Geetha Saaram 5-6 to 5-11

….5-6 slokam.Aandaal sannithi…Koodal Aazlahar kovil..Renganathaan maappillai..eranndum samam yentraau atma sashaadkaramm kodupathaal.. karma yogam ezlithaha kodukkum…athanaal ethu siranthathu..gjana yogam adaiya siramam, karma yogam ellaatha pothu..karma yogam kai vanthavan munivan–atma gjanam sinthainai panninnu eruppathalaal…siruthu kaalathiley palan adaikiraan..karma yogi karmaavai panninndu, ninainthu eruthnthaaley, sulabamaha, seekkiram adaikiraan..thaniyaha gjana yogam karma yogikku thevai ellai..aanaal gjana yogathukku karma yogam thevai.. moontru sangamum nadanthaedam.. madurakavi sanga palahaiyil “kaannan kazlalinai “paasuram vaithu Aazlvaarin perumaiyai nilai nattinaar….

..Slokam 5-6..sannyasas tu mahabaho
duhkham aptum ayogatah
yoga-yukto munir brahma
na cirenadhigacchati..

..Sanyasas tu = whereas Gyana yoga, aptum = attaining is, dukham = misery or sorrow, ayogatah = without Karma yoga..yoga = Karma yoga, yukto = one, who practices, muni = like a sage or who has controlled the mind. ..na cirena = within a short time, adhigacchati = attains, brahma = atman darshan or atman sakshatkaram.

5-6.. Ramanuja’s Commentary…

….Lord Krishna affirms that the aspirant who performs renunciation of the rewards of actions and the aspirant who practices jnana yoga or the cultivation of Vedic knowledge, for both of them atma tattva or realisation of the soul is difficult to achieve without the help of karma yoga or performing prescribed Vedic activities without desire for rewards. The compound words yoga-yuktah is one who has achieved communion with the ultimate consciousness by karma yoga or performing prescribed Vedic activities without attachment. The word munir or sagacious is one who is focused on meditating on the atma or soul. Such a muni easily traverses the path of karma yoga receiving atma tattva or realisation of the soul as well as realisation of the Brahman or the spiritual substratum pervading all existence. But the person who is inclined to perform jnana yoga or the cultivation of Vedic knowledge finds this path extremely difficult and hard to maintain. Because of this it takes an exceptionally long time to attain the atma by this discipline...

..5-7 slokam…Thirumaalirum solai malai Kallaazlahar..paripadal, silappathikaaram virithu pesum.. 6 Aazlvarkal mangalasaasanam panni erukiraarkal.karma yogam vidaamal pannubavan..thellintha nenju padaithavan aahiraan. manathai katu paadu konndu eruppan.. pulangalai yum kattu paduthukiraan.. ellaa jeeva raasialai thaakku samamaahaninaippan.. atma-deha ontru yennum ninaippaal kattu pada maattan..manathai kollai koluvaan kallaazlahar..nenju thellivu adaivathu, siddham yenbathu? kama, krothangal, suha thukkam, viruppu veruppu etherkellam appaal eruppathu.. ethu thaan azlukku yenkiraan.. karma yogam panninndu vanthaal thaaney poeyvidum..veettu mun vulla paaraankallai nakata paarkiraan..naharavillai..muyartchi edukka sonneyn..mudal naall panni erukklaamey.. yennidam vuruthi eruka yentru paartheyn.. nampikkaiyudan erukiraayaa yentru paarthaan..excercise panninathaal kattu koppu vudal vanthathu fit person.. ethrko muyarnthu etho payan.. karma yogam namakku vidhithathu panna, panna, thanaaha nadakkum.. ethu pola..vuruthi thevai..vaikunnda vasal vazliyey povathu pola..thanner pallathai nokki pohum..manasum eppadi poha paarkkum, karma yogam yennum mottar vaithu ethai maattralaam..eppadi eruppavan ellorullum orey atma yentru elloraiyum samamaaha paarkiraan.. papam theenndaathu ..dehamey atma yentra mayakkam varaathu..vudalai kaannbathai niruthi erukiraan.. concept puriya..police complaint ..mananilai ..thanndanai kidaiyaathu. manam layikkaamal erunthaal thanndanai elai.. athu pola manan ontril layikaamal erunthaal paapam varaathu yenkiraan.. Slokam 5-7..yoga-yukto vishuddhatma
vijitatma jitendriyah
sarvabhutatmabhutatma
kurvann api na lipyate….
..Yoga yukta = one who is practicing Karma yoga, visuddhatma = gets purified mind without any blemish, vijitatma = wins his mind, meaning has full control of mind, jitendriya = and so, all sense organs are controlled..sarva bhuta = all living beings, atma bhuta = equal to himself, kurvannnapi= even when he is doing his karma, na lipyate = is not affected

