Geetha Saaram 13-24 to 13-28..

..sloham 13-24..venkada krishnan/partha sarathy.. sumathi raja kettu  konda padi venkada chala athibathyey krishnanaha sevai saathithaan..

dhyanenatmani pasyanti
kecid atmanam atmana
anye sankhyena yogena
karma-yogena capare

“Some perceive the Supersoul within themselves through meditation, others through the cultivation of knowledge, and still others through working without fruitive desires.”

Pasyanti = [they] see. That is they view atman and body as separate entities by analyzing power. Here Three words atmani, atmanam and atmana are mentioned. Each has to be interpreted differently. In atmani, atma means body. Atmani = in the body, atmanam = atman or soul, atmana = by mind. Thus body, jeevatman and mind are to be understood by these three words. Its meaning changes with context. So, soul which is in body has to be viewed separately. How? Dhyanena pasyanti = by meditation, seen..Anye = [but] others, those not fully practiced Karma and Gyana yoga, sankyena-yogena = by Gyana yoga [sankya means buddhi and so sankya yoga means yoga attained by intellect, that is Gyana yoga], karma-yogena = in Karmayoga, capare = attain..

Ramanuja’s Commentary..13-24.. 


The word evam means in this way refers to the manner previously described. One must intelligently comprehends the nature of the purusah or manifeatation of the Supreme Lord Krishna and prakriti the material substratum pervading physical existence and understand the three components of prakriti known as the gunas which are the modes of goodness, passion and ignorance which are inclusive of everything in material existence. They will be fully elaborated on in the next chapter. The word sarvatha means in any way or condition and refers to whatever physical body one finds themselves forced to accept whether demigod, human, demon, etc due to the dictate of karma or reactions to actions. Na sa bhuya abhijayate means never takes birth again, never coerced to enter a womb again, never forced to take a material form again. This means that at the time the physical body ceases to exist the atma or immortal soul will be realized as the eternal essence of the jiva or embodied being and moksa or liberation from material existence will be achieved promoting one to the everlasting spiritual worlds never again subject to birth and death.




..sloham 13-25.. veda valli  thaayaar sannithy.. bruhu maharishi  pudalvi.. yennai  aall  vudai aapanai  thiru  mannam  purinthaall..masi sukla padsha devadesi  thiru kalyaanam..panguni utharathilum thiru kalyaanam..

anye tv evam ajanantah
srutvanyebhya upasate
te ’pi catitaranty eva
mrityum shruti-parayanah

“Again there are those who, although not conversant in spiritual knowledge, begin to worship the Supreme Person upon hearing about Him from others. Because of their tendency to hear from authorities, they also transcend the path of birth and death.”

Shruti-parayana = determined in listening. Anye tu = others, ajananta = ignorant of perfroming, evam = these [Karma yoga and Gyana yoga mentioned in the previous sloka], anyebhya = from others [Acharyas, Scholars and noble persons], srutva = listening well, upasate = devote [in atman]. Te = they, shruti-parayana = deeply interested in listening, api = even, mrityum = this samsaram [of living in this Universe], atitaranty eva = are not crossing?..

Ramanuja’s commentary 13-25..Lord Krishna expounds here that some humans having become perfect in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness; perceive by the lucidness of their mind the atma or immortal soul within the physical body by means of dhyanena or devotional meditation. Others who are novice in yoga develop their minds by jnana or Vedic knowledge and sankhyena or subtle discrimination between spirit and matter and applying it diligently soon perceive the atma as well. Still others who are unfit for the regiment of jnana yoga and those who are fit but prefer an easier method and those whose duty it is to set an example for the common man; they all follow the path of karma yoga or the path of actions devoted to the Supreme Lord that embody devotion and training their minds to control the senses become established in yoga and eventually perceive the atma also.

