Geethaa Saaram 8-10 to 8-14

..slokam 8-10..ramanin villai nambithaan seethai erunthaall..antha val vil raman sevai pullam bootham kudiyil..shobana vimanam..auspicious one..புள்ளுப் பிள்ளைக்கு இரை தேடும் புள்ளம் பூதம் குடி தானே..atharkku yetra eraiyai thedi tharum..athu pola namakku yetrathai tharuvaan..karma yogathai vidaamal panni erunthaal ethai peralaam..puruvangalin naduvil vaithu aiswaryaarthikall thyaanam pannanum..

prayana-kale manasacalena
bhaktya yukto yoga-balena caiva
bhruvor madhye pranam avesya samyak
sa tam param purusham upaiti divyam

“One who, at the time of death, fixes his life air between the eyebrows and, by the strength of yoga, with an undeviating mind, engages himself in remembering the Supreme Lord in full devotion, will certainly attain to the Supreme Personality of Godhead.”

Prayana kale = in the [last] journey. ..Acalena manasa = unperturbed mind, that is not aspiring for inferior rewards. Yoga balena = with the strength of Bhakti, yukta = supported,bahktya = bhakti..Bhruvo = the two eye brows, madhye = between them in the middle, pranam = pranan, ..Sa = such a person, tam = should meditate on the Lord, param purushan = Suprema Lord, upaiti = attains, divyam = in a superior way.

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Ramanuja’s Commentary Whosoever has there mind situated in equanimity, made steady and firm by daily practicing devotional mediation unto the Supreme Lord. At the time of death is able to direct the life force through the Sushanna channel and fix it at the ajna cakra betwwen the eyebrows and focuses upon the Supreme Lord Krishna intently without deviation or diversion by the power of their meditation they achieve communion with the Supreme Lord Himself and attain His association in the eternal spiritual worlds. The next verse will describe the mode of meditation most suitable for the aspirant of moksa or liberation from material bondage.

..slokam 8-11..upanishad  yennum pasuvidam,arjunan yenkira kannu kuttikku geethai yennum paal tharuhiraan..He is the real kaamadenu.avanaiyey theruvaan kettaal..aadhanoor sthalam..kamadenu davameruntha edam..aandu allakkum iyan..kidantha thiru kolam..marakkaalum ezluthaaniyum vaithu erukiraan..sri devi boo devi kaamadenu vum thiruvadi aruhil..bruhu munivarum agnidevanum sevai saathikiraarkall..thirumangai aalwaarum garba grahathil sevai..udsavar is renga nathan..kaivalyaarthi uchanthalaiyil prananai vaithu dyaanam pannanum..kamadenu pola kettathai tharukiraan..iswaryamum, kaivalyamum..avanaiyumey kooda..

yad aksharam veda-vido vadanti
vishanti yad yatayo vita-ragah
yad icchanto brahmacaryam caranti
tat te padam sangrahena pravaksye

“Persons who are learned in the Vedas, who tell the indestructible nature, will be attained by cutting off desires. Desiring such perfection, one practices celibacy. I shall now briefly explain to you this process by which one may attain kaivalyam

..Veda vido = those who have learned Vedas well, yad vadanthi = tell that, aksharam = indestructible..Vita raga = those who have cut off or removed [worldly] desires. Yata = with such efforts, yad vishanti = attain those [positions]… Icchanti = desiring [ to get kaivalyam], brahmacharyam = celibacy, charanti = practicing.Tat te padam = that high position to you, sangrahena = precisely, pravaksye = will be told [by Sri Krishna to Arjuna]…

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Ramanuja’s Commentary  

 

 

 

Now Lord Krishna explains the other padam or state which is for those aspirants who wish for atma-tattva or realisation of the soul and the secure and permanent destination of moksa or liberation from material existence. This state is aksaram or imperishable. In the Brihadaranya Upanisad V.VIII.VIII beginning sahovacha-itad vai tad explains that this state is not material. It is that which the ascetics of the worlds attempt to gain access to. It is that ardent longing for which men strictly follow the vow of brahmacaryam or voluntary celibacy. Padam is that which one mentally proceeds to achieve the goal of their endeavours. Padyate is non- different from gamyate meaning that which is followed being the method adopted by the mind. The purport is that Lord Krishna is giving a brief description of the methodology by which an aspirant for atma-tattva and moksa must meditate on Him to achieve the ultimate goal they have envisioned. Meditation upon Lord Krishna in His aspect of aksaram or imperishable is described in the Brihadaranya Upanisad V.VIII.VIII-XI.

 

..slokam 8-12..aadhanoorum kaaveri kollidam naduvil..soorya pushkaranni..prannava vimaanam..bargavi or kamala vasinihead of cow and body of woman..kamadenu.indran thozluthu meendathai petraan..periya thirumadal oru paasuram mangalaasaasanam..

sarva-dvarani samyamya
mano hridi nirudhya ca
murdhny adhayatmanah pranam
asthito yoga-dharanam

“The yogic situation is that of detachment from all sensual engagements. Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.”

..Sarva = all, dvaram = holes, samyamya = plugged, mano = mind, hridi = [ the Lord ] in the heart, nirudhya = well established or focussed..Atmana = one’s own [self], pranam = prana [life air], murdhanyadhaya = via the principal nerve called sushumna nadi ..Yoga dharanam = [in Bhakti yoga] remembering the Lord, asthitho = one should remain..

