Geetha Saaram 3-37 to 3-41

..3-37 slokam..perialwar sannathi..ponngum parivu..vallaba devan paandiya rajanukku muzlu mudal kadavullai kaatti.. virainthu kizli aruthaan..pallaandu paadinaar garuda sevai seyvithathum..thanakku ontru veynndum yentru keytkaamal..thinapadi vada pathrasaayi paarthu  paadukiraar..kama krotham arivin vevveru nilaikal..rajo gunathaal vallarnthathu..mula prakurthi kull  erukkum muk-kunangal..atmaavai moodi maraikum..kaamam enbathu ellathilum aasai ..pattruthal..theeraa neruppu pola..ethanai theeni pottaalum adangaathu..pahaivan entru purinthu koll enkiraan..sadva gunathaal kaamam thaniyaathaa? enkiraan..anubavitha puthi valimai udaiyathu..adakka mudiyaathaa?..sadva gunam valrthukollanum..atma arivu erukku sooriyan oli pola -kamam enum meham maraikkum..atma veru manasu veru..arivu sadva gunathodu velliya vanthaal nallathu..showerill azlukku erunthu thaner varum pothu azlukku thanner varum pola..manasum enthiriyamum karma yogathil yeedu paduthinaal entha azlukku varaathu..   

3-37..Ramanujar’s cpmmentary..

..The most powerful obstruction in their pursuit of jnana yoga or the path of cultivating Vedic knowledge is kama or lust. The intense addiction to enjoy sense objects. This addiction is fueled by past habits such as remembering senses enjoyed or by senses frustrated in the attempt to satisfy ones desires. Because the person is helplessly attached to the attraction and aversion of the three gunas or goodness , passion and nescience which are constantly fluctuating the mind and senses influencing all beings. This kama is a most powerful enemy and exerting its power compels a person to enter into its province of sense delights in pursuit of pleasure. Then if by chance while in the pursuit of sense delights ones desires are thwarted or frustrated then this same lust transforms itself into intense krodha or anger. Enacting sinful actions in the attempt to satisfy ones frustrated senses even if futilely and prepared to perpetrate even violent acts against anyone that thwarts in any way the gratification of their senses. It should be known that kama and krodha arise from rajas guna or the mode of passion and it is a very hostile adversary to those who are engaged in jnana yoga.

..3-38 karunaikku yentru pirantha Andalai saranam enkiraar Desikar..vada pathra saayi kovil..villi  kandan sarithiram..villi nadakkinaan.. villi puttur..sri erunthathaal srivilliputtur..kalanemi yai mudithu..gangai yamanai saraswati moontrum sernthu thiru muk kulam..vada perum kovil. aala maram ..anna paravai villaiyaada.. patchai thirumeni..thiruvadiel villi kanndan eruppaarkal..seyvithu sadva gunam valarkanum..kamam eppadi maraikirathu entru keta arjunanukku padil sollukiraan.. neruppu puhaiyaal solla paduvathu pola maraikirathu..kannadi azlukkaal maraikka paduvathu pola.. garbaithai vayaru maraippathu pola.. yentru moontru udaaranam sollukiraan..neruppu elirunthu puhai vanthu athai thadukkum pola..veshti veluppu pola.. atma udambai eduthu kondu piravi eduppuvathu pola.udalin vaasanaiyaal vantha kaamam moodukirathu..erandum ennainthu eruppathaal..kannaadi azlukkai vilakka vilakka meenndum vanthu moodum pola..kaamam meendum. ravanin pathu thalai vetta vetta varum pola..garbam atma .garba pai vilakki vara mudiyaathu. thaay muyarchiyaal thaan mudiyum.. atma kamathi lirunthu vilaha Avanathu arul veynndum..gothaa vilasa manndabam.. pahal pathu uthsavam nadakkum..

3-38..Ramanujar’s commentary..

..Lord Krishna is giving the three examples to indicate the varying degrees of kama or lust and that everyone is immersed in kama in some way that this is the situation in the world. How kama envelopes the mind and the intellect is coming next.

