Geethaa Saaram 6-43 to 6-47

..slokam 6-43..vaahanams are to remember vaasanai of nithya soories here..adi seshan did lots of kainkaryam to Him in various forms..entha vasanai thaan mammai yogam panni vitta pinbu meenndum pannum pothu vubayohamaay erukkum.. nalla thookkam thoongiya pinbum pazlaiya nalla ninaivukall maranthu pohaamal eruppathu pola.. yogam niraiya panninavan, adutha janmaavil nall edathil piranthu thodara vaikiraan.. encouragement erunthaal, naam munbu kattu marantha vithaiyai thodrnthu kathukolluvathu pola..

tatra tam buddhisamyogam
labhate paurvadehikam
yatate ca tato bhuyah
samsiddhau kurunandana

“On taking such a birth, he revives the divine consciousness of his previous life, and he again tries to make further progress in order to achieve complete success, O son of Kuru.”

..Kuru nandana = son of Kuru dynasty [Arjuna], paurva dehikam = in the past body’s [ previous birth], buddhi samyogam = attachment of knowledge, labhate = gets back..Tatra tam = =[in this birth where he is born after enjoying all desires he wanted while doing yoga in the last birth, he gets the same ] that knowledge in this body. Bhuya = again, yataeta ca = he restarts. The imprints of the last birth are all available now in the present birth, and he is able to start yoga again.Samsiddhau = in order to practice yoga.

6-43..Ramanuja’s Commentary,,In the very next reincarnation such a practicer of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness is propelled by the impressions of the previous birth and is drawn by the habits cultivated in their previous existence. Like one who while performing a task slumbers briefly but when roused from sleep enthusiastically continues onwards to finishing it. In the same way in their next birth such a practicer of yoga enthusiastically continues onwards in perfecting yoga from where they left off in the previous life. Lord Krishna is declaring that the influence of yoga and the past life habits involving yoga are so potent that they impel such a person in their next life to gravitate towards yoga instinctively and intuitively as if it were not in ones power to resist. Verily the majesty and greatness of yoga is well known to be such…
..slokam 6-44..even if he does not have same kind of vairaagyam as before, because of his sorrondings he will be involved and will complete the yoga.Jadavaradar was a great yogi..he was desracted by a dear.. he was born as a dear in next birth and after that he was born as yogi in the next birth..Thiru mangai aazlvaar has sung ten paasurams for Thirukoodaloor..as palan paapangall vilahum yenkiraar..Jagad radshahan thaan namakku marunthum virunthum ..yogam pattri gjanam vanthu panna muyantru vittavavarum palan peruvaar yenkiraar ethil..

purvabhyasena tenaiva
hriyate hy avaso ’pi sah

“By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles”

Sa = that yogi, who had discontinued the yoga in his last birth and is reborn in the family where yoga practicing is encouraged, tenaiva = that, purvabhyasena = practice followed in previous birth, avesa’pi= [even if he does not show inclination] spontaneously, hriyate = is dragged into [yoga]. .

jijnasur api yogasya
shabdabrahmativartate
“Such an inquisitive eagerness to practice yoga would cross the world.”

Yogasya = about yoga, jignasur api = even a desire [ to practice], shabda brahmam = this world, ativartate = is crossed

6-44.Ramanuja’s Commentary..Even one who has not embarked upon it but is merely enquiring about yoga or the science of the individual consciousness attaining communion with the ultimate consciousness , such a person resumes such inquiries in their very next birth that they had discontinued in their previous lifetime. Gradually one advances on the path of yoga and transcends sabda-brahma or the fruitive ordinances of the Vedic scriptures. Sabda-brahma signifies matter and from this matter in its manifested modifications comes sabdita or all things having namea and forms such humans, demigods, earth, sky, heaven, etc. Hence all things nameable and all things of matter. Even the mere inquirer about yoga acquires enough merit to ultimately transcend beyond the sabda-brahma. This means one becomes unfettered from the bondage of material existence and attains atma-tattva or realisation of the soul which is the sole harbour of spiritual intelligence and unlimited bliss or that which cannot be defined by a name as material objects which are composed of matter such as demigod or human etc.
..slokam 6-45..kapisthalam..atma-deha veru paadu vunnarnthu, vairaagyathudan, yellaam avanukku yentru karma panni, yogathil eruppavan entha parama nilaikku varuvaan.. paathiyiley vaittalum payan peruvaan.. enimeyl bakthi maargam kaatta pohiran..

prayatnad yatamanas tu
yogi samshuddhakilbisah
anekajanmasamsiddhas
tato yati param gatim

“And when the yogi engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, achieving perfection after many, many births of practice, he attains the supreme goal.”

He attains param gathim, which means he attains atman prapti or atman anubhavam [experience]. ..

