadvamayamanathu..In Srimad Bhagavatam, Sukhacharya tells that at the end of Avatar, Sri Krishna went to Vaikuntam, with His body as such..than thirumeniyudan sentra edam..vaikunda dama gamanam.. We have come to that place, from where He left for Vaikuntam..Here we can see the Lord sculpted. He is sitting on a branch of a tree. One leg is on the branch and the other is on the knee of the other leg. One could see the sole of His Divine foot. He is decorated with flowers and tulsi. He is holding conch and discus in His upper two hands.-nangu thirukaikallaiyum sevikalaam.. He is relaxing merrily! Nearby, we can see a hunter, kneeling before the Lord and his eyes reflect fear and sorrow. Hunter might have done something wrong and so is requesting for pardon. Jara is the name of the hunter. He shot an arrow to hit the toe of the Lord. After completing His mission in Sri Krishna Avatar, the Lord decided to destroy Yadu group of people [Yadavas], and leave for Vaikuntam  ..Once, Yadavas misbehaved with sages, after taking liquor. They tried to tease the sages by asking what child would be born to Samba, a lad in the guise of a pregnant woman! Sages understood the mischief and cursed that a pounder [pestle உலக்கை] would be born and that would annihilate Yadavas. Yadavas found a pounder and gave it to the King. Thinking that by crushing the pounder to powder, they could avoid the curse of sages, they powdered the pounder and sprinkled the powder in the ocean. A small piece of iron was thrown into the ocean. The wooden powder all grew into wild grass on the shore and the iron piece was swallowed by a fish! The fish was caught by a fisherman and he found the piece of iron in the fish. This was taken by hunter Jara. He sharpened the iron piece and fixed it to his arrow! All Yadavas once assembled in this place, near which ocean is there. Famous Somnath temple is also here. Yadavas started fighting among themselves using the wild grass and all of them died! Only Sri Krishna was alive! He came to this place in His chariot driven by Dharuka. While He was relaxing on the tree as told above, the hunter mistook the sole of the Lord as the face of deer and shot the arrow. ..jara yenkira vedan..Using that as an excuse, the Lord departed for Vaikuntam. Unlike Sri Rama, Who was accompanied by the entire population of Ayodhya, to Vaikuntam, Sri Krishna went alone! He consoled the hunter, as he was merely a tool in His drama. The Lord told Dharuka to inform all in Dwaraka, that it would be shortly submerged by ocean as Dwapara yug was ending and that all should move to Prabhasa Kshetram for safety. Saying so, He left for Vaikuntam. His chariot First went up and He followed! All Devas and Brahma witnessed the scene from the sky! Here His auspicious quality of blessing His devotees like Dharuka and Jara was exhibited. Not only that, He left along with His body in tact! gunangal olli vidum edam..pravasam theertham ..This place is called Ban ka theertham, because the arrow caused all these incidents.
summary of Chapter 8:

ai´svary¯aks.aray¯ath¯atmya bhagavaccaranarthin¯am |
vedyop¯adeyabh¯av¯an¯am as.t.ame bheda ucyate ||

eisvaryam/kaivalya/bagavath anubavam panna vendiyathaiyum vida vendiyathaiyum arulukiraan..In sloka 8.6, the Lord says that everyone dies and if a devotee desired to reach Him, then at the last moments, he should have Sri Krishna smaranam or think of the Lord. Because, whatever is in the thoughts at the last moments, the person is reborn in that way. We have heard of Jata Bharata story, where he was thinking of a deer in his last moments and he was born as deer in his next birth.avanaiyey eppothum ninanthu kondu erukkanum.. So, in 8.7. He says that one should always be thinking of Him. By worshiping the Lord here we can practice that.

..recap of 9th adyayam-

..raman 14000 varusham erunthaar ..konja kaalam thaan kashdam..kannan.. nadbai thodarnthaar raman..gyhan/sukreevan/vibeeshanan pattaabisheham varai koottindu vanthaar.. vaikundam pohum pothu pur paa mudalaay nar paalukku vuythanan..hanumaan varavillai yentru ..puthi raman edam mattum yentru erunthaar..madurai orey eravil vittaar..gokulam 5 varusham nandagramam 5 varusham.. Akroor varavum madurai ponaar..sheshditham pala seythaalum nadbai vittaar..antha vaziyaiyum entrum sevikalaam..nedumaalaay anaithum kaattinaar Devahikku..paal kudithathaiyum kooda..vaithiha bakthi..vujeyanikku ponaar.. pirabasa shedrathil yaar kooda ellaamal vaikundam pohiraar..thaniyaha..pirakkum pothum sirai chaalaiyil..soham thaan..

svam¯ah¯atmyam.manus.yatve mah¯atman¯am |
vi´ses.o navame yogo bhaktir¯upah.prak¯ırtitah.

..bakthi yoham solluhiraan.. than mahaathmyam..perumai solli..manisaraha  piranthaalum periyavan.. baktharkal siranthavar..anaithilum nirainthu erukiraan..paarvai/kellvi/suvai/ muharchi anaithum naan..andar atma aahavum erukiraan..manisar udal yeduthathaal therinthu kolla villai..athrishdam-kannukku appar pattavan..avamariyaathai pannuhiraarkall..uruthi vulla baktharkall avan puhazai paadi/vannangi manam seluthi..yethaiyum ethir parkaatha kaathal kondavarkall.. konjam koduthaalum niraivaha kolhiraan..seyvathum/saappiduvathum/ yaga dabam seyvathum avanukku arbanamaha seyyanum..bakthi eppadi pannanum..yen edathil manam seluthi anbu seythu vanangi eruppavar kadaisiyaha avanai adaihiraan..saanthi thavazum thiru  muha sevai.. thiru vadi mel thookki nammai pattra vaikiraan..

