Geetha Saaram 3-42 to 4-4

..3-41 and3- 42 ..Andaal vimaanam..sannathi vaasal..venkala kannaadi ill  maalai saathum azlahai paarthu kolluvaal..soodi kodutha natchiyaar..ukkamum thattolliyum entha kannadi..seeppu kannaadi navarathiril koduppathum. entha vallakkathaal…kaamam adakka veynndum..gjana yogam thadai paduvathu–..enthirayam..miha valimai mikkathu..thisai thiruppathuvathi.,kalam neram  edam mudaliyavaikal..ethellam kooda thadangal..miha yentru  enthirankalai sonnathaal.. athai kattilum manasu, puthi, athai vida kaamam..nangu grades.. ..kamam jeyikka  entha naangaiyum mudikkanum..kannai erukka moodikkollalam.. moontru kurangukalai pola.. manasai ethai vaithu pootta mudiyum..manasai kooda mayakkam adaiyum pothu -puththi palaya vizhayangalil seluvathaal puththi –intelligence or uruthi athai vida miha pollaathathu enkiraan..athai vida kaamam pollaathathu..maththa moontraiyum adakkinaal kaamam vallvu ellakkum..atma gjanathai maraikka mudiyaathu..karma yogathill  adangiya gjana yogam sollukiraar 4 thadyaathathil..moontravathu adyaathai paaraayanam seythaal munnor yaavaraukkum ppapam pohum..

..alavanthaar  slokam..santharpa vasathal avathaara -thannudaiya perumaikalai sollukiraan. prasangikiraan..karma yogathil adangiya gjana yogathai sollukiraan..udpiruvukal solukiraan..karma gjana pahuthi eranndu erukkum..perumaalukku  nann adimai ,avan uhakka thaan enkira  ninaivu- seyalai vida yettram.. arivu thaan perisu yenkiraan..karma yogathil adangiya gjana yogam perisu enkiraan.. nann soluvathellam unnmai yenkiraan.

..upanishad kalai kadainthu  amurutham koduthaan.. mattilirunthu paal  karanthu  koduppathu pola….geetho upanishad.. gothoupanishad  andaal koduthathu–vedam anaithukkum vithuu..neeraattu uthsavam kadaisi 7 nallkal mattum utsavam..moodu pallakkil ezlunthuarula  pannivaruvaarkal..aalinilaiyaay yentru perumaalidam ketta pinbu thaan vathya koshti .. yennai kappu mandapam..malai 4 manikku yennai kappu nadakkum..5-30 thirumanjanam.. ovoru naalum oru vaahanam..1443  year varai eruntha maamuni thai madam 1st vanthaar.. avarukkaaha periya jeeyar uthsavam  entrum unndu.. antru mattum velli thirumandapathil  merkku nokki …ullay maamunikal yealli eruppaar..

3-42…Ramanujar’s commentary..

..the senses are primarily occupied in the pursuit of pleasure and delight in sense objects the realisation of the atma or soul will never manifest. Yet the mind although fickle is capable of controlling the senses but if the mind is also inclined to enjoy the senses and is filled with thoughts of the same then realisation of the atma will also never manifest. But the intellect is superior even to the mind as it possesses the discriminative faculty. This means that the mind may be tranquil but if the intellect is inclined towards the channels of sense activities then there will be a perversion in ones intelligence and no possibility again for realisation of the atma. To show the order of gradation is Lord Krishnas intention. A question may be posed what if all three being the senses, the mind and the intellect were tranquil and passive? The unvarying answer is that kama or lust which arises from desires, covertly resides deep within the heart and is always craving for sense gratification. This kama is so powerful that it will assert its mastery over them all and domineering them will have them fully pursuing the objects of the senses for sense gratification in the phenomenal world obscuring the light of knowledge and the realisation of the atma. That which is the most powerful with its domain in the spiritual phenomena is the atma and is designated by the pronoun sah.

3-43..Ramanujar’s commentary..

..So it should understood that kama or lust is able to dominate even the intellect and thus is antagonistic to jnana yoga or the cultivation of Vedic spiritual knowledge. So one must with firm resolve restrain the senses right from the very beginning and keeping the mind resolutely established in the atma or soul, destroy this powerful enemy known as kama eradicating it at the very root.

..4-1..4-2.4-3…mudal paasurathaal  Andaal edai pennkallai azlikiraal.. mookulam erukkkum -gangai yamunai saraswati moontrum erukkum..krishna bakti vadinthu vantha thanner.. ananthaalvaan Andaal kullitha manjal kizlangai thediya edam..4000 years kazlithu….10 slokams avathaara rahasyam  gjanaam..sollukiraan..sooriyan pillai manu bagavaan..28 sadur yugamgalukku munbu..vivasavaan pillai vaisvan avar pillai eshvaahu..karma yogam sollli koduthaar..marunthaaha  koll ethai enkiraar..naane 43 lakhsmulitiply by 28 years back.. kalaithai thaandi azliyaathathu..paramparaiyaaha varum raja rishikal ethai  kettru nadai pattu vanthaarkal…ambarishar, janahar pollvaarkal..kaalam poha poha manga thodangithu.yugam maara maara sirathai kuraiyumaa pola..theynthu poonathu..athey karma yogathai eintru yennal unakku upadesikka pattathu.. puthisaaha unnai sanndai poda vaikka sollavillai- pramaanam -source of knowledge unndu enkiraan..bakthan, atma nanban, athai pillai athalaal rahasyam unakku sollukireyn yenkiraan..puthisaaha solaamal munathaiyey solluvathai mukkiyamaaha sollukiraan.. authenticity..soorya devan manu eshvaahu ellorukkum sonnathathu thaan..

