Archive for the ‘Sri Vaishna Concepts’ Category

சுந்தர பாஹு ஸ்தவம் 33 to 38 ஸ்லோகங்கள்- ஸ்ரீ வேளுக்குடி ஸ்வாமிகள்

October 21, 2010
 33 rd ஸ்லோஹம்..
அப்ஜபாதம்  அரவிந்த லோசனம்
 பத்ம பாணி தலம் அஞ்சனபிரபம் 
ஸுந்தர உரு புஜம் இந்திரா பதிம்
 வந்திஷ்ய வரதம் வநாத்ரிகம்
திவ்ய மங்கள விக்ரஹ அனுபவத்தில் தோள் மாற
நினைத்து அடி இடுகிறார்..
 அப்ஜம் அரவிந்தம்  பத்மம் பத பேதம் அர்த்த பேதம் இல்லை ..
கை வண்ணம் தாமரை வாய் கமலம் போலும் கண் இணையும்
அரவிந்தம் -திரு நெடும் தாண்டக பாசுரம் போல
செந்தாமரை தடங்கண் செங்கனி வாய் செங்கமலம்
செந்தாமரை அடிக்கள் போல ஒரே சொல்லை இட்டு சொல்லுவதும் உண்டு
எங்கனே சொல்லிலும் கட்டுரைக்கில் தாமரை நின் கண் பாதம் கை ஒவ்வா ..
இவரே அப்ஜம் நே கதம் நிதர்சனம் என்பார் மேலே..
 பத்ம பாணி தலம் என்று கை தலத்தையும் பாணி தலத்தையும் உடையவன் -பத்ம ரேகையை சொல்லி ..பத்மத்தை தரித்தவன் என்னுமாம் ..
செம் பொன் இலங்கு ..ஒண் மலர் பற்றி பெரிய திருமொழி 2-8-3/
அஞ்சனா பிரபம் -அஞ்சனா வண்ணனை /அஞ்சனம் புரியும் திரு உருவனை போல 
இந்திரா பதம் -திரு மகளார் கேள்வன்
 வநாத்ரி வரதம் வந்திஷ்ய -ஹஸ்த கிரி வரதன் வநாத்ரியில் சேவை சாதித்து அருளுகிறான் ..நாவாய் உள்ளானை நறையூரில் கண்டேனே என்றும் தேன் கொண்ட சாரல் திரு வேங்கடத்தானை நான் சென்று நாடி நறையூரில் கண்டேனே என்றும் நின்ற வூர் நித்திலத்தை கண்டது நான் கடல் மலை தல சயனத்தே போல..
பாட்டு வாங்க கதவு பின்பு போய் நின்றார் திரு நின்ற பெருமாள் ..நாச்சியார் தூண்ட ..அவரையும் இவரையும் சேர்ந்து சேவித்தேன் என்கிறார் /வட தள தேவகி ஜடரவேத சிகர சடகோப வாக்  ..வரதம் பிரணதார்த்தி -பட்டர்–/மூலம் திரு மங்கை ஆழ்வார் தான் நீண்டு உருண்டு அழகிய தோள்கள் உடைய இந்திரா பதி -அணைத்து கொண்டு இருக்கிற அழகு /தேவ தேவ திவ்ய மகிஷி ..
தாமரை ஒத்த அவயவங்கள்/அஷ்ட பூஜை பெருமாள் திரு கையில் தாமரை புஷ்பம் கொண்டு இருப்பது போல/திரு சேறை அபய ஹச்ததில் தாமரை பிடித்து கொண்டு இருப்பது போல /மூன்று தாமரை வேறு சப்தம் /வெவேறு அவயவங்கள் . அப்ஜ- அப்பு தண்ணீர் அதில் தோன்றிய தாமரை /அடி தளமும்  தாமரை ye அங்கயமும் பங்கஜமே- சேற்றில் பிறந்த செந் தாமரை -இது நாலாவது சொல்/அப்ஜம் அரவிந்தம்  பத்மம் இங்கே சொல்லி இருக்கிறார் ..ஆஸ்ரிதர் அடியார் கண்டு மலரும் அடி தாமரை /ஆசன தாமரை தோற்று தலையால் வாழ் நாள் முழுவதும் தூக்கி வைத்து இருக்கிறது  / தாவி வையம் கொண்ட  தடம் தாமரை ஒத்த திருவடிகள் என்று சொல்ல வில்லை ..நெருக்கம் இரண்டுக்கும்..புஷ்ப ஹாசம் இவை/ பட்டு என்ன ஆஹும் என்று பாதுகை பயப்படும் / பரதன் பாதிகை நினைவு வூட்டும் /ரெங்க நாத மணி பிரபாவம் சொல்ல இயலாது.. தாமரை கண் கமல கண் ..அடிக்கடி அருளி செயலில் வரும்..கம்பீராம்புச ..புண்டரீ காஷ….தடிமனமான பச்சை நாளுடன் சூரியனால் மலர்ந்து .கரிய வாகி புடை பறந்து -பெரிய வாய கண்கள் …பங்கய கண்கள் என்கோ-முதல் உறவு செய்த கண்கள்.. ஜிதந்தே புண்டரீகாஷன் பிரமன் ..தோற்று நின்ற உடன் கூப்பிட பவள செவ்வாய் .விழ திரு வடிகள்…அஞ்சன வண்ணன் என்கோ ..திரு மறு மார்பன் என்கோ சங்கு சக்கரத்தான் என்கோ பல்லாண்டு பாட ஆழ்வார்கள் உண்டு ..
மறக்கும் என்று செந்தாமரை கண்ணோடு.. மறக்காமல் இருக்கிறான் ..மறப்பற என் உள்ளே மன்னினான் ..கமல கண்ணன் என் கண்ணில் உள்ளான் ..தாமரை கண்ணோடு கண்ணுக்குள் வந்தான் காண்பான் அவன் கண்களாலே.. நோக்கும்/ தாமரை கண்களால் நோக்காய் -அரையர் ஐதீகம் ….தாமரை பூ போல செங்கண் சிறி சிறிதே ..காண வந்து என் கண் முகப்பே தாமரை கண் பிரள-கடல்அலை  போல ..உஊடல் திறத்திலும் தாமரை கண் என்பார் –அழித்தற்கு நோற்றோம் என்பார் ..உன் தாமரை கண்ணாலும் செவ் வாய்  முறுவலும் ஆகுலங்கள் செய்யவே நோற்றோம் ..தாமரை கண்கள் சேவித்ததும் தொலை வில்லி அரவிந்த லோசனனை-கொண்டு புக்கு -பலி கொடுப்பது போல .செங்கண் பிரான் இருந்தமை காட்டினீர் .. அன்று தொட்டும் ..கண்ணை மட்டும் விலக்கி பார்ப்பாலாம் /தாமரை கண்ணன் என்றே தளரும்..  கோல செம் தாமரை கண்னருக்கு இழந்தது சங்கே ..கோபத்தாலும் தாமரை கண்ணால் பார்கிறான் ..இணை கூட்ற்றன்களோ அறியேன் ..சூழ தாமரை -அம்புஜா பத்ர நேத்ர-பீஷ்மர் அருளியது..தர்ம பக்கத்தில் இருந்தும் தர்ம சந்தேகம் பஞ்ச பாண்டவர்கள் ..மே ராமக ராஜீவ லோசனஹா-தசரதன் வாக்கு ..அஹம் வேத்மி..உனக்கு தெரியாது உன் ராமன் என்கிறாய் .. 
எதற்கும் தாமரை கண்கள்/இடது திரு கை கடி கஸ்தம் முழங்காலை தொட்டு காட்டும்..வலது திரு கை அபய வரத ஹஸ்தம்/மைப்படும் திரு மேனி /மை வழித்து ஈஷிக்கலாம் பக்தி தான் மை /லக்ஷ்மி சம்பந்தத்தால் விரிந்து அகன்ற திரு தோள்கள்
34th ஸ்லோஹம்..
கநக மரதக அஞ்சன த்ரவாணா ம் 
மதந சமுத்தித சார மேலநோத்தம்
ஜயதி கிமபி ரூபமஸ்ய தேஜ:
வநகிரி நந்தந ஸுந்தர வுரு பாஹோ:
திவ்ய மங்கள விக்ரகத்தின் லாவண்யத்தில் ஈடு பட்டு பேசுகிறார் கிம் அபி ரூபம் – ஒரே பதமாக கொண்டு அநிர்வச நீயமான ரூபம் என்றும்  இரண்டு பதமாக கொண்டு தேஜோ மயமான ஓர் உருவம் திகழ்கின்றது என்றும் கொள்ளலாம் ..அது எப்படி பட்டது என்றால் கனகம் மரகதம் அஞ்சனம் இவற்றை உருக்கி , அந்த த்ரவத்தை தனி தனியே மதனம் பண்ணி -புடம் போட்டு -வெளிறு கழித்து சாரத்தை திரட்டி -வடி  கட்டி -ஓன்று சேர்த்தல் போல திவ்ய மங்கள விக்ரக லாவண்யம் உள்ளதாம் ..மூன்று தாழியிலே தயிரை நிறைத்து கடைந்து சாரமான வெண்ணெய் திரளுமா போல ..
லாவண்யம் -மிக உயர்ந்த ரூபத்தின் தேஜஸ் விளங்குகிறது ..ரிக் யஜுஸ் சாமம் மூன்று  தயிர் தாழி கடைந்து  கலந்து /பிரணவம் வந்தது போல ..மந்திர பிரயோக கீதை பிரதான்யம்-வாச்யம் தான் அழகன் ..அவன் திரு மேனிக்கு மூன்று தயிர் தாழி ..ஸ்வர்ணம் /மரகத பச்சை கல்/ அஞ்சன மை ..சாற்றை எடுத்து கலந்து  /மதனம் -கடைந்து ..கோது கழித்து ..சாரங்களை கலந்து கிடைத்தது அவன் திரு மேனி…மயூர கண்டம் மயில் கழுத்தில் தங்கம் பச்சை நீலம் கலந்து இருக்கும்..சாயல்..அஷ்டா பதம்–தங்கத்தில் – எட்டு வகை உண்டு..நாவல் பழ நிறம் உயர்ந்த தங்கம்.. அ காரம் மேன்மை-பரத்வம்-கனகம்  /உ காராம் பிராட்டி அழகு-சௌந்தர்யம் -மரகதம் /ம காரம் அழுக்கு படைத்த நாம் – எளிமை-சவ்லப்யம்-அஞ்சன   மூன்றும் காட்டும் திரு மேனி -மாலே மணிவண்ணா ஆலின் இலையாய் – உயர்த்தி அழகு  ஒளி படைத்தவன் குளிர்ந்தவன் -கனகம் -செய்யாள் /மரகத பாசி தூர்த்து கிடந்த பார் மகள்பூமி பிராட்டி/ நீலா தேவி கரு நீலம் மூவரும்  சேவித்து த்ரவமாக ஒட்டி கொண்டு இருப்பார்கள்/
35th ஸ்லோஹம்….
கிம் நு ஸ்வயம் ஸ்வாத்மா விபூஷணம் பவந்
அஸா வழங்கார இதீரிதோ ஜநை,
 வர்திஷ்ணுபாலத்ருமஷண்டமண்டிதம்
வநாசலம் வா பரித: பிரசாதயந்:
அழகனுக்கு அலங்காரன் என்ற திரு நாமும் உண்டு
 –பல பல நாழாம்  சொல்லி பழித்த சிசுபாலன் தன்னை  அலை வலிமை தவிர்த்த அலங்காரன் மலை –திரு மால் இரும் சோலை அதே -பெரியாழ்வார் –
-இந்த திரு நாமம் வர ஆராய்ச்சி செய்து அருளுகிறார் இதில்.
.ஆபரணாதிகளால் அழகு பெற வேண்டாதே தனக்கு தானே அலங்காரமாய் இருப்பது பற்றி /
அன்றிக்கே -வளர் இளம் பொழில் சூழ் மால் இரும் சோலையை சுற்றிலும் அலங்கரிப்பது பற்றியோ ..
வராத ராஜ ஸ்தவத்தில் -கர்ணிகா தவ கரீச ! கிமேஷா போல..
ஸ்வயம்   ஸ்வாத்ம விபூஷணம் என்றும் வனகிரி விபூஷணம் என்றும்..
வர்திஷ்ணுபாலத்ருமஷண்டமண்டிதம்
வநாசலம்-வளர் இளம் பொழில் சூழ் மால் இரும் சோலை..
அலங்காரன்  மொழி பெயர்ப்பு…வளர்-வர்திஷ்த்து / இளம்-பால/  பொழில்-வளர்ந்தும் இளமையாகவும்  உள்ள மர கூட்டங்கள்  சூழ் மால் இரும் சோலை -ஸ்வயம் அலங்காரன் தனக்கு தானே அலங்காரன் /அல்லது வநா சலத்துக்கு அட்டிகை சாத்தினது போல இருப்பதனால் ..அலம் போரும்/ அலங்கார தளிகை -கலந்த பிரசாதம் ..அன்னம் போட்டு திரும்ப சாப்பிட  முடியாது /அலம் புரிந்த நெடும் தட கை /அன்னத்துக்கு அலம் என்ற பெயர்/ தன அனுக்ரகம் தந்த பின்பு  மற்ற வற்றில் அலம் புத்தி மற்று ஒன்றை காணா என்று வைப்பான்
36th ஸ்லோஹம்….
சுகச்பர்சைர் நித்யை: குஸு மாஸு குமாராங்க ஸுகத்தை
  சுசவ்கந்த்யைர் திவ்ய ஆபரண கணை  திவ்ய ஆ யுத கணை: 
அலன்கார்யைஸ் சர்வைர் நிகதிதம் அலங்கார இதி ய:
சமாக்யானம் தத்தே ஸ வணகிரி நாதோச்து சரணம்  
 நிஷ்கர்ஷமாய் அலங்காரன் அவன் என்கிறது இதில் விதர்க்கமாய் முன் அருளினார்..கிரீட மகுட சூடாவதம் சாதி திவ்ய ஆபரணங்களாலும்
சுதர்சன பாஞ்ச சந்நிதி திவ்ய ஆயுதங்களாலும் அலங்காரம் பெற்று இருப்பதனாலே அலங்காரன் ..அவனே நமக்கு தஞ்சம்..
சுகச்பர்சைர்—-மெத்தேன்றும்
 குஸு மாஸு குமாராங்க ஸுகத்தை–  புஷ்ப ஹாச சுகுமாரங்களான பாதாதி கேசாந்தர 
அவயவங்களுக்கு கரு முகை மாலை போல இனிமியை தரும் படியான
சுசவ்கந்த்யைர் — லோக விலக்ஷணமான திவ்ய பரிமளம் பொருந்தியவை
அலங்கார்யைஸ் –திரு மேனிக்கு சோபாவஹங்களாய் இருக்கும்
சகல திவ்ய ஆபரணகணங்களாலும் சகல திவ்ய ஆயுதகணங்களாலும் தெரிவிக்க பட்டதான அலங்காரன் என்னும் திரு நாமத்தை கொண்டு உள்ள அழகர் நமக்கு தஞ்சமாக கடவர் –முந்திய ஸ்லோகத்துக்கு சேஷமாகி அலங்கார நாம நிர்வசனம்  செய்தார்.
சீமாலி சரித்தரமும் /கையில் மாலை கட்டி  விடுவித்த கதையும் ஆழ்வார்கள் -உன்னுடைய விக்கிரமம் ஓன்று ஒழியாமல் எல்லாம் -மா முனிகள் வியாக்யானம் ஆபரனங்களுக்கும் இயற்கையில் நறு மணம்..ஆயுதங்களுக்கும் மாலைக்கும் கந்தம் திரு மேனியில் வாங்கி கொண்டவை . ..
பிரமன் ஆத்மா ஹிரண்ய கர்ப்பம்/சேவை கோஷ்டி/ ஆயுதங்கள்/ மாலை  /-ஸ்ருஷ்ட்டிக்கு பீஜம் பத்மம் ரட்ஷனதுக்கு சக்கரம் சம்ஹரிக்க கதை சங்கத்தினால் முக்தி   /அந்யோந்ய ருசி போல – ஆடை வைத்து தைத்தால் போல -மெய் அமர் பல் கலன் நன்கு அணிந்தானுக்கு .. கையோடு கால்  செய்ய கண்ண பிரானுக்கு என் தையல் இழந்தது தன உடை சாயல்/பொருந்தி இருக்கும் ஆபரணங்கள்..ராஜ கோபாலன் தானே ஒரு காதில் தோடு ஒரு காதில் குண்டலம் அதுவும் தனி பொருத்தம் அவனுக்கு/அழகை சேவித்து அடியார்கள் மகிழ அதனால் கண்கள் சிவந்தால் -செய்ய கண்/பாமரு மூவுலகும் படைத்த பத்ம நாபாவோ/ அளந்த பத்மா பாதாவோ/சரக்கு= புஷ்பம் வஸ்த்ரம் ஆபரணம் ஆயுதம்  அநுரூபம் நிகர் அற்றது திரு ஆழி ஆழ்வான் /தாங்களாக ஒளி விடுபவர்கள் /அங்கத்துக்கு சுகம் கொடுக்கும் மென்மை கொடுப்பவைகள்  வாசனை கொடுக்கும் / திரு மேனிக்கு சோபை கூட்டுபவர்கள் /திவ்ய-அபிராக்ருதம் -நித்யம் -இதனால் அலங்காரன் என்ற பெயர் உடன் அழகர் இருக்கிறான் ..உத் கோஷம் நிகதிதம் கோஷிபபார்கள் அலங்காரன் என்று .அவன் நமக்கு சரணமாக இருக்கட்டும்..அனைவரும் நித்ய சூரிகள் /பழ பலவே ஆபரணம்.. சர்வ பிரகரண யூத..
அஸ்த்ர பூஷண அத்யாயம் – விஸ்வ ரூபம் விச்வமே ரூபம் -ஆத்மா -கவ்ஸ்துபம் பிரதிநிதி /ஸ்ரீ வத்ச திரு மரு -மூல பிரகிருதி/புத்தி -கதை /சங்கம் -தாமச  அகங்காரம்  சார்ங்கம் -சாத்விக அகங்காரம் /சக்கரம் -மனசு/வைஜயந்தி வனமாலை முத்து மாணிக்கம்  மர கதம் நீலம் வைரம் -பஞ்ச பூத ஹேது சப்த ரூபம் போன்றவை/இந்தரியங்கள் -அம்புகள்/வாள்-உறை வித்யை அவித்யை/
37th  ஸ்லோஹம்….
மகுட மகுடமாலா உத்தம்ச சூடாலலாம 
 ஸ்வலக திலகமாலா குண்டலைஸ்  சோர்த்த்வ புண்டரை:
 மணிவர வனமாலா ஹார கேயூர கண்ட்யை:
துலசி கடக்க காஞ்சீ நூபுராத்யைச்ச பூஷை:
38th ஸ்லோஹம்……
அஸி ஜல சர தாங்கைஸ் சாரங்க கவ்மோதகீப்யாம்
அகணித குண ஜாலைராயுதைரப்ய தான்யை:
ஸ்தத விதத சோபம் பத்ம நாபம் வநாத்ரே : 
வுபவந சுகலீலம் சுந்தரம் வந்திஷீய . 
இரண்டும் குளகம்..
திரு அபிஷேகம் /அதை சுற்றி அலங்காரமாக சாத்த படுகிற மாலை /அதன் முனையில் ஆபரண விசேஷம் -உத்தம்ச -சூடாலலாம -தொப்பாரம்.. ச்வலக மாலா ,திலக மாலா -திரு குழல் கற்றைக்கும் திரு நெற்றிக்கும் சாத்தும் ஆபரணங்கள் மகர குண்டலம் ,வூர்த்த்வ புண்டராலன்காரம்,குருமா மணி பூண் என்ன பட்ட ஸ்ரீ கௌஸ்துபம் ,ஆபாத சூடம் யா மாலா வனமாலேதி கத்த்யதே எனப் பட்ட வனமாலை, ஹார –முத்து வடங்கள், கேயூர -திரு தோள் வளைகள் , கண்ட்யை –காறை என்னும் கண்ட ஆபரணம், தண் அம் துழாய் மாலை,கடகம்-ஹஸ்த ஆபரணம் ,காஞ்சீ -திரு அரை நாண் நூபுராத்யைச்ச -திரு வாடி சதங்கை ஆக இவை முதலான திவ்ய பூஷணங்கள்..
அஸி ஜலஜா ரதான்கை -நந்தகம் என்றும் பாஞ்ச சன்யம் என்றும் சுதர்சனம் என்றும்  சார்ங்கம் என்றும் கவ்மொதகி என்றும் பேர் பெற்ற /எண்ணி தலை கட்ட ஒண்ணாத குண கணங்களை உடைய மற்றும் உள்ள ஹல முசல பரசு பிரப்ருதிகலான ஆயுதங்களாலும் நிரந்தரமாக பரப்பின சவ்ந்தர்யம் உடைய அழகரை வணங்க கடவேன் ..திவ்ய ஆயுதங்களும் திவ்ய ஆபரணங்கள் போல திரு மேனிக்கு சொபாவஹமாய் இருக்கும் வைலஷண்யம் அனுபவித்தார்..
அலக- கேசா பாசம்–சு சப்தம் சேர்த்தார்..
கூரத் ஆழ்வான்  திரு வடிகளே சரணம்.
ஆழ்வார் எம்பெருமானார் ஜீயர் திரு வடிகளே சரணம்.

