Geetha Saaram 5-22 to 5-26.

..5-22..slokam..sannithi muhappil valathu pakkam thiruvikraman.. nintra nambi.. kurungudi valli yaanaiyin peyar.. gajendranukku praduaytcham.. 5 nilai ..pancha shedram..paravasu vaikunda amarntha nillai paarkadalil kidantha vibavam, antaryaami ..archai..ellaa nillaiyum seviikalaam.. eruntha nambi paravasudevan.. kidantha padma naaban..vibava nintra nambi vulley sevikkalaam.. thirupaarkadal archaa malai rishikesan.. pulankalai jeyathivan andaryaami evan namathu pulankalai adakkuvaan..nenjai evan mmela seluthanum..azlukku nenjil nantraha pattri kollum.. avanai nenjil vaithaal ethu nadakkaathu..20th suha thukkam thavirkka sonnaan..21 atmavil nilai padanum..22nd velli vishayangalin thodarbu arukkanum..”kanndu .azlavilla sitrinbam”..yentru aruliyathu pola.kanndu pidikkum yennum arivaal ..theennduvathaal thaan enbam thukkam yerpadum..yehi yenthantha ..bogha thukka yoni.. enbangal thukkathukku kaarannam..adi antham mudalum mudivum erukirapadiyaal enbamamum thukkamum kittum..vudal reethi vishayangalaal ethu thaan nadakkum..nithyamana atma anubavam thaan nillaiyana enbam..soru sappittalum thoonginaalum atherkentrey vaazla maattaan.. porul yeettuvthaal thukkamaa?..aarjanam sampaathikkum thukkam kaappathuvathu ratchaham thukkam aduthathu.. shayam -anubavam pannanathum theenthu pohumo yennum payam.. svargam enbamum eppadi thaan..appozluthu appozluthukku aaraa amudhu ellai.. mela mela venum yennum yennam.. vera yaaraiyaavathu thunba paduthi thaan sampaathikkanum.. oruvaninellappu thaan evanin sampaathiyam..ethanai thukkam kaarannamana enbamm vida atma suham nallathu yentru vunnaranum..yaanai nithya kainkaryathil erukku..

5-22..Ramanuja’s Commentary..The word samsparsaja means contact of the senses with their objects this precipitates anticipation for material pleasures which gives the illusion of happiness by such contact which actually are but a source of misery, pain and suffering. Lord Krishna is stating that because they are temporary having a time of beginning and a time of ending, contact with sense objects is shunned by those of spiritual intelligence who know such contacts are of a transitory nature.

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ye hi samsparsha-ja bhoga
duhkha-yonaya eva te
ady-antavantah kaunteya
na tesu ramate budhah

“An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them.”

..Ye hi = those [the external objects], bhoga = pleasures [the delight arising out of listening, touching, tasting, smelling and viewing], samsparsha ja= by substantial contact. .Dukha yonaya = [these pleasures have] inherent miseries, [ because], adyantavanta = they all have beginning and end. budha = learned ones or a gyani, na tesu ramate = will not desire for them..