In sloka 9.11, He says that all illtreated Him, thinking He was a man. Arjuna wanted to know how His devotees treated Him. In 9.14, He says that those who had faith in Him, never considered any problem in life as problem; they considered them as His blessings. They are always worshiping Him, always praising Him and determined to reach Him. In 9.26, He says that they never expected any reward for their Bhakti; from such persons the Lord happily accepted even a drop of water, as a very great present. Because, the Lord is never in want of anything! None can ever present Him, matching His status! Finally, in 9.27, for which Swami Vedanta Desika has given wonderful interpretation in his Tatparya Chandrika, such persons, whatever they did, or ate or yagna was performed or Tapas practiced, dedicated everything to the Lord. That is what we should do. What is Bhakti yoga? The Lord answers in one sloka at the end in 9.34. That mind should be in Him, heart should be loving Him, all organs doing Karmas dedicated to Him and entire body worshiping Him alone. That is Bhakti yoga and such a person certainly reaches the Lord.

..10th adyaaya surukku..

..merkku samuthra karai-gomathi sangamamkadalil..vasishtar-brahma pillai.. avar penn gomathi..mana maha thedi pala edam poha..mun poha thaan pin varuveyn yentraall..thirumbi paarka koodaathu.. salangai oliyaal pin thodarnthu varuvathu therinthu kollalaam yentraal.. gujarath vanthathum kadalil nadanthu poha -salangai oli nirkka thirumbi parkka .thanneer vuruvathil aaraaha oduhiraal mothamey 5 mile neezam thaan..dwarahadeesan aruhil..gomathi samuthram..neenda goburam. pancha kundam ..rishikall yaagam panniya edam..rusi veveraha erukkum..mana nilai velli padutha..dwaram kaattum edam dwaraha-vaikunda vaasal.Dwaraka means dwaram + kayati. Dwaram means entrance [here, to Vaikuntam], and kayati means shows.jarasandan muttruhai eduvathaal 120 mile thoorathukku kadalai mann aakkinaar..kusasdali..thiru vikrama perumaal..anaithu makkallaiyum vada maduraiyil vanthaarkalaam..This place was earlier known as Kuchasthali. Long back, a King performed yagnas on a island here, using darbha [type of grass]. Kucha means darbha and so this place got the name. The King invited the Lord Sri Trivikrama, to destroy Asuras in Patala lok. Thus we can worship Lord Sri Trivikrama also. In one night, the Lord brought all people from Mathura here and rehabillated them. On Sharat Poornima day about 300,000 peopel come here. That was the day when the Lord played Rasa Kreeta! Thus we can know His eminence and greatness, His wealth and glory, here.

svakalyana gunanantya krtsna svadinatamatih |
bhaktyutpatti vivirddhyartha vistirna dasamodita ||

..bakthi pirakka/vallara than eisvaryam solluhiraan.. chakaravarthyyaha..ontru vidaamal yella kalyana gunangall/ anaithum avan sothu yenbathai 10th adyayathil arulluhiraan..srunu-kel yentru marupadiyum arulla.. kedkka villai. solla aarambikkum pothu thadukkaamal erunthaal pothum..ajan/anaathi yentru pirappu ellavathan yentru therinthu ..aathi/nadu/eruthi anaithukkum..divya charithram kettu/ninainthu therinthu konndu.. manasu layithu/ pirinthaal thaanga mudiyaamal/ soli paadi aadi seru yen sennikku yentru  kulesekarar aruliyathu pola..avanukku para bakthi/para gjanam koduthu avanai adaiya pannuhiraan. sothu pattiyal kettaan.. ellaathathu ontrum ellai..yethanai tharam kettaalum thirupthi ellai group aaha solli..vasuhi/skandan/raman/markazi pola..In 10.3, He says that he, who understood the Lord as never-born and without end, as Loka Maheswara, is most intelligent. In 10.8, He says that He was Origin, Middle and End of all. Everything originated from Him. Everything finally ended in Him. He, who realized His greatness and actions in Mathura, Brindavan and Dwaraka, speaks about them with others [10.9].He mentions group after group and says that for each group He was the Leader [10.21 and other slokas]. He was Vishnu among Adityas. Amsuman among Jyotish. He was Marut among Marichees. Like that He lists many

..11th athya surukku..

..56 padikattukall..52 gajam neela kodi.. 56 kodi yadavarkaludan vaaznthaan..athanaal 56 padi..naangu nilai/ 7 nilai gopuram..27 /12rasi/9 nava graham/ 4 thisai-52.. 5 thadavai kodi maattruhirarkall daily.. bala raman sanithi. thiru vikraman.. kalappai aaytham. madava perumaal/ pradymnan/ anirudran/ durvasar muniyaiyum sevikkalaam..rukmini 3 km thoorathil thani sannithi. pirivu aattraamai thangaamal than vigraham thanthaan.. devaki maatha mun.. garudan ellai. ezantha anubavam sevikka neraha..vajranabam -peran vishva karmavaal kattiya thiru..thamarai/sangu/chakarathudan sevai.. pala  harathy.. mangala harathy kaalaiyil visva rooba/ bala boham/svarooba sevai thanaha sevai.. 9-15 srungara harathu 11-30 raja boham..4-30 uthaaban ezunthu sevai harathy sayana harathy eravil..dwarahaa deesan..yoha mayai thangai sevikalaam. radshithu kondu erukiraall..