Krishnan Kathai Amutham -11th Oct to 15th Oct-Shri Vellukudi Krishnan Swamikall..

October 15, 2010

bakthi baavam nirainthavar sukar aruliyathai kudikiraar.. sirithu alavu bakthiyaal/vilakkaamai ontre porum veruppu inmai maari viruppu vara aarambikkum/aasai yai vilaiththu kodukkum baagavatha puraanam..7 keel lokam/peyar vasikiravar,edai vali 5-24 ath yaaththil therivikiraar..sinkikai pillai raaku-peyar/10000 yojanai thooram keel/ buva 1 laksham yojanai uyarathil sooryan/amutha kadaiyum poluthu mokini vadivam yeduthu devarkalukku pakirnthu/ mokana puri .vali thunai perumaal/kaala mekathai antri matru ontru illai kathiye 10-1 pathikam/archiraathi maarkathil alaiththu kondu pokiraan..thaanum thevanaka vesham kondu amara sooriya chandra adaiyaalam kaatta akappaiyaal thattineer..pidikka varukiraan grakanam/powrnami chandra grakanam amavasai soorya grakanam.. 12000 yojanai soman pattanam/pidikka paarthu viduvaan/ keel lokankal -ubaraaka kaalam/ thulya grakanam kanikiraarkal panchaankaththil .. mathyama kaalam theriyum idam yellaam sollum panchaankam..baratha thani sirappu/sitharkal erukiraarkal/ 10000 bootha kanankal/100 yojanai varai paravai parakkum..hamsa /parunthu kaluku pontravai/10000 yjanai edai veli peruththu arthalam /vithala suthala .paathaalam aakiya 7 lokankal..kellikkaikal pala undu..bilam -kuhai pola erukkum..mandabankal pirakaarankal pala mayan sirppiyaal/ athala lokam balan vasikiraan mayan pillai pala maayai theriyum ivanukku.. naane yeesvaran siththan yenbaan ..vithala lokathil paramesvaran -paarvathi thanka mayamaana aaru odum/sutholam bali chakaravarthy irukiraan/gathai yudan kaaval/thalaatha loka mayan/maayaathalam sadruka -paambukal vasikkum/ rasaathala lokathil -thaanavarkal vasikiraar/paathalathil naaka lokam .evai anaiththukkum .keele aathi seshan thaanku kiraar..

vilaiyaattu pola padaiththu kaaththu alikiraan -ulakam yaavaiyum -kambar/sri baashyam mangala slokam akila puvana –aathi leele -alakilaa vilaiyaattu udaiyavar thalaivar..akila buvana -ulakam yaavaiyum. soththu yeththanai kanakku ida mudiyaathu.. bookola varanan–23/24 athyaayam..keel lokam 7 paarthom..vaasuki muthalaana naaka lokam..paathaala lokam –8 paambu kal karudan saathi kondu irukiraar..naaka lokam..svarkam pola perumai..anda kadaakam thalaiyil yerumbu pola thaanku kiraar 25th athyaayam.. muthal slokam -5-25-1/aathi seshan sankarshanan -peyar 30000 yojanai keel kaatru mandalam naduvil 1000 thalai udan.. peyar otrumai aathi seshan -bala raaman/ sankarshanan peyar ivarukkum thevaki garbathil irunthu rohini thevi garbathil pukuththa pattaar.. thiru paarkadal -vyookam/sankarshanan allikkum seyal pannuvaar.. eppo aathi seshanukku sankarshanan peyar..kulappi kolla koodaathu..rudran thontrinaar evar edathil erunthu 11 rudrarkal/3 kan/thiri soolam. thiru naankoor yekaa dasa rudrarkalukku kaadshi thara erukiraar.. aathithyaanaam akam vishnu/ 11 rudranil sankarshanan -geethai..sithar saaranar rishikal sthothram seykiraarkal..mihuntha palathudan irukiraar beedathil koorma bagavaan.. athan mel aathi seshan.. shock absorber naduvil kaaththu moochu vidum pothu ..paruththu ellaithal periya uruvathudan yenbathaal..aayiram padam pallam pala ..sama thalam vendum yenbathaal kaatru mandalam 30000 yojanai thooram..kulanthaikalai kaakka panni irukiraar.. anantha gunankal kondavar antham atravar.. aathi seshan madiyil -ananthan yellai illaathavanai than madiyil yellaikku ud paduthi vaithu kondathaal ananthan..mathu.vaijayanthi vana maalaam tharithu kondu..thenai kudikka vandu reenkaaram otrai kundalam tharithu iruppaar..thiru kanna puram naahai sowndra raajan thani kal/ oru kaalil mel thontri poo..halam kalappai aayutham thariththu kondu..thanjam ivare yentru ..kainkaryathil muthanmai aathi seshan..yethai patri kedkka num yama pattanam narakam mel vivaranam vaay vaarthaiyaaka paarppom neril illai..

polika polika polika ..kaliyum kedum ..aadi uli thara kandom 5-10 -1..adiyaarkal nanku vaalattum..seluppaaka bakthiyaal thalaikka aaseer vaathikiraar ..enba then paayvathu pol erukirathu 5-26 athyaayam. ner yethir karuthu ..narakankal 28 vilakka padukintrana..naam pokaamal irukkalaam.. narakathai alikka mudiyaathu veppam poka veesalaam kosu valai/ porvai thaduthu kollalaam..perumaal thiru vadi patrinaal yaman kitta maattaan.. thandikkum kadamai yamanukku..yaamya thik therkku thik -yama pattanam..narakam niraiya -yellaa vuoorum ontru svarka lokam ontre -thri guna srathai -aad pattu vevere seyal purikiraan saasthram maruthathai seythaal–veveru paapam sambaathikiraan..karma palan –moontru lokathil ulle keel lokathil ullathu..agni pithru ganankal pokum valiyil ullanar..vivasvaan vaivas sudan yaman -sooriyan pillai thaan ivan..21 narakankal/ 28..thaamisraka -kumbee .kirimi bojana vajra kandaka visasanam ..uba narakankal 7 thantha soka soosi mukam..yaathana boomi -uyarntha sareerathudan narakam povom adikka uthaikka neruppil samaikka palam udaiya udambu tharuvaarkal. uthai thaanka ..para viththa -sothu pillai manaivi aba karithaal kaalam paasa kayiraal katti /patni thanneer kooda tharaamal ulakkaiyaal adippar yeetti kuththi paya paduthuvaar thaamisra narakam.. purushanai yemaatri manaiviabakarithaal antha misranarakam maram pola ninaivu pechu moochu illaamal thetri thandanai koduppaarkal.. saadshi pala undu..report nithyam undu..chitra kupthan thappe panna villai..naane raajaa -yenbavan -kudumbathai radshikka vaalbavan-adiyaarkal vaala kadal soolntha man ulakam vaala piraathikkaamal rauravam -narakam..mirukankalai himsiththu avai vanthu thunba paduthum..aduthu udala inbam kondu saasthram vithitha maranthaal makaa ravravam puli padshi unnum/ kumbi baakam aduthu -thatha thailam yerinthu thailathil vittu ..pokaatha valisolvaar paarppom adutha athyaayathil..

Nymisaaranyam nimishathil aranya shedram nemi chakaram nymisaaranyam darbam kaatti vadivathilum pushkaril thanneer vadivathilum..narakam poka payappattaal -inke sevikanum kaliyan..kothikkum sembinaal paavaiyai thaluvu yenbar..nymisaaranyathull yenthaay ..veda vyaasar amarnthu yeluthi irukiraar.. arputha shedram alakiya nathi vetha vyaasar gukai ..thanthai thaay anthanan bakthanukku throkam pannuvan kaala soothra narakam sembaal yiyantra paathram neruppum sooriyanum veppam vuoottum kothipaal oduvaan pasu maattukku yethainai romam irunthu irukkumo athanai varusham. aduthu asi pathra vanam kasai kondu adippar vetha abasaaram panninavar..sookara mukam aduthu arasano raajyam nadaththaa vidil ..parathra antha koobam paalum kinaru narakam..maram sedi kodi ulaka nanmai intri alithaal -maasu paduthuvathu maram vettuvathai -makalukku iyarkkai thaduthaal/ kirumi bojajanam aduthu -kidaitha unavai thaan mattum undaal.. samtham uosi vaithu kuthuvaarkal..bakthan arasan pen radnam sothai abakariththaal inke povaar ..piraanikalai punarnthaal -vajra kandaka saalmali narakam..14th vaitharani narakam ithe peril nathiyum undu loka mariyaathai kettu nadunthaal ..moothra malam yelumbu maamsam seel sathai ratham nathi/ aduthu aacharam intri mirukam pol udal inbam pooya vin moothram/piraani vatham pirana vaayu kashda paduthum seyal -lakshya bootha/ damba homam dabas yaagam yagjam panninaal vaisasa narakam povaan..kaama sukam pannum pothu ava mariyaathai kondu naduthinaal -neruppu vaithaal visham serthaal sothai keduthaal 700 sen naay kadikkum/darman yaakam seythavan manaiviyai aba karithaal avanum narakathil/ mahaan ava mariyaathai shaara karma narakam/thantha sooham naraham mattai yer udkaarnthu piraani vathai panninaal inthu thalai paambu pidunkum..thanathu allaatha sothai bootham kaappathu pola sussi muka narakam..intha paapathukku intha narakam..baagavatham padithu vaasithu anushtithaal poka maattaan..aaraavathu skantham kedppom aduththu..

saasthra saaram baagavatham ..6 skantham ippoluthu..naraka varnanai paarthom parishid iyam pirakka vidu pada vali yenna ..vulle poka vali sonneer veli vara vali yenna ..muthal moontru athyaayankal naama sangeerthana mahimai sollum. ajaamilan kathai/ daksha pirajaa pathi vamsam/ virutharaasuran -indran mudithathu chitra kethu kathai /..muthalil ajamala ubaakyaanam ..thiru naamankalai keerthanam thani sirappu..vethathilum vethaanthakalulum solla patta karuthe ..aruli seyalkalilum undu/bakthi valarkku thoondu kolaaka pothuvaana darmam ..kule sekara mukuntha maalai sri vallebi.. mukunthan-thiru vanchi kalam sevai..pushkarani anjeneyar kovil.. perumaalthiru moli aruliyavaro pir pattavaro.. naamankalai pirathi thinamum pirathi pathamum ..vaayppai vittu vidaamal jikve kesava keerthanam kulam tharum naakku payan petra thaayinim aayiram seyyum thiru kuraiyaloor avathaaram.. ubadesam petrathum vaadinen vaadinen..naadi nen naadi naan kandu konden naaraayanan yentra naamam. pathinmarum sonna karuthu ithu thaan..piraaya chiththam kaliyukathukku thani vali yeliya vali..kettu rasikka kathai anaivarum..kulanthaikal kooda ..aananthamaana kathai 7th narasinha avathaaram 10 baala krishna saritham.. vethaantham mudinthathu.. kashdam illai ..modsham kidaikka vali. ninaikka ninaikka inbam kittum..vishayathai mattum ninainthaal pothum. naam avanai adaiya thaan intelectual capacity check panna illai srathai erukka yentru mattum paarppaan..nivruthi maarkam..archiraathi maarkathaal modsham poka vali sonneer sarana gathi panni /aduthu piravarthu maarkam karma bakthi gjaana puthra kaamoshti svarkam poka vali sonneer/ 21 vakai 7 narakam sonneer athu vali sella koodaathu. svaayambu manu thuruvan piriyam varadan aathi jada baradar kathai sonneer..boo kola varnanai sonneer thirupthi yaaha ketten yenkiraar barishid.. santhekam ippo -payam .pokaamal irukka vali ponavarkal veliyil vara vali yaanai kulithaal pola pala vali paapame moodaamal irukkum vali solkiren yenkiraar..p[aarppom..