5-7.. Ramanuja’s Commentary

…One who performs karma yoga or prescribed Vedic activities without desire for rewards is the one who factually fulfils the sacred canons of the Vedic scriptures which are actually the method of worshipping the Supreme Lord. By such worship one becomes visuddhatma or of purified intelligence and is vijitatma or of controlled mind being absorbed in such worship and by this absorption one is jitendriyah or of restrained senses. Such a person is sarva-bhutama or one who realising their own atma or soul and perceiving the atma in all beings as being the same atma existing within unlimited variegated forms. Such a person views all beings not by the manifest forms they exhibit in their lifetime; but rather the intrinsic nature of the eternal atma within which is the essential nature of all embodied beings. A person situated in this consciousness is never infatuated or deluded by the erroneous idea of thinking that a temporary material substance can ever by equated to the eternal soul. Such a person due to this understanding is never bound by actions although performing activities and in a relatively short time achieves atma tattva or realisation of the soul. As karma yoga has been declared to be easy to perform and soon to reach fulfilment, the means required to enable one to accomplish it Lord Krishna describes next..

.5-8 slokam..5-9 slokam”kiloralli ezlamai “paasuram 2-10..Thiruvaaymozli…vadakkil thirumalai therkil engey maalirum solai..7 malaikal eranndilum.. virushabadri… kaazlai..Yaman dabam eruntha edam.. visva karma vaithu ,kovil katti panninaan..Parama swami Moolavar  Uthsavar   Sundra -thozl -vudaiyaan.. 18 padi karuppan.vaasalil.. malaiyalla yaatrihar. .engey kaaval devanaha erukiraarkal..nirmalyam malai prasadam enghu. theertham prasadam.. harathi nadanthu uthsavam nadakkum..5-12 varai mukkiya karuthu solla padukirathu…naan seybavan allan yetru ninaikananum..atma vunnmai arivu petravan.. naan ontrum seybavan allan yentru ninaikiraan..seyvikiraan avan.. yen pulankal than than vyabarangalil yeedu pattu erukiraan. paarkiran, kettu konnu,thottu, muharnthu, sappittu, nadanthu, thoongi konndu, mootchu, pesikonndu, malam oothram, kaikalaal seythu konndu, kannai vizlithum moodiyum erukiraan..5 vaayu, 5pulankal sernthu ellaam pannukirathu 13 seyalkal. gjana enthirangal mudalil 5..arivu kodukkum pulankalin seyal paadukal.. karma enthirangal.. pranna vaaukkal ,4 seyalkal ..thoonguvathu,mootchu viduvathu, kannai moodi vizilppathu..pulankal seythaalum naan seyya vilai yenkirom…vizlithu erunthaalum eppadi erukanum…gjana aanantha svarooban ethaal ontrum paathippuaahathavan..ethellam vanthu sernthathu thaan..maralam atma maaraathu..naan yethaiyum seyvathu ellai yennum arivudan.. vuriyananenjai padaithu eruppaan.. ..Slokam 5-8 and 5-9..

naiva kincit karomiti
yukto manyeta tattva-vit
pasyan shrinvan sprsan jighrann
asnan gacchan svapan svasan

pralapan visrjan grhnann
unmisan nimisann api
indriyanindriyarthesu
vartanta iti dharayan….

