Geetha Saaram 5-1 to5-5.

.slokam 5-1..koodal maa nahar..pandiya mannar, nayakkar mannar vallartha kovil..Periaazlvaar pallaandu paadiya divya desam..” kozliyum  kodalum koodum kovalar “-Thirumangai paasuram vaiha aru koodiyathu adiyaarkal koodum edam..Suha brahmam baagavathil  Paritchu maha rajavukku sonnathu pola entha aatrangaraiyil Aazlvaarkal vanthu narayanan yenum para dadvathai nilai naattuvaar..para daivan Narayanan– Selva nambi acharyar  rajavidam solla ..Periaalvarai anuppinaan..ellam namathu arul yentraar..por kizli.. veynndiua vedam othi virainthu kizli aruthaan..mukti allikum perumaal koodal azlahar..mey kattummkottal ..adyaana utsavam thodakkam mudal naal yanai vahanathil Periaazlvarum Garuda vahanathil Perumaalum  entrum nadakkum..thodakkamum saatumuraiyilum..pallaandu paasuram.. mudalil perumaalin peyar “Eruntha vala nathaan”.. erunthaval nagar.yentru munnam peyar..Arjunan..’nitchayamaay sollu..karma sanyasam-gjana yogam-ethai  sonninaay, karma yogamum sonnay..eranndil ethu siranthathu ? adiyenukku sollu enkraan..”krishna” –yentraal artham boomikku aanatham kodukubavan..2-12 mudal atma nityam yentru villakinaan..2-.karma yogam. 2-50 gjana yogam villakinaan..melpadi gjana yogam pola..3 ,4adya karma yogam neraaha kodukum,..santheham ethanaal..etharkku padil aduthu sollukiraan..

Slokam 5-1..arjuna uvaca
sannyasam karmanam krishna
punar yogam ca samsasi
yac chreya etayor ekam
tan me bruhi su-niscitam
..

Karmanam Sanyasam = here it means, Gyana yoga, punar = again [You talked of ], yogam ca = and Karma yoga, samsasi = [You] told. ..Etayo = between these two, ya chreya = which is better [for Arjuna], su nischitam = decisively, tan = that one, me = to me [Arjuna], bruhi = tell. Krishi means earth and na: means pleasing ..Krishna means one who gives happiness toearth..

5-1..Ramanuja’s Commentary..In the fourth chapter karma yoga or the performance of prescribed Vedic activities was delineated by Lord Krishna with special emphasis of it containing spiritual intelligence. In the third chapter it was shown that even those who follow the path of jnana yoga or the cultivation of Vedic knowledge that karma yoga when performed as a matter of duty without attachment was preferable. This is because in jnana yoga the level of atma tattva or soul realisation contained within each action determines individual success; whereas karma yoga is easy to perform and does not depend on atma tattva for success. In this chapter karma yoga is examined in its efficacy of expeditiousness in achieving atma tattva in comparison to jnana yoga. Also will be illustrated how this should be performed and the eliminating the conception that one is the performer along with how jnana yoga is perceived from this standpoint.Renunciation and the cultivation of Vedic knowledge is jnana yoga. The performance of prescribed Vedic activities is karma yoga. In chapter two Lord Krishna declared that karma yoga was worthy to be followed by those seeking moksa or liberation from the cycle of birth and death in the material existence and as the mind was subsequently purified of all dross then jnana yoga would naturally be embarked upon bringing about atma tattva. But in chapters three and four Lord Krishna explained that karma yoga was preferable to even for onme qualified to perform jnana yoga and futhermore that karma yoga was sufficient in and of itself to achieve atma tattva without the help of jnana yoga. So the conclusion to be given is which of the two is absolutely superior and the best means to achieve atma tattva..

.5-2 vaihai yentrum,veha vathi yentrum — vaiyathai nokki ,vehamaha varuvathaal– krudamalai  yentrum peyar entha vurai sutri varuvathaal..madura-enimai yentru artham…Karma yogam, gjana yogam –.erandukkum potti ellai…veveru makkal pannum yogangal..athai pattra silar etharkku palar.. vunakku karma yogam siranthathu..shadriyan (sandai pottu  naatai kaakka kadamai vulla )vunakku..pulankalai adikatha.. seekiram palanai kodukkum.  pallakka patta.. .ezlimai ethu..nalluvatharrku -slip panna -vittu vida -edam ellai … nalla pallahinathu..eranndum nannmai seyya vallathu thaan..nanmai=atma saashhaadkaram tharum..gjana yogam pulan adakki manasu oru nillai padanum..ethu ellathvar karma yogam pannanum..loha sangaraham erukiravan–nammai paarthu mattravarkal erunthaal. pinbattravarkal panna mudiyaathu yentraal evarkalum karma yogam pannanum.. mun vudaaranamaha nee erunthaal..arjunan pulankalai adakkiyavan rambaa voorvasi vanthaalum..raja athanaal karma yogam pannanum ..

..