Sloham 5-24-2-

TEXT
yad adas taraner mandalam pratapatas tad vistarato yojanayutam acaksate
dvadasa-sahasram somasya trayodasa-sahasram rahor yah parvani tadvyavadhana-
krd vairanubandhah surya-candramasav abhidhavati.

The sun globe, which is a source of heat, extends for 10,000 yojanas
[80,000 miles]. The moon extends for 20,000 yojanas [160,000 miles], and
Rahu extends for 30,000 yojanas [240,000 miles]. Formerly, when nectar
was being distributed, Rahu tried to create dissension between the sun
and moon by interposing himself between them. Rahu is inimical toward
both the sun and the moon, and therefore he always tries to cover the
sunshine and moonshine on the dark-moon day and full-moon night.

Sloham 24-4-

tato ‘dhastat siddha-carana-vidyadharanam sadanani tavan matra eva.

Below Rahu by 10,000 yojanas [80,000 miles] are the planets known as
Siddhaloka, Caranaloka and Vidyadhara-loka.

Sloham 24-7-

upavarnitam bhumer yatha-sannivesavasthanam avaner apy adhastat sapta
bhu-vivara ekaikaso yojanayutantarenayama-vistarenopaklpta atalam vitalam
sutalam talatalam mahatalam rasatalam patalam iti.

My dear King, beneath this earth are seven other planets, known as
Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala and Patala. I have
already explained the situation of the planetary systems of earth. The
width and length of the seven lower planetary systems are calculated to
be exactly the same as those of earth.

Sloham 24-11-

yatra ha vava na bhayam aho-ratradibhih kala-vibhagair upalaksyate.

Since there is no sunshine in those subterranean planets, time is not
divided into days and nights, and consequently fear produced by time does
not exist

Sloham 24-16-

athatale maya-putro ‘suro balo nivasati yena ha va iha srstah san-navatir
mayah kascanadyapi mayavino dharayanti yasya ca jrmbhamanasya mukhatas
trayah stri-gana udapadyanta svairinyah kaminyah pumscalya iti ya vai
bilayanam pravistam purusam rasena hatakakhyena sadhayitva svavilasavalokananuraga-
smita-samlapopaguhanadibhih svairam kila ramayanti
yasminn upayukte purusa isvaro ‘ham siddho ‘ham ity ayuta-maha-gaja-balam
atmanam abhimanyamanah katthate madandha iva.

My dear King, now I shall describe to you the lower planetary systems,
one by one, beginning from Atala. In Atala there is a demon, the son of
Maya Danava named Bala, who created ninety-six kinds of mystic power.
Some so-called yogis and svamis take advantage of this mystic power to
cheat people even today. Simply by yawning, the demon Bala created three
kinds of women, known as svairini, kamini and pumscali. The svairinis
like to marry men from their own group, the kaminis marry men from any
group, and the pumscalis change husbands one after another. If a man
enters the planet of Atala, these women immediately capture him and
induce him to drink an intoxicating beverage made with a drug known as
hataka [cannabis indica]. This intoxicant endows the man with great
sexual prowess, of which the women take advantage for enjoyment. A woman
will enchant him with attractive glances, intimate words, smiles of love
and then embraces. In this way she induces him to enjoy sex with her to
her full satisfaction. Because of his increased sexual power, the man
thinks himself stronger than ten thousand elephants and considers himself
most perfect. Indeed, illusioned and intoxicated by false pride, he
thinks himself God, ignoring impending death.

Sloham 24-17-

tato ‘dhastad vitale haro bhagavan hatakesvarah sva-parsada-bhutaganavrtah
prajapati-sargopabrmhanaya bhavo bhavanya saha mithuni-bhuta
aste yatah pravrtta sarit-pravara hataki nama bhavayor viryena yatra
citrabhanur matarisvana samidhyamana ojasa pibati tan nisthyutam
hatakakhyam suvarnam bhusanenasurendravarodhesu purusah saha purusibhir
dharayanti.

The next planet below Atala is Vitala, wherein Lord Siva, who is known
as the master of gold mines, lives with his personal associates, the
ghosts and similar living entities. Lord Siva, as the progenitor, engages
in sex with Bhavani, the progenitress, to produce living entities, and
from the mixture of their vital fluid the river named Hataki is
generated. When fire, being made to blaze by the wind, drinks of this
river and then sizzles and spits it out, it produces gold called Hataka.
The demons who live on that planet with their wives decorate themselves
with various ornaments made from that gold, and thus they live there very
happily.

Sloham 24-18-

tato ‘dhastat sutale udara-sravah punya-sloko virocanatmajo balir
bhagavata mahendrasya priyam cikirsamanenaditer labdha-kayo bhutva vatuvamana-
rupena paraksipta-loka-trayo bhagavad-anukampayaiva punah
pravesita indradisv avidyamanaya susamrddhaya sriyabhijustah svadharmenaradhayams
tam eva bhagavantam aradhaniyam apagata-sadhvasa aste
‘dhunapi.

Below the planet Vitala is another planet, known as Sutala, where the
great son of Maharaja Virocana, Bali Maharaja, who is celebrated as the
most pious king, resides even now. For the welfare of Indra, the King of
heaven, Lord Visnu appeared in the form of a dwarf brahmacari as the son
of Aditi and tricked Bali Maharaja by begging for only three paces of
land but taking all the three worlds. Being very pleased with Bali
Maharaja for giving all his possessions, the Lord returned his kingdom
and made him richer than the opulent King Indra. Even now, Bali Maharaja
engages in devotional service by worshiping the Supreme Personality of
Godhead in the planet of Sutala.

Sloham 24-23-

yat tad bhagavatanadhigatanyopayena yacna-cchalenapahrta-svasariravasesita-
loka-trayo varuna-pasais ca sampratimukto giri-daryam
capaviddha iti hovaca.

When the Supreme Personality of Godhead could see no other means of
taking everything away from Bali Maharaja, He adopted the trick of
begging from him and took away all the three worlds. Thus only his body
was left, but the Lord was still not satisfied. He arrested Bali
Maharaja, bound him with the ropes of Varuna and threw him in a cave in a
mountain. Nevertheless, although all his property was taken and he was
thrown into a cave, Bali Maharaja was such a great devotee that he spoke
as follows.

Sloham 24-25-

yasyanudasyam evasmat-pitamahah kila vavre na tu sva-pitryam yad
utakutobhayam padam diyamanam bhagavatah param iti bhagavatoparate khalu
sva-pitari.

Bali Maharaja said: My grandfather Prahlada Maharaja is the only
person who understood his own self-interest. Upon the death of Prahlada’s
father, Hiranyakasipu, Lord Nrsimhadeva wanted to offer Prahlada his
father’s kingdom and even wanted to grant him liberation from material
bondage, but Prahlada accepted neither. Liberation and material opulence,
he thought, are obstacles to devotional service, and therefore such gifts
from the Supreme Personality of Godhead are not His actual mercy.
Consequently, instead of accepting the results of karma and jnana,
Prahlada Maharaja simply begged the Lord for engagement in the service of
His servant.

Sloham 24-28-

tato ‘dhastat talatale mayo nama danavendras tri-puradhipatir bhagavata
purarina tri-loki-sam cikirsuna nirdagdha-sva-pura-trayas tat-prasadal
labdha-pado mayavinam acaryo mahadevena pariraksito vigata-sudarsanabhayo
mahiyate.

Beneath the planet known as Sutala is another planet, called Talatala,
which is ruled by the Danava demon named Maya. Maya is known as the
acarya [master] of all the mayavis, who can invoke the powers of sorcery.
For the benefit of the three worlds, Lord Siva, who is known as
Tripurari, once set fire to the three kingdoms of Maya, but later, being
pleased with him, he returned his kingdom. Since that time, Maya Danava
has been protected by Lord Siva, and therefore he falsely thinks that he
need not fear the Sudarsana cakra of the Supreme Personality of Godhead.

Sloham 24-29-

tato ‘dhastan mahatale kadraveyanam sarpanam naika-sirasam krodhavaso
nama ganah kuhaka-taksaka-kaliya-susenadi-pradhana maha-bhogavantah
patattri-rajadhipateh purusa-vahad anavaratam udvijamanah svakalatrapatya-
suhrt-kutumba-sangena kvacit pramatta viharanti.

The planetary system below Talatala is known as Mahatala. It is the
abode of many-hooded snakes, descendants of Kadru, who are always very
angry. The great snakes who are prominent are Kuhaka, Taksaka, Kaliya and
Susena. The snakes in Mahatala are always disturbed by fear of Garuda,
the carrier of Lord Visnu, but although they are full of anxiety, some of
them nevertheless sport with their wives, children, friends and
relatives.

Sloham 24-30-

tato ‘dhastad rasatale daiteya danavah panayo nama nivata-kavacah kaleya
hiranya-puravasina iti vibudha-pratyanika utpattya mahaujaso mahasahasino
bhagavatah sakala-lokanubhavasya harer eva tejasa pratihatabalavalepa
bilesaya iva vasanti ye vai saramayendra-dutya vagbhir mantravarnabhir
indrad bibhyati.

Beneath Mahatala is the planetary system known as Rasatala, which is
the abode of the demoniac sons of Diti and Danu. They are called Panis,
Nivata-kavacas, Kaleyas and Hiranya-puravasis [those living in Hiranyapura].
They are all enemies of the demigods, and they reside in holes
like snakes. From birth they are extremely powerful and cruel, and
although they are proud of their strength, they are always defeated by
the Sudarsana cakra of the Supreme Personality of Godhead, who rules all
the planetary systems. When a female messenger from Indra named Sarama
chants a particular curse, the serpentine demons of Mahatala become very
afraid of Indra.

Sloham 24-31-

tato ‘dhastat patale naga-loka-patayo vasuki-pramukhah sankha-kulikamahasankha-
sveta-dhananjaya-dhrtarastra-sankhacuda-kambalasvataradevadattadayo
maha-bhogino mahamarsa nivasanti yesam u ha vai pancasapta-
dasa-sata-sahasra-sirsanam phanasu viracita maha-manayo rocisnavah
patala-vivara-timira-nikaram sva-rocisa vidhamanti.

Beneath Rasatala is another planetary system, known as Patala or
Nagaloka, where there are many demoniac serpents, the masters of
Nagaloka, such as Sankha, Kulika, Mahasankha, Sveta, Dhananjaya,
Dhrtarastra, Sankhacuda, Kambala, Asvatara and Devadatta. The chief among
them is Vasuki. They are all extremely angry, and they have many, many
hoods–some snakes five hoods, some seven, some ten, others a hundred and
others a thousand. These hoods are bedecked with valuable gems, and the
light emanating from the gems illuminates the entire planetary system of
bila-svarga.

Sloham 25-1-

sri-suka uvaca
tasya mula-dese trimsad-yojana-sahasrantara aste ya vai kala bhagavatas
tamasi samakhyatananta iti satvatiya drastr-drsyayoh sankarsanam aham ity
abhimana-laksanam yam sankarsanam ity acaksate.

Sri Sukadeva Gosvami said to Maharaja Pariksit: My dear King,
approximately 240,000 miles beneath the planet Patala lives another
incarnation of the Supreme Personality of Godhead. He is the expansion of
Lord Visnu known as Lord Ananta or Lord Sankarsana. He is always in the
transcendental position, but because He is worshiped by Lord Siva, the
deity of tamo-guna or darkness, He is sometimes called tamasi. Lord
Ananta is the predominating Deity of the material mode of ignorance as
well as the false ego of all conditioned souls. When a conditioned living
being thinks, “I am the enjoyer, and this world is meant to be enjoyed by
me,” this conception of life is dictated to him by Sankarsana. Thus the
mundane conditioned soul thinks himself the Supreme Lord.

Sloham 25-3-

yasya ha va idam kalenopasanjihirsato ‘marsa-viracita-rucira-bhramadbhruvor
antarena sankarsano nama rudra ekadasa-vyuhas try-aksas trisikham
sulam uttambhayann udatisthat.

At the time of devastation, when Lord Anantadeva desires to destroy
the entire creation, He becomes slightly angry. Then from between His two
eyebrows appears three-eyed Rudra, carrying a trident. This Rudra, who is
known as Sankarsana, is the embodiment of the eleven Rudras, or
incarnations of Lord Siva. He appears in order to devastate the entire
creation.

Sloham 5-25-13-

evam-prabhavo bhagavan ananto
duranta-viryoru-gunanubhavah
mule rasayah sthita atma-tantro
yo lilaya ksmam sthitaye bibharti

There is no end to the great and glorious qualities of that powerful
Lord Anantadeva. Indeed, His prowess is unlimited. Though selfsufficient,
He Himself is the support of everything. He resides beneath
the lower planetary systems and easily sustains the entire universe.

Sloham 5-26-5-

rsir uvaca
antarala eva tri-jagatyas tu disi daksinasyam adhastad bhumer uparistac
ca jalad yasyam agnisvattadayah pitr-gana disi svanam gotranam paramena
samadhina satya evasisa asasana nivasanti.

The great sage Sukadeva Gosvami answered: All the hellish planets are
situated in the intermediate space between the three worlds and the
Garbhodaka Ocean. They lie on the southern side of the universe, beneath
Bhu-mandala, and slightly above the water of the Garbhodaka Ocean.
Pitrloka is also located in this region between the Garbhodaka Ocean and
the lower planetary systems. All the residents of Pitrloka, headed by
Agnisvatta, meditate in great samadhi on the Supreme Personality of
Godhead and always wish their families well.

yatra ha vava bhagavan pitr-rajo vaivasvatah sva-visayam prapitesu svapurusair
jantusu samparetesu yatha-karmavadyam dosam evanullanghitabhagavac-
chasanah sagano damam dharayati.

The King of the pitas is Yamaraja, the very powerful son of the sungod.
He resides in Pitrloka with his personal assistants and, while
abiding by the rules and regulations set down by the Supreme Lord, has
his agents, the Yamadutas, bring all the sinful men to him immediately
upon their death. After bringing them within his jurisdiction, he
properly judges them according to their specific sinful activities and
sends them to one of the many hellish planets for suitable punishments.

tatra haike narakan eka-vimsatim ganayanti atha tams te rajan nama-rupalaksanato
‘nukramisyamas tamisro ‘ndhatamisro rauravo maharauravah
kumbhipakah kalasutram asipatravanam sukaramukham andhakupah krmibhojanah
sandamsas taptasurmir vajrakantaka-salmali vaitarani puyodah pranarodho
visasanam lalabhaksah sarameyadanam avicir ayahpanam iti; kinca
ksarakardamo raksogana-bhojanah sulaproto dandasuko ‘vata-nirodhanah
paryavartanah sucimukham ity asta-vimsatir naraka vividha-yatanabhumayah.

Some authorities say that there is a total of twenty-one hellish
planets, and some say twenty-eight. My dear King, I shall outline all of
them according to their names, forms and symptoms. The names of the
different hells are as follows: Tamisra, Andhatamisra, Raurava,
Maharaurava, Kumbhipaka, Kalasutra, Asi-patravana, Sukaramukha,
Andhakupa, Krmibhojana, Sandamsa, Taptasurmi, Vajrakantaka-salmali,
Vaitarani, Puyoda, Pranarodha, Visasana, Lalabhaksa, Sarameyadana, Avici,
Ayahpana, Ksarakardama, Raksogana-bhojana, Sulaprota, Dandasuka, Avatanirodhana,
Paryavartana and Sucimukha. All these planets are meant for
punishing the living entities

Slokam 14-

yas tv iha brahma-dhruk sa kalasutra-samjnake narake ayuta-yojanaparimandale
tamramaye tapta-khale upary-adhastad agny-arkabhyam atitapyamane
‘bhinivesitah ksut-pipasabhyam ca dahyamanantar-bahih-sarira
aste sete cestate ‘vatisthati paridhavati ca yavanti pasu-romani tavad
varsa-sahasrani.

The killer of a brahmana is put into the hell known as Kalasutra,
which has a circumference of eighty thousand miles and which is made
entirely of copper. Heated from below by fire and from above by the
scorching sun, the copper surface of this planet is extremely hot. Thus
the murderer of a brahmana suffers from being burned both internally and
externally. Internally he is burning with hunger and thirst, and
externally he is burning from the scorching heat of the sun and the fire
beneath the copper surface. Therefore he sometimes lies down, sometimes
sits, sometimes stands up and sometimes runs here and there. He must
suffer in this way for as many thousands of years as there are hairs on
the body of an animal.

