Geethaa Saaram 7-1 to 7-4

slokam 7-1.Thiru cherai shedram…Saranathan..pamcha saaram..sara vimanam, sara pushkarani,sara shedram, saranatha thaayaar, saranatha perumaal..kaveri thavam eruntha edam..maa madalai..kutti kuzlanthai roobathudan vanthaan. visvaroobamum kaattinaan..sri vaikunda para vaasudevanaha kaatchi thanthaan.. perumaal sri devi,boo devi, neella devi, maha lakshmi,saranayahi thaayaar serthi sevai..avanai pattri  gjanam vanthu, chinthikka thodangi,dyaanam panni, athuvey thodarnthu smruthiyaha maari,preethiyudan bakthiyaha malarum..ethaal motsham peralaam..bakthiyaal vullam vuruhi, karainthu paravasam adainthu, anubavathaal vanthathu thaan aazlvaarakall paasuram..

sri-bhagavan uvaca
mayy asakta-manah partha
yogam yunjan mad-asrayah
asamsayam samagram mam
yatha jnasyasi tac chrnu

“The Supreme Personality of Godhead said: Now hear, O son of Pritha, how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.”

  Mayyi = only in Me [Sri Krishna], asakta mana = mind directed, madasraya = considering Me [Sri Krishna] as the only support, yogam yunjan = beginning yoga. With mind directed towards Sri Krishna and considering Him as the only support, start Bhakti yoga. Samagram = completely, asamsayam = with no doubts whatsoever, Mam = Me [Sri Krishna], yatah jnasyasi = by that [knowledge ] understand, chrnu = listen to.

7-1..Ramanuja’s Commentary..In the first six chapters of Srimad Bhagavad-Gita comprising the first division known as the Karma Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by the performance of prescribed Vedic activities with detachment. There the subject matter primarily delineated was with reference to how an aspirant may achieve atma tattva or realisation of the soul by adopting the path of karma yoga. Atma-tattva is essential and ancillary to constant devotion and the continuous meditation necessary by which communion with the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures as well as His eternal associates. He is the ultimate and the supreme goal to be attained, one without a second and worthy of everyone’s endeavour for devotion to. He is Parabrahma the Supreme Being. He is niravadya or perfect, He is the sole causeless cause of the entire creation and the total cosmic manifestation. Omniscient, omnipotent, omnipresent, infallible and eternal. The Supreme Soul of all living entities and the Supreme Controller for all of existence.Now the middle section of six chapters from seven to twelve comprising the second division of Srimad Bhagavad-Gita known as the Bhakti Yoga section which is the science of the individual consciousness attaining communion with the ultimate consciousness by loving devotion to the Supreme Lord. The subject matters revealed are the nature of Parabrahma the Supreme Being of All, Parama Purusa the Supreme Spirit of all and the method and modes of loving devotion and meditation are to be offerred to Him. This is known as bhakti. The mode of such devout love called bhakti is summarised in the final chapter eighteen, with the verses XXXXVI where Lord Krishna states: That humans attain perfection by rendering devotional service to the all pervasive Supreme Lord from whom all created beings have come into existence and from whom all created beings receive their life impulses. In verse LIII He states: That being completely detached from all designations, free from false ego, lust for power, arrogance, desire and anger while being completely equipoise and peaceful internally one becomes eligible to realise and experience the Brahman or spiritual substratum pervading all existence. In verse LIV He states that when situated in the state of the Brahman one laments not and craves not and thus being joyful obtains bhakti to the Supreme Lord.

This constant state of meditation in devout love for the Supreme Lord Krishna or any of His authorised incarnations as revealed in the Vedic scriptures is known as bhakti and constitutes the method and means by which to attain communion with the Supreme Lord. This is confirmed in various Vedic scriptures. In the Svetasavatara Upanisad, III.VIII it states: Meditating on Him solely one crosses over the ocean of mortality. In the Taittiriya Upanisad III.II it states: The knower of the Supreme Being thus becomes immortal. In the Brihadaranyaka Upanisad II.IV it states: The atma or soul alone is to be intently contemplated on for deliverance and in the same scripture beginning at I.IV it states:The omniscient atma itself is the worshipable goal to attain. In the Chandogya Upanisad it states:The mind being pure, meditation is stable, with concentration fixed all knots are untied.