..5-23 slokam.. Thiru kurungudi dvaja sthambam aruhil..vilahi erukkum..sannidhi sevai..sareeram keezley vizlum munnaal,yavan oruthan, peraasai kobam,krothathaalum vehathai poruthu kolla sakthi padaithavanaha erukiraano,avan thaan atma saashdkaram peruvaan.. naankaavathu nillai ethu.. 20th pirayanamana vasthu paathippu aduthu velli vishya maaruthal thaduthu moontraavathu loha enbam thukkangalukku kaarannam.. eppo naankaavathu vudal villuvatharkku munnam kaama krodam ahatrananum.. kaisiha mahaadyam..kaarthihal sukla patchamvallarpiraai.. kausikar=visvaamitrar.. pann oru raaham kaisikam yentru.. antha rahathil paadi nampaaduvaan paadi anantham koduthaan Nambikuu. Sangeetha piriyan evan..ellaa ekaadesikkum nadanthathu.. brahma rathasu pidithu konnathu.. vunnavaha.. prathigghai panni vittu ponaan..vasudevanukku mattru oruvan vunndu yentru sollubavanin papam kittum yentrthum..dvajasthambam neril erunthathu.. kaal thallaada vudathudu thudikka, kannil neer peruha..paadinaan..nahanthathu nera sevai kitta..atma vudan thodarbu erukkum yentru nambinaan..vayodihan vuruvathil thaduthaan Nambi..avanin baktan sonna sol maara maatteyn yentraan.. vudalai thollaippa kaathu erukireyn yentrathum brahma retshadu vullam maariyathum.. yen vaakku poey aaha koodaathu.. saabam viduthalai kettathu..stotrathin palathai koduthu sabam meettanum.. palan karuthi paada villai avanin aanantham thaan kaarannam.. kaisika pannin palan kettathum. Nambiyai kettu arulinaan..vudal vizlum mun kama krodam tholaithaan nampaaduvaan…kama krodam veham..kamathin ,kromathin ,veham manasil vizlunthu mozliyil vanthu seyal paadil varum ..ethai jeyathavan,miha vuyarntha atma vunnarvu kittum..

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saknotihaiva yah sodhum
prak sarira-vimokshanat
kama-krodhodbhavam vegam
sa yuktah sa sukhi narah

“Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.”..Sarira = body, prak = before, vimokshanat = falls down [before death], yah = anyone, kama = passion, krodha =anger [arising out of that passion], udhbhavam vegam = speed or haste arising out of these [in mind, speech and action], ihaiva = in the efforts [ in performing Karma yoga to attain atman sakshatkaram], saknothi = capable of, sodhum = protecting or containing, sa = that person, yuktah= is the right person for attaining atman sakshatkaram, sa= that, nara = jeevatman , sukhi = enjoys

5-23..Ramanuja’s Commentary..The point Lord Krishna is emphasising is that even before the demise of the physical body if the aspirants for moksa or liberation follow this procedure they will meet with success. This means that whoever is able to gratefully glean any experience of the atma or soul and by this is able to thwart the onslaught of kama or lust and krodha or anger can be considered to be yuktah or in harmony with the Supreme Consciousness and qualified to perform yoga or the science of the individual consciousness attaining communion with the ultimate consciousness and by this becomes immersed in the bliss of the atma upon departing from the physical body

…5-24 slokam.. nintra nambi therukil ,atharkku vadakkil veettriruntha,pinbu.kidantha ..naduvil nambi pakkam mahabali yum moontru nambiyum.. paravasudevan evan..sivanaarukku prayadsham..”akkum puliyin..pakkal nintraar”.Thirumangai..kovilukku vulley sivanin sannidhi vunndu..”vunnum soru ..thinnum vettrillai”pola yellam avan thaan.. yaar atmavai bogha porulaha, bogha sthanam edamahavum.. thottamum, rasikkum porulum pola..andar jothi ..vellitcham vubakarannam villakku venum..moontrum atmaathaan evanukku..atma, paramatma thavira ethuvum moontraiyum kollaathu maambalam, thottam, vellitcham ellam vera vera thaan..avanum namai eppadi ninaippaan..araiyar=vinnappam seyvaar.. perumaalukku aasai marainthu nintruavarai panthal keezley paattu ketta perumaal entha Nambi..aaramaham=thottam.. enthiyaaramam.. pulankal valli thottam..brhmaboothaha brahma nirvaanaam…atmavin miha nillaiyai adainthu atmavai anubavippaan.. 5th nillai ethu..kashdamana kaariyam.. eppadi yentru ketkaamal seythu paarkanum..Nambiyin arulaal  nadakanum..

yo ’ntah-sukho ’ntar-aramas
tathantar-jyotir eva yah
sa yogi brahma-nirvanam
brahma-bhuto ’dhigacchati