Sloham 5-26-31-

ye tv iha vai purusah purusa-medhena yajante yas ca striyo nr-pasun
khadanti tams ca te pasava iva nihata yama-sadane yatayanto rakso-ganah
saunika iva svadhitinavadayasrk pibanti nrtyanti ca gayanti ca hrsyamana
yatheha purusadah.

There are men and women in this world who sacrifice human beings to
Bhairava or Bhadra Kali and then eat their victims’ flesh. Those who
perform such sacrifices are taken after death to the abode of Yamaraja,
where their victims, having taken the form of Raksasas, cut them to
pieces with sharpened swords. Just as in this world the man-eaters drank
their victims’ blood, dancing and singing in jubilation, their victims
now enjoy drinking the blood of the sacrificers and celebrating in the
same way.

Sloham 5-26-37-

evam-vidha naraka yamalaye santi satasah sahasrasas tesu sarvesu ca sarva
evadharma-vartino ye kecid ihodita anuditas cavani-pate paryayena visanti
tathaiva dharmanuvartina itaratra iha tu punar-bhave ta ubhaya-sesabhyam
nivisanti.

My dear King Pariksit, in the province of Yamaraja there are hundreds
and thousands of hellish planets. The impious people I have mentioned–
and also those I have not mentioned–must all enter these various planets
according to the degree of their impiety. Those who are pious, however,
enter other planetary systems, namely the planets of the demigods.
Nevertheless, both the pious and impious are again brought to earth after
the results of their pious or impious acts are exhausted

sloham 5-26-38-

nivrtti-laksana-marga adav eva vyakhyatah; etavan evanda-koso yas
caturdasadha puranesu vikalpita upagiyate yat tad bhagavato narayanasya
saksan maha-purusasya sthavistham rupam atmamaya-gunamayam anuvarnitam
adrtah pathati srnoti sravayati sa upageyam bhagavatah paramatmano
‘grahyam api sraddha-bhakti-visuddha-buddhir veda.

In the beginning [the Second and Third Cantos of Srimad-Bhagavatam] I
have already described how one can progress on the path of liberation. In
the Puranas the vast universal existence, which is like an egg divided
into fourteen parts, is described. This vast form is considered the
external body of the Lord, created by His energy and qualities. It is
generally called the virat-rupa. If one reads the description of this
external form of the Lord with great faith, or if one hears about it or
explains it to others to propagate bhagavata-dharma, or Krsna
consciousness, his faith and devotion in spiritual consciousness, Krsna
consciousness, will gradually increase. Although developing this
consciousness is very difficult, by this process one can purify himself
and gradually come to an awareness of the Supreme Absolute Truth.

Sloham 5-26-40-

bhu-dvipa-varsa-sarid-adri-nabhah-samudrapatala-
din-naraka-bhagana-loka-samstha
gita maya tava nrpadbhutam isvarasya
sthulam vapuh sakala-jiva-nikaya-dhama

My dear King, I have now described for you this planet earth, other
planetary systems, and their lands [varsas], rivers and mountains. I have
also described the sky, the oceans, the lower planetary systems, the
directions, the hellish planetary systems and the stars. These constitute
the virat-rupa, the gigantic material form of the Lord, on which all
living entities repose. Thus I have explained the wonderful expanse of
the external body of the Lord.

Sloham 6-1-6-

adhuneha maha-bhaga
yathaiva narakan narah
nanogra-yatanan neyat
tan me vyakhyatum arhasi

O greatly fortunate and opulent Sukadeva Gosvami, now kindly tell me
how human beings may be saved from having to enter hellish conditions in
which they suffer terrible pains.

Sloham 6-1-10-

kvacin nivartate ‘bhadrat
kvacic carati tat punah
prayascittam atho ‘partham
manye kunjara-saucavat

Sometimes one who is very alert so as not to commit sinful acts is
victimized by sinful life again. I therefore consider this process of
repeated sinning and atoning to be useless. It is like the bathing of an
elephant, for an elephant cleanses itself by taking a full bath, but then
throws dust over its head and body as soon as it returns to the land.

Sloham 6-1-12-

nasnatah pathyam evannam
vyadhayo ‘bhibhavanti hi
evam niyamakrd rajan
sanaih ksemaya kalpate

My dear King, if a diseased person eats the pure, uncontaminated food
prescribed by a physician, he is gradually cured, and the infection of
disease can no longer touch him. Similarly, if one follows the regulative
principles of knowledge, he gradually progresses toward liberation from
material contamination.

Sloham 6-1-13/14-

tapasa brahmacaryena
samena ca damena ca
tyagena satya-saucabhyam
yamena niyamena va
deha-vag-buddhijam dhira
dharmajnah sraddhayanvitah
ksipanty agham mahad api
venu-gulmam ivanalah

To concentrate the mind, one must observe a life of celibacy and not
fall down. One must undergo the austerity of voluntarily giving up sense
enjoyment. One must then control the mind and senses, give charity, be
truthful, clean and nonviolent, follow the regulative principles and
regularly chant the holy name of the Lord. Thus a sober and faithful
person who knows the religious principles is temporarily purified of all
sins performed with his body, words and mind. These sins are like the
dried leaves of creepers beneath a bamboo tree, which may be burned by
fire although their roots remain to grow again at the first opportunity

Sloham 6-1-19-

sakrn manah krsna-padaravindayor
nivesitam tad-guna-ragi yair iha
na te yamam pasa-bhrtas ca tad-bhatan
svapne ‘pi pasyanti hi cirna-niskrtah

Although not having fully realized Krsna, persons who have even once
surrendered completely unto His lotus feet and who have become attracted
to His name, form, qualities and pastimes are completely freed of all
sinful reactions, for they have thus accepted the true method of
atonement. Even in dreams, such surrendered souls do not see Yamaraja or
his order carriers, who are equipped with ropes to bind the sinful.

Sloham 6-1-21-

kanyakubje dvijah kascid
dasi-patir ajamilah
namna nasta-sadacaro
dasyah samsarga-dusitah

In the city known as Kanyakubja there was a brahmana named Ajamila who
married a prostitute maidservant and lost all his brahminical qualities
because of the association of that low-class woman

Kali Yuga Dharmam–Geetha Vasudevan..

October 15, 2010

We are all born in this world, we eat, we live, & die, this is common to both humans & animals, then where is the difference? there must be some factor to distinguish ourselves from mere animals.  As humans what is our goal? mere than  the word humans, it is apt to use the word ” Sri Vaishnavas”.  So what is the ultimate goal of a
 Sri Vaishnava?

There are four goals or Chaturvidha Purusharthas, namely Dharma, artha, kaama and moksha.

  • Dharma is righteous path prescribed in the Saastra
  • Artha is financial aspects and its equivalents.
  • Kaama is gratification of the sense organs

These three goals namely Dharma, artha, kaama are transitory and very limited and are mundane goals. The fourth goal is Moksha, which is permanent and unlimited. Moksha is liberation from all karmas and hence from the material world, reaching the transcendental divine world Shree Vaikuntam and doing eternal service to the lotus feet of Shreeman Narayana: and having infinite bliss.  And now when our goal is clear, what are the ways to reach it?
 
Yuga in Hindu philosophy is the name of an era within a cycle of four ages or chatur yugas namely krita yugam, Treta yugam, Dwapara Yugam, and kali yugam.  Every yuga has a dharma for itself, to understand it  first we must understand ” Sri Vaishnavam”
Followers of  ” Sri Vaishnavam” are called ” Sri Vaishnavas”
“Vaishanava Jana Tho”, a favorite of Mahatma Gandhi.

Who is a Sri Vaishnava?

By birth in a bramhin caste, & wearing yagnopaveetham (poonal) one cannot be qualified for Sri Vaishanavisim and Sri Vaishnavisim is not a caste, it is an association or group, with which one has to associate ourselves to reach  HIM,  Out of 12 alwars only 3 were bramhins, rest all belong other 3 varnas, even lords incarnation as Rama was a kshatriya by birth and Krishna was a yadava . So birth is not a eligibility for Sri Vaishnava

defintion for Sri Vaishnava  & Sri Vaishnavisim

Vaishnavism is a broad-based universal religion , which is open to one and all independent of Caste,creed, gender, and scholarship of the individual. The qualifications to be a true Vaishnava has been described beautifully by Narasimha Mehta in his song

The following is the summary of the song which summarizes practical vaishnava values in a unique way

 He is a true Vaishnava who knows and 
feels other’s calamities as his own.
Ever ready to serve, he never boasts.
Keeping his thought, word and deed pure.
Blessed is the mother of such a person.
He treats women as he would treat his own mother
He keeps his mind calm  and 
does not stain his lips with falsehood;
Nor does he touch other’s wealth.
No bonds of attachment can hold him.
Ever in tune with Rama-nama (name of God), 
within his body is present all places of pilgrimage.
Free from greed and deceit, passion and anger,
This is a true Vaishnava

Sri Vaishnavas.(Vaishnavas and Sri Vaishnavas are equal in meaning. The word Sri is added for auspiciousness in the Vaishnava Paribhasha(Colloquliasm). It is also a matter of respect accorded by others to Vaishnavas.” Adiyen went in search of such person, in all the maada veedhis of Thirumala, but could not find any other person, lowlier than me, that is why  adiyen came swamy” (who other than Periya Tirumalai  Nambi can say these words, we always boast of our education and designation we hold, and also about our children, & want publicity known even to our relatives, can we ever imagine to stand in front of Periya Thirumalai Nambi) who was so humble.an aspect of dharma that is valid for a yuga. In Satya-Yuga or the golden age there was a different set of Dharmas or laws; in Treta, they changed into another form; in Dvapara, the Dharmas were different from the Dharmas of other Yugas; and in Kali-Yuga, they assumed still another form. The Dharma changes according to the changes of the cycles. Man is undergoing change. His nature gets transformed through experiences. Hence, his external form of Dharmas also should change. The other aspect of dharma is Sanatana Dharma, dharma which is valid for eternity.

1) a person who is not able to bear the pain of others, cries and bothers as he himself is undergoing the sorrow and immediately goes & helps them is the 1st character of  Sri Vaishnavan

example once Swamy Ramanuja,saw Embar(his cousin & sishya)putting his hand into the snake’s mouth, on enquiry, embar replied, “adiyen is removing the thorn that got struck in its tongue, so that it would be relieved from pain” Embar could not even see the creature suffering from pain, such was the karunyam he had on the snake, even knowing the fact, that snake bite may lead to fatal death. Once Swamy Ramanuja’s  asked his another disciple Koorthalwan to cut the banana leaf from tree, but Alwan did not return for a long time, when he went to see what happened Alwan was unconscious, alwan was not able to bear the pain, the plant was undergoing while its leaves are being cut, such is his compassion(what an example, can we ever live upto them? not even in our dreams)

2)A Sri Vaishnava’s   2nd character is that we must think that we are the lowliest of all, we should shed all the 3 egos which comes to us1) by our birth being in a rich or pious family 2) by our education or qualification 3) by our fortunes or prosperity/wealth,  “paraspara neecha bhaavam sri vaishnava lakshanam” goes a saying, every Sri Vaishnava  must think himself as the slave & lowliest of other sri vaishnava, no room for ahankaram.

example, when Swamy Ramanuja, visited Thirumala once, Periya Thirumalai Nambi (his maternal uncle & 1 among the 5 acharyas of Swamy Ramanuja) came  to welcome Swamy near Kali gopuram, along with prasadams & mariyadhai,  Swamy Ramanuja said “Why did devareer, at this age come, down all the way, is it not enough, to send some small person or boy, why did devareer strain?”  Periya Thirumalai Nambi said

Thus our poorvacharyas lived upto the mark.

 How can we attain spiritual up liftment? in the age of kali is discussed below:-

Manu smriti states

There is one set of (yuga) dharmas for man in the krita yuga; a different set for each of the treta, dvaapar and kali yugas; the dharmas change according to the change of the yugas.”

The human mind was not polluted in Satya Yuga and therefore he/she was able to climb the ladder of self realization easily.  1)The first way is Nama sankeertanam (chanting his names) innumerable no of times , no need for time, place and other factors, we cant do it while driving, cooking, walking,anywhere & anytime  the easiest and simplest wayIn the Srimad Bhagavatam  it is statedkaler dosa-nidhe rajann asti hy eko mahan gunah kirtanad eva krsnasya mukta-sangah param vrajet krte yad dhyayato visnum tretayam yajato makhaih dvapare paricaryayam kalau tad dhari-kirtanat “The most important factor in this Age of Kali, which is an ocean of faults, is that one can be free from all contamination and become eligible to enter the kingdom of God simply by chanting the holy names. The self-realization that was achieved in the Satya millennium by meditation, in the Treta millennium by the performance of different sacrifices, and in the Dwapara millennium by worship of Lord Krishna can be achieved in the Age of Kali simply by chanting the holy names.”

In Thirumalai  2nd pasuram Thondaradipodi Azhwar says
“achyutha, amarareere aayar tham kozhundhey ennnum icchuvai thavira yan poi indihra logam aalum, acchuvai perunum vednden arangamanagurulanee”Azhwar reveals that the bliss that arises from reciting the many divya naamAs of Sri RanganAthan is far superior to the bliss arising from staying even at  Sri Vaikuntam . Therefore, he says that he rejects life at any other place over the life at Srirangam spent in the enjoyment of the naama sankeerthanam (chanting names) of the Lord.“One’s athma gunas, will be a favourable factor for acharya sammandham but in  my case my athma gunas are uncordial for  my acharya,sammandham,  Adiyen  does not want to have Sri Ranganatha Darshanam which forbids my acharya sammandham.(emperumaanr/bhaagavatha sammandham) “  & immediately left for Thirumalirun Solai, (Madurai) as he did not want to stay in the place which has not accommodated his acharya and  a utthma bhagavatha   So  our poorvacharyas lived as example to us that  bhaagavatha sammandham is much superior than bhagavath sammandham adiyars of lord are more important than the lord himself.  And all alwars has hailed this bhaagavatha sammandham in their sri sookthis/arulicheyalVipra Narayana was the former name of Thondar adi podi alwar, meaning is thondar = servants/adiyars  adi = feet, podi = dust, here he identified  himself as the dust under the holy feet of bhagavathas i.e thondar adi podi alwar.

In the Treta Yuga, Yajna and Yagams were seen as the methods of worship.

In the Dwapara Yuga, pujas and rituals were seen as the best modes or worship.

In the Kali Yuga, chanting of mantras and prayers is considered to be the ideal method to attain self realization. This is because the age of Kali is an age of  in-auspiciousness. Mind will be easily attracted to pleasures, which lasts only for few seconds. There will always be a craving for pleasures. There will be no control of desire. Non fulfillment of desire leads to anger and destruction. People will not be able to concentrate in the Kali.  So in this yuga, we have only 3 ways, as resort for our spiritual upliftment.
 

 In this context, adiyen would like to share an example which is cited by our poorvacharyas.  They say Lord Narayana is like a bar of gold, and his namam (name) is like ornaments.  Though gold bar is precious and highly valued, we cannot instantly make use of it.  but the ornamants (his namam) can be easily worn by us.  Thus than the lord, it is his Namam(name) that comes to our help, when called upon.  In the kaurava sabha, when Draupadi called upon her husbands to save her when she was humiliated in front of everyone, no body could help, lastly she raised her hands and called “Krishna, my lord save me, I take refugee in you”, though krishna was not present, there his namam came as her savior.  again Gajendra called “Naryana O Manivanna, Oh ! Lord, please come and save me” came the lord on garuda, killed the crocodile to save his bhaktha.  Our only refugee is his thirunamam, Keep on chanting the ashatkshara manthram, there is no yagam, pooja, archana, japam, thapam more than that.

2) The second way is Thatheeyaradhanam feeding the adiyars of the Lord. it is also said, that by doing this, we would be doing prayachittham for all the sins, which we sometimes do even without our knowledge, example, in our day to day life, we  kill so many insects, worms, bacteria, while cooking, walking, cleaning, this thaatheeyaradham is a prayachitta homam for the same.3)The third and the last way is Bhaagavatha sammandham
Bhaagavatha sammandham (relationship/association with  adiyars) is much hailed than even bhagavath sammandham (relationship/association with lord). 

Sri Vaishnavas, never send their guests un-feeded, even if the guest is not up to the mark, he is to be given the best hospitality with good food, and accommodation, because ” Athithi devo bhava” athithi/guest is god.  that is why, we put rangoli (kolam/muggu), in front of our houses,with rice flour so that it will feed insects and ants, and offer food to crows & birds (mandatory) and when other people of other sub sects/religion call prasadams distributed  as annadhanam or prasad vinayogam but our sri vaishnava sampradayam calls it “Thatheeyaradhanam”  which is split as Thatheeyars + Aaradhanam, thatheeyars means adiyars of Lord, and aaradhanam means doing service to them, so it means, we are performing service by feeding to adiyars of Lord Sriman Narayana.