..than eyarkkai thanmai neraha darsikka..kankall

the gist of Chapter 11:

ek¯ada´se sva y¯ath¯atmya s¯aks.¯atk¯ar¯avalokanam |
dattamuktam.vidipr¯aptyoh.bhaktyekop¯ayat¯a tath¯aai

koduthu..divyamana kannkallai ariya/adaiya bakthi ontrey..yennum thiru naamam thinnum naranamey..viboothi mun arulli/paarkka aasai pattaan.sanjayanum paarkka kaattinaan than neenda nediya vuruvathai..pala aaytham/vana maalai/ chandra / brahma/ rudran/ thaayaar/ aathi/antham/ nadu theriyaamal..ugra roobam paarthu mahizchiyum bayamum vara ..kaala devathai naan.. boomi paaram kuraika vantheyn..paarkathathiyum mudivaiyum parkka solluhiraan..pithaa/maatha/deivam nee..anbilaalum siru pillai thanathaalum.. aayiram thollkal vudaiyavaney pazaiya vuruvathudan vaa yentraan..The Lord replies in 11.32, He was Kaala [time]. He determined what should happen at what time. He came to relieve Earth of her burden. Arjuna was a mere tool [11.33]. He directs Arjuna to fight the war and get whatever fame due. He allows Arjuna to see whatever he had seen, in the past, on His body. He could also see the result of the Mahabharata war. Arjuna says in 11.45, that the Lord was Father, Mother, the God to him. There was none equal or superior to Him. He felt ashamed that he was thinking of Sri Krishna as his mere cousin! In 11.41, he repented for having called the Lord by names, out of ignorance and immaturity! In 11.46, he requests that the Lord with thousands of arms and eyes, should return to His old Self as Sr Krishna! The Lord agreed and became Sri Dwarakadeesha.

..12th adyayam surukku..

..bakthi markkam pazakkam ellaiyey..eziya markkam solli tharuhiraan..kalyana gunangal anubavithu/ yaar edathilum karunaiyudan/virotham entri/thushdarkal edam vilahi/athma gjanathudan eruppavarudan thodarbu konndu/sadru/mithru sama puthiyudan.. puhazvom/pazi erandaiyum yettru kondu..samuthrathil erunthu..anaithum avan thirumeni..theevil-bed dwarahai..eppo erandaha pirinthu erukku..rama-guha padahu sambandam pola.. padahil 20 nimisham..kuselarudan nadantha kathai anghu.. ahaz aaraaychi unndu ethai pattri..

Chapter 12. Swami Alavandar says this as:

bhakte´s´srais.t.hyam.up¯ayoktih.a´saktasy¯atmanis.t.hat¯a |
tatprak¯ar¯astvatipr¯ıtih.bhakte dv¯ada´sa ucyate ||(

In 12.13, He says that they should never show any hatred to any living being. They must be friendly with all. They should show compassion.Slokas 12.13 and 12.18 are important..In 12.13, He says that we should be without ahankara and view happiness and sorrow equally. Though this might look formidable, by devoting more and more on the Lord, we can achieve success. This the Lord says in 12.8. We can realize this in practice. As we travel to many such Kshetrams, our outlook and short temper will change for good. Sri Krishna gets to a lower step and asks Arjuna to do service. That is doing one’s own Karma. Doing one’s own Karma continuously, would enlighten one’s knowledge about atman. Thus, again thinking of atman can be started. That would result in knowing the true nature of atman and devoting oneself to the Lord. That will result in Bhakti and eventually, reaching Him. First the Lord wanted Arjuna to do Bhakti. When he expressed difficulty, He suggested thinking of Lord’s auspicious qualities. When this was also found difficult, He suggested meditating on atman. Finally, when that step also was difficult, He suggested to do one’s own Karma, continuously.

..mama karam thuranthu ahangaram vittavanaay erukiraan bakthan..deha vuravu  athmavukku yentra thappu yennam..devai ellatha thodarbu/poruppu..raha  dvesham tholaiyanum..viruppu-veruppu..regularaha maarum..piravi thorum maarum sambandam..thukkamum suhamum sama maaha ninanthu.. perumaal edam puthi/ manam layathu ethai kittalaam..avar edam methuvaha ezuthu konndu pohanum..vuoora vuoora periya vishayangallum vudal pattriya yennam varum..vun athma chinthanamavathu mudalil pannanum.. vunmai svaroobam therinthu athu avanukku adimai yentra yennam varum.. athuvum mudiyaathu yentru kainkaryam pannu.. karma anushdanam seythu..athai meley thoonndum..padikall pala kaattuhiraan..

Geetha Saram -recap 0f 3-7 athyayams..