6-45..Ramanuja’s Commentary..Such is the greatness and virtue of this yoga or the science of the individual consciousness attaining merit with the ultimate consciousness, that ones merit increases and accumulates as a person incarnates through many births and ultimately purifies one by disengaging them from all attachments and impurities. In this way one becomes more and more competent and qualified for perfecting yoga and by enthusiastic effort despite any chance interruptions one eventually achieves perfection and attains moksa or liberation from material existence. The superiority above all others of the yogi who has chosen the highest of human ambitions atma tattva or realisation of the soul is revealed by Lord Krishna in the next verse.
.slokam 6-46..Kapisthalam shedram–pancha krishna shedrathil ontru ..thanjaavur-paapanaasam pakkam-2kms from paapanaasam–one will cross four rivers in this 2 kms..kavi=poets and monkey.. eppo kurangu ellai.. anjeneyar sannithi.. he did dabas to have darshan of gajendra motsham.in this gajendra pushkarani…athanaal kabisthalam peyar.. perumaal Gajendra Varadan..kidantha thiru kolam.ethil yogi, thabasi, buthimaan,evarkallai vida vusanthavan yenkiraar.. raavannan, hiranyan evarkall thabas panni , palan petru kodumai panninaarkall.. vulahathu puthi vida atma, paramaatma puthuyey venum .. vudalai varuthi yaagam panni-veru palanukku yentru -eruppavarai vida avanai adaiyum orey nokkodu yogam pannuvathu siranthathu yenkiraar

tapasvibhyo ’dhiko yogi
jnanibhyo ’pi mato ’dhikah
karmibhyas cadhiko yogi
tasmad yogi bhavarjuna

“A yogi is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogi.”

Arjuna = Arjuna!, bhava = be an yogi [ practice yoga], tasmad = therefore..Tapasvi = meditating persons, jnani = intellectuals and karmibhyas = those who perform duty .

6-46..Ramanuja’s Commentary..As yoga or the science of the individual consciousness attaining communion with the ultimate consciouness leads to the highest aspiration of human existence. It is known that yoga is greater what is attainable by ascetics living austerities, greater than what is attainable by Vedic knowledge that is bereft of knowledge of the soul and greater than what is attained by the performance of ritualistic ceremonies prescribed in the Vedas concerning fruitive rewards. Hence the yogi is superior to all these. Thus Lord Krishna encourages Arjuna to become a yogi. This verse is a eulogy on higher theosophy and it relates to the acquisition of atma tattva or realisation of the soul as the preliminary step to God realisation..
.slokam 6-47..gajendra motsham happened in  north-thiri kooda hills-in krutha yuga..anjeneyar  dabam seythu athai kaana virubinaar-in tretaa yugam..eingey -kapisthalathil-avarukku kaatshi koduthaar..gajendran-indrayumnan- nall bakthi maan aathalaal pushba kainkaryam kittaiyathu-saabathaal yaanaiyaha piranthaalum ..engey Athi-moola Perumaal sevai..Parasara minivarukkum pradyadsham.. entha kadaisi slokathil kaivalyam vida avanai nokki ,avanai adainthu anubavikkum kainkaryamey mukkyam .. saadaranna palanukku eisvaryaarthikall.. atma palanukku kaival yaarthikall, -evarkallai vida bagavanekkey yentru eruppavarkall vusanthavarkall yenkiraan..

yoginam api sarvesam
mad-gatenantar-atmana
shraddhavan bhajate yo mam
sa me yuktatamo matah

“And of all yogis, and all others, he who directs his mind in Me and sincerely worship Me, is the best. That is My opinion.”

..Yoginam api = better than the yogi described earlier, sarvesham [api] = [ and so better than ] all others like the thapasvi, gyani and those who perform only karma, mad-gate = towards Me [Sri Krishna], antaratmana = mind, shraddhavan = with desire [to reach Sri Krishna], sa = such a person, bhajate yo mam = devoting to Myself [Sri Krishna], yuktatama = best, matah = is [Sri Krishna’s] opinon

6-47..Ramanuja’s Commentary..The genitive case of the word yoginam has the force of the ablative case yogibhyah iwhich means of all types of yogis or those perfecting the science of the individual consciousness attaining communion with the ultimate consciousness. Thus yoginam means more than just being a yogi, it means being a special yogi above and beyond and superior to all other yogis including the four yogis described in verse twenty-nine beginning with sarva-bhuta-stham atmanam which refers to the yogi who perceives the soul in all beings. Verse thirty beginning with yo mam pasyati sarvatra which refers to the yogi who sees the Supreme Lord in everything. Verse thirty-one beginning with sarva-bhuta-sthitam which refers to the yogi who realises the Supreme Lord as non-different from the atma or soul. Verse thirty-two beginning with atmaupamyena sarvatra which refers to the yogi who perceives the atma as all pervading consciousness activating everything. As the yogi indicated in this verse does not fall into one of the four mentioned classifications the genitive case does not have the power to place this yogi into one of those classes. The words api sarvesam meaning amongst all types refers to those additional yogis indicated in this verse which follow the yoga paths of karma, jnana, tapasya, astanga etc. Likewise also the genitive case of the word sarvesam meaning of all types, has the force of the ablative case which indicates this special yogi is a bhakta or loving devotee of the Supreme Lord and thus greater than all other yogis. In comparison with this special yogi all other yogis being inferior can be grouped into a single class. The comparison between that special yogi and the single class of all the other yogis is like designating the special yogi as the Himmalayas and all other yogis as a handful of mustard seeds. Between one seed and another upon close introspection differences certainly exist; but such differences between seeds cannot be compared to the difference between the seeds and the Himmalayas. In the word atmana is the word manas meaning giving ones heart, mind, body and soul in devotion over flowing with love to the Supreme Lord. This dedication is extraordinary and glorifies and distinguishes one from out of all other yogis.

Antar-atmana equates to the innermost manas being the atma which monitors all internal and external experiences

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google photo

You are commenting using your Google account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s


%d bloggers like this: