Geetha Saaram 4-16 to 4-20

4-16 slokam.. dhodey..sevi poovey..velli abaranangal saathi konndu eruppaan edaitar pola..kumuda vanam.. yamunai nadikku antha karai..senbaha mallighai yoda..yentra ..ettu vahai malarkal. sooda perialwar aasai pattaar..evan gopikalukku koduthu aanantham adainthavan..kabilaacharyar davam pannina edam…chandra pushkaraniyil erunthu poochooduvaan rengan thaayaarukku.. kannan soodinaal thaan poochooduvom enkiraal andaalum. malirittu naam mudiyom yentru ….kannan ollinthu kolvaanaam… gopikkal ellorum  geetham paadikonndu theydinaarkal..eranndu kaal suvadu paarthu ponaarkal.. oru edathil kaalkal azlunthi eruntha maathiri erunthathaam.. thollaal oruthiyai mattum  thookinndu ponaan..eranginaal kumada vanathil… poochodinaan engey..kuninthal..avallaiyum vittu marainthu  ponaan..suhacharyar sonnathu pola entha kumadavanathil maramaaha erukka aasai padanum….yethu karmaa yentrum yethu akarmaa– karmaavil adangiya gjaanamum –naan sollukireyn yenkiraan..kavikall mohithu erukiraarkal..kaalathai thaanndi erukum pannditharkalum yenkiraan..athma gjanathodu koodina karma yogam..yatrai picnic, vacation yentru ellaamal avanathu sankalpam avanathu adiyaarkaludan naama sangeerthanam panninndu selluvom  yentru..seyalkal mattum ellai gjanathodu..entha mann sambantham, adiyaarkaludan servathu, nama sangeerthanam pannuvathu ethu thaan arivudan sernthu pannum karma yogam.. seyal paadukal mattum karma yogam ellai..gjanam vidaamal kadaisi varai eppadi karma yogam pannuvathu veynndum..poothoduthu saathuvathu. aazlvar sonna paasurangalin arivudan pannavathu..bagavath aradanamaha, bagavath kainkaryamaha pannuvathu thaan karma yogam..arinthu seyal pataal motsham kittum yenkiraan..

4-16..Ramanuja’s Commentary

..Exactly what is the nature of karma or action as performed by the aspirants treading the path to moksa or liberation from material existence and what also is akarma or inaction? By the term akarma is inferred true knowledge relating to the doer which is the atma or soul. What is the action which needs to be performed and what is the wisdom of inaction that is involved in such an action? Even persons of discrimination and knowledge are bewildered in this matter and confused do not understand this differences properly. Lord Krishna now promises to dispel all delusion in the intricacies of this subject. What is the purpose of performing actions as a matter of duty? The satisfaction consists in the knowledge of knowing why the duty is to be discharged. The knower is the person who performs works aspiring for moksa. The ignorant is one who performs work for sense gratification. The former performs work without egoism while the latter performs works full of egoissm. The former is eligible for liberation the latter is eligible for bondage. Why this is so difficult to understand is explained in the next verse.

4-17 slokam..kanan kazlalinai…narannamey..brindavanam.kaliyan madu ..yamunai karaiel ulla .kadamba maram …avan thiruvadi pattathaal azliyaamal ennum erukku…kannan yeri kuthitha edam…yamunai entha marathin pakkam oodi erunthathu munnam….kaaliyan garudanidam thappikka engu vanthathu.. vizsha kaattraal yellam pattu poha..engey ethu mattum avan thiruvadi pattathaal appadiyey erukku….karmavin ud- pirivukal theriya mudiyaathu..parathvam sowlapyam eranndum ullavan..panthu urunndu vanthathum kaaliyan utchiyil kuthithu thaanndavam aadinaan..manaivi karunaiyudan mannikka kettathum mannithu vittaan..kadamba maramaaha aasai pattaarkal..why karma yoga piruvukal purinhu kolla  mudiyaathu?..karma, vikarma(pala vahai patta karma..nithya karmaa,pithru karma, kaamya karma,uthsavam karma etc),akarmaa(karmathin ulley ulla gjaanam-arivu- sollukiraar).. moonntraiyum therinthu kollanum..visithamaaha, visithramaana karma ,seyyakoodaatha,thavirkka koodiya  karmaa–kalavum kattru mara–sasrathil sonnathai mattum sonnaan..akarma yenbathy seyal paadu ellaamal eruppathu sollavillai..yenavey ethai purinthu kollaa mudiyaamal kuzlambuvaarkal..anbinaal ubadesam pannukireyn yenkiraan..