October 25, 2009

….3rd athyayam-recap-Thiru maal erum solai-Gita is Amrut and Sri Krishna, Who gave Gita, is Amrut of Amrut! That Amrut is beautiful! Who will not be willing to enjoy beauty? The Lord is gracing as Beauty personified! Yes, we have come to Tirumaliruncholai, where the Lord is called Sri Kallazhagr, as Sri Sundara Bahu [ஸ்ரீ சுந்தர பாகு] [Sri Sundara Tholudayan ஸ்ரீ சுந்தர தோளுடையான்] and as Sri Paramaswamy. Nammalwar advises all to go to Azhagar malai and worship Sri Kallazhagar,before losing youth! Here we can see Noopura Ganga or Silambaru [சிலம்பாறு]. When the Lord took Sri Trivikrama Avatar, lord Brahma washed the toe of the foot of the Lord, that entered Satya loka, by water from his kamandalu [pot]. Part of the water splashed on the anklet worn on His ankle. Water dropped from the anklet, is Silambaru, flowing in Tirumaliruncholai hill. Sri Moolavar is called Sri Paramaswamy. He is gracing with Five weapons. Sri Utsavar is Sri Sundara Bahu, as Sri Azhagar and as Sri Kallazhagar [Tamil azhaguஅழகு = beauty]. Sri Sundaravalli Thayar is gracing all here. The Lord is gracing here as prayed by Yama, who meditated here. The Lord got a temple built for Himself, by Vishvakarma. In Srivaishnava sampradaya, this place is known as South Tirumala. On Chitra Pournami day, Sri Kallazhagar descending into Vaigai river bed, is a magnum opus festival in Madurai. Millions of people gather and worship the Lord on that day. At the entrance of the temple is Padhinettam Padi Karuppanna Swami is gracing as the guard…Thiru mohoor-The Lord is Sri Kalamega Perumal [ஸ்ரீ காளமேக பெருமாள்]. This place is called Mohana Kshetram, which has transformed into Mogur. During the Samudra Manthan [ocean churning], the Lord took the form of a beautiful damsel, Sri Mohini and distributed Amrut to Devas. The same Sri Mohini is gracing as Sri Kalamega Perumal here! Kalamegam means dark clouds, ready to shower. Similarly, the Lord is waiting to shower His grace on the devotees. For any Jeevatman, on the way via archiradi marg, to Vaikuntam, the Lord here accompanies and so He is also called Sri Margha Bhandu or Sri Vazhi Thunai Perumal [ஸ்ரீ வழித் துணை பெருமாள்] or Sri Aaptan [ஸ்ரீ ஆப்தன்]. Sri Thayar is Sri Tirumogurvalli. As prayed by sage Pulastya, the Lord is gracing as Sri Parkkadal Nathan. Tiru Mogur is famous for Sri Chakkarattalwar [Sri Sudarsana]. He blesses all with longevity and health….Thiru koshtiyoor-Here all Devas assembled n ghoshti [group] to have Darshan of the Lord and so it is Tiru [Gh]Koshtiyur. Here we can see Ashtanga vimanam, climbing which Swami Ramanuja preached the meaning of Charama sloka of Gita [we are to see it in due course], to those desirous. Sri Moolavar is Sri Uraga Mellanaiyan [ஸ்ரீ உரக மெல்லனையான்] aka Sri Madhava Perumal. Sri Utsavar is Sri Sowmya Narayana Perumal. Sri Thayar is Sri Tirumamagal Nacchiyar [ஸ்ரீ திருமாமகள் நாச்சியார்]. On Three tiers in the temple, we can worship the Lord in standing, sitting and reclining poses. Alwar says that the garment, food and other articles used by the person, who has not visited the temple here, have sinned!….Thiru pullaanni-We can come from Madurai to Rameswaram, near which is Tiru Pullani. Pul [புல் grass] + anai [அணை bed], that is pullanai has become Pullani. Here, Sri Rama spread grass and laid down for Three days and requested Samudra Raja to make way for Him to reach Lanka and rescue Sri Sita. But Samudra Raja did not oblige and so the Sethu bridge was constructed. Alwar wonders as to how with the help of monkeys and squirrels, the Lord could build a bridge in Five days! The Lord here is Sri Aadi Jagannatha Perumal, worshiped by Dasarata. He was gracing this place much before Sri Darbha Sayana Perumal [Sri Rama]. Here Three sages Pullava, Kannuva and Kalava prayed the Lord and He graced as Sri Aswatta Narayana. Sri Thayar is Sri Padmasani Thayar and Sri Utsavar is Sri Kalyana Jagannatha Perumal. In Srimad Ramayana it is said that by bathing in or by sprinkling Sethu water or by just seeing Sethu, one’s sins are all destroyed…..Thiru meyyam-The Lord Sri Satya Murty, Sri Satya Nathan is gracing from Satya giri. We should all speak truth and that is the effect of Gita. Adisesha prayed the Lord that sattva quality should flourish in him and so the Lord is gracing. Tirumangai Alwar has praised this place. There was a sage Satya in Himalayas; the Lord asked him to leave Himalayas and go to a place marked by Him to meditate. The sage came here and meditated…..

Azahan-sundara thol udaiyaan..noobara gangai-silambaru..thiru vikraman theertham nooburam-silambil pattu varum parama swami pancha ayutham..sundara valli thayar..visva karma nirmanam therkku thirumalai chitrai bowrnami vaihaiyil eranguhiraar ..pathinattu padi..thiru mohoor vazi thunai perumal..mohana shedram..parkadal mohini avatharam..meham pola kotti kulira vaikiraar..archirathi marham abthan..thiru mohoor valli parkadal nathan thani sevai.. chakarath azvar sannithi..thiru koshtiyoor ashtanga vimanam..sarama sloham uraha mel annaiyaan madava perumal.. nintra amarntha kidantha moovaraiyum sevikalaam..veshti /sapadu papam entha peyar siolla villai.. thiru pullaani..pul anai..darba sayanam..sethu pantham thiruthinaay..kurangukal.salamilaa anilam..sethu..poy kettu eruntheney -kaliyan athi jaganatha perumal dasarathan aarathitha perumal padmasini thayar kalyana jaganatha perumal.. thiru meyyam sadya girinathan..sadva gunam vallara adiseshan ..sadya maha rishi..

3rd athyayam..karma yoham neraha atma sashadkaram tharum yenkiraar..pazakkam erukku nazuva maattom..vitta edathil thodaralaam adutha janmathilum.. vithikka patta karmam seyyanum..muk gunangal thoondum..bagavan pin erunthu ..anaithum avan edam samarpithu.. yen udaiyathu naan seyhireyn palam yenakku yentru moontu yennam.. kama krotham jeyikkanum..

Swami Alavandar has compressed the essence of Chapter 3, in one sloka:

asakty¯a lokaraks.¯ayai¯aropya kartr. t¯am |
sarve´svare va¯ nyasyokta¯ t.rt¯ıye karmaka¯ryataHabitual is Karma yoga. We can never slip from Karma yoga. A little of control of sense organs would enable to practice Karma yoga. It can continue even in next births. So, never abandon Karma yoga. In 3.8, the Lord says that one had to perform one’s assigned duty.Sri Krishna asks Arjuna to do his Karma. He should remember that such action is not done, only by him; Sattvam, Rajas and Tamas qualities induce him [3.27]. Prakruti induces one to do Karma.In 3.30, He advises that while doing Karma, he should abandon the feeling that he was doing, the Karma was done for him and desire for results. Dedicate the Karma to Him and do the Karma. In 3.37, He said that kama and krodha were his real enemies, and vanquishing them was not easy. These have been generated by rajo quality in him. He advised Arjuna to practice to destroy those enemies, and not Drona or Duryodana.