Yukto = one who is practicing Karma yoga, tattva-vit = in order to understand the true knowledge of atman, manyeta = thinks like this. Kincit karomiti = even a small work also, naiva = not done by him.Api = even [ this word has to precede every activity Sri Krishna is listing now], pasyan = seeing, shrinvan = listening, sprasan = touching, jighran = smelling, asnan = tasting, gacchan = walking, svapan = sleeping, svasan = breathing, pralapan = talking, visrijan = passing away [ stool and urine], grahnan = grabbing, unmisan = eyes opening, nimisan = eyes closing…Indriyani = all organs, indriyartesu = their respective organ based duties, vartante = are there, iti = like these, dharayan = resolved.

 

5-8..Ramanuja’s Commentary

…..One who has realised the nature of the atma or soul knows the true nature of reality. Such a person reflects that through the senses of perception such as eyes and ears, the senses of action such as the voice, the pranas or life breaths, the physical body functions with all its corresponding objects; but factually I am separate as an individual consciousness from all these activities and virtually do not do any of these actions. The conception of doership is derived from contact with the senses which a living entity is coerced to accept from time immemorial due to past actions in past lives. But this doership is not an essential attribute of the atma and thus it is not necessary to accept. So I shall not accept it as being my essential nature. Thus does one situated in atma tattva or soul realisation reflect.

5-9..Ramanuja’s Commentary

….One who has realised the nature of the atma or soul knows the true nature of reality. Such a person reflects that through the senses of perception such as eyes and ears, the senses of action such as the voice, the pranas or life breaths, the physical body functions with all its corresponding objects; but factually I am separate as an individual consciousness from all these activities and virtually do not do any of these actions. The conception of doership is derived from contact with the senses which a living entity is coerced to accept from time immemorial due to past actions in past lives. But this doership is not an essential attribute of the atma and thus it is not necessary to accept. So I shall not accept it as being my essential nature. Thus does one situated in atma tattva or soul realisation reflect.

..5-10 slokam..Raamanujar, Koorathaazlvaan sannidhi..Aandaal kainkaryam panninaar..melakottai pohum pothu koorathaazlvaan vanthu thangi erunthaar..pancha stavam saathithaar sundarabava stavam..nithyamum paada padukirathu. thai hastam..perumal vulley sentru prasadam peruvaar.. karbaha marm. naanku killai pola thozlkal..5 aaydam moolavarum udsavarum..prayoga chakram moola moorthy ..saranamaha pattru ..dhana hasdam utsavar..vallal maalirum solai manaallan.yenkiraal aandaal..yennai vun seyalkal yeerkirathu yenkiraar koorathaazlvaan..kannam karuppu ..yasodhai-kannan, thotta, kausalayai ramanidam pattu. athanaal vanthathu yenkiraar thottathaal vantha aanathathaal..avan namathu ullam konndu ponaal veru yengum pohaathu amathu vullam..brahmam–miha periyathu.. maari maari pulankalaha vanthu..naan seyya villai pulankal seykintrana yetru. palankalil aasai vittu..avan paapathaal theenda paduvathu ellai.. thaneraal thaamarai elai pola.. angeyum erunthu ,;iranthu, vaazlnthu athanaal paathikkaathathu pola…deha atma mayakkam varaathu..pannukireyn yennum ninaivum, palankalil aasai elaamalum pannanum..seyvathu etharkku yennathai mattum vidivathaal yenna payan?..vulahathil erukirathaalathan kashtam theenndithaaneyaahum..entha moontru santheham..palankalin aasai vidanum yenkiraan atma sashhaadkaram ontru thaan kurikolaha erukanum..yennam vittathaal papam theendaathu. ..deha-atma mayakkam varaathu..thamarai elai thaneer suvadu ellathathu pola vulahathin pathipu evanukku varaathu yenkiraan.