..3-39 ..alwarin uruellam orey vadivaaha Andal avatharthaal..   nonbu noothaal..kathyaayani nonbu.kannanai kannavanaaha adaiya..anugaaram…thamarai yahiya kallai thamaraiyahaiya kaiyaal thamarai aahiya vayil vaithau erupavan..gopuram raja gopuram..namathu sinnam..   gjanam muda pattu erukirathu..pahaivan kaamam krotham..nithya virothikal.motsham pohum varaiyum..nadakaatha aasaikal .analeyna pothum ennum puthi varathu neruppum athanaal anal entru peyar..kidaithai porum yentru ninaikaatha kaamam..gjana yogam muyartchi nilaiyil ullavanathu gjanathai maraikku.. ulaga gjanathai maraikkaathu..veedu etc ethai..atma vizhayathai maraikum.. ulahathin pakkam ezlukkum.. mudalai gajengranai ezlukkumaa pola..ulaha enbathil yeedu padutha..kaaamum gjanathin nilai thanney..oliyai mattru oru oli maraikkumaa?..kudikka aasai arivin nilai kudikka koodaathu ennum arivai maraikkumaa pola..meduvaaha pokka veynndum..kunthi puthiraney entru sollukiraan.. kaamathaal pokkalaam.. krishna kaamam veynndum..

3-39..Ramanujar’s commentary..

..The intellect of one who even has understanding of atma tattva or soul realisation becomes clouded by the eternal enemy known as kama or lust and which generates fascination and excitement for enjoying the objects of the senses. The word duspurena means insatiable, it can never be satisfied. It constantly hungers for sense gratification even if it is inaccessible to get and impossible to have still kama yearns for it. It is anala or inexhaustible as nothing ever completely satisfies kama permanently. When the object of its desires has been acquired and the senses fully gratified then at once kama wants more and looks for something new. It is never satisfied. In what way kama utilises itself to envelope the atma or soul Lord Krishna reveals next.

..3-40 ..Battar thanian Andalukku..   andal sannathi yekathasi manndabam kannadi arangam..adi pooram 10 nallilum engey thaan. thiru kalyana uthsavamum engey thaan..kannadi pola pirathi palikum namathu manasaiyum padaithavan avan.. reflection..ninaithai thirumbi thirumbi paarkirom..    kamam ethai karviyaha kondu moodum?engirunthu?..deham enthiraya-pulankal einthum.., manasu ..ninaikka , buddi…ethai anubavithu theera veynndum entra ninaippu..mind and intellect pola.. moontraiyum..  poqtchikalai viratta marunthu adippathu pola..moontraiyum vasa paduthi kollum kaamam.. atmavai mayanga seyyum..thanakkum udalukkum ulla  verupattai maraithu mayakka vaikum..ellam ennathu entru ninaikka vaikirathu.. ahangaaram mahangaaram vallarkka vaithathu..eniathu ellathavaikalai eniathaaha ninaithaan..nenjam avanodu poy vittathu entru alwar sonnathu pola.. kaamam or bagavan entha ory nenjai konndu poha paarkiraarkal. bagavath kaamam thaan bakti.. karpooram naarum.. entru Andal paadinaal pola.. atma thahuntha virunthu ethu yentru therinthu kollanum..antha kaamathai jeyikkanum..

3-40..Ramanujar’s commentary..

..The senses, the mind and the intellect which controls the discriminatory faculty, is where kama or lust covertly resides and exercises its dominion over the atma or soul. Through kama the senses, the mind and the intellect become addicted to craving for sense objects. Kama seizes hold of the embodied beings and beguiles them by clouding the intellect and then kama covers and envelopes the atma or soul of that being in many ways and who subsequently becomes kamas slave doing anything to gratify its senses and is plunged into the prison garden of sense objects. This is what Lord Krishna is stating here.

..3-41 ..vimanam thiruppaavai vimaanam..5th paasuram vaayinaal paadi manathinall sinthithu.thoomalar thoovi thozluthu …varaha perumaal piraatikku sonnathai solukiraal..    10 pennkalai ezlupukiraal 6-15 varai..18,19, 20 nappinnai    piratti munnittu kannanai ezlupukiraal..     

3-41..Ramanujar’s commentary..

..One who is interested in qualifying for jnana yoga or the cultivation of Vedic knowledge must restrain the natural out going tendency of the five senses from pursuing sense objects. But the mighty enemy kama or lust covertly causes dissent in the enquiring of atma tattva or realisation of the soul and contrarily causes enthusiasm for procuring the delights of the senses. One understanding that the senses operate in their own natural sphere within the physical body, directs them to perform the appropriate occupational duties according to ones rank and station in life in karma yoga or the performance of prescribed Vedic activities and thus the senses are constrained. Lord Krishna thus gives the key to vanquishing this great enemy known as kama which is so terrible and which destroys both jnana or spiritual knowledge and vijnana or spiritual wisdom.

                                                         

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