“One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme..Ya = one, antah sukha = who considers atman as object of desire, just as we consider betel or sandal paste as objects of pleasure, antar arama = considers atman as a garden or the place where the objects of desire grow or available, tatha = and, antar jyoti = considers atman as light for enjoying or as tools for such enjoyment. ..Sa yogi = such a person practicing Karma yoga, brahma bhuta = reaches [the high level of atman, when it is called] brahman, that is he becomes like Brahman in happiness and Gyana, brahma nirvanam = pleasure of atman [atmanubhavam], adigacchati = acquires.

5-24..Ramanuja’s Commentary..The words yontah-sukho means one who internally happy by atma tattva or realisation of the eternal soul. This happens after one has neutralised and evaporated all desire for external pleasure of objects of the senses. The word antararamas is one who delights internally meaning that atma tattva has the capacity ba its inherent qualities to enhance spiritual bliss. One who is thus illumined from within by the eternal atma is a yogi or one following the science of the individual consciousness attaining communion with the ultimate consciousness and such a being is situated in the Brahman or spiritual substratum pervading all existence and surely achieves moksa or liberation from the material existence…

5-25 slokam…. vadivazlahiya nambi..kuriyavan vasikum kudil kurungudi..thirukurungudi.. nintra nambi pradana nambi..periya manni aditya kerala raja koduthathu.. nada vinoda manni ennontru..vudaiya nangaiyaar kaari eruvarum..thiruvann parisaram piranthaval vudaiya nangai mahavu peru kettu vunnai pola yentraarkal. naamey pirappomyentru nammaazlvaraha vanthaar.. nammaazlvaar thiruvuruvam thaniya kidaiyaathu engey kuruhoor nambi .10 paasuram samarpithaar.. araiyarkal esai kettu eruppaan.. bonahathai thavirthaan araiyar sevai nintrathum .. kathai kettal thaan sappiduveyn yennum kuzlanthai pola gaanam kettaal thaan nada vinoda manni..azlahai kaatti yeerppaan..laavanyam sowndaryam avayava sevai lavanyam koppazlikkum thirumeni..kalkanndu sappitaal thaan enikkum ezluthi kaanbithaal enippu theriyaathu.. varannathodu sevai..sevariyoda neenda periyavaya kannkal..garba graham..parivatta paraiyil thodanginom entha divya desam darisanam….vaishnavan yennum peyar aasanam poda pattu erukkum vulley.Emberumaanaar engey vanthu sevithu . vidai petru pohum pozluthu..yennal mudiyathathai neer pannineerb yentrathum aasanam ettu..vinayamaay kettaar.. nee sonna mandra trayam solli.. ethaal vaishnavan aanaan.. “arivariya piraanai..vaishnava sudhi” yenkiraar..kadaisi padi kattu 26th slokam..sarva bootha nallathil aasai padukiraan.. erattaiyil aruthavan..ethaatmavaay..gjanathaal ella thoshangalum tholaithavan.. panni konndu erukkum karma yogathaal ethai perukiraan..ethu thaan payan aanthanaiyum vudavuvaan ellaa jeevanukkum.. 6th nillai ethu..

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labhante brahma-nirvanam
rsayah ksina-kalmasah
chinna-dvaidha yatatmanah
sarva-bhuta-hite ratah

“Those Karma yogi who cut off the dualities that arise from karma and whose minds are engaged in atman, are always busy working for the welfare of all living beings, and are free from all sins and achieve happiness from atman anubhavam… After getting atman sakshatkaram, sarva bhuta hite rata = wants to do good to all living beings, Chinna dvaidha = cutting off the twin [ the likes and dislikes mentioned in sloka 20], yatatmana= he regards atman as bhogyam, bhogasthanam and bhogopakaranam [ sloka 24]. By mentioning the stages in sloka 20 and sloka 24, it is understood that all the previous Five stages have been mentioned here. Rsaya = [rushi] the Karma yogi who is trying for atman sakshatkaram, ksina = destroys, kalmasha = all blemishes [ the beginninglss karma and the papa/punya accumulated is referred to here as blemishes], labhante = gains , brahma nirvanam = the happiness of atma anubhavam…