Example, after koorthalwan’s eyes being lost, because of kirumi kanda chozhan & swamy Ramanuja, being exiled to Karnataka. koorthalwan went to have darshan of Sri Ranganatha in Sri Rangam temple (even though he had no eyes), when he was about to enter the temple gates, he was stopped by the watch keeper, saying associates/sishyas of Swamy Ramanuja are banned to enter the temple according to the orders of the king, & said “but swami even though devareer is  Ramanuja’s sishya you are  humble & full of athmas gunas so devareer can enter the temple” Koorthalwan replied

Bhaagvatha kainkaryam is regarded even higher than Bhagavath kainkaryam by our sampradayam. The basis for this belief is that the true devotees of Vishnu are dearest to the Lord Sriman Narayanan and any  service rendered to them is most pleasing to the lord.

Sahasra vaarshiki pooja vishnoor bhagavthoj vijaa:
sakruth bhagavatharchaya: ka laam naarhatheshotacheem!!

goes parasara visishta paradharma sastram

meaning

Doing aaradhana or kainkaryam once  to lord’s devotees is equal to doing aaradhana or kainkaryam to lord for 1000 years.

Padmotthara purana says of all types of worship, the worship to Vishnu is great, and even greater than that is service to bhagavathas.  It further adds that even by neglecting the worship of god if one offers worship. to bhagavathas , the god supremely is pleased with him and showers his grace on him

The food part taken at the bhaagavatha’s house is superior & pure, and the same level of holiness is in ganga theetham, vishnu dhyanam and observance of ekadasi vratham

Thus Sri Vaishnavisim calls for bhaagavtha bakthi more than bhagavath bakthi.

When Swami Ramanuja walked 18 times from Sri Rangam to Thirukottiyoor, every time he got a priceless message from his acharya Thirukottiyoor Nambi of them the following were given

12th time) On getting Satsangam, we will have Bhaagavatha Sammandham

13)Bhaagavatha Sammandham leads to Bhagavat Sammandham

14)Bhagavat sammandham makes us to avoid other subjects

15)Avoiding other subjects leads us to be Adiyars to Emperumaan

16)Being Adiyars, we take refuge only in HIM (lord)

Thus bhagavtha sammandham  leads to prapatti and ultimately to the  Lotus Feet of the Lord.

Taking our poorvacharyas as example, we must atleast make some efforts to follow them to reach our goal as “Sri Vaishnavas”

Kinds Of Bakthi..

October 11, 2010

Garuda Puranam, lists 8 kinds of Bhakti

Madh Bhakta jana vaatsalyam, Poojaayaam anumOdanam/

Math kathaa sravaNE Bhakti: svara-nEtranga vikriyaa://

Svayam aaraadhanE yatnO, mamaarthE Damba varjanam/

mamaanusmaraNam nityam yagjna maam na Upajeevati//

bhaktir ashta vidhaa hi yeshaa yasmin mlechchEpi vartatE/

sa viprendro:, muni; sreemaan; sa Yati; sa cha pandita;//

tasmai dEyam tatO graahyam sa cha poojyO yathaa hi aham//

Garuda Puraanam 219 – 6, 7, 8 and 9)

Meaning

1. One who Ignores defects in my devotees

2. One who feels happy on seeing someone doing pooja to me

3. One who is eager to hear my stories

4. One who on so hearing, becomes so overwhelmed with emotion that  tears roll down the cheeks and experiences horripillation  all over the body

5. On who tries to begin doing Aradhanam by one’s self

6. One who is devoid of ego while worshiping me

7. One who always remembers me only

8. On who does not try to earn(money, name, fame etc) in my name

Such a one is “Muni” who is greatest among all Bhaktas. Even if he be an outcaste, he should be considered knowledgeable, Bhakta, chief among Brahmins, an ascetic and learned person. One can give and take from him; He is worthy of respect like myself.

SandhyaVandanam – a must, Why?

October 11, 2010

 

A Brahmin is often referred to as ‘twice-born’. Having been born from the womb of a Brahmin lady, he is born the second time when he obtains the 

mantropadesha of Gayatri mantra as a part ofBrahmopadesham conducted during his upanayanam . This rebirth could happen anywhere between his seventh and fifteenth years. Only one who obtains this  mantropadesha  and chants the mantra correctly andregularly, is a Brahmin. Not others. By chanting this mantra for five days continuously one is completely dissolved of all sins done in this birth and all previous births – say the sastras. Chanting of this mantra begets a sharp mind, great fame and resplendence ( brahma tejas ). There is no mantra that is morebeneficial than the Gayatri mantra – the sastras emphacize. One who does not perform (three times) trikala SandhyaVandanam is not pure and hence is unfit to perform any other Vedic rite. All Vedic rites like  parayanam, japam,  worship, charity, tarapanam,  and other obligatory rites done by such a person, go waste like water poured into an open field. Moreover, such a person is called a brushtan  (renounced by the sastras) and one should not eat in his presence and have any relations with him. Such a person is disloyal to the Lord as he is disobeying Him. Therefore it is bounden duty of every parent to ensure proper and timely conduct of  upanayanam  of their sons and ensure that their wards perform  trikala  SandhyaVandanam, uttering all the mantras correctly along with their  svaras.

Maharishis perform Sandhya without fail. Regularity and timeliness in performance of Sandhya is one of the reasons for their long and healthy life. Even Brahma, Vishnu and Siva perform Sandhya Vandhanam

 SandhyaVandanam which means worship during three time junctions of the day namely morning, midday and evening, is an allimportant form of worshipping the all-pervading and in-dwelling Lord. He who does not perform this, is deemed unfit for performing any major religious duty or rite. He who performs Sandhyavandnam properly, not only reaps holy merit and union with Supreme Lord but also worldly benefits such as good mental and physical health, long life, spiritual splendor. SandhyaVandanam purifies the body and mind and enables the performer to enjoy union with the Lord in-dwelling the Sun. It is a MahaYoga being a confluence of Karma, Jnana and Bhakti and their aids such as

Pranayama, Japa and  Dhyana. Demons Mandeharuna obtained boons from Brahma and attack Aditya every morning  and evening.  Arghya  accompanied by Gayatri mantra, offered by devotees work like thunderbolts and help to throw these demons away to the island of Mandeharuna. After some time the demons become alive and attack the Sun again to be killed and thrown away to the island. The demons are thus kept away by performing Sandhya. Aditya, pleased with his devotees blesses them. Demon Mandeha denotes laziness or  tamoguna  and Aruna sanguinary passion or  Rajoguna.  They attack the Sun of the form of Atman.  When Arghya   is offered in remembrance of Gayatri whose import is Paramatman in-dwelling the Sun, the Rajoguna and Tamoguna are destroyed. But when we come back to worldly life the demons are revived and again they should be destroyed at the proper time. This process of cleaning the vessel should take place every day as long as we live in this prakruti.



There is a flow of electricity in human body, referred to as Bioelectricity. Electric currents pass in the body in ten sets of linescorresponding to ten fingers and toes. Body fluids and tissues are good conductors of electricity. When a metal is attached and patterns of electrical change are observed in the cardiac muscle, it is called ElectroCardioGraph (ECG). Using the ECG, substantial changes in electrical potential have been observed during performance of

pranayama and japa.This confirms the fact that we absorb bioelectricityduring these rituals.Earlier, a number of natural healing therapies based on the selfhealing property of the human body existed and now they have made a grand come back. These systems aim to correct the distortions in the flow of bio-electricity in the body. One such is Acu-pressure therapy. Thissystem uses our palms and finger tips as control boards and healing is achieved by applying slight pressure at specific points. Various stances and touching different parts of the body calledkarnas,  that are used in SandhyaVandanam have the same healing effect. Sound waves have a capacity to energize water. Studies made during Vedic rites like Udakashanti and Punyahavacanam, reveal that the temperature of water rises substantially when energized through Vedic import is Paramatman in-dwelling the Sun, the Rajoguna andestroyed.wheworldly lidemons ahymns. This water is then used for purification. A miniature of such rites is in SandhyaVandanam as  Prokshanam, Prasanam, Aacamanam. Hencewhile performing these rituals sound waves must be produced through the mouth. Flow of bio-electricity within our body causes emission of electrons for upto 8-10 inches from the body. This invisible body of chargedparticles, also called Bio-plasmic body or Aura, has been photographed by a process known as Kirlian photography. Any disease first enters the bio-plasmic body and then our visible body. The healing system attempts to rectify the bio-plasmic body by induction of bioenergy at specific points in the body known as  cakras . One such system is Pranic healing and the other one is Reiki. In these systems energy may also be infused into the body by the use of energized water, sugar etc. Thus one can cure others also in this manner of transfer of energy. Meditation has a great influence on the bio-plasmic body. Brain cells are known to produce electric waves of different frequencies. All these go to explain rituals like  mantra japa  and meditation included in SandhyaVandanam. Thus science has proved without doubt that performance of SandhyaVandanam regularly and correctly will lead to a healthy body and mind. Although God- realization is the main objective, it can be declared without any doubt that reciting hymns, performance of karanas,   japa, meditation and other rituals in SandhyaVandanam help to achieve the twin objectives of God-realization and good health hymns. This water is then used for purification. A miniature of such rites is in SandhyaVandanam as Prokshanam, Prasanam, Aacamanam. Hence while performing these rituals sound waves must be produced through the mouth. Flow of bio-electricity within our body causes emission of electrons for upto 8-10 inches from the body. This invisible body of charged particles, also called Bio-plasmic body or Aura, has been photographed by a process known as Kirlian photography. Any disease first enters the bio-plasmic body and then our visible body. The healing system attempts to rectify the bio-plasmic body by induction of bioenergy at specific points in the body known as cakras. One such system is Pranic healing and the other one is Reiki. In these systems energy may also be infused into the body by the use of energized water, sugar etc. Thus one can cure others also in this manner of transfer of energy. Meditation has a great influence on the bio-plasmic body. Brain cells are known to produce electric waves of different frequencies. All these go to explain rituals like mantra japa and meditation included in SandhyaVandanam. Thus science has proved without doubt that performance of SandhyaVandanam regularly and correctly will lead to a healthy body and mind. Although God- realization is the main objective, it can be declared without any doubt that reciting hymns, performance of karanas, japa, meditation and other rituals in SandhyaVandanam help to achieve the twin objectives of God-realization and good health.

Krishnan Kathai Amutham -4th Oct to 8th Oct-Shri Vellukudi Krishnan Swamikall..

October 9, 2010

bagavatham kannanukku pidithathu.. baaratha desam avathaaram rishikal eruntha naadu/ aalvaar aacharyar piranthu ubadesiththu/ ethikaasam puraanam vetham vethaantham piranthu valarntha edam..baaratha varusha vivaranam 5-19-9 slokathil erunthu.. nara naarayana -irunthu thabam purikiraar..naaratharaal poojikka padukiraar..vali kaatta ivane thavam purikiraan.. ganda maathana parvatham/alaka nanda nathi.. badri yaathrai aasai yodu ..rishikesh -deva pirayaag/nathikal kalakkum idam pirayaag/ thiru pirithi joshi mutt/ solla onnaatha eyarkkai yelil rishikal dabam purinthu kondu irukiraar elanthai marathin keel badmaa sanathil erunthu tham perumai kalai patri thaane sinthikiraar. garudan uthavar kuberan naaradar ulle erukiraar/ darman gjaanam vairaakyam kaththu thara/varanaas rama darmam unarththa/ naradar thuthikkum slokam-rishi rishabaaya -namo bagavathe ubasana seelaaya vubaraathma aathma -akankaaram atru akinchana vithaaya -soththu pukal ontrum illai..yethum illaatha yelai karma gjana bakthi yokam ontrum illai -ivarkalai selvamaaka kondu rishikalin thalaivan parama hamsar parama guru ettu eluththu ubadesithaar ..aathmaa raaman -endariyankalil thirupthy intri thannai patri ninaikkum..neer thaan saadshi..arukil erunthu paarkiraar.. nam ulle erunthu thoondi anumathiththu uthaasana naay paarthu/ muthal nimishathil.. adutha nimisham anumathikiraar aduthu av valiyil thoondu vidu kiraar.. kadaasham pattu/manathai seluththi avan thiruvadi patrubavan yoki/ ulaka vishayam patru aruththu/nathi malai peyar solkirathu aduththu/mankala pirastha ..sakya rishya muku venkada vinthya paari yaathra govarthana neela sada malaikal/merukku natham kilakku nokki nathi sila makaa nathi anaiththum punyam/thaamara barani kirutha maala kaaveri thunka badra gothaavari narmatha ..natham -narmathai polvana. vetha smrishi mandaakini yamuna sarasvathy makaa nathikal..theertham aadi thaana darmam pannanum..karma boomi/bagavaanai thyaanam panni/mukuntha sevai puriya aasai kondavar piranthu palam adaikiraan. sadya lokam piravi vida nanmai /vaikunda naathan kathai pesum idam uthsavam yaakam ulla idam//perumai solla padukirathu..thyaaniththu avanai adaiya vali thedanum..

baagavatha puraanam suvaiyaana pala rasam..boo mandalam naduvil 14 lokankal mel 7 keel 7/oru andathukkullum 14 lokam/7 deebankal/nadu jamboo deebam/9 varushankalaaka piriththu kadasiyil baaratha varusham..baaratha desam yenntru peyar solluvaar..thani sirappu serthu koduppathu -avathaarankal/rishi munikal thabasvikal aalvaar aacharyar/udal veru yentru yeduththu uraiththa naadu/dekam aliya koodiyathu/saanthi -parama saanthan aathma yeduthu uraithathu..nalla paathaiyil alaiththu kondu ponaar..punya karma boomi/nathikal pattiyal paarthom..yaathrai pala punya nathi theertham aadinom..gangai/sarayu/kauthama aasramam/kandaki gangai sankamam/pirayaaka raaja alakabaad/mandaakini chitra koodam/kothaavari naasik pancha vadi/narmatha nathi merkku/thunga padra/kaaveri neer aadinom/sethu snaanam/kaveri neeraattathudan mudinthathu..rama anu yaathrai pothu..sri paatha theerthame evai yentru ninaithu kondu/punartha kaiyinaar yemmaiyum ninaiththu neeraadanum..hima chalam iru kadal alavum pala jeea nathikal/malaikal/bagavath sambandam kondavai..yaaha yagjam nadantha idam baagavatha saopthaakam raamayana navaakam nadantha idam..20 ath yaayam..1 laksham akalam/uppu kadalum 1 laksham.. .aduththu pilaksha deebam 2 madanku perisu karupan chaaru kadal/piriyam virathan pillai igmathikman-7 pillaikalukku -7 varushankalaka pirikka pattathu..nathi malai undu/mani koodaka meka maalaa arunaa saavithraa subra baatha nathi..devan thuthika -soriya devan vananka padukiraar..puthi aaysu ojas palam tharuvaar/aduththu 2 madanku perisu saalva deebam/kallaale kadal yagja baahu aandu soma devan vananka padukiraan..pakalil devar eravil pithrukal/kusa deebam ney kadal aduththu/darbam=kusam valarnthu erukkum hiranya rethas agni bagavaan potra padukiraar..mun yetra paathaiyil alaithu poka/kravanja deebam thayir kadal/varunane-kirutha brushdan aandu varukiraar/marankal uyranthu malaikal varuna bagavaan sthothra padukiraar..thanneer thaan serkkum bagavaan idam/saahi theebam 32 laksham/paal kadal mekaa thithi pillai peyar/andar-vaayu bagavaan/pushkara deebam 64 laksha deebam brahma aasanam naanku malai endran yaman varunan soman vasikiraar/lokaa lokam aduththu..mel yenna kel yenna paarppom aduthu..