Slokam 5-2..sribhagavan uvaca
sannyasah karma-yogas ca
nihsreyasakarav ubhau
tayos tu karma-sannyasat
karma-yogo visisyate

….Tayas tu = between the two, karma yogo = Karma yoga, visisyate = is better than, karma sannyasat = that different from the Karma yoga, ie. Gyana yoga. Ubhau = both these, nissreyasa karau = are good foy-Arjuna.

..5-2..Ramanuja’s Commentary..The word sannyasa means renunciation denoting renunciation of the rewards of actions as well and therefore refers to jnana yoga or the cultivation of Vedic knowledge. Both jnana yoga and karma yoga or performing prescribed Vedic activities are competent to award atma tattva; but between the two karma yoga is the easier to perform and can in fact be performed with renunciation receiving benefits from both. This is Lord Krishnas meaning...5-3 slokam.. Garuda vahanam munnam..paravai yeru param puraada yentru peyar koduthaar..svarnna kavasam saathi erukiraarkal..param porulai kaattukiraar vedam pola Garudan veda roobamaha..Periaazlvarukkum eppadi sevai saathithaar Yaanai vahanam Aazlvaar..maarkazli madam anemaha  nadakkum –adyaana uthsavam munam –mudal nadakkum..5 garuda vahanamum engey vunndu ..puratasi powranami nadakkum –saravanamahavum erukkum..kaarannangal sollukiraan ethaal..nithyam gjana yoga nishtan pola aahiraan, karma yogam pannubavan. ethilum viruppu, veruppu ellaathavan..suham thukkam, laabam nashtam, kullir veyyil ethaal paathikka pada maattaan –erattaikalai thaanndiyavan.. samsaara panthangalil erunthu -ezlithil-viduthalai adaikiran..gjana yogiyum viduthalai adaivaan– aanal evvazlavu ezlithuellai.. konjam arivudan karma yogampanna panna antha gjanam malarnthu.. meyl nilai adaikiraan..viruppu ellai athanaal veruppum ellai..mudal nilai ethilum viruppam ellathu eruthal ..athuvey ethilum veruppu adaiyamal erukka mudiyum..aahaiyaal erattaiyumey evan  poruthu kollukiraan. .kurihiya kaala viratham eduthunndu, palan kidaithu-athanaal eppothum appadi erukka muyarchippaan…thevai attra vishayangalil viruppam kollaamal erukkanum..etharkkum adimai aaha koodaathu..ethaal karma yogam sirappu yenkiraan..

 Slokam 5-3..neyah sa nityasannyasi
yo na dvesti na kanksati
nirdvandvo hi mahabaho
sukham bandhat pramucyate

..Sa = he [ one who is practicing Karma yoga], nitya sanyasi neya = is considered always a Gyana yogi. A Karma yogi can become a Gyana yogi while the reverse is not possible. Sanyasi means he who has renounced all. Na kanksati = he dos not have likes for anything, na dvesti = and therefore, he does not dislike anyone. Likes only induces dislikes. So if we do not have anything in particular as liking, we will not dislike anything. This is the same status of one who practices Gyana yoga. One who has controlled his senses and meditating for atman sakshatkaram, will never have anything as to his liking. He is friendly with all. This is the nature of Gyana yogi. This point is reached by Karma yogi. Therefore, Karma yogi is equal to a Gyana yogi. Nirdvadva = the twins will never affect him. Which are the twins? Happiness and sorrow, comfort and struggle, profit and loss or heat and cold. Karma yogi is equal with the twins. Bandhat = from the shackles of samsaram, sukham = easily, pramucyate = freed or liberated. Karma yogi gets liberated from the bonds of life easily.

5-3..Ramanuja’s Commentary..One who is following karma yoga or prescribed Vedic activities and has achieved atma tattva or realisation of the soul will not desire anything else other than the bliss of the atma or soul. In this position one is almost oblivious of the external world and has no urge to crave or hate anything and thus is also able to endure the dualities seeing them all as the same. Such a person is known to be constantly situated in jnana yoga or the cultivation of Vedic knowledge by every activity and is incessantly experiencing the bliss of the atma. Lord Krishna confirms that such a person easily performs karma yoga without effort and transcends samsara or the cycle of birth and death. That both karma yoga and the renunciation for the rewards of actions which is included in jnana yoga are both competent to give atma tattva is shown next.

..5-4 slokam…paanndiyan konndaada  patar piraan…kizli aruthaan..meen kodi..paruppathu kayal poritha panndiyar kula athibathi pola paasuram..meenai kodiyil vaitha paandiyarkal pola –athai emaya paruvathil –on top of himalayas-vaithaarkal.Paandiya rajyam athu varai paravi erunthathu..athu pola .vunathu thiruvadi thaamaraikalai  yenathu thalaiyil vaikkanum yenkiraar Periaazlvar…. yenna thodarbu?..malai kettkaamal kodiyai athan siharathil  meyl vaithathu pola  — neeyum  vunathu thiruvadikalai adiyen ketkamala yenathu thalaiyil vaikanum..matsaya moorthy.. Sadra Vrada raja..perisaha vallarnthathu..avanum paandiya raja yenbar..eranndu verupattathu yentru sollubavarkal arivilikal yenkiraan..”na-pannditha”..”balaha”-yenkiraan..evarkalai.. veveru pattathu yentru pirithu  pesuvaarkal.. eranndil ontiril nantraha pin pattrinaal eranndin palanum peralaam..nalla arivaalarkal pirithu pesa maattarkal..palan ontrey thaan –valli muraikal veraha erunthaalum..eranndaiyum panninaal thaan palan yentru ellai…mayoora valli thaayar sannidhi..

