..slokam 6-8..moolam natchatram yetram.maa muni yippasi..sannidhi vayil. aadi sesha beedam.. erukkai padukkai raamaanujar..1371-1443 varai erunthavar..ontraha sevai engey..chitirai thiruvaadirai antrum serthi sevai.. ponnadai kaal jeeyar..7,8,9 moontrum abyasa vidhikku munnurai..verupaadu ellatha nillai mudal nillai yentraan.. arivu-atma vishyam-per arivu padaithavan thirupthiyahi-pullankallai adakki koodam-mallai siharam thiru kooda parcadam sthiramaha eruppathu nillai kalangaatha ..yuktaha-yogyathai padaithavan, thahuthi vudaiyavan evan yenkiraar..mann katti kall pon yellam samam yentru ninaipaan evan..vurrar madikkanum yennam erunthaal thaan pon vuyarvu yennumm ninaivu varum..suhachaariyar pontravar eppadi erupparkal mana avamanamum ellathavarkal..atma pattriya per arivu ennar ennaiyaar arivu per arivu..nenjai thiruppa mudiyum ethai arinthavan.. atma deham, pulankal,piraananum ellai..therinthathum thaazlntha yennam pohum.. ettu kalyanna gunnangallai adaiya pohum atma ennai atrathu per arivu kidaithathum endirangallai jeyippavan.. kollam pattarai erumbai adikka kall ethukkum koodam thaan meraamal adi padum porullai maaruvikkum..maarudalukku vudpadatha parisudam atma.. koodasthar moola thallaivar maa muni namakku koodasthar.ellorukkum mur pattavar..parisudamanavar.. devanaanalum evar ninaivu..yogi yukthan thahuthi padaithavan evan..ezlam penn, maram, kall suhacharyar veda vyasarin pilai..kullanthaay vaa yentrathum maram sedi kodi padil sonnathaam..atharkullum atma vunndu yennai pola yentru ninaithavar..
yukta ity ucyate yogi
“A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything—whether it be mud, stones or gold—as the same.”
..= knowledge [of atman], vijnana = greater knowledge [of atman], trptatma = is satisfied with atman, vijitendriya = conquers or controls sense organs, kutastha = the Sanskrit word koota has many meanings, and we can take the meaning mountain peak..yukta = is qualified for atman sakshatkaram..ity ucyate yogi= for becoming a yogi and have atman sakshatkaram. What will be his characteristic? Kasta = mud, asma = stone, kanchana = gold, sama = [will appear] equal. Koota also means anvil in blacksmith’s shop. All articles are kept on it and hammered and deformed. But the anvil never loses its shape. Koota also means the foremost in a lineage. For example in the Vanamamalai parampara, Ponnadikkal Jeer is the Kootastha. His leader was Swami Manavala Mamunigal. All people remember the Kootastha..
6-8..Ramanuja’s Commentary..The word jnana means knowledge relative to the atma or soul. The word vijnana is transcendental knowledge based on realisation of the atma. The word trptatma means one who is exclusively satisfied with these two forms of knowledge. The word kutastho refers to one who is perpetually consistent and unwavering amidst the variable and ever changing phenomena of material existence. One who is absorbed in the eternal nature of the atma is kutastho and hence vijitendrah or one who has all the senses under complete subjugation. Such a person realising the atma and perceiving its distinct superiority to matter is never again infatuated with the delusion of material pleasures and sense gratification. Thus all material objects whether they are gold or a clod of earth are of equal value and material activities cease to give any pleasure seeking importance. Such a person is known as yuktah meaning one in communion with the ultimate consciousness and is a fit candidate to commence perfection of meditation which leads to realisation of the Supreme Being. This is the purport of the Supreme Lord Krishna.
