Geethaa Saaram 8-25 to 8-28

..slokam 8-25..komalavali thayar sannithi.. 10 nall udsavathil chakrabaniyum sernthu sevai..kalaivaay thunbam paasurathil nammaazlvar aaravamudan mattum thaan nam thunbam pokka mudiyum yenkiraar..dhoormadi margam pattri entha slokathil sollukiraan..dakshinayana vasalil naanghu narasimhar.mey vasal udaiyaar.lakshmi  narayanaraiyum sevikalaam.. yeera vasthirathudan ramar jadayukuum krishnar virudar darma puthirarukkum paninathu pola evarum karma panninaaraam..


dhooma=smoke..darknessFirst palce is therefore darkness and smoky. Second, is night. Third is the krishna paksh or wanining period of the moon. Fourth is Dakshinayanam, the Six months, when the Sun travels from Tropic of Cancer to Tropic of Capricon. These are all opposite of what we saw in the last sloka. [As mentioned in Upanishads] the Fifth place is Pithru lok [ world of deceased ancestors]. Sixth place is Akash or space. Seventh place would be chandra lok. Here also the Lord says yogi reaches Chandralok. But the yogi mentioned in the last sloka is the one who had realized the Brahmam, or Gyani. But here the yogi mentioned has performed lots of good deeds and wants to reach worlds of higher planes. He would have performed good deeds like building temples, creating ponds for public welfare, etc. Yogi = person who has performed such noble deeds, prapya = after reaching Chandra lok, nivartate = returns back to this karma bhoomi [Universe]. There are some called Ahivahika ..

Ramanuja’s Commentary  



The word dhumah meaning smoke indicates the presiding demigod of the path in which lies the Pitri-loka the realm of the manes or ancestors. The word yogi has been used to denote a spiritual person who performs Vedic activities.



..slokam 8-26..kidantha thiru kolam..andal evan soodiya thiru thuzlaay konndu thanai alangarikka sollukiraall..koonilatha mutham yenkiraar perialwar entha maadathai.. we have to have our sight on archiradhi marg, resembling the koonila muththam.

sukla-krsne gati hy ete
jagatah sasvate mate
ekaya yaty anavrttim
anyayavartate punah

“According to Vedic opinion, there are two ways of passing from this world—one in light and one in darkness. When one passes in light, he does not come back; but when one passes in darkness, he returns.”..

..Sukla = white, krsna =dark, gati = routes, hyete =these, jagata = here ..Sasvate = permanent, mate = is told. Ekaya = [of these two] in one [that is sukla or archiradhi marg], yati = reaches, anavrittim = no-return place, anyaya = [while] by the other different route [by Krishna marg], avartate = returns, puna = again..

Ramanuja’s Commentary  




The path of light is the archi-adi being illuminating and the path of darkness is the dhumadi or smoke. One who at death is guided on the path of light does not return to the worlds of mortals; but one who is at death guided on the path of darkness does return and must be reborn again. The path of light is dual for two types of aspirants being: the jnani the god seeker and the jijnasuh the soul seeker. The path of darkness is singular is for the atharthi or fruitive seeker who performs meritorious activities with the desire to reap the benefits and rewards in the hereafter. Thus two paths are given for the three types of aspirants. The Chandogya Upanisad V.X.I-III states: Those aspirants who have realized the atma or soul and those who in seclusion meditate with faith and devotion on the omnipotent, omniscient and omnipresent Supreme Lord enter the archi-adi path of light and do not return. Those aspirants who in their daily affairs devote themselves to Vedic rituals, public works, charity and philanthropic activities as well as other pious acts, all enter the dhumo the path of darkness and must return.




..slokam 8-27..chitra ther thiru ezlu kootrirukkai..mara ther..kal ther garba graham..chitrai madam chitra nadshdrathil ther..aaravamuda perumal thiru mangai azlvarin aaraalum  mangalasasanam panna   paduhiraar..thiru nedum thandahathil kadaisiyilum evar thaan mangalasasanam panna paduhiraar..thiru kurumthandahathil evan a basket of precious stones is nothin compared to Him..

naite srti partha janan
yogi muhyati kascana
tasmat sarveshu kaleshu
yoga-yukto bhavarjuna

“Although the devotees know these two paths, O Arjuna, they are never bewildered. Therefore be always fixed in devotion.”

Arjuna = Arjuna, tasmat = therefore, sarveshu kaleshu = at all times and always, yoga-yukta = associated with yoga, bhava = be..Kascana yogi = any yogi, ete = these two, sriti = krishna and shukla routes, janan = knowledgeable, na muhyati = will not be worried..