5-25..Ramanuja’s Commentary..The compound word chinna-dvaidha means those who are no longer influenced by dualities such as pleasure and pain, praise and ridicule, acceptance and rejection. The word yatatmanah means those who have conditioned their minds to focus on the atma or soul. The words sarva-bhuta-hite-ratih means those who always wish for all living beings the same happiness and righteousness as they would wish for themselves. The word rsayah refers to the saintly sages who are focused and intent on obtaining atma tattva or realisation of the soul. Those of this category abandon all impurities that are opposed to atma realisation and by doing so they shortly attain the bliss of the atma. That the eternal atma is very accessible and can be easily reached Lord Krishna will explain next.

5-26 slokam…. vibava avathaaram naam sevikka villai..thirunedum thaandaham killikku bagavaan peyarai solli.. kurungudiyil muhil meham pola..jeeyar swaami yerpaadu panninaar raamaanujar Periya Nambi vamsathil vanthavarai nyamithaar..antha madam einnum erukku..per arulaala raamanuja jeeyar swaami 49 pattam eppo erukiraar..nithya kankaryathukku aadina karthaa evar..ethi yennum soll varukirathu 26th slokathil..brahma nirvaanaam=atma anubava suham..miha aruhil erukirathu ..padi katti yeri vathatchu sevai thaan eni.. kama krodam ollithu, ethinaam vulaha enbamkalil tholaithu ellaam avan thiruvadi yentru eruthal..nenju atma edathiley seluthi eruppavan..atma vishayathil layithu.. manasai jeyithu..vuyarntha edathil seluthinaal thaan manasu thirupthi adaiyum..manasu eim pulankalai vida valivaanathu.. kattu paadu kidaiyaathu antha sakthi yai kattu paduthuvathu athai kaattilum vuyarntha vasthu kaattanum ethu thaan atma.. manasu vud pulan.. draatchaithottathil kottai ella draatchai saappiduvathu pola 6 padikal thaandi vanthavan adaikiraan..20-25 varai veveru nillai piriyam, apriyam mudalil,, vulaha pattrukalin paathippu attru.. thosham.. kaamam krodam arukkum nillai.. 5th atmavai thottamaay porulaay vellitchamaay ninaikiraan.. 6th nillai atma ellaam samam yennum puthiyudan eruthal..sarva bootha hitham pannuvaan..jeeyar arulaal kittattum..

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kama-krodha-vimuktanam
yatinam yata-cetasam
abhito brahma-nirvanam
vartate viditatmanam

“Those who are free from anger and all material desires, who are self-realized, self-disciplined and conquering the mind find atman sukham very near.”..Brahma = atman, nirvanam = happiness [ atman anubhavam of a Karma yogi], abhito = very near, vartate = is available. Person who has got atman sakshatkaram, finds atman sukham or happiness close by. Sri Krishna has shown the 6 steps in the slokas 20 to 25. Kama = lust, krodha = anger, vimuktanam = discarded, yatinam= yati or sanyasi ..cetas = mind, yata = directed only in the atman…Viditatmanam = therefore, conquering his mind, for him the atman anubhavam is just close by. ..

5-26..Ramanuja’s Commentary..To those aspirants free from kama or lust and krodha or anger who are yatinam or renounced sannyasis who are celibate brahmins devoting themselves exclusively to the service of the Supreme Lord Krishna and His authorised incarnations. Such being perceiving the Brahman or spiritual substratum pervading all existence realise moksa or liberation from material existence everywhere in every action. Now the subject of karma yoga or the performance of prescribed Vedic activities which has as its aim atma tattva or soul realisation is now concluded.