..slokam 6-9..adiyen arula vantharuley..vallanmaikku yenna kaimaaru seyveyn yenkiraar.mallai pola emberumaan. adiyaar kutrangallai paarathu saranagathi adainthathum yellam.. thiru kudanthai vaanammamaalai krishnanthiruvenkadathaan einthu edathil saranna gathi..srivara mangai thaayar piranthaham ezlunthu.. panguni utharam..maallai maattram udsavam.thanga chapparam ..thiruvadi mullangaal valathu abayam.. paaduhaiyey avar thanithu thiru vuruvam kidaiyaathu..10-28 yoga vibarannam arula pohiraan..munnuraiyaha ethu varai..koorathaazlvaan mudali aanddaan patru atru pohanumaa? ponathum thiruvadi sambathaal arunthu pohum yentru aandaan aruliyathu pola thodakkam namathu appuram kai pidithu ellaam avan pannuvaan.... eiyantha allavu pannanum..moontravathu nillai ethaal therivikiraan.. sama puthi vudaiyavan sirappu padaithavan..pon kal mann katti samam solli vittan eppo?..athu kittinaalum kittum..vudambukku othukkathu pon veynndaam yennalaam..eppo makkal pattri pesukiraan..porukkallil ellai..9 peyarkallai..7 thanni mudal thodarbu..sukruthu nanmai virumbuvan, nanban pahaivan, udaaseenar, madyadsar, -nadu nillai –3 goshti sukruthu mithru nanbam ..yelloraiyum samamaha ninaikkanum.. nanmaiyum nadakkathu theemaiyum nadakkathu ..bandhu vuravinar..eyarkkaiyil nantraha ninaipavar..dveshyan-eyarkkaiyil vedan-maan pola, ari-virothi..udaaseenan kaarannam poruthu maaruvaan..vulaham nanmai saadhu paabi evarkallaiyum sdamamaha ninaikkanum yenkiraan..
sadhusv api ca papesu
“A person is considered still further advanced when he regards honest well-wishers, friends, the neutral, mediators, the envious and enemies, the pious and the sinners all with an equal mind
..Sama buddhi = person with equality in view of all, visisyate = is the best qualified ..Suhrd = well wishers, who care for the well being of an individual, mitra = friend, ary = enemy, udasina = don’t care persons, madhyastha = impartial persons, dvesya = persons with inherent hatred for an individual, bandhu = relatives. All these sevan types can be categorised into three groups. Suhrud, mitra and bandhu is one group. Dvesya and Ari is another group. Udasina and madhyastha is the third group. First group is favourable to us. Second group is against us and the third group is neutral and can switch to any side..
6-9..Ramanuja’s Commentary..The word suhru refers to one who taking no umbrage in differences of age wishes one well. The word mitra denotes a friend of equal age who wishes one well. Ary is one who wishes one ill. Udasina is a stranger who has no cause to be a friend or a foe. Madhyastha is neutral one who from birth was never a friend or a foe. Dvesya is one who was born as an enemy and bears ill will from birth. Bandhusu is a relative who bears good will from birth. Sadhusu are the saintly and virtuous who follow the path of righteousness. Papesu are the vile and wicked who follow the path of iniquity. A yuktah as referred to by Lord Krishna in the previous verse is one who has completely abandoned material pursuits and has ceased from all relationships with the world. Such a person has nothing to gain therefore nothing to lose and views all with equal vision in equanimity.
..slokam 6-10..jeeyar aruliyathu..vunakku oru kaimmaru..diva naayaganey..geethai mahadmayam thiru vaakkil vanthathu..saarammsam yellam erukku..gobalan=aayan..pasuvai karanthu thaanum vunndu pirarkkum allikiraan..gopalarukkum gopalan amudathai vaari vallankinaan..kantrai vootti katti vittu paal tharuvaan.. ubanishad yennum go samusayatham amrudam tharukiraan karanthu.sarama slokam solli vidikiraan..yaar yenakku padamey thanthu arulinaay yenkiraar nammaazlvaar..thiruvadi peru kittiyathu kaliyan jeeyar..vaaythathu sirappu 10th slokam eppo..eppadi seyyanum yennum vidhi arula..nirheduha anugraham 660 years..30th pattam..yogi-muyalum nillaiyil vullavan,eppothum nenjai atma darisanathil seluthanum..brahma muhoorthathil.panninaal sulabamaha midiyum..yogathukku vuriya kalathil.. janangal ellada edathil..thanithu sabdam ketkaamal erukkanum..ninaivu ellamal erukka..atma pattri mattum nenjai-chittam seluthanum chinthanam pannuvathu chittam..mattra ethilum aasai aruthu.. bogha porullil aasai aruthu yennudaiya yenum ahangaram vittu..ethai vittathum atma chinthanaikku maarum manasai eppadi chanalesai pannanum..erukum edathil eppadi thernthu eduthu kollanum ..muyartchi thiru vinnai aakkum..