4-17..Ramanuja’s Commentary

….The actual nature of karma or prescribed Vedic actions performed for attaining moksa or liberation from material existence should be understood. Actions which are nitya or regular and actions which are naimittika or occasional if done with any sense of enjoyment in mind or if they are done with the desire for material rewards should both be known to be vikarma or improper actions. The absence of action known as akarma which sometimes can be considered action as well should also be comprehended. Therefore the path of karma is not easily discernible for one seeking moksa. The reason why regular and occasional activities should be clearly assimilated for an aspirant for moksa is because the rewards for each are varied but one should look at them all with equipoise and realising that they all have one uniform purpose and that is the fulfilment of the goal which is the attainment of moksa. Without proper teaching and understanding of the Vedic scriptures one will not perceive this critical conclusion but this is the Vedic conception as revealed by Lord Krishna already and thus it is not necessary to expatiate upon the subject further here.

4-18..avanathu seshtithangal ellaam maayam..avanathu kulirtchi. theera ,veppam pera ..devadesa aditya peedam..12 sooriyarkal..kannanin  munney thontrinaarkal.. veppathaal vantha veyrvai nirambi..daskanthana theertham..madana mohan perumaal sthaapikka pattaar.. goswaamikku sevai saathithaar..karoli ..Jaipoor aruhil ullathu..govardana giri dhaariyum engey erunthathu.. eppo Dwrahaiyil. ullathu….karmaavil..gjanathai yaar oruvan paarkiraano..yavan gjanathil  karmaavaiyum  parpavan nalla puthimaan..motsham adaivaan..kall gopuram..erandum vera.. eppadi eranndum ontraha erukkum?..pirithu paarkka koodaathu..seyalum arivum ontru sernthaal thaan karma yogam  aahirathu..kann paarvai theriyathavanai  antha pakkam thaanda vudavathu..udavi purivathu yenkira arivudan pannuvathu..implementation and knowledge eranndum erukanum. paambu kadithaal, garuda manthram panni.kaiyaal muthirai kaatti, manthram utcharithu, garudanai piraarthippathu..thiyaanam pannum pothu..yogam aahirathu..archanai pannum pothu dvadasa namam sollum pothu gjanathodu panninaal palan kittum..atma gjanathai ulladakki karmaa pannanum yenkiraan..gjana yogikku karma veynndum yentru munnam paarthom…nadanthunndu siruthunndu kannaal paarkkalaam.. maalai kattum pothu perialwarai ninainthunndu erukkalaam..

4-18..Ramanuja’s Commentary

..Action is karma and inaction is akarma. Actions concerning the atma or soul which is the essential subject to be known in human existence is also considered akarma. How this is to be understood Lord Krishna is explaining here. There are two categories to be considered.The person who performs actions while continuously contemplating the atma The person who immersed within the atma perceives the atma performs all actionsOne who by contemplating the true nature of the atma while performing all activities is in the first category. One who conceives the nature of all activities as actually the doings of the atma is in the second category. By actually performing prescribed Vedic activities with ones body and at the same time meditating upon it within ones mind, the objective as well the subjective realisations are achieved and the true nature of the atma is perceived. Whoever sees that karma is within akarma in regards to atma tattva or knowledge o the soul. Such a person is considered to be situated in wisdom and conversant with the ultimate purport of the Vedic scriptures. Such a spiritually intelligent person has realised the essence of all Vedic teachings and has qualified themselves for moksa or liberation from material existence.4-19..brindavanam ..pulliya maram..romba kaalamerukirathu engey.. pookkum kaaykkum  aanaal pazlukkaathu..saapathaal..gopikalin azlahai keduthathaal..gopikalin rasa kreedai ninaithu paarthi erupaan kannan….velluthu vidum pirinthu erunthathaal.. pinbu karuppu varum..chaityanya maha prabu kovil…yarukku muyartchikal -yellaam kaamathai thavirnthu,sankalpathaiyum thuranthu..thaazlntha  palankalin aasai kaamam..evan seyyum karmaa thaanztha palan koodaathu.. deha atma mayakkam ellaamal seyyanum..antha arivaazliyai ..yerikka patta paapam punyam..gjanam thaan neruppu..evan thaan panndithan enbaarkal..evanai suha thukkam anndaathu..naam seyyum karmaakalai gjana yoga perumaikalai ethuvey kodukkum..kattukku poey davasu pannuvar pola naamum aahalaam..pulankalai adaiki vida villai erunthaalum aasai ellaamal, avanathu kainkaryathukaaha pannanum..thaazlntha palankalin aasai vittu, atmavirkaha seyal pannanum enkiraan..arivu paapam punyam erikkum yenkiraan..deham veru atma veru yentru therinthu pannanum..