Ramanuja’s Commentary  

 

 

 

Lord Krishna uses the words sarva-dvarani samyamya means controlling the passages which enter into the body. This denotes withdrawing the senses from external cognition or restricting the senses from their normal outgoing tendencies. The words hrdi-nirudhya means locking the mind in the heart. It denotes directing devotional feelings from the mind to the atma or soul in the heart and offering them to the aksaram or imperishable Supreme Lord enthroned there. The words yoga-dharanam or performing the science of the individual consciousness attaining communion with the ultimate consciousness in unwavering meditation. This denotes concerted concentration in perfectly meditating upon the Supreme Lord with complete attention.

 

 

 

.slokam 8-13..pranavakara vimanathin nizlalil erunthu geethai entru..om expand aahi  vedam..kannum kaathum om yenbathai anubavikka petrom..ahaaram,uhaaram mahaaram moontraiyum therinthu naam avanin adimai avanukku yentru erukkanum yenbathai therinthu kollanum..

om ity ekaksharam brahma
vyaharan mam anusmaran
yah prayati tyajan deham
sa yati paramam gatim

“By continuous meditating on Me in the single syllable Om, he who is on his journey leaving body, reaches supreme position”
..Brahma = Brahmam, om = pranavam, ity ek akshara = single syllable, vyaharan = chanting..Om indicates Brahmam, that is the Lord Sriman Narayana. Since Om denotes Him, it is called vasakam. Mam = Me [ Sri Krishna, denoted by the syllable Om], anusmaran = meditating..Ya prayati = he, who starts the journey [ just before casting off this body in the death bed], deham = body, tyajan = casting off, sa yati = he attains, paramam = supreme, gatim = path or position..

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Ramanuja’s Commentary  

 

 

 

Systematically vibrating the singular syllable OM vibrated as A-U-M. It is the personal sign, symbol and sound of the aksaram or imperishable. OM is the indicator and Lord Krishna is the indicated Who is to be to be profoundly and humbly meditated upon. Whomsoever departs from this life at the moment of death fixing the prana or life force in the crown of their head in the manner so indicated goes to the exalted, eternal spiritual worlds. The words paramam gatim mean the supreme destination from where there is no return granting moksa or liberation and includes atma tattva or realisation of the soul which is in essence comparable to the Supreme Lord and contra distinguished from matter and everything material. More evidence of this will be given later in this chapter in verses 20 and 21. So the method of meditation for those who are atharthi or seekers of fortune and for those who are jijnansur or those aspiring realisation of the soul has been duly given being similar. Next the method of divine meditation suited for the jnani or the aspirant for the Supreme Lord and the nature of their goal will be revealed.

 

 

 

..slokam 8-14..mandangudi.aadanoor,pullam bootham gudi, kumbakonum pakkam..thondar adi podi avathara sthalam.vanamalai amsam..திருமாலை அறியாதார் திருமாலை அறியாதார்..adutha moontru slokathaal bagavathlabarthi patri sollukiraan..evarkallukku  mattum easyyaha thannaiyey tharuhiraan..munnam vanthu vaari paruhi kollukiraan..

ananya-cetah satatam
yo mam smarati nityasah
tasyaham sulabhah partha
nitya-yuktasya yoginah

“For one who always remembers Me without deviation, I am easy to obtain, O son of Pritha, because of his constant engagement in devotional service.”

Partha =Arjuna, ananya ceta =mind not involved in other matters. . Yo = such a person, mam = Me [Sri Krishna], smarathi = thinks.Nityasah = from the time one starts devotion, satatam = without interruption even for a second..Tasya =for such a devotee, aham = I [Sri Krishna] am, sulabha = easily [ available], nitya yuktasya = wants to be associated always, yogina = are such yogis..

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Ramanuja’s Commentary The word nityasah or always means always since the aspirant consciously devoted themselves to Lord Krishna as the exclusive goal. The word satanam or continuously means at all times. The word smarati or remembering implies that the Supreme Lord has become the sole object of intense love and devotion so much so that the instant one is bereft from thought of Him, one’s very life feels it is in jeopardy. So one incessantly meditates upon Him. The words nitya-yuktasya yoginah is the enlightened one who yearns for eternal relationship with Lord Krishna. This is the jnani or knower and lover of god to whom the Supreme Lord is very easily accessible. What the jnani seeks for his goal is the Supreme Lord only and nothing else. This means that it is not the elevated state of consciousness of the Supreme Lord that the jijnansur seek or the state of unlimited fortune like the Supreme Lord that the arthathis or seekers of fortune desire. The goal of the jnani is to obtain eternal relationship with the Supreme Lord Krishna or any of His authorized avatars or incarnations and expansions as revealed specifically in the Vedic scriptures.

The Supreme Lord is sulabhah or easy to achieve. This means Lord Krishna is happily available and accessible to all those who are devoted to Him in love and further more He, Himself is unable to bear any separation from His devotees at any time. Therefore it is He who chooses to be associated with them and this is the confidential tattva or truth. By so doing the Supreme Lord Himself quickly carries to perfection by inspiration and intuition the very method that His votary is performing for attaining Him. The Supreme Lord Himself removes all obstacles which may hamper His chosen votary from swiftly progressing to Him simultaneously while generating an increase in His devotees love for Him to propel Him onwards. The Katha Upanisad II.XXIII beginning yam evaisha vrinute tena labhya states: The Supreme Lord is attainable by him alone whom He, Himself elects. This will be explained further in chapter X, verses X and XI but now the remaining verses in this chapter will be focused on showing that there is no return to samsara or the perpetual cycle of birth and death for the jnani who is the knower and lover of the Supreme Lord nor is there any return for the jijnansur who has achieved atma tattva or soul realisation; but there is a return to samsara for the arthathi or seeker of wealth for they have not qualified for moksa or liberation from material existence.

 

 

 

 

 

 

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