yogi yunjita satatam
atmanam rahasi sthitah
“A transcendentalist should always engage his mind in meditating on atman; he should choose a secluded place and be alone. He should be free from desires and feelings of possessiveness
..Yogi = person who has begun Karma yoga.Satatam = always..Raha = calm place, undisturbed by people, sthitha = place, ekaki = alone..Yata cittatma = mind meditating on atman is controlled, nirasir= not desiring for anything other than atman, aparigraha = not wanting to attain the pleasures of world ..atmanam yunjita = starts meditating on his soul..
6-10..Ramanuja’s Commentary..Lord Krishna is stating that a yogi or one who is perfecting the science of the individual consciousness attaining the ultimate consciousness in this case is by meditation. Satatam means constant, fixed in a daily routine. Yunjita atmanam means attentively concentrating on the soul. Rahasi means in a solitary location away from people. Ekaki means alone by oneself. The compound word yata-cittatma means checking the capricious stream of thoughts that cascade in the mind. Nirasir means to be weaned from every impetus except the impetus for atma tattva or realisation of the soul. Aparigrahah means being devoid of every single possession and conception of possession except the atma or soul.
..slokam 6-11..ashdaanga yogam..velli edam eppadi erukkanum yentru ninainthu adutha eranndu slokam. sadyam garudan aadi seshan dyaanam therinthu vunnmai-mey-sadyam edamum mallai thiru meyyam.sadya naarayannanaay meyyanaay ninntra thiru kolam..mallai kuda vari kovil..sirba lellai paadukal niraintha shiramana yogathai sthiramana mallaiyil vujeevanna thaayaar..chandranum thyaanam eruntha edam.. kidanthu sevai thiru meyyan.. maha manndabam allavu garga grahmam erukku..aadi seshan davam puriya vanthaar. surukki konndu vanthaan.. thannaiyey aasanam..naakkal visiri thallaiyil radnam silikki vellitcham ..aravarasa perum jothi anandan..sadva gunnamum sadyamum koduthaan vellumaiyudan kaatchi sadya giri mallaiyil..boomi piraatti valathu thiru kaiyil edathu thiru kaiyaal ..madu kaidabar odinaarkal..einthu thallaiyum surukki.. valathu thiru karam paambai.. edathu thiru kaiyaal boomi piraatti.. rishikal palarum vunndu..distraction ellatha edam veunndum..sthiram asanam sudamana edathil marathaal aasanathil amarnthu konndu ..nadhi karaiyil vudkaarnthaarkal.. kaattil nymisaarannyam. veettai sudamaha vaithu kollanum..tharaiyil vudkaraamal marathil sthiramanaedathpanchu methaiyil ellai….vuyaram naabi neelam .romba vuyaram koodaathu keezlavum koodaathu..kusam darbam maan thollai pattu thoonni virithu punnya punithathanmai kodukka..udkaarum edam vivarithaar..