Slokam 5-4..sankhya-yogau prithag balah
pravadanti na panditah
ekam apy asthitah samyag
ubhayor vindate phalam….

..Bala = childlike [ not by age, but by intellect], na panditha = nor learned ones, pravadanti = talk this way. Which way? Sankhya = Gyana yoga [ not the Sankhya philosophy], yogau = and Karma yoga, both, prithag = are separate [ not same]. Ubhayo = between these two, ekam apy = in anyone [either of them], asthita = one practices , samyag = firmly, vindate phalam = he attains the result of both. …Na panditha = no intellectuals or persons with little knowledge, bala = small minded persons, pravadanti = talk like this. Or, bala [ childish persons ] talk sankhya and yoga are separate, Pandita = [but] well lerned persons, na pravadanti = will never talk like this.

5-4..Ramanuja’s Commentary..They are misinformed and not conversant with Vedic scriptures who think that karma yoga or prescribed Vedic activities and jnana yoga the renunciation of rewards of actions by the cultivation Vedic knowledge give different results and do not both award atma tattva or realisation of the soul. Although karma yoga may go through the path of jnana yoga it may also independently achieve atma tattva by its own merit. So as long as an aspirant firmly adopts either path with determination they are assured of success. This is further expanded by Lord Krishna in the next verse.

..5-5 slokam..chakram slokam..vala kaiyil erunthu vinai pokukiraar…sudarsanar azlahiyavar. ..azlahavum azlahiya maargam kaattubavar..16 aayda senai ellathukkum  thalaivar.So he is called Hetiraja or Hetipungava.. chakrathaazlvaar sannidhi.. olli padithu, sakthi yudan, avan ninaithu ellam saathikiraar.. Bagavaanin  gunangalai mattum dyanam panninndu eruka villai ..avarumm karma yogam pannukiraar kainkaryamaha–thonndu purikiraar.. Sundra rajan perumaal..” koozliyum koodalum kovil konnda kovalar”–Thirumangai Aazlvaar..Peraazlvaar kullikka vara manjanam  aada paththu padal padhiham..vada maduraiyil vara maattaan…then -maduraiyil kooppidamal varukiraan…thiruvadi aaru peruhi.. killai pola vaazlarntha  eranndu thodai.. parantha thirumaarbil pattu therikkum neer veezltchi..sirippu thaan neer veezltchi==vaayilirunthu purapadukirathu …sirippu neerveezltchi …koopul suzli –nahathil  pattu velliyil oodum.. koorath aazlvaan..yeera aadai sevai..grreda ,-mudal,mobura  varai..kaal silambu..,,aabarannangal..yentha vazliyilum avanai sevikkalaam.. dyaanam panni rishikal sevaithaarkal..neril sevai eranndukum murai thaan  vithyasam..sevai ontru –doordarshan moolam veettil … vanthu sevai– moontru peril neengal thaan bakyasaali. sulabamaay sevai kidaithathu…vunnmai arivaallan eranndaiyum   ontraha parkka therinthavan..atma darisanam eranndaalum kittum..Thiruvaay paadi gopimaarkal Kathyaayini viratham erunthu nadanthathu –Aandaal Thiruppaavai  nonbu edaitchi paavathaal padinaal –naamum eppo aval paadina Thiruppaavai solli anubavikirom.. antha kannan anubhavam moontru perukkum ontru..palathai ontru yentru paarthu eranndum ontru yentru purinthu kolluvaar arivaallar yenkiraan..

Slokam 5-5….yat sankhyaih prapyate sthanam
tad yogair api gamyate
ekam sankhyam ca yogam ca
yah pasyati sa pasyati

Yah pasyati = he, who sees like this, sa pasyati = he is the one who has seen the reality or truth. Sankhyam = gyana yoga, ca yogam = and Karma yoga, ekam = as one..Yat sthanam = that place[ atman sakshatkaram or atman darshan or experiencing atman], prapyate = attain, sankhyai = by Gyana yoga, tad = the same [place], gamyate = is attained, yogair api = even by Karma yoga..

5-5..Ramanuja’s Commentary..The renunciates are followers of jnana yoga or the cultivation of Vedic knowledge but the same goal is achieved by them upon realisation as the goal achieved by the followers of karma yoga or prescribed Vedic activities upon realisation. Lord Krishna is stating that one who comprehends that either of the methods leads to the same result is one who is in correct knowledge and such a person has spiritual intelligence.

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