..4th athyayam recap…Thiruvemkadam-First we worship Sri Padmasani Thayar aka Sri Alarmel Mangai Thayar at Tirucchanoor, at Tirupati, at bottom of the hill. Then we proceed to Sri Govinda Raja temple, again at Tirupati. This is an ancient temple. After worshiping Sri Thayar and then Sri Govindaraja, it is customary to climb the hill, chanting the Divine name Govinda, repeatedly. While climbing up Venkata hills, if we only utter ‘nama: [नम:]’, then the Lord accepts it and like a debtor, He does all good things to us. Our purpose in life should be to serve Him and His Consort, always. Earlier, this was Sri Varaha Kshetram. Even now, Sri Varaha Perumal is gracing on the banks of Swami Pushkarini. He is Leader for this Kshetram. Sri Venkatesa Perumal is Kali yug God. We had already seen the story of how Lord Sri Venkatesa married the daughter of King Akashraja. Like Srirangam, this is an important Divya desam. Inside the temple, only one Acharya has sannidhi. That is of Swami Ramanuja aka Sri Bhashyakara.
Shri ahobilam-This is Nava Narasimha Kshetram, famous because of Sri Narasimha. Garuda, once meditated on the Lord and prayed that He should show Himself as, when He killed Hiranyaksipu, but not with anger. This hill is called Garudachalam. Here, river Papanasini flows. Bathing in it will destroy all papas. This Ksheram has Lower Ahobilam and Upper Ahobilam. Sri Utsavar of Sri Malola Narasimha, is in Sri Ahobila Mutt, and is performed daily poojas. Sri Varaha Narasimha is in Varaha [wild Boar] form. Reaching the sannidhi of Sri Pavana Narsimha is difficult. Worshiping Sri Karanja Narasimha is easy. Sri Chatra Vata Narasimha graces with a tree acting as umbrella. Sri Bhargava Narasimha blessed Sri Parasurama. Reaching Sri Jwala Narasimha sannidhi also is very difficult. Sri Malola Narasimha’s sannidhi can be reached easily. Sri Alli Ma Malar Mangai is always with Sri Malola Narasimha. Sri Yogananda Narasimha is in Yoga pose. Ahobalam Ahobilam!
Sri Ayothya-Sri Rama’s birth place is Ayodhya, situated on the banks of river Sarayu. The Lord here was worshiped by lord Brahma. The Lord emerged from Tirupparkadal [Milk Ocean]. Lord Sri Jagannatha was in Satya Loka and, on request by Ikshvaku King, He was brought to Ayodhya and all Kings had performed pooja. Sri Rama also worshiped Him. The Lord along with Vimanam was donated by Sri Rama to Vibheeshana, who installed the Lord in a temple at Srirangam. Hanuman Gaddi, Sarayu river, Kanak Bhavan [which was the palace of Sri Rama and Sri Sita], Muktar Ghat [from where, in Sarayu river, Sri Rama proceeded to Vaikuntam with His people], etc., are important places to visit.Thiru Nymisaranyam-
The Lord graces here in the form of Forest! Nemi means the tip of discus. When Brahma rolled out the discus, the place where discus fell, was Naimsharanyam. Sages were asked to meditate there. River Gomati flows here. There is Vyasa gaddi. Here, he wrote 18 Puranas and made them public. Sarvata learnt Bhagavatam purana from Soota Powranika, here. The Lord here is Sri Devaraja and Sri Thayar is Sri Hari Lakshmi.
Thiru pirithi-Thiru joshimutt-In ancient Tirupiridi, the Lord was different; but in the present Tirupiridi, Sri Narasimha is gracing, seated. He was called Sri Parama Purusha and was in reclining pose; and, Sri Thayar is Sri Parimalavalli Nacchiyar. It is presently known as Joshi math.
101. KANDAMENUM KADINAGAR [DEO PRAYAG]கண்டமென்னும் கடி நகர் :
It is at the confluence of rivers Bhagirati and Alakananda. We can see the brown and green rivers mingling. This Kshetram is connected with Sri Narayana, Brahma and Rudra. The Lord here is Sri Maryada Purushottam Ram. He is gracing as Sri Rama with bow and arrows

we will see the summary of Chapter 4:

prasa ˙ng¯at sva svabh¯avoktih.karman.o 0karmat¯asya ca
bhed¯a j˜n¯anasya m¯ah¯atmyam.caturth¯adhy¯aya ucyate

He says that He preached Karma yoga to Vivaswan, Twenty Eight Chatur yugs ago! Vivaswan told this to Manu. Manu to Ikshvaku. Thus it was known hereditarily. But over the ages, it had been forgotten. Therefore, He was repeating it again to Arjuna.The Lord replies these by Four slokas [4.5 – 4.8]. Swami Vedanta Desika shows Six interpretations for these. Just like Arjuna’s birth, His birth is also true. But unlike him, the Lord does not go through difficulties and He never compromises His natural qualities. The Lord’s body was not like Arjuna’s. It was not made of prakruti; but of Aprakrutam and of pure Sattvam only. While we are all born because of past Karma effects, the Lord is born out of His Own will. He is born whenever there was decay of Dharma and flourishing of Adharma. He is born in any yug and at any time. We are born to expend our Karma effects; but the Lord is born to rescue noble persons and destroy evil persons, to save Dharma. In 4.11, He says that He presented Himself as desired by devotees. He further says that for the person, who always thought of Him and His actions, that was his last birth. Then He says, in 4.18, that one should see Akarma in Karma and vice versa. Arjuna asked how without Gyana one could do Karma. The Lord says that he who sees Karma in Gyana and vice versa, is the most intelligent. When we go round in temples, we should think that our action is for His pleasure. Thus, Karma has within it Gyana. What is the use in chanting 108 Gayatri mantra, without knowing its purpose. Mere counting is of no use. No doubt in our action, the knowledge portion is superior to the physical action [4.33]. All Karmas eventually end in Gyana. So Karma has to be performed continuously.