kali yukaththil bagavaanai baagavatha puraanam moolam tharisikkanum/piramaanankal sirappu..vigjaanam mey gjaanam..vigjaanam mutru petra idathil mey gjaanam thodanku kirathu..aathma para maathma vivaranamum /bookola vivaranamum pidikkum.. surgeon udambai paarthu mayakkam kittaathu..ithi kaasa purana perumai scientists arivaarkal.5-21 ath yaayam/soorya kathi grakankal /keel lokam solla pohiraar..26 athyaayam varai bookolam..buvar lokam aduthu yokikal rishikal sitharkal 1 million maile varaiaduthu makar lokam svar lokam -kiruthaka moontru lokam kirithaka akirthaka maka lokam/akrithaka lokam mel moontrum.. moontrum aliyumpakal poluthu mudinthaal athanaal. iravu mudinthu pakal varum pothu srushtti/ aayul kaalam -brahma -varai.. naalaavathu ithilum athilum serntha sernthaal thaakkuthal thaankaamal kaali panni aduththa einthaavathu lokam povaar.. oruvarum illai.. kiruthaka akruthaka peyar petrathu 500 kodi mile/ anda kadaakam../soorya mandalam mel chandra mandalam-yenna vichaaram research publications pala pala ..itha chandran veraa ithuvaa/moontru kathi soorya bakavaan -aarokanam /pakal /utharaanayam-aaru maasamum pakal koodum/ pinbu iravu koodum.. pankuni chitri pakalum iravum samam.. moontraaka pirikiraarkal ..extreme-ponaal day night sevaing spring fall back/seekira manthya nadu/utharam /avarokanam irankuvathu/pushkara theevin mathiyil sanchaaram/ 30 mukoorthankal oru naal/ 12 deg-kadanthaal mukoortham =48 nimisham..longitude/360 kodu oru kottukkum 4 nimisham..1deg =4 nimisham ..ithu thaan time zone..thulyamaaka irukkum.. makara rasi thai/kumbam vishu kathi eravum pakalum samam.. kadaka raasi thadshinaayanam thodankum.. oru maasathukku oru raasi orey maasathil chandran 12 raasiyilum. moontru nadshathirankal. 12 -27 ..oru raasikku 2.25 nadshathram asvathi parani kaarthikai muthal -mesha/veethikal 9/ asvini barani kaarthikai oru veethi/makam pooram..kettai..nadu moolam pooradam..aja veethi therkku dadshinaayana maarkkam.. athodu ponaal narakam..nithaanamaaka paarppom..

punya boomi/18 puraanankal/6 saathivikam/5-21 bookola varananai/ grahanam yenna edai veli yenna sooriya chandra vilakkam..moontru maarkankalaaka -9 veethikal/ 9 therukkul/ naaka veethi  vada veethi aja veethi therkku ..naaka veethikkum vadakke arjiraathi maarkam/ rasya anu-vaakanam sooriyanin kranankalai kondu -vaakanam rasmi yai vaakanam..sooriyam yeppothum undu .iravilum katha kathappu ullathu. nam kannukku theriyaathu. uthaya giri kilakkil erunthu .. maraivathe illai..call cenres trans cription/business opportunity..elliptical paath..nukathadi mel kattai..oru pakkam neelam.. meru parvatham ontril irandaavathu achu thuruva batham. 7 kuthiraikal ..ore chakaram..9 kodiye 50 laksham boomi/kilakkil indra puri therkkil yama darman merkil varunan vadakku soma deva pattanam loka baalarkal ivarkal..pakalum iravum idathai poruththu/15 naalikai poluthil kilakku therkku 2 7.7 million yojanai thooram..12 arankal kondaore sakkaram nemi 6/rithu..gaayathri chandas ushnuk thirushtup pontra chandas/60000 kullam-kattai viral alavu -rishikal vaalakilyar yentra peyar..gandarkal ..merkku thikkil/22 athyaayathil adutha lokankal solkiraar/dvaadasa maasam/ rithu maasam naal pacham..buvar lokam 1 laksham yojanai/puthan grakam chandra mandalam 2 laksham yojanai thooram sukran aduthu 2 laksham thooram sevvaay brukaspathi guru aduththu/viyaalan –vakra gathi pothu mattum theemai aduththu sani/bagavaan.. seyyum pothu seyvaar raasi 30 maasam iruppaar.. methuvaaka pirayaanam seyvaar..7 1/2 varusham sani.. munthiya adutha serthu/mel 1 laksham thoorathil sabtha rishi mandalam/ thuruva pathavi mel 1 laksham yojanai thooram..

kobaala soodaamani..aanantha nadanam..loka srushti karthaa ..urpaththi layam .sesha pattu irukka kannane kaaranam..avan antri yethuvum asaiyaathu..thondan ivvallavu periyavanukku ..perumaikalai therinthu kollanum.. 14 lokam nirantha andam..boomi naduvil..7 theebam muthal jambooth deevam athil baaratha varusham karuma boomi paarthom..yellaa deebankalaiyum paarthom..uyarnthu virintha boo mandalam.. anda kadaakam 50 kodi yojanaineelam  kondathu ..ithai pola pala kodi andankal/ sabtha aavaranankal yellaam kaal panku aliyaamal mukkaal panku ..ubaya viboothi naathan..seyal kalai kondu thirupthi adainthaal thanaiye tharuvaan..galaxy..puthusaaka kandu pidithaarkal..nadshathrankal pala pala . light olli pirayaanam.. aarambiththu innum adaiyalaam srushti aarambithu ..ev valavu thooram.. kitte erunthaal posungi saambal aaki iruppom.. nadshath rankalin thalaivan sasi-chandran..thuruva mandalam..kutti thiminkalam vaal pakuthi keel. sisu maaram simsu maaram..devarkal pala 27 nadshathirankal vaayu vadivil kayiru undu..vishnu vin jothi amsam..muthal naal pannina paapam tholaiyum ithai ubaa siththaal..thuruvan thaanum suthi kondu sutha vaippaar..uthaya parvatham kilakkil asthamana parvatham merkkil clock wise suthu kiraar/jothi grakaanaam/sooriya devanai minchum olli padaithavan..vadivam mirukam pola nadshathirankalin formation/yoha daaranam jothi vadivam. mukam thalai keel erukkum/vaal keel pakuthil thuruvan.. piraja pathi agni .idai 7 rishikal. valathu pakkam thiru vonum muthal.daathaa vithaathaa endran .palar..mel uthattil ahasthiyar keel yaman sevvaay ankaarakan. thimir bruhaspathi nenjil sooriyan hiruthayathil naaraayanan manasil chandran/kaluthu raahu udambil kethu romam kesam nadshathram..namaka jothir lokaayaa yentru kaalam ayanam devar thalaivanai ubaasiththu vanankanum.. graka nadshathram aathi theivam -slokam thyaanukkanum..pallaandu paadi paavam pokki kolvom..

Slokam 5-19-2-

arstisenena saha gandharvair anugiyamanam parama-kalyanim bhartrbhagavat-
katham samupasrnoti svayam cedam gayati.

A host of Gandharvas is always engaged in chanting the glories of Lord
Ramacandra. That chanting is always extremely auspicious. Hanumanji and
Arstisena, the chief person in Kimpurusa-varsa, constantly hear those
glories with complete attention. Hanuman chants the following mantras

slokam 5-19-3-

om namo bhagavate uttamaslokaya nama arya-laksana-sila-vrataya nama
upasiksitatmana upasita-lokaya namah sadhu-vada-nikasanaya namo
brahmanya-devaya maha-purusaya maha-rajaya nama iti.

Let me please Your Lordship by chanting the bija-mantra omkara. I wish
to offer my respectful obeisances unto the Personality of Godhead, who is
the best among the most highly elevated personalities. Your Lordship is
the reservoir of all the good qualities of Aryans, people who are
advanced. Your character and behavior are always consistent, and You
always control Your senses and mind. Acting just like an ordinary human
being, You exhibit exemplary character to teach others how to behave.
There is a touchstone that can be used to examine the quality of gold,
but You are like a touchstone that can verify all good qualities. You are
worshiped by brahmanas who are the foremost of all devotees. You, the
Supreme Person, are the King of kings, and therefore I offer my
respectful obeisances unto You.

Slokam 5-19-9-

bharate ‘pi varse bhagavan nara-narayanakhya akalpantam upacita-dharmajnana-
vairagyaisvaryopasamoparamatmopalambhanam anugrahayatmavatam
anukampaya tapo ‘vyakta-gatis carati.

[Sukadeva Gosvami continued:] The glories of the Supreme Personality
of Godhead are inconceivable. He has appeared in the form of Nara-
Narayana in the land of Bharata-varsa, at the place known as
Badarikasrama, to favor His devotees by teaching them religion,
knowledge, renunciation, spiritual power, sense control and freedom from
false ego. He is advanced in the opulence of spiritual assets, and He
engages in executing austerity until the end of this millennium. This is
the process of self-realization.

slokam 5-19-11-

om namo bhagavate upasama-silayoparatanatmyaya namo ‘kincana-vittaya rsirsabhaya
nara-narayanaya paramahamsa-parama-gurave atmaramadhipataye namo
nama iti.

Let me offer my respectful obeisances unto Nara-Narayana, the best of
all saintly persons, the Supreme Personality of Godhead. He is the most
self-controlled and self-realized, He is free from false prestige, and He
is the asset of persons who have no material possessions. He is the
spiritual master of all paramahamsas, who are the most exalted human
beings, and He is the master of the self-realized. Let me offer my
repeated obeisances at His lotus feet.

Slokam 5-19-16-

bharate ‘py asmin varse saric-chailah santi bahavo malayo mangala-prastho
mainakas trikuta rsabhah kutakah kollakah sahyo devagirir rsyamukah srisailo
venkato mahendro varidharo vindhyah suktiman rksagirih pariyatro
dronas citrakuto govardhano raivatakah kakubho nilo gokamukha indrakilah
kamagirir iti canye ca sata-sahasrasah sailas tesam nitamba-prabhava nada
nadyas ca santy asankhyatah.

In the tract of land known as Bharata-varsa, as in Ilavrta-varsa,
there are many mountains and rivers. Some of the mountains are known as
Malaya, Mangala-prastha, Mainaka, Trikuta, Rsabha, Kutaka, Kollaka,
Sahya, Devagiri, Rsyamuka, Sri-saila, Venkata, Mahendra, Varidhara,
Vindhya, Suktiman, Rksagiri, Pariyatra, Drona, Citrakuta, Govardhana,
Raivataka, Kakubha, Nila, Gokamukha, Indrakila and Kamagiri. Besides
these, there are many other hills, with many large and small rivers
flowing from their slopes.

Slokam 5-19-17/18-

etasam apo bharatyah praja namabhir eva punantinam atmana copasprsanti;
candravasa tamraparni avatoda krtamala vaihayasi kaveri veni payasvini
sarkaravarta tungabhadra krsnavenya bhimarathi godavari nirvindhya
payosni tapi reva surasa narmada carmanvati sindhur andhah sonas ca nadau
mahanadi vedasmrtir rsikulya trisama kausiki mandakini yamuna sarasvati
drsadvati gomati sarayu rodhasvati saptavati susoma satadrus candrabhaga
marudvrdha vitasta asikni visveti maha-nadyah.

Two of the rivers–the Brahmaputra and the Sona–are called nadas, or
main rivers. These are other great rivers that are very prominent:
Candravasa, Tamraparni, Avatoda, Krtamala, Vaihayasi, Kaveri, Veni,
Payasvini, Sarkaravarta, Tungabhadra, Krsnavenya, Bhimarathi, Godavari,
Nirvindhya, Payosni, Tapi, Reva, Surasa, Narmada, Carmanvati, Mahanadi,
Vedasmrti, Rsikulya, Trisama, Kausiki, Mandakini, Yamuna, Sarasvati,
Drsadvati, Gomati, Sarayu, Rodhasvati, Saptavati, Susoma, Satadru,
Candrabhaga, Marudvrdha, Vitasta, Asikni and Visva. The inhabitants of
Bharata-varsa are purified because they always remember these rivers.
Sometimes they chant the names of these rivers as mantras, and sometimes
they go directly to the rivers to touch them and bathe in them. Thus the
inhabitants of Bharata-varsa become purified.

Slokam 5-19-23-

kalpayusam sthanajayat punar-bhavat
ksanayusam bharata-bhujayo varam
ksanena martyena krtam manasvinah
sannyasya samyanty abhayam padam hareh

A short life in the land of Bharata-varsa is preferable to a life
achieved in Brahmaloka for millions and billions of years because even if
one is elevated to Brahmaloka, he must return to repeated birth and
death. Although life in Bharata-varsa, in a lower planetary system, is
very short, one who lives there can elevate himself to full Krsna
consciousness and achieve the highest perfection, even in this short
life, by fully surrendering unto the lotus feet of the Lord. Thus one
attains Vaikunthaloka, where there is neither anxiety nor repeated birth
in a material body.

Slokam 5-19-29/30-

sri-suka uvaca
jambudvipasya ca rajann upadvipan astau haika upadisanti sagaratmajair
asvanvesana imam mahim parito nikhanadbhir upakalpitan; tad yatha
svarnaprasthas candrasukla avartano ramanako mandaraharinah pancajanyah
simhalo lanketi.

Sri Sukadeva Gosvami said: My dear King, in the opinion of some
learned scholars, eight smaller islands surround Jambudvipa. When the
sons of Maharaja Sagara were searching all over the world for their lost
horse, they dug up the earth, and in this way eight adjoining islands
came into existence. The names of these islands are Svarnaprastha,
Candrasukla, Avartana, Ramanaka, Mandara-harina, Pancajanya, Simhala and
Lanka.

Slokam 5-20-2-

jambudvipo ‘yam yavat-pramana-vistaras tavata ksarodadhina parivestito
yatha merur jambv-akhyena lavanodadhir api tato dvi-guna-visalena
plaksakhyena pariksipto yatha parikha bahyopavanena; plakso jambu-pramano
dvipakhyakaro hiranmaya utthito yatragnir upaste sapta-jihvas
tasyadhipatih priyavratatmaja idhmajihvah svam dvipam sapta-varsani
vibhajya sapta-varsa-namabhya atmajebhya akalayya svayam atmayogenopararama.

As Sumeru Mountain is surrounded by Jambudvipa, Jambudvipa is also
surrounded by an ocean of salt water. The breadth of Jambudvipa is
100,000 yojanas [800,000 miles], and the breadth of the saltwater ocean
is the same. As a moat around a fort is sometimes surrounded by
gardenlike forest, the saltwater ocean surrounding Jambudvipa is itself
surrounded by Plaksadvipa. The breadth of Plaksadvipa is twice that of
the saltwater ocean–in other words 260,000 yojanas [1,600,000 miles]. On
Plaksadvipa there is a tree shining like gold and as tall as the jambu
tree on Jambudvipa. At its root is a fire with seven flames. It is
because this tree is a plaksa tree that the island is called Plaksadvipa.
Plaksadvipa was governed by Idhmajihva, one of the sons of Maharaja
Priyavrata. He endowed the seven islands with the names of his seven
sons, divided the islands among the sons, and then retired from active
life to engage in the devotional service of the Lord.

Slokam 5-20-3/4-

sivam yavasam subhadram santam ksemam amrtam abhayam iti varsani tesu
girayo nadyas ca saptaivabhijnatah; manikuto vajrakuta indraseno
jyotisman suparno hiranyasthivo meghamala iti setu-sailah aruna
nrmnangirasi savitri suptabhata rtambhara satyambhara iti maha-nadyah;
yasam jalopasparsana-vidhuta-rajas-tamaso hamsa-patangordhvayanasatyanga-
samjnas catvaro varnah sahasrayuso vibudhopama-sandarsanaprajananah
svarga-dvaram trayya vidyaya bhagavantam trayimayam suryam
atmanam yajante.

The seven islands [varsas] are named according to the names of those
seven sons–Siva, Yavasa, Subhadra, Santa, Ksema, Amrta and Abhaya. In
those seven tracts of land, there are seven mountains and seven rivers.
The mountains are named Manikuta, Vajrakuta, Indrasena, Jyotisman,
Suparna, Hiranyasthiva and Meghamala, and the rivers are named Aruna,
Nrmna, Angirasi, Savitri, Suptabhata, Rtambhara and Satyambhara. One can
immediately be free from material contamination by touching or bathing in
those rivers, and the four castes of people who live in Plaksadvipa–the
Hamsas, Patangas, Urdhvayanas and Satyangas–purify themselves in that
way. The inhabitants of Plaksadvipa live for one thousand years. They are
beautiful like the demigods, and they also beget children like the
demigods. By completely performing the ritualistic ceremonies mentioned
in the Vedas and by worshiping the Supreme Personality of Godhead as
represented by the sun-god, they attain the sun, which is a heavenly
planet.

slokam 5-20-17-

parasya brahmanah saksaj
jata-vedo ‘si havyavat
devanam purusanganam
yajnena purusam yajeti

[This is the mantra by which the inhabitants of Kusadvipa worship the
fire-god.] O fire-god, you are a part of the Supreme Personality of
Godhead, Hari, and you carry to Him all the offerings of sacrifices.
Therefore we request you to offer to the Supreme Personality of Godhead
the yajnic ingredients we are offering the demigods, for the Lord is the
real enjoyer.