..sloham 13-26..partha sarathy/rukmini thayar/ sarathy saathyahi/balaraman/pradyumnan/anirudran anaivaraiyum sevikalaam..thelliya singa perumaal sannithy..

yavat sanjayate kincit
sattvam sthavara-jangamam
tad viddhi bharatarsabha

“O chief of the Bharatas, know that whatever you see in existence, both the moving and the nonmoving, is only a combination of the field of activities and the knower of the field.”

Bharatarishabha = Bull of Bharata dynasty [Arjuna], tad viddhi = understand this. Sri Krishna tells Arjuna that atman is imprisoned in a body due to past Karma. The Lord wants atman to be viewed separately from the body. . Yavat = whichever, sattvam = living being, sanjayate = is born [and dies]. Stavara – jangama = [living beings are] stationary and movable. Kshetra = body, kshetrajna = atman, samyogat = bondage.

Ramanuja’s Commentary..13-26.. 





Continuing further with this theme Lord Krishna reiterates that still others who are incompetent to follow the paths of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness which lead to atma tattva or realisation of the soul. They must hear from the Vaisnavas the devotees of the Supreme Lord and follow the teachings of the sages and munis who are established in truth and righteousness. Then they can begin to traverse the path of karma yoga or devotional activities and then onto jnana yoga the perfecting of Vedic knowledge, etc. and commence actual contemplation of the atma or immortal soul. Also those who cannot even do that but are able to have faith in what they learn from superiors, they get purged of their sins and absolved can gradually embark upon the path of karma yoga and thus eventually surpass samsara the perpetual cycle of birth and death. The word api denotes the levels of competency that different gradations of human beings posess.





Next in order to discriminately comprehend the exact position of the atma residing within the jiva or embodied being perpetually within material existence it is emphasised that whatever comes into existence either movable or immovable is the product of the union of the sentient and the insentient known as chit and achit.




.sloham 13-27..gajendra varadar-ga kettathum jam yentru arai kulaiya thalai kulaiya vanthaan..

samam sarveshu bhutesu
tisthantam paramesvaram
vinasyatsv avinasyantam
yah pasyati sa pasyati

“One who sees the Supersoul accompanying the individual soul in all bodies, and who understands that neither the soul nor the Supersoul within the destructible body is ever destroyed, actually sees.”

Ya pasyati = [he] who sees, sa pasyati = he sees..Sarveshu = in all or every, bhutesu = living beings, tishtantam = established, parameswaram = the supreme leader [as told earlier this word denotes jeevatman and not the usual Lord, as atman rules any body. Atman is superior to body, organs and mind]. Samam = equal [in all living beings].  Vinasyatsu = in destroyable [body], avinasyantam = everlasting [atman], he who sees in the right perception, sees the truth..

Ramanuja’s Commentary..13-27.. 





Lord Krishna states yavat kincit whatsoever meaning anything mobile or immobile regardless of how grandiose or infinitesimal that is existing in any dimension of creation is the mutual combination of matter and spirit. It is always a compound existence with interdependence upon each other and never independence from each other.




..sloham 13-28..sri ramar sannithy.. anaivaraiyum sernthu sevikalaam..ramar nadanthau kaattiyathai kannan geethaiyaha arulinaan..

samam pasyan hi sarvatra
samavasthitam ishvaram
na hinasty atmanatmanam
tato yati param gatim

“One who sees the Supersoul equally present everywhere, in every living being, does not degrade himself by his mind. Thus he approaches the transcendental destination.”

Na hinasty = [he] does not harm, atmana = by mind, atmanam = to the soul..param gatim = the supreme place or passage, tato yati = [he] attains that..Sarvatra = everywhere, that is irrespective of the species like Devas, humans, movables and non-movables, etc. Samavasthitam = living same or equal, ishvaram = leader or commander, that is atman.

Yah pasyati = [like this] when sees, tatha = in that way, atmanam = atman or soul as, akartaram = non-performer, pasyati = is the [proper] viewer [perceptor or has vivekam].

Ramanuja’s Commentary..13-28.. 





Lord Krishna confirms with the words pasyati meaning perceives or discriminates that one who realises that paramatma or the Supreme Soul existing equally within all jivas