The Mundaka Upanisad II.II it states: The knot of the heart is cut asunder, any lingering doubts are dissolved, all reactions to actions are terminated to one whom the Supreme Lord has manifested within their heart. The words bhakti meaning loving devotion and dhyana or meditation and upasana or divine ecstasy and other similar terms are synonymous and indicative of the continuity and potency of remembrance and reflection through realisation of the atma on the Supreme Lord so intensely that one flows into communion with Him as an actual perceptive experience. In the Katha Upanisad II.XXIII it states that: Not by deliberation is the atma perceived, nor by concentration, neither by erudite knowledge. The atma is perceived by one in whom the Supreme Lord Himself elects to reveal His essence. This verse conclusively confirms that the path of Bhakti Yoga is of an ecstatically joyful experience which induces the Supreme Lord Himself to blissfully reciprocate with such a felicitous devotee being that he has made the Supreme Lord the sole object of his love. So it can be understood that upanasa or divine ecstasy is non-different from bhakti or loving devotion. That the terms upasana and bhakti are equivalent in all respects is also evident from other Vedic passages. In the Taittirya Upanisad III.VII beginning tam nanyah pantha ayanaya vidyate it states: One who has realised the Supreme Being becomes immortal then and there, no other path to moksa or liberation exists. In VI.LIII of the same scripture beginning na ham vedaih it states: Not only by knowing the Vedas or performing austerities, or giving gifts or the performance of yagnas or worship in propitiation can the Supreme Lord be perceived. And in VI:LIV beginning bhaktya tu ananyaya it states: By loving devotion exclusively is the Supreme Being to be perceived and known.

Thus the seventh chapter beginning the second division of Srimad Bhagavad Gita which is the Bhakti Yoga section delineates:

1) The essential nature of the Paramapurua or Supreme Spirit as an object of meditation. 2) The mystification of the Divine nature by the veil of material nature. 3) The resignation of oneself to the Supreme Being in order to transcend this veil. 4) The classification of the aspirants who have chosen the path of bhakti. 5) The pre-eminence among them of those who are the Supreme Lord’s devotees.

The words mayy-asakta-manah denotes one whose mind is affectionately focused on the Supreme Lord Krishna. So much so is one attached to Him and so impassioned is their love for Him that that if one feels separated from Him for even a moment either by being without His close proximity or by the entrance into the mind of any thoughts not relevant to Him; or if one were to temporarily not remember Him for any reason, that would subsequently be the cause of such a person to consider their whole life as meaningless. The words mad-asrayah means complete dependence upon the Supreme Lord without whom one could not even exist.

Next learn about how one who joyfully engages in Bhakti Yoga with a loving heart in transcendental ecstasy will realise the Supreme Lord as He is in all His splendour and glory.

 

..slokam 7-2..saara pushkaranniyil..brahma entha shedra mann vaithu thaan kudam panni, prallayam pothuvedangallai kaakka mudinthathu.. serthu,panninathaal–thiru cherai peyar..essance=saaram..kudalvaasal, bottom of the pot is kumbakonam..13 kms from here.gjanam is the basic knowledge about Him .sathyam,gjanam anantham,brahmamsathyam means He is always present..bootha bavya  bhavat brabu–leader in the past, present and future..he surrounds every where..he is in all and supports all…vigjanam is about His qualities..He is different from all of us..He commands us all ..He is like mada, pida, and sarva radshahan..by knowing His greatness we can commence our bakthi maargam..

jnanam te ’ham sa-vijnanam
idam vaksyamy asesatah
yaj jnatva neha bhuyo ’nyaj
jnatavyam avasisyate

“I shall now declare unto you in full this knowledge, both basic and extraordinary. This being known, nothing further shall remain for you to know.”