Ramanuja’s Commentary  



Lord Krishna declares that knowing the archi-adi the path of light which leads to moksa or liberation from material existence and the path of darkness which leads to bondage in the material existence there will never be any infatuation and delusion at the time of death for a yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness. Such a yogi will travel by their own self earned divine path escorted by the presiding demigods of the path of light. Thus one should with great faith and enthusiasm meditate on and perform selfless Vedic activities without desire that keeps one firmly upon this path. Daily meditation constitutes the proper performance of one’s daily activities as authorised by the bonafide spiritual master either Vaisnava or Brahmana from one of the four bonafide sampradayas as revealed in Vedic scriptures.


..slokam 8-28..nammazlvar thanathu thiru karathai eruthayathil vaithullaar..aaravamudan..Dravida sruthi darsakaya nama: Dravida sruthi implies Tamil Vedas, which is Nalayira Divya He summaraises..He is the means and cause for the universe..he supports all. he prevades all and comands all..

vedesu yajnesu tapahsu caiva
danesu yat punya-phalam pradistam
atyeti tat sarvam idam viditva
yogi param sthanam upaiti cadyam

” A person by understanding all these reaches beyond what by performing yagna, tapas and chairity as stipulated in Vedas, could yield noble results; he reaches the highest and most ancient place.”

Vedesu = in Vedas, yagnesu = yagnas, yat punya phalam = whatever punya results, pradhishtam = will be recieved. Similarly, tapasu = meditations, danesu = chairities..atyeti = stands beyond them..Idam sarvam = all these, viditva = having learnt, tat = that person. .Yogi = person now desirous of reaching the Lord, thinking always about archiradhi marg, param sthanam = higheast place [ Vaikuntam], adyam sthanam = very ancient place [ Vaikuntam], upaiti = reaches..

Yogi = person now desirous of reaching the Lord, thinking always about archiradhi marg, param sthanam = higheast place [ Vaikuntam], adyam sthanam = very ancient place [ Vaikuntam], upaiti = reaches

Ramanuja’s Commentary  



Now the result of knowing the Vedic conclusion to this chapter and the previous chapter is being stated by Lord Krishna with the words vedesu yagnesu,tapahsu caiva danesu. vedesu is the study of the Rig Veda, the Yajur Veda, the Sama Veda and the Atharva Veda as well as all other Vedic scriptures. yagnesu is the performance of yagna or various Vedic ritualistic activities in propitiation tapahsu is engaging in tapasya or rigorous austerities and penance like extreme fasting danesu is giving charity and doing philanthropic works such as feeding the poor

All these four activities give great merit but whatever merits are assigned in the Vedic scriptures for these pious activities they are all eclipsed and surpassed by that liberated being who knows the glorious pre-eminent position of the Supreme Lord as revealed by Lord Krishna in these two chapters. Such a being transcends in their very existence. This means that the bliss in realising the ultimate reality of the Supreme Lord’s paramount and exalted state in comparison makes the rewards appointed in the Vedas as insignificant as a blade of grass. To be a yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness, is assuredly achieved by this transcendence and such a one assuredly attains the ultimate goal in association with the Supreme Lord.



…slokam..thirumazlisai azlvar thiruvarasu..He lived for 4700 years and spent the last 700 years here..thirumazlisai piran and aravamuda az;var..they exchanged part of their amrs..bakthi sarar pohum edam ellaam thirumbi paarthaan..ezlunthirunthu pesu vazli kesaney yentraar..the essence of chapter 9 is that He will do any thing for bakthimaan..varantharum perumal moolavar bakthisara varadan udsavar padmasini thayar ..thiruvarasil sevai saathikiraarkall..nathamini, ramanujar,  maa muni sevaiyum vunndu..parvathi-siva sambasanai..Bhava sarma was a brahmin, living with all bad habits. He never did any of his prescribed duties. In the death bed he remembered the palm trees which yielded liquor and so after death he was born as a palm tree [ as mentioned in the Chapter 8, one attains the same thoughts in the last moments]. Under this tree there lived a brahmarakshas couple Kusubalan and Sumati. Before death, the wife out of greed forced her husband to beg in chairities indiscriminately, resulting in getting this brahmarakshas appearance after death. One day she asked her husband the means to get rid of the brahmarakshas form. The husband, who was well learned, explained that they should realize Brahman. She inadvarently, repeated the 1st sloka of Chapter 8, where the Lord is explained as Sri Purushottama. Instantly, listening to this, the palm tree with a blast broke up and Bhava sarma appeared. The brahmarakshas couple also regained their earlier forms.






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