..sucau dese pratishthapya
sthiram asanam atmanah
“To practice yoga, one should go to a neat place and should lay kusa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place
..Atmana = self [ the person who is going to start yoga] select, suca = clean, dese = place, sthiram asanam = on a wooden and firm seat, prathishthapya = seatedNati nicam = not too low, naty uccritam = nor too high..Kusam = dry kusa grass [ darbhai], cela = silk cloth, acinam = deer skin
6-11..Ramanuja’s Commentary..Lord Krishna begins with the words sucau dese means pure or sanctified place. Purity is to be found in nature due to its being unoccupied and unfrequented by unclean and contaminated persons. The word sthiram means firm infers the asana or seat should not be overly soft neither should it be so high that one may fall from it nor too low as in a hole. One should by all means have a mat of kusa grass which is sacred in Vishnu tattva and then should be covered by a deerskin which deters poisonous pests like snakes and scorpions from approaching one while in concentrated meditation. On top should be placed a wool or cotton cloth. Such a seat should be aesthetic to look at and inviting. Sitting upon such a seat one should one should withdraw the senses and freeing the mind from all external distractions one should focus the mind exclusively upon the atma or soul within until upon its realisation one is freed from samsara or the endless cycle of birth and death. By every means realise the atma.
..slokam 6-12..pindiyaa rmandai yenthi kandiyoor arangam meyyam thiru kurum thaandaham.. meyyannai therkku paarthu sevai arangam pola nintravarum kidanthavarum thaayar killakku nokki..sadya rishi thavam erunthaar himalayathil..thiru meyyam sentru meendum davam erukka sonnaar..sirta seelaa paarai -sadya giripushba badra nadhi -maram sadya pushkaranni ellam amaithaar vaikasi pushyam thontrinaar.. thodangi brahmotsavam..paandiya rajan ra..pantri vuruvam eduthu..arasan thurathi vara engeu kootti konnda vanthaan..boo varaha perumaal sevai engey..moolavar nintra thiru kolam..padha beedam tharaiyil.. padma beedamum ellai..sadya rishi garudan nintra thiru kolam edathu pakkam..paapankalirunthu vidu pada yogam seyvaan..avidathiley..manathai oru nillai paduthi..adakka patta chittam, endiriyangal..oru pakkam ezluthu amarnthu konndu..mudalil eppadi panninaal pinbu nadanthaalum yogam pannalaam..muyalum nillaiyil erunthaalum.mudithu koduppaan..samsarathilirunthu vidu pada pannanum..muthuhu vyaathi vudkara kashda padukiraarkal.. kuninthu nimiranum vallainthu ..27000 narambukal kattu paadun erukkum..ashdanga yogam..yamam, nuyamam aasanam,pranaayamam,pradyakaram, dyanam,darana and..samathi ettu pahuthi vunndu..aaroghya manam varum..saaymaanam koduthu kollalaam..vuruthiyana saaymaanathodu..
..tatraikagram manah kritva
“The yogi should then sit on it very firmly and practice yoga to get released from sins, by controlling his mind, senses and activities and fixing the mind on one point.”
..Atma vishuddaye= to get released from papa and get Moksham, yogam yunjyad = he shall do yogam. Tatra = in that place [the place described in the last sloka, where a solitude place is chosen and firm seat is provided], ekagram mana kritva = concentrating his mind on a single aspect [ on the atman], yata = controlled, cittam = mind, indriya = sense organs [ or the organ of mind], upavisyasane= seated, perform the meditation..It appears about 27,000 nerves are controlled if we sit and practice yoga. By doing ashtanga yoga, it is said that, one could attain ashta maha siddhi. Ashtanga yoga prescribes yamam, niyamam, asanam, pranayamam, pratyaharam, dyanam, dharana and samadhi
6-12..Ramanuja’s Commentary..Lord Krishna begins with the words sucau dese means pure or sanctified place. Purity is to be found in nature due to its being unoccupied and unfrequented by unclean and contaminated persons. The word sthiram means firm infers the asana or seat should not be overly soft neither should it be so high that one may fall from it nor too low as in a hole. One should by all means have a mat of kusa grass which is sacred in Vishnu tattva and then should be covered by a deerskin which deters poisonous pests like snakes and scorpions from approaching one while in concentrated meditation. On top should be placed a wool or cotton cloth. Such a seat should be aesthetic to look at and inviting. Sitting upon such a seat one should one should withdraw the senses and freeing the mind from all external distractions one should focus the mind exclusively upon the atma or soul within until upon its realisation one is freed from samsara or the endless cycle of birth and death. By every means realise the atma.