.thayar..thiru suhavanoor.alarmel mangai.. govinda raja perumal..thalaiyal yetru kondu naam sonna namaha..adi varaha perumal..sri bashyakarar sannithi..ahobilam-nava narasimhar garudan thabam erunthu..garudachalam..paba nasini nathi..malola narasimhan arathan.. varaha narasimhan bavana .garanchana chadra vada barghava jola malola piratti udan sevai..alli ma malar mangai yohananda aho balam..ayothya-sarayu nathi.brahma thiruvarathanam seytha perumal.jaganatha /narayana vibeeshanan arangam..hanuman gathi kanaka bavan guptharghat.. nymisarinyam chakarathin munai ..thabas panna gomuki nathi vyasar gathi 18 puranam..bagavath puranam petra maram ..thiru pirithi..narasimhar .parama purushan..antru..joshimutt.kandam yennum kadum nahar deva prayag..mariyatha purushothaman raman villudan sevai..

..thideer yentru thanai patri solhiraan..28 chadur yuham mun sonnathai..paramparaiyaha.. thirumbi solhiren..than janma rahasyam nangu slohathal aruluhiraan..6 artham desihan.piravi sathyam..kuraiyintri pirakireyn.. pancha sakthi mayan sutha sathvam..echa mathram pirakiraan..karmam adi ellai. sankalpithu pirakiraan..darmam thalai kunivu vattam varum pothu pirakiraan nallarai radshikka theeyorai mudikka darmam nilainatta. piravi seshidam ninaithaal pirakka maattaan ..karmathil -gjana baham..karmathul gjanam.. gjanathil karma erukirathu..arivu ellaamal karma panni prayojanam ellai..arivu baham seyal bahuthi vida yetram..

..5th athyaya surukku.shri Badrikashramam-As mentioned by Alwar, the Lord Himself took the Forms of Sri Narayana and Sri Nara, and preached Tirumantram [Ashtaksharam]. The Lord is called Sri Badrivishal, Sri Badri Narayana and Sri Badri Perumal. The Two mountains are Nara – Narayana Parvat. From Narayana mountain the Lord preached to Sri Nara, in human form, on Nara Mountain. River Alakananda flows. This is one of the Swayam Vyakta Kshetrams. The Lord is made of Salagrama. Near Sri Badri Vishal, Sri Nara, Uddhava, Narada and Kubera are gracing. Tapta Kund here has hot water. Bathing in this is customary before worshiping the Lord. Badari means ilandai [இலந்தை], a type of berry. Beneath a Badari tree, the Lord as Sri Narayana, meditated and preached. In nearby Mana, we can see Vyasa cave. From there only, Vyasa wrote Mahabharata epic, which contains Bhagavad Gita. We can see there, mingling of river Saraswati with river Ganga. From Damodara Kund, Gantaki river originates. Gangotri is the origin of Ganga. We can see many wonders like Swargarohini. Sri Thayar is Sri Aravindavalli. In nearby Brahma Kapalam, people offer pinda for deceased ancestors.
Thiru Salagramam-This also a Swayam Vyakta Kshetram, but is in Nepal. Between the 25,000 feet high mountains Annapoorna and Daulagiri, one has to reach, by helicopter or on mules or by trekking, Gantaki river bed and worship the Lord. The Natural beauty of the place is very attractive. The Lord is Sri Muktinath and Sri Salagrama Perumal. Sri Sridevi Nacchiyar is in sitting pose. As prayed by river Ghantaki, the Lord resides within the river in Salagrama Murtys. They are fossils formed over Millions of years..Shri Gokulam/Thiru vada mathurai/ Govardanam-The name Mathura will nullify our papas. This Kshetram is associated with the Lord in all the Four yugs. In Krita yug, Sri Vamana’s Ashram was here. In Treta yug, Sri Rama’s brother Shatrugna defeated Lavanasura and ruled from here. In Dwapara yug, the Lord was born as Sri Krishna. In Kali yug we are all fortunate to worship the Lord here. We can see Sri Krishna janma bhoomi, within the prisons of Kamsa. In nearby Keshavji Mandir, Sri Krishna Himself has worshiped. In Kotra kund, Vasudeva and Devaki used to wash clothes. In Kamsa sheela, the Lord killed Kamsa, after destroying Kuvalayapeeta elephant and wrestlers Mushtika and Chanura. On the other side of river Yamuna is Gokulam. Sri Andal mentions this as ‘seer malgum aaipadi [சீர் மல்கும் ஆய்ப்பாடி]’. Brindavan, Nandgaon, Kamyavan and Govardhana also are part of Gokulam. Earlier this place was described, when, for 7 days we stayed and visited nearly 90 spots. In uttavi bandam, Sri Krishna was tied to a mortar [உரல்]. In Ramana rehi people roll on the ground, where the Lord had played. Sri Andal describes Yamuna as pure water, as Sri Krishna washed Himself in it! In Brahmanda ghat, Sri Krishna showed entire Universe in His mouth, to Yasoda! In Kesi ghat, Sri Krishna killed Kesi, who had come in the guise of an horse. Sri Krishna lifted up Govardana hill, to protect gopis and gopikas. In Kanda vana, we visited the sliding rock. At Charan Pahadi, we can see the foot prints of Sri Krishna and of cows and calves.
Thiru paarkadal-The Lord is in Vyuha forms of Sri Vasudeva, Sri Pradyumna, Sri Sankarshana and Sri Aniruddha. By these the Lord creates, sustains and destroys the Universe. The Lord is reclining here..Thiru Vaikundam-All Alwars have praised this as Nalamandhamiladhor Naadu [நலமந்தமில்லதோர் நாடு]. Gyana is in full blossom. Nityasuris are always worshiping the Lord. After crossing river Viraja and after discarding body made of prakrutam, atman gets aprakruta body and enters Vaikuntam. The Lord is seated on a throne of Adisesha. The Lord graces with Sri Sridevi to His right and Sri Bhudevi and Sri Neeladevi to His left. Everyone has to go to Vaikuntam one day! Upanishads say that after reaching Vaikuntam, none returns [to samsaram]. This is considred as the 108th Divya desam.