..brahmany adhaya karmani
sangam tyaktva karoti yah
lipyate na sa papena
padma-patram ivambhasa..

..Karmani = all his actions, brahmany = sense organs [which are the effect of prakruti. Brahmam means very large moola prakruti, which slowly transforms into our organs], adhaya = are doing, sangam tyaktva = not desiring for any inferior and cheap rewards, karoti = is doing his karmaSa = such a Karma yogi, na lipyate = is untouched or unaffected, papena = by papa, just like padma patram = lotus leaf, ambhasa = by water ..

5-10..Ramanuja’s Commentary

….The word brahmany used here is referring to the Supreme Lord who is the antithesis to material matter. One who performs all activities reflecting that they relate to the functions of the body and senses and pertain exclusively to material matter and who knows that in reality the individual consciousness has nothing to do with it remains unaffected and uncontaminated from sinful reactions arising from misconceptions of the physical body being the atma or soul and the subsequent erroneous mentality that causes bondage to samsara or the endless cycle of birth and death in the material existence.

5-11 slokam.Periaazlvar..”pongum parivaal vantha” peyar..engey thaan vaikuntham sentra edam.. thiruvarasu erukku..anthima samskaram pannina edam.. avan thiruvadikalil serntha edam..thennan vannangum malai, perumaal yenkirar..adyaaya udsavam 10 thiruvadi thodukiraar pahal pathu 10 thirunaal.. sooriyan kadir nullaiyaathu..”payanall seythu..mahal mihi” kaadal-anbu mihum-pithanaha erukiraan..Nammaalvaar paasuram..vaikundam thirumohu thiruvattaruthirumalirum solai moovarum vanthaar..vudal saaynthaal vaikundam .vudambodey thooki konndu poveyn yenkiraar….etherkku ethil aasai yentraar thalla patta dehathil ?..ethai angey kaattanum nithyarkalukku.. erul tharumaa gjaalathil eppadi erunthaar yentru kaatta yenkiraar..pitham thalai yeri sonnar..”vancha kalvan” yentru patta peyar koduthaar..eppadi periyorkal erunthaarkal ..utharanam kaattukiraan..manam, mey, vaakku moontrum ontru sernthu pannanum..atma vishayangalaha moontrum vudal, nenju, vuruthiyaha seyyanum..pulankalaal- kooda apadi seyyanum…mamakaaram ellaamal, yennudaiyathu alla avan ..aazlvaar paasuram pola “sinthayaalum..deva piranaiyey “-pola. atma sudhi adaiya–praacheena papam-punyam tholaiyum ethaal yenkiraan…kama krodam tholaiyum..

..kayena manasa buddhya
kevalair indriyair api
yoginah karma kurvanti
sangam tyaktvatma-shuddhaye..

..Kayena = by body, manasa = by mind, buddhya = by resolve, kevalair indriyair api= and even by the organs without ‘I-am-doing‘ feeling, yogina = he who has practiced Karma yoga, karma kurvanti = is doing his activities, sangam tyaktva = relinquishing rewards, atma shuddhaye = but only for the purification of his mind

5-11..Ramanuja’s Commentary

..Completely devoid of all cravings for the rewards of ones actions and endeavours even up to desiring entry to svargaloka or the heavenly spheres. Those who have indeed become accomplished in karma yoga or prescribed Vedic activities without desiring rewards simply let their body, mind and senses perform their natural functions as instruments to effect atma-suddhi or self-purification which breaks the bonds of the past deeds which bind the atma to samsara or the cycle of birth and death. Karma yoga should be performed solely for this purpose and not for obtaining heavenly enjoyments in svargaloka.

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