..4-4thirupaavai aranganukku addpattu ..panguni utharam manndabam..thirukalyaanam..seethai raamar  kalyaanamum nadantha naal Panguni utharam..Oonjal usthavam onbathu naal engey thaan nadakkum….kanaa kannda paasuramkal…aayanukkaaha..kannan arangan.. thaan kannda kanakkalai yeer ainthum vallavar makkalai pettru mahilvaarkal enkiraal..arangan pallakkil vara solli ..kesavi nambi kai  pidithaal arangathil..kanna avathaarithil eedupatta varkal perialwar, andal, nammalvaar..pirappaium, thottil ettu thaalaatuu paadinathum.thalanthu nadai ettathu, poochooduthal eppadi pala sarithirangal solli paalum amudhum pola utti utti solli koduthaar..unnudaiya janma nihal kaalam.. athu vivasvaan murpattavan nee avanukku ethay karma yogathai prasathithathu eppadi enkiraan..piraviyil nammbikkai ellaamal?..mun piravi gjaabaham eppadi varum?..edappillaikku mur pirappu gjabaham eppadi vanthathu?..govarthana leelai therinthavan eppadi keytkiraan..

In chapter four Lord Krishna reveals how spiritual knowledge is received by disciplic succession and the reason and nature of His descent into the material worlds. Here He also explains the paths of action and knowledge as well as the wisdom regarding the supreme knowledge which results at the culmination of the two paths. Thus this chapter is entitled: Approaching the Ultimate Truth.

4-1.. Ramanuja’s Commentary//

..In the third chapter Lord Krishna explained that only karma yoga or the performance of prescribed Vedic activities was suitable for the materialistic person aspiring for moksa or liberation from the cycle of birth and death and that such an aspirant was not competent to follow the path of jnana yoga or the cultivation of Vedic knowledge. It was also shown that even for jnana yoga practitioners that karma yoga when performed as a matter of duty without attachment was preferable. It was further illustrated that for leaders of prominence in society it is an important necessity to perform karma yoga in order that the public is guided and inspired in a righteous manner. The objective of this fourth chapter is to further emphasise the worthiness of karma yoga by giving evidence that it was taught to great personalities at the beginning of this Manavatar or cyclic appearance of one type of divine incarnations as verified in Vedic scriptures over a period of time comprising approximately every 350 million years. Also it will be shown in this chapter how karma yoga partakes of the nature of jnana yoga by reason of spiritual intentions underlying all prescribed Vedic activities. Chapter four finishes up by explaining the nature and varieties of karma yoga and the importance of spiritual awareness connected to performing every action.

4-2..There is no commentary for this verse.

4.3..Ramanuja’s Commentary..

..Lord Krishna is suggesting that it should not be presumed that the yoga or knowledge of the individual consciousness in communion with the Ultimate Consciousness being given by him is just a persuasive speech intended to prompt one to do their duty; for He now reveals that He also instructed it to Visvavan the demi-god controlling the sun, as a way of attaining moksa or liberation from the cycle of birth and death. A method intended for the salvation of all the universes and a measure designed to benefit all of creation, truly being the sublime goal of humans. Visvavan taught it to Manu who instructed it to Ikshavaku and so on successively until it was transmitted to the saintly kings from the mouths of their spiritual masters. But due to the passage of time and dull understanding of humanity this knowledge was lost and forgotten. But the very same yoga, pure and pristine is being revealed in all its entirety and details by Lord Krishna because Arjuna has taken full shelter in Him in loving devotion as the only refuge. No one other then the Supreme Lord Krishna is able to originally explain the Bhagavad-Gita as it is the essence of the sublime wisdom of all the Vedas and encapsulates the mysteries of Vedanta.

4-4..Ramanuja’s Commentary..

..The sun-god Visvavan had duly received the Bhagavad-Gita from Lord Krishna 120 million years previously; yet he was Arjunas contemporary; so an explanation of this anomalous anachronism is being requested. One may question what is the purpose to ask this from one who is aware of Lord Krishnas supreme position for it is known that even saintly and noble souls remember events from previous incarnations. Also before when the Pandava king Yudhisthira performed the Rajasuya ceremony the grandsire Bhishma was heard to say that Lord Krishna alone is the origin of all created beings and the beginning and the ending of all movable and immovable beings. So the reason Arjuna asked such a question was to get clarification presented in an exposition on the meaning of avatars or Lord Krishnas authorised incarnations in the Vedic scriptures and answer these questions.Are avatars real or illusory?Under what circumstances do avatars manifest? What is the nature of the body the avatar assumes?Are all the avatars expanding from Lord Krishna? Are all the avatars omniscient, omnipotent and omnipresent?Are all avatars transcendental to the cycle of birth and death?Are all avatars able to fulfill all desires?What is the time schedule which avatars manifest themselves?This was the purpose of this question so Lord Krishna would give an expose on these topics.

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