.badri..singamai virithan nara narayananaha.. erandu malai..alaka nanda nathi svayam vyaktha shedram..thathva kundam.. elanthai kadu..maana-vyasar guhai..geethai ulla maha bharatham.. damothara.. gangai/sarasvathi pirakkum edam. brahma kabalam..pinda pirathanam..saligramam-nediya malai 26000adi uyaram malaikal..sri moorthy mukthi nathan sri devi nachiyar amarntha kolam..fossils-salagramam..vada mathurai.papam vilahum.. vamana avatharam/sadrugnan lavanasuran/kannan pirantha janma boomi kesava mandir..kamsadeela..gokulam adutha pakkam seer malhum aaypadi.. brunthavanam/kamyavanam/govarthanam..aneha edam..ukkal bandan kattu ramana redy urundu pona edam.. yamunai vaay koppillika patta thooya.. bramanda ghat kesi ghat govardana malai/sarukku parai..sarunu bahadi/thiru parkadal-vyooha..gunna pirivu thozil piravi.. sri vaikundam paramahasam antha mil –vaikuntham puhuvathu mannavar vithiyey..

karmayogasya saukaryam.´saighryam.k¯a´scana tadvidh¯ah.
brahmajn˜a¯napraka¯ra´sca pan˜cama¯dhya¯ya ucyate

Karma yoga is easier to perform than Gyana yoga. Not merely, it is convenient to practice, it yields result also quickly. It has many divisions. By practicing the chosen one, he sees others equally. Sloka 5.18 is the soul of this Chapter. Brahma Gyana means he sees all, as part of Brahmam or the Lord; every atman is body of the Lord and there is no difference between one atman and another. Atman are all identical, whether the body is of a learned or illiterate; of a cow or an elephant; of a dog or a dog eater. All differences are only in the bodies. By nature all atman are identical in qualities – embodiment of Gyana and servant of God. One can be identified as possessing Brahma Gyana, by the way he sees all. All atman are superior. Though muktatman is at higher stage, atman, in this world, are born because of past Karma. Once this body is removed, all differences are gone and in Vaikuntam all are equal in worshiping the Lord. Many perform meditation and tapas and yagnas. But all ultimately reach the Lord only [5.29]. The Lord is the Leader for all living beings. With this thought, one should perform Karma yoga, which is easy to practice and quick to yield results.

..karma yoham seyya sulabam..seekkiramum palam tharum..pirivukal pala unndu..anaivaraiyum samamaha parkiraan..brahma gjanam anaivarum avan sareeram yentru unarvathu..pasuvo/yanaiyo/naayo/nayai unnubavano anaivarum ontru ..athma gjana ananda mayam..karmavaal udal yeduthu erukirom athanaal verupadu..anaivarum avan edam poy seruvom..thoonduvanum avan..

..6th athyayam surukku..Dwaraha-Five Dwarakas [Pancha Dwaraka] are famous – Dakur Dwaraka, Moola Dwaraka, Gomati Dwaraka, Bhet Dwaraka and Natha Dwaraka. In addition Chantoli Dwaraka is there. In all these, Lord Sri Krishna is gracing. Today [14th October 2009], we are at Dakur [Dakor] Dwaraka. It is about 90 KMs from Ahmedabad. It is about 30 KMs from Anand Railway station. There is a pond, perhaps the Lord might have bathed in this.After taking bath or sprinkling this holy water, we proceed to the temple. The Gopuram, with the majestic North Indian architecture, welcomes us. We see the large silver doors, with intricate craftmanship. Two large lamp stands are there. As in North Indian temples, marble stones are used extensively. All prakarams and mantaps are all with marble stones. We go round the temple. We can see the Vimanam, under which the Lord Sri Dwarakadeesa is gracing. Plenty of prasads are offered. Everywhere we can see prasads are kept in heaps. Then we come near the Mahadwar. We have entrance and exit gates. Here the Lord is called Sri Ranachod Rai [Sri Ranachor Rai]. Rana  – battlefield, chod  – left, rai  – Sri Krishna..Kala Yavana followed and mistook the sleeping Muchukunda to be Sri Krishna! He also kicked Muchukunda and shouted. Muchukunda’s sleep was disturbed and he saw Kala Yavana. With the boon granted to Muchukunda, instantly Kala Yavana was reduced to ashes! Sri Krishna then blessed Muchukunda and left. In that very same spot the Lord is now gracing as Sri Rana Chod Rai! Thousands of devotees daily come here and worship..

the summary of Chapter 6:

yog¯abhy¯asavidhiryog¯ı caturdh¯a yogas¯adhanam
yogasiddhissvayogasya p¯ ucyate

In sloka 6.11, the Lord says that first a good and solitary place should be selected. A firm seat should be used. On that darbha [grass] and over them deer skin, should be spread. Then a silk cloth should be spread on it. One should sit in padmasanam. This is a good health exercise also. There are 27,000 nerves in our body. Body should be straight and erect. Very high seat should not be used; nor too low also. Place should have an ambience giving peace and happiness. Our eyes should focus on the tip of our nose. Then we should meditate on the Lord. This is Dhyanam, and it takes us nearer God. Both mind and body are made healthy by this. We should allocate time for this daily and practice. This way Yogam would slowly develop and more time will be spent on it. Slowly, we will find that even after sitting in Yoga, the Lord would be in our mind. Atman sakshatkaram is not the end or goal. This is only the initial step and more would be told about Bhakti. Finally, in sloka 6.47, the Lord says that more than Karma yoga and Gyana yoga, Bhakti yoga on the Lord was better. He says that he, who after performing Karma yoga and realized that the true nature of atman was servant of the Lord, and performed Bhakti, was the best devotee of the Lord.