Aham =I [Sri Krishna], te = to you [Arjuna], vaksyami = will tell, asesata = without any remainder [ completely], jnanam = knowldge, sa vijnanam = in addition to special knowledge, idam = now. Yaj jnatva = by knowing which, na iha bhuya = no more learning , jnatavyam avasisyate = any other knowledge

 

7-2..Ramanuja’s Commentary..Lord Krishna has deigned to reveal completely in detail the general knowledge concerning Him as well as the esoteric knowledge which can be realised. The word vijnana means realised knowledge. This denotes a more profound level of understanding with a special propensity of inate wisdom which can discern and discriminate the reality of the Supreme Lord Krishna being the original substratum and foundation of all that is animate and inanimate in existence. He is the ultimate controller, the antithesis to whatever is demoniac. He is the sovereign master of all creation possessing unlimited divine glories and infinite transcendental qualities and attributes. Along with revealing these things Lord Krishna will also reveal the wisdom concerning His manifested nature. By the realisation of this spiritual knowledge there will be nothing left worthy of knowing for an aspirant of bhakti or unconditional loving devotion. The extreme difficulty in acquiring such esoteric knowledge about the Supreme Lord will be explained in the following verse

..slokam 7-3..Periya Thirumozli 7-4 ..kan soraa ..pathiham..aaya kulathu anni villakku pola maa madalai yenkiraar..vanavar ko.. Aazlvaar wants only adiyavar paatham rather than perumaal paatham ..naamum aazlvaar pola avanathu adiyavar thiruvadi pattri, avanai pattranum..udsavar valathu thiru karathil thaamarai vaithu erukiraar..avanai pattri muzluvathaaha therinthavar yaarum ellai..

manushyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah

“Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, hardly one knows Me in truth.”

Manushyanam sahasresu = thousands of people are there..Kascid = only a few or only one, siddhaye = aspire to attain siddhi, yatati = tries.Yatatam api siddhanam = among such persons who try to reach the end result, mam = I [Sri Krishna] am, tatvata = truly, vetti = understand, kascin = only one or so

..

7-3..Ramanuja’s Commentary..Humans are designated to act in accordance with the injunctions of the Vedic scriptures. Thousands may be found that adhere to the injunctions of the Vedas but hard to find is one who adheres and perseveres until the goal is reached and perfection is achieved. Of thousands who may be found that fortunately have sustained their efforts and are persevering until the goal is reached and perfection is achieved there is scarcely one discovered among them who knows the Supreme position of Lord Krishna and offers all their activities to Him. And of thousands who may know His supreme position it is extremely rare to find one who knows Lord Krishna as He really is and offers themselves in loving devotion to Him. 

..slokam 7-4..thaayaar sannithi..entha shedrathil einthu thaayaarudan sevai..very rare people evan amoung well versed in vedas ,understand Him.avanidan, avanaiyay kettu, avan anubavathukku yentru eruppathu romba rare..easvaran yenkira tadvam, chit, achit eranndukkum athibathi..he is swaami, we are all his servants..He creates the entire world on seeing Thaayaar’s kadai kann..moola prakruthi is like the vithai..from this mullai vittaar pola mahaan thontrum..mahaan nourishes oyr gjanam..from mahaan ahangaaram pirakkirathu..saathivika, thaamasa and raajasa ahangaaram..aaha ellaa achitum etharkkull adangum.

bhumir apo ’nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakritir astadha

“Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight constitute My separated material energies.”

Bhinna prakriti astadha = prakruti is expanded in eight ways..

7-4..Ramanuja’s Commentary..It should be known that mula prakriti or the primeval substratum of material nature is the basis for the infinite and phenomena of all creation. It ministers its all encompassing energy in material existence to all sentient beings in a marvellous variety of ways. As objects of enjoyment, bodily organs to enjoy with as well as regions of enjoyment to interact with. All these things are also manifestations of the Supreme Lord Krishna’s nature and they are divided into eight principle categories. 1)Solids being Earth distinguished by odor, 2)liquids being water distinguished by moisture, 3)light being fire distinguished by heat, 4)air being gases distinguished by lightness and 5)space being ether distinguished by unlimitedness, 6) manas or mind with its accompanying five senses and ahankara or false ego. 

..slokam 7-4

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