4-19..Ramanuja’s Commentary

..The person performing karma or actions accrues reactions by attachment to desires and hankering for rewards. This is delusion as desires are imagined and fantasised before enactment. Thus it is merely a false idea or wrong notion of the mind. The fantasising alluded to here consists of the mentality which erroneously identifies the atma or soul with prakriti or material nature along with the three gunas being the modes of goodness, passion and ignorance and mistakenly conceives of them as all being one principle. But to that person seeking moksa or liberation all acts regular and occasional performed by them and necessitated by bodily maintenance are not subject to reactions being devoid of desire. Further exemption is guaranteed as the aspirant for moksa is not living in a world of imagination or fantasy because such a person performs every action while being cognisant of the eternal atma. Whoever performs karma in this manner while meditating on the atma is one of spiritual intelligence situated in atma tattva or soul realisation and all reactions to a myriad of past actions have been eradicated by the fire of knowledge. Thus Lord Krishna is praising the person who performs prescribed Vedic activities in atma tattva as being highly laudable. This is in sharp contrast to the karmi or one who performs actions for fruitive rewards being forced to accept reactions.

4-20..kesi arakkan kuthirai vadivodu vanthaan..kesi ghat..naaradar oodi vanthaar.. avar payam theera kesiyai konntraan..vittil pootchi pola ella asurarkalum vanthu maanndaarkal..raja puthrarkal kattada kalaikal paarkkalaam.. neerada eranndu pakkamum unndu..kuzlanthai adithaal santhosham..naam adithaal?..adithal yentra seyalkal seyal paadu ..erunthaalum vithyaasam…naam adithaal thappu..seyaley yatharkaha seyya pattathu yentru karuthi ..karma yogi seyyum seyalkalai seythunndu erukkalaam..athu seyyum pothu varum paapam punyam veynndaam..gjana yogi enthirangalai vasapaduthi erukiraar..nammaal mudiyaathu..eranndilum ulla nallathu  namakku thevai..gjana pahuthyai serthunndu karma pannuvathu..pattrai viduvathu thaan..udambai poshikka seyyaamal pannanum..palathai karuthu seyal pada koodaathu..viruppam-palanai karuthaamal, atmaa gjana mayam aanantha mayam yentru ninaithu..naan yenakku yentru ellaamal ..karmaavil eedupattu seythaalum seyal panninavan  aaha aaha maattaan..vellai kku poey sampaathithu..porul vaanga karuthi yentru ellaamal, ..pattrai kuraithu konndu atma- sinthanaiyudan pannanum..devaikku athihamaaha vaithu kollaamal ,bakti yoda erunthaal ,namathu seyal paadukal onntrum namakku paapam punyam kodukkaathu..

4-20..Ramanuja’s Commentary

….Whoever has completely given up all desires and attachments to rewards for actions, who is also nitya-trypto or totally content immersed in the atma or soul, whoever is self satisfied never depending on anything from prakriti or material existence. Such a person although seen to be intently performing various prescribed actions, in reality performs inaction meaning no action that has any binding effect. Because although externally such a person might appear as if performing activities but internally that person is actually cultivating spiritual knowledge and meditating on the atma and thus exempt from any binding effect. Lord Krishna gives the spiritual intelligence aspect of actions is next.

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