dwarahai..pancha dwaraha..moola gomathi bed natha..dakoor dwarahai ahamadabad 90 km anan 30 km.. pushkarani..velli kathavukal..salavaikal yellaam..rana choduraay-yutha boomi vittu odina kannan..jarasandan -jeyithu..sisubalan thoonda 17 murai padai yeduthaan..makkal siramam paduhiraarkal. merkku samuthra nathiyil dwarahai nirmanithu..kalayavanan vanthaan jarasandanukku uthava..pattu beethambarathudan changu chakarathudan nadanthaan..naradar sonna adaiyalathaal kalayavanan thuratha..dahoor dwarahai vanthaan musuhunthan oyvu eduthu eruntha edam..kannai muzithaal sambalaha povaar varam vangindavan..kannan kalai edari othunga ..kalayavanan evanai kannan yentru ninainthu..angey thaan sevai..3000 per udan sevai..

..nangu vahai yohi..yoha sadam//sithi..maturing process villakkuhiraan..yutha boomil erunthu -methuvaha pakkuva pattu athma sashadkaram peruvom..bakthi yaha malarum..sthiramaha asanam nalla edam ..darbam man thol pattu thunni..padmasana amarnthu 27000 narambukal kattu pattu erukku naduvaha-mookin nuni parthu ..bagavanai thyanam..manasai katu paduthi..yoham mudinthalum manasil perumal eruppar. mudal padi thaan ethu bakthi/paramathma sashadkaram aduthu varum..adimai yentru therinthu bakthi pannui anukka thondar aahanum..

.7th adyaya suruku-In this temple of Sri Rana Chod Rai, doors are having silver plates carved with Sri Krishna Avatar‘s incidents, like Vasudeva carryng child Sri Krishna on his head, lifting Govardana as umbrella, etc. On both sides of the doors, artistic windows can be seen. Behind these windows, the Lord Sri Rana Chod Rai is gracing. In the morning at 6:30 AM, mangala harati is performed. In South, the First dharshan is called Viswaroopam; but here it is Mangala harati. The Lord appears with the same dress and ornaments, He was decorated previous night. Bala Bhog or Dwal, is like breakfast, and is offered to the Lord at about 9:30 AM. Then there would be a harati. Doors are closed and the Lord is offered Raj Bhog at 11:30 AM. In this, all types of eatables are offered. When, after this, the doors are opened, devotees shout ‘jai sri ran chod rai‘. One speciality is that only ladies can go near the Lord, through a special entrance. Afterwards the doors are closed and at 4:30 PM, Utthapan is performed. Here, the Lord is woken up after a fiesta! There will be Shringar seva, when the Lord is decorated to play and dance with Thousands of Gopikas! Finally, at bed time, it is Sayana harati. All incidents of Sri Krishna avatar, are pictured here. Here the Lord is standing with one hand lifting Govardana as umbrella and the other hand on His waist

Summary of Chapter 7:

svay¯ath¯atmyam.prakr. ty¯asya tirodhi´s´saran.¯agatih. |
bhaktabhedah.prabuddhasya ´srais.t.hyam.saptama ucyate ||

In slokas 7.4 and 7.5, the Lord says that He possessed Two properties – chit or all jeevatman and achit or inert matter, like organs, mind, etc. These matter are 24 but classified into Eight. There is none equal or superior to Him. His auspicious qualities are infinite..In 7.15, He explains that all people go away from Him and did not realize His superiority. All think that He was also another man like them, as He also slept, ate, etc. Reason being Prakruti, which blinds people. The solution is to surrender to the Lord alone. In 7.16, He mentions the Four categories of Bhaktas. One prays for Kaivalyam; another for recovery of lost property; yet another prays for new property; all these are inferior Bhakti. The Lord says He considers that devotee as Gyani, who wants nothing else, but only Him and Moksham. He is the dearest to the Lord [7.19]. He attains this Bhakti after numerous births..

dwarahai..pancha dwaraha..

.krishna seshidanthagal velli velai padu..6-30 mangala harathi..visvarooba darsanam..bala boham aduthu.madu meykka povaan aduthu..kuvala..11-30 raja bog.attu kuvi sothu..pennkal thani vayil vaziyaha mun urimaiyudan sevai..4-30 uthaban ezunthu erukiraar..sirungara sevai pancha lakshanam penkaludan..lavanyudathudan sayana harathy..saritharam yellaam chitra roobathil..danam leela.. naduthara vayasu kannan raja..roobam..oru thiru kaiyal govarthanam pidithu sevai..

..gjana karma yohathal adaiyum bakthi.unmaiyana arivu/sriman narayanan namakku erangi sevai sathikiraan..raja gobalan anubavithu sevikirom..vann thuvarabathi yethumin..than unmai nilaiyai solli/prakruthi namai thadukkum ethai therinthu kolla vidaamal..yeppo vilahum..kalakkam..vilakki thanai katti koduppaan. nanhu vitha ..avanaiyey veyndi varubavan siranthavan..jeevatma/achit eranndum yenakku sothu 24 thathvankal..mikkar yaarum ellai..samam pattavarum ellai..eyarkkai thanmai solluhiraan..sarva loha mahesvaranaha erunthalum .manushanaha ninaikirom..mayai-pirakruthi thanda avan thiruvadi patri..sarana gathi solli kodukiraan.. kaivalyam/tholaitha puthusa eisvaryam vida mosha pirapthy kedpavan sirantha bakthan.. pala janmam aduthu yen edam varuhiraan avan kaattum pirithiyil 100 oru pangu thaan kaattuvathaha solli kollhiraan..


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