Slokam 5-20-23-

apah purusa-viryah stha
punantir bhur-bhuvah-suvah
ta nah punitamiva-ghnih
sprsatam atmana bhuva iti

[The inhabitants of Krauncadvipa worship with this mantra.] O water of
the rivers, you have obtained energy from the Supreme Personality of
Godhead. Therefore you purify the three planetary systems, known as
Bhuloka, Bhuvarloka and Svarloka. By your constitutional nature, you take
away sins, and that is why we are touching you. Kindly continue to purify
us.

Slokam 2-20-33-

yat tat karmamayam lingam
brahma-lingam jano ‘rcayet
ekantam advayam santam
tasmai bhagavate nama iti

Lord Brahma is known as karma-maya, the form of ritualistic
ceremonies, because by performing ritualistic ceremonies one may attain
his position and because the Vedic ritualistic hymns become manifest from
him. He is devoted to the Supreme Personality of Godhead without
deviation, and therefore in one sense he is not different from the Lord.
Nevertheless, he should be worshiped not as the monists worship him, but
in duality. One should always remain a servitor of the Supreme Lord, the
supreme worshipable Deity. We therefore offer our respectful obeisances
unto Lord Brahma, the form of manifest Vedic knowledge.

Slokam 5-20-39-

tad-uparistac catasrsv asasvatma-yoninakhila-jagad-gurunadhinivesita ye
dvirada-pataya rsabhah puskaracudo vamano ‘parajita iti sakala-lokasthiti-
hetavah.

On the top of Lokaloka Mountain are the four gaja-patis, the best of
elephants, which were established in the four directions by Lord Brahma,
the supreme spiritual master of the entire universe. The names of those
elephants are Rsabha, Puskaracuda, Vamana and Aparajita. They are
responsible for maintaining the planetary systems of the universe.

Slokam 21-4-

yada mesa-tulayor vartate tadaho-ratrani samanani bhavanti yada
vrsabhadisu pancasu ca rasisu carati tadahany eva vardhante hrasati ca
masi masy ekaika ghatika ratrisu.

When the sun passes through Mesa [Aries] and Tula [Libra], the
durations of day and night are equal. When it passes through the five
signs headed by Vrsabha [Taurus], the duration of the days increases
[until Cancer], and then it gradually decreases by half an hour each
month, until day and night again become equal [in Libra].

Slokam 5-21-5-

yada vrscikadisu pancasu vartate tadaho-ratrani viparyayani bhavanti.

When the sun passes through the five signs beginning with Vrscika
[Scorpio], the duration of the days decreases [until Capricorn], and then
gradually it increases month after month, until day and night become
equal [in Aries].

Slokam 21-12-

evam muhurtena catus-trimsal-laksa-yojanany asta-satadhikani sauro rathas
trayimayo ‘sau catasrsu parivartate purisu.

Thus the chariot of the sun-god, which is trayimaya, or worshiped by
the words om bhur bhuvah svah, travels through the four residences
mentioned above at a speed of 3,400,800 yojanas [27,206,400 miles] in a
muhurta.

Slokam 5-21-13-

yasyaikam cakram dvadasaram san-nemi tri-nabhi samvatsaratmakam
samamananti tasyakso meror murdhani krto manasottare krtetara-bhago yatra
protam ravi-ratha-cakram taila-yantra-cakravad bhraman manasottara-girau
paribhramati.

The chariot of the sun-god has only one wheel, which is known as
Samvatsara. The twelve months are calculated to be its twelve spokes, the
six seasons are the sections of its rim, and the three catur-masya
periods are its three-sectioned hub. One side of the axle carrying the
wheel rests upon the summit of Mount Sumeru, and the other rests upon
Manasottara Mountain. Affixed to the outer end of the axle, the wheel
continuously rotates on Manasottara Mountain like the wheel of an oilpressing
machine.

Slokam 21-14-

tasminn akse krtamulo dvitiyo ‘ksas turyamanena sammitas tailayantraksavad
dhruve krtopari-bhagah.

As in an oil-pressing machine, this first axle is attached to a second
axle, which is one-fourth as long [3,937,500 yojanas, or 31,500,000
miles]. The upper end of this second axle is attached to Dhruvaloka by a
rope of wind.

Slokam 21-19-

laksottaram sardha-nava-koti-yojana-parimandalam bhu-valayasya ksanena
sagavyuty-uttaram dvi-sahasra-yojanani sa bhunkte.

My dear King, in his orbit through Bhu-mandala, the sun-god traverses
a distance of 95,100,000 yojanas [760,800,000 miles] at the speed of
2,000 yojanas and two krosas [16,004 miles] in a moment.

Slokam 5-22-5

atha sa esa atma lokanam dyav-aprthivyor antarena nabho-valayasya
kalacakra-gato dvadasa masan bhunkte rasi-samjnan samvatsaravayavan masah
paksa-dvayam diva naktam ceti sapadarksa-dvayam upadisanti yavata sastham
amsam bhunjita sa vai rtur ity upadisyate samvatsaravayavah.

The sun-god, who is Narayana, or Visnu, the soul of all the worlds, is
situated in outer space between the upper and lower portions of the
universe. Passing through twelve months on the wheel of time, the sun
comes in touch with twelve different signs of the zodiac and assumes
twelve different names according to those signs. The aggregate of those
twelve months is called a samvatsara, or an entire year. According to
lunar calculations, two fortnights–one of the waxing moon and the other
of the waning–form one month. That same period is one day and night for
the planet Pitrloka. According to stellar calculations, a month equals
two and one quarter constellations. When the sun travels for two months,
a season passes, and therefore the seasonal changes are considered parts
of the body of the year.

Slokam 5-22-10-

ya esa sodasa-kalah puruso bhagavan manomayo ‘nnamayo ‘mrtamayo devapitr-
manusya-bhuta-pasu-paksi-sarisrpa-virudham pranapy ayana-silatvat
sarvamaya iti varnayanti.

Because the moon is full of all potentialities, it represents the
influence of the Supreme Personality of Godhead. The moon is the
predominating deity of everyone’s mind, and therefore the moon-god is
called Manomaya. He is also called Annamaya because he gives potency to
all herbs and plants, and he is called Amrtamaya because he is the source
of life for all living entities. The moon pleases the demigods, pitas,
human beings, animals, birds, reptiles, trees, plants and all other
living entities. Everyone is satisfied by the presence of the moon.
Therefore the moon is also called Sarvamaya [all-pervading].

Slokam 5-22-13-

usanasa budho vyakhyatas tata uparistad dvi-laksa-yojanato budhah somasuta
upalabhyamanah prayena subha-krd yadarkad vyatiricyeta
tadativatabhra-prayanavrsty-adi-bhayam asamsate.

Mercury is described to be similar to Venus, in that it moves
sometimes behind the sun, sometimes in front of the sun and sometimes
along with it. It is 1,600,000 miles above Venus, or 7,200,000 miles
above earth. Mercury, which is the son of the moon, is almost always very
auspicious for the inhabitants of the universe, but when it does not move
along with the sun, it forbodes cyclones, dust, irregular rainfall, and
waterless clouds. In this way it creates fearful conditions due to
inadequate or excessive rainfall.

Slokam 22-14-

ata urdhvam angarako ‘pi yojana-laksa-dvitaya upalabhyamanas tribhis
tribhih paksair ekaikaso rasin dvadasanubhunkte yadi na vakrenabhivartate
prayenasubha-graho ‘gha-samsah.

Situated 1,600,000 miles above Mercury, or 8,800,000 miles above
earth, is the planet Mars. If this planet does not travel in a crooked
way, it crosses through each sign of the zodiac in three fortnights and
in this way travels through all twelve, one after another. It almost
always creates unfavorable conditions in respect to rainfall and other
influences.

Slokam 15-

tata uparistad dvi-laksa-yojanantara-gata bhagavan brhaspatir ekaikasmin
rasau parivatsaram parivatsaram carati yadi na vakrah syat prayenanukulo
brahmana-kulasya.

Situated 1,600,000 miles above Mars, or 10,400,000 miles above earth,
is the planet Jupiter, which travels through one sign of the zodiac
within the period of a Parivatsara. If its movement is not curved, the
planet Jupiter is very favorable to the brahmanas of the universe.

Slokam 16-

tata uparistad yojana-laksa-dvayat pratiyamanah sanaiscara ekaikasmin
rasau trimsan masan vilambamanah sarvan evanuparyeti tavadbhir
anuvatsaraih prayena hi sarvesam asantikarah.

Situated 1,600,000 miles above Jupiter, or 12,000,000 miles above
earth, is the planet Saturn, which passes through one sign of the zodiac
in thirty months and covers the entire zodiac circle in thirty
Anuvatsaras. This planet is always very inauspicious for the universal
situation.

Slokam 5-22-17-

tata uttarasmad rsaya ekadasa-laksa-yojanantara upalabhyante ya eva
lokanam sam anubhavayanto bhagavato visnor yat paramam padam pradaksinam
prakramanti.

Situated 8,800,000 miles above Saturn, or 20,800,000 miles above
earth, are the seven saintly sages, who are always thinking of the wellbeing
of the inhabitants of the universe. They circumambulate the supreme
abode of Lord Visnu, known as Dhruvaloka, the polestar

Slokam 5-23-1-sri-suka uvaca
atha tasmat paratas trayodasa-laksa-yojanantarato yat tad visnoh paramam
padam abhivadanti yatra ha maha-bhagavato dhruva auttanapadir
agninendrena prajapatina kasyapena dharmena ca samakala-yugbhih sabahumanam
daksinatah kriyamana idanim api kalpa-jivinam ajivya upaste
tasyehanubhava upavarnitah.Sukadeva Gosvami continued: My dear King, 1,300,000 yojanas
[10,400,000 miles] above the planets of the seven sages is the place that
learned scholars describe as the abode of Lord Visnu. There the son of
Maharaja Uttanapada, the great devotee Maharaja Dhruva, still resides as
the life source of all the living entities who live until the end of the
creation. Agni, Indra, Prajapati, Kasyapa and Dharma all assemble there
to offer him honor and respectful obeisances. They circumambulate him
with their right sides toward him. I have already described the glorious
activities of Maharaja Dhruva [in the Fourth Canto of Srimad-Bhagavatam].

Slokam 5-23-5-

yasya pucchagre ‘vaksirasah kundali-bhuta-dehasya dhruva upakalpitas
tasya langule prajapatir agnir indro dharma iti puccha-mule dhata vidhata
ca katyam saptarsayah; tasya daksinavarta-kundali-bhuta-sarirasya yany
udagayanani daksina-parsve tu naksatrany upakalpayanti daksinayanani tu
savye; yatha sisumarasya kundala-bhoga-sannivesasya parsvayor ubhayor apy
avayavah samasankhya bhavanti; prsthe tv ajavithi akasa-ganga codaratah.

This form of the sisumara has its head downward and its body coiled.
On the end of its tail is the planet of Dhruva, on the body of its tail
are the planets of the demigods Prajapati, Agni, Indra and Dharma, and at
the base of its tail are the planets of the demigods Dhata and Vidhata.
Where the hips might be on the sisumara are the seven saintly sages like
Vasistha and Angira. The coiled body of the Sisumara-cakra turns toward
its right side, on which the fourteen constellations from Abhijit to
Punarvasu are located. On its left side are the fourteen stars from Pusya
to Uttarasadha. Thus its body is balanced because its sides are occupied
by an equal number of stars. On the back of the sisumara is the group of
stars known as Ajavithi, and on its abdomen is the Ganges that flows in
the sky [the Milky Way].

Slokam 5-23-6-

punarvasu-pusyau daksina-vamayoh sronyor ardraslese ca daksina-vamayoh
pascimayoh padayor abhijid-uttarasadhe daksina-vamayor nasikayor yathasankhyam
sravana-purvasadhe daksina-vamayor locanayor dhanistha mulam ca
daksina-vamayoh karnayor maghadiny asta naksatrani daksinayanani vamaparsva-
vankrisu yunjita tathaiva mrga-sirsadiny udagayanani daksinaparsva-
vankrisu pratilomyena prayunjita satabhisa-jyesthe skandhayor
daksina-vamayor nyaset.

On the right and left sides of where the loins might be on the
Sisumara-cakra are the stars named Punarvasu and Pusya. Ardra and Aslesa
are on its right and left feet, Abhijit and Uttarasadha are on its right
and left nostrils, Sravana and Purvasadha are at its right and left eyes,
and Dhanistha and Mula are on its right and left ears. The eight stars
from Magha to Anuradha, which mark the southern course, are on the ribs
of the left of its body, and the eight stars from Mrgasirsa to
Purvabhadra, which mark the northern course, are on the ribs on the right
side. Satabhisa and Jyestha are on the right and left shoulders.

Slokam 5-23-9-

graharksataramayam adhidaivikam
papapaham mantra-krtam tri-kalam
namasyatah smarato va tri-kalam
nasyeta tat-kalajam asu papam

The body of the Supreme Lord, Visnu, which forms the Sisumara-cakra,
is the resting place of all the demigods and all the stars and planets.
One who chants this mantra to worship that Supreme Person three times a
day–morning, noon and evening–will surely be freed from all sinful
reactions. If one simply offers his obeisances to this form or remembers
this form three times a day, all his recent sinful activities will be
destroyed.

Bagavath Leelai ..

October 7, 2010

Thirumazhisai AzhwAr writes:

thannuLE thiraitthezhun tharanga veN thadankadal
thannulE thiraitthezhundhu adanguginRa thanmai pOl
ninnuLE piRandhu iRandhu niRpavum thiribavum
ninnulE adanguginRa neermai ninkaN ninRandhE..

This verse clears all our doubts. The deep vast sea which has the entire gamut
of waves in them, brings the waves out to a huge heights and takes it back to
itself.. Similarly, in You, the movable and the non movable (the chith and
achith) are born out of You and then ultimately go back to You during praLaya.
(forgive me for my crude translation)

Bhattar also refers this to peacock spreqading its beauitful feathers out while
dancing and takes is back.

So, the jiVA is bound by its karmA which is anAdhi like the jIva itself.

The jiva forgets that HE (the Lord Sriman Narayana) owns it- and that He is the
owner. Does it know that it is the owned and that it
has its beginnings in HIM.

Take the case of a piece of land. the Kshetram. The seeds are sown in the land.
They rightfully belong to the owner of the land, the land lord. The land lord
(equated to God) comes to take possession of
them. But that is not the point we have to prove here.

Take the case of the calf. It knows where it belongs to- but partly only. It
does not go after the father, but goes after the
mother. The calf, a better being than the crop, still is not
in its best, owing to the inability to follow its kartha in whom it has its
beginnings. Coming to human beings, we know our lineage.
But human race as such, does it know its lineage?
Does it know that has sprung from the lord?
If it is has known, then it follows naturally that it leans on him,
goes back to him, reaches him as its fianl destination as how the crop reaches
the land-lord, albeit without the knowledge that they rightfully belong to him!

Reaching HIM back is a natural corollary of this circuit connecting Bhagwan and
the jiva. Inthe last part of Periyalwar Thirumozhi. You can find the alwar praying for this
completion of circuit. This is the ultimate finale that the lord HIMSELF is
yearning for.
That is HIS LEELA. – The union with his created ones..

ஆழ்வார் எம்பெருமானார் ஜீயர் திரு வடிகளே சரணம்.

Kinds of Bakthi..

October 7, 2010

Following are the nine types of bhakti.
1] Shravanam
2] Kirthanam
3] Smaranam
4] Paadasevanam
5] Archanam
6] Vandhanam
7] Daasyam
8] Sakhyam
9] Aathmanivedhanam

1. sa kaamya bhakti  with attachment

2. nishkaamya bhakti  without attachment

3. apara bhakti

4. para Bhakti

5. gauNa bhakti  – guNam based – bhaahya  tamasic, ananya  rajasik, ekaantha  satvik.

6. mukhya bhakti can also be said ekantha

7. Vidwesha bhakti, – without animosity

8. Jnana bhakti

9. MooDha bhakti  ignorance based  can also be said as tamasic

Six bhavams in bhakti will be — Bhaavaas in bhakti

1.       saantha bhakti  peaceful

2.       dhaasya bhakti – service

3.       vaathsalya bhakti – motherly

4.       maadhurya bhakti – sweety

5.       sakhya bhakti – friend

6.       kaanthaa bhakti  naayaka naayikaa bhaavam

1) Satsang (company of good people).
(2) Interest in hearing my Kathaa.
(3) Serving Guru’s feet without any pride.
(4) To sing my qualities without cheating.
(5) To do Jaap of my Mantra and strong faith in me – This is famous in Ved.
(6) Control on Indriyaan, good nature and character, Vairaagya from
Karm and following saints’ behavior.
(7) To see me in the whole world and regard saints more than me.
(8) To be contented whatever is available and not seeing others faults
even in dream.
(9) Plainness and behaving well with everybody without cheating,
having trust in me and feeling neither happiness nor sadness in any
situation.

ஆழ்வார் எம்பெருமானார் ஜீயர் திரு வடிகளே சரணம்.

விஷ்ணு சகஸ்ரநாம உரை– நான்கு /மூன்று/இரண்டு தடவை வரும் திரு நாமங்கள் ..

October 7, 2010

நான்கு தடவை வரும் திரு நாமம்

நிவ்ருத் தாத்மா–231/453/604/780

பிராணத :             -66/322/409/956

மூன்று தடவை வரும்  திரு   நாமங்கள்..

1-அச்யுத–101/319/557  101/320/557-PBA .சுவாமி

2-அஜ :         96/206/524

3-பிராண :   67 /321/408

4-பத்ம நாப : 48/108/347

5-மாதவ :      73/169/741

6-வீரஹா     168/747/927

7-ஸ்ரீமான்      12/180/222..22/180/222/619 PBA .சுவாமி

8-வாசுதேவ   333/700/714

9–விஷ்ணு –2/259/663

10-வீர:           402/649/664

11-சௌரி :    341/649/650

12-பாவந :    32/293/817

13.போக்தா  -145/502/889

14-வஸூ :   -105/271/701

15-சத்ய :-     -107/213/873

இரண்டு தடவை வரும் திரு நாமங்கள்..

1-அசோக :    -337/537

2-அநக :         -148 /835

3.அநந்த:     -665/889

4..அநல :   -294/716

5- அநிர்தேச்யவபு : -179/662

6.அநிர்விண்ண :   -436/893

7.அநிருத்த:      -187/644

8.அநில:    -236/818

9-அபராஜித :    -721/866

10-அமித விக்ரம :   -519/647

11-அமேயாத்மா:      -103/481

12-அமோக :              -111/156

13-அவ்யய :            -13/900

14-அஸ்த :             -479/481

15-அஷோப்ய :      -807/999

16-ஆதித்ய :           -39/568

17-ஆதி தேவ  :      -335/491

18-ஈஸ்வர:            -36/75

19-உத்பவ :         -374/796

20-க்ருதஜ்ச :     -83/536

21-க்ருதாகம :    -661/795

22-கிருஷ்ண :      -58/554

23-  கர்த்தா            -316/381

24-கஹந:           -383/548

25- காந்த:           -296/760

26-குமுத ;         -595/813

27-குரு :              -211/495

28-கேசவ:         -23/654

29-கோப்தா      -498/600

30-கோபதி        -487/699

31-கோவிந்த ;  -189/543

32-சக்ரீ                -908/885

33-சதுர்வ்யூஹ :  -140/773

34-  சதுராத்மா        -139/775

35-சிவ :                    -27/607

36-சுசி :                    -157/252

37-சுபாங்க :          -593/788

38-சூர :                 -340/650

39-த்யுதிதர:       -276/764

40-த்ருவ :          -55/389

41-தஷ :               -424/917

42-தாதா             -43/951

50- தார:               -339/968

51-துர்த்தர:       -267/720

52-நியம :        -163/869

53-பிரணவ :   -410/957

54-  பிரபு :         -35/300

55-பிரமாணம் -429/959

56-  பிரஜாபதி     -70/199

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ஆழ்வார் எம்பெருமானார் ஜீயர் திரு வடிகளே சரணம்.

ஸ்ரீ ஸ்தவம்-1-ஸ்ரீ வேளுக்குடி ஸ்வாமிகள் ..

October 6, 2010

ஸ்ரீ வத்ஸ சிஹ்ன மிஸ்ரேப்யோ  நம உக்தி மதீ மஹே/

யதுக்தய ஸ்த்ர யீ கண்டே யாந்தி மங்கள சூத்ர தாம்–

ஸ்ரீ ஸ்தவம் -.பதினோரே ஸ்லோகங்கள் ..ஸ்ரத்தையா-சேர்த்தியால் தான் பெருமை..திரு மங்கை தன்னோடும் திகழ் கின்ற திரு மார்பு -நித்ய யோகம் -ஸ்ரீமன்..பிராட்டி ஸ்வரூப நிரூபக தர்மம்- கமலா மாதா மைதிலி பெரிய பிராட்டி..திரு நாமங்கள்..மீன் உடம்பை எங்கு தொட்டாலும் நீர் வழ வழ இருக்குமா போல அவன் மேல் பிராட்டி..ஆல் இலை குழந்தை கூட திரு மார்பில் பிராட்டி இருக்க கண்டார் மார் கண்டேயர்..திரு கண்டேன் பொன் மேனி கண்டேன் ..என் ஆழி வண்ணன் பால் இன்று ..முதலில் சேவித்தார்கள் முதல் ஆழ்வார்கள்..அகந்தா-நான் ஆகிற தன்மை தான் அகந்தா .புஷ்ப தன்மை புஷ்பத்தில் இருக்குமா போல ..பிரமத்துக்கு நெருக்கமான இன்றியாமை ..உனகேர்க்கும் கோல மலர் பாவைக்கு அன்பா  என் அன்பேயோ..மாயா சிரசை இந்த்ரஜித்  காட்ட திரி ஜடை பக்கம் இருக்க -ராமன் இறக்க வில்லை எனபது தெரியும் அகம் தன்மை நானிருக்கும் போது/பெருமாளின் தன்மையே நான் தான் அதனால் ராமன் இருக்கிறான்….சொரூப ரூப ஐஸ்வர்யம் -அனைவரையும் ஆணை செலுத்து கிறாள் கர்மா தினம் நம் மேல் கைங்கர்யத்தால் முக்தர் நித்யர் பகவான் இடம் அழகாய் காட்டி கடக்ககிருத்தியம்..
/நவ ராத்திரி /வரிசையா ஒன்பது நாளும் பிராட்டி நினைவு/வைபவம்கருணை அதிகம்./கூரேசர் /கூரத் ஆழ்வான் /தைஹச்தம் திரு அவதாரம்..வேத மாதா திரு மாங்கல்யம் போன்ற பஞ்ச ஸ்தவங்கள்/மொழியை கடக்கும் பெரும் புகழான் -வஞ்ச முக் குரும்பு-குல மதம் கல்வி யாளன் பணக் காரன் என்கிற செருக்கும் இல்லாதவர்/காஞ்சி -அரக் கோணம் பாதையில் கூரம்/ நித்ய தாதி ஆராதனம் ஆயிரம் பேருக்கு -தங்க கதவு மணி ஓசை பெரும் தேவி தாயார் காதில் பட்டதாம் ./போதாயன க்ரந்தம் ஒரே  இரவில் பார்த்து நினைவு கொண்டு ஸ்ரீ பாஷ்யம் சாதிக்கஉதவினார்..எம்பெருமானாரே கூரத் ஆழ்வான் சம்பந்தத்தால் மோட்ஷம் என்று மகிந்து / வூன கண் வேண்டாம் என்று தரிசனத்துக்கு தரிசனம்  இழந்தவர் ..ஆசார்யன் நிர்பந்தத்தால் வரத ராஜ ஸ்தவம் அருளி பின்பு நாலூரனுக்கும் நல கதி வேண்டி பெற்றார் /வரதனையும் எம்பெருமானாரையும் தவிர யாரையும் பார்க்க வேண்டாம் என்றார்..இன்னார் செய்தாரை ..அவர் நாண நன் நயம் செய்தார் /அமுதனார் இடம் திரு அரங்க கோவில் சாவி வாங்க ஏகாங்கம் போய் செய்து கொடுத்தவர் /ஸ்ரீ ரெங்க நாச்சியார் தம் பரிக்ரமம் தொட வேண்டாம் என்று அருளினாள் /திரு அரங்க செல்வம் எல்லாம் திருத்தினார் வாழியே/பூத யகஜம்-பசு மாட்டுக்கு அகத்தி கீரை கட்டு தருவது போல ..மனுஷ்ய யக்ஜம் அன்ன தானம் /திரு மால் சரிய பத்தி /திரு வுக்கும் திரு வாகிய செல்வா /தாயாரை பற்றி பேச முடியாது பேச்சுக்கே எட்டாத வைபவம் அவளுக்கு/ஸ்ரதா மேயா ஸ்ரீ சுக்தம் போல்வன உண்டு/ ஸ்ரீ சத்வம்/ ஸ்ரீ குண ரத்னா  கோசம் /ஸ்ரீ ஸ்துதி பூ ஸ்துதி -தேசிகன்/

ஸ்வஸ்தி ஸ்ரீ ரதிசதாத் அசேஷ ஜகதாம் /சர்க்க உப சர்க்க ஸ்திதி தீ /ஸ்வர்க்கம் துர் கதி மா பவர்க்கிக  பதம் /சர்வஞ்ச குர்வன் ஹரி /யஸ்யா வீஷ்ய முகம்  ததந்கித/பராதீனோ வித்தே சகிலம்/கிரீடேயம் கலு நான்ய தாசச்ய ரசதா/ஸ்யாத் ஐக ரச்யாத்தயா

svasti ´sr¯ırdi´sat¯ada´ses.
ajagat¯am.
sargopasargasthit¯ıh.
svargam.
durgatim¯apavargikapadam.
sarva˜nca kurvan harih.

yasy¯a v¯ıks.
ya mukham.
tadi ˙ngitapar
¯adh¯ıno vidhatte 0khilam.
kr¯ıd.
eyam.
khalu n¯anyath¯a 0sya rasad¯a
sy¯adaikarasy¯attay¯

ஸ்வஸ்தி -தொடங்கு கிறார் பிற பந்தம் -மங்கலத்தை ஏற்படுத்தட்டும் ..ஸ்ரீகி..அசேஷ ஜகதாம் -ஒன்றும் மிச்சம் இல்லாத படி..ஏக ரசம் இருவரும் கண் ஜாடை காட்ட பண்ணுகிறான் புருவ நெருப்புக்கு தக்க படி லீலை /அவள் மங்களம் தரட்டும். சர்கம் =படைப்பு உப சர்கம் =அழிப்பு ஸ்திதி -ரட்ஷனம்/ ஸ்வர்கம் துர் கதி -நரகம்/ அப வர்க்கம் =மோட்ஷம் /சர்வம் குருவன்னு எல்லாம் பண்ணுபவன்/ ஹரி-அப கரிகிரவன் /பிரம்மா மூர்த்தத்தில் எழுந்து இருந்து சூர்ய உதயம் முன்பு/ஜபம் பண்ணும் பொது தான் சூர்ய உதயம்/பாபங்களை அப கரிக்க ஹரி நாமம் 7 தடவை சொல்லணும்.. விஷ்ணு நாராயணன் கேசவ நாமம் சொல்லாமல் ஹரி சப்தம் உப  யோகிறார் இதிலும்..யஸ்யா முகம் நோக்கி கொண்டு -இங்கிதம் -முக குறிப்பு -மனசில் ஓட்டம் தெரிந்தவன் ராமன் ..வேதம் நாம் படிக்கணும் அவளின் முக குறிப்பை அவன் படிக்கணும்..இதுவே பிரமாணம் /அந்யதா-இல்லா விடில் ஏக ரச தன்மை ஒருமித்து இருத்தல் /ராமன் -சீதை/ கண்ணன் -ருக்மிணி/ பார்த்த சாரதி -ருக்மிண/ ஸ்ரீ ரெங்க நாச்சியார் -பெரிய பெருமாள்/ அலற மேல் மங்கை -ஸ்ரீ நிவாசன்போல/

திவ்ய தம்பதிகள்/ஐயம் கிரீடா -விளையாட்டு /அசய -எம்பெரு மானுக்கு /ஒரு மித்த ரசம் -தன அடியார்களை காத்தல் என்கிற எண்ணம்/தன குழந்தையை ரட்சிக்க அவள் ஆசை பட ,அவள் ஆசை படும் படி இருக்க இவனுக்கு ஆசை /சேர்ந்தே மிதுனத்தில் ரட்ஷிகிறார்/சீதை இருந்தால் ராமன் கொல்ல மாட்டான்  தாடகை/மாரிசன் சுபாகு கர தூஷணர் கொன்றது மாரீசன் வாலி /ராவணன் பக்கம் இல்லை /கொங்கை மேல் வைத்து கிடந்த மலர் மார்பா -குழந்தை ஏறி படிக்கையை துவைக்கணும் என்று ஆண்டாள் பிரார்த்திக்கிறாள் ..ஆஸ்ரித சம்ரட்ஷனம் இருவருக்கும் ஆசை/ பெரிய பிராட்டியார் -ஸ்வஸ்தி நன்மை / அருளட்டும்..

உயர்வு தாழ்வு எல்லாம் அவளின் புருவ நெரிப்பு பொறுத்து தான் /பங்குனி உத்தர -சேர்த்தி திரு மஞ்சனம் /கோ ரத பவனி/கூடி இருக்கும் பொது அவளை முன் இட்டு கதய த்ரயம் சாதித்தார்/பகவன் நாராயண –அனு ரூப/சூரியன் ஒளி /புஷ்பம் -மனம் போல /மீன் தண்ணீர் /அழகு கருத்து இரண்டும் ஒத்து ..துல்ய சீல வய விருத்தாம்-ஹனுமான் நினைவு மாறினது பிராட்டியை தரிசித்ததும்..இன்னும் உயிர் உடன் இருக்கிறானே இந்த பிராட்டி பிரிந்து  /காதல் தெரியாதவன் -எல்லாம் இரட்டை /அந்த கண் அழகு மட்டும் பிராட்டிக்கு தான் /பட்டரை பெரிய திரு நாள் தசமி -நாச்சியார் திரு கோலம் சாத்திக் கொண்டு திரை வாங்கி சேவை சாதித்து ..நம் நாச்சியார் விழி விழிக்க  உம்மால் போதாது கருணை பார்வை கவசம் வெடித்தது பூரிப்பில் /

கருத்து ஒரு மித்து இருக்கணும் ..கொண்ட பெண்டிர் மக்களே ..ஸ்ரீ மன் நாராயணன் –விட்டு பிரியாமல்-அகல கில்லேன் இறையும் என்று ..

சொல்லும் பொருளும் பிரியாது ..பிரிந்தால் -சாமந்தி என்றதும் துளசி காட்டினால் -அந்த சொல்லுக்கு அந்த பொருள் காளி தாசர் ..நகமும் தசையும் என்றால் பெயரும் ..உலக சொல் எல்லாம் பிராட்டி ..பொருள் எல்லாம் அவன்..மனு தர்ம சாஸ்திரம்  அவள் என்றும் அவன்..தர்மமும் சாஸ்திரமும் பிரியாது. பிராட்டி புத்தி அதனால் வரும் க்ஜானம் அவன்..புருஷ தன்மை ஹரி ஸ்திரீ தன்மை அவள். சொரூப சுபாவம் .குண ரூப செஷிடிதங்களால் வேண்டியவள்..சதுஸ் லோகி -கடாஷம் படும் முன் சித் எல்லாம் அசித் போல ..முகம் மலர்ந்தால் அவன் செயல் பயன் அடைந்தது என்று திருப்தி அடைகிறான்..பாயினம் = பிரிவு நித்ய அனா பாயினம் -பிரியாமல் ..சரண கதி பன்னுபவனை மன்னிக்க வைக்கிறாள் கொதித்த தண்ணீரை குளிர வைக்க குளிர்ந்த தண்ணீர் போல ..தப்பையே பார்த்தல் கருணை வெளி பட வழி என்ன என்பாள்..சரணம் என்றால் கருணை காட்டு வராதவர் களுக்கு உன் சட்ட புத்தகம் காட்டு அபராத சகர வர்த்திகள் நானா வித அப ராதங்கள்.அரை வினாடியில் சேர்த்த பாபங்களை கல்ப ஜன்மம் எடுத்தாலும் தீர்க்க முடியாது.. முதல் உறுதி வேணும்/தப்புக்கு வருத்தம்/ பிராய சித்தம் தேடி பண்ணுவது.. புருஷம் கரோதி – புருஷ காரம் பண்ணுகிறாள் ..புருஷனாக ஆக்கு கிறாள்…கொடுக்கிற வனாக ஆக்கு கிறாள்..சேர்த்த பின்பு பிராட்டியே -தாமரையாள் ஆகிலும் சிதை குலைக்குமேல் -என் அடியார் அது செய்யார் செய்தாலும் நன்றே செய்தார் என்பார்..அசேஷ ஜகதாம் ஸ்ரீ -அனைத்து உலகுக்கும் தாயார்..

கூரத் ஆழ்வான்  திரு வடிகளே சரணம்.

ஆழ்வார் எம்பெருமானார் ஜீயர் திரு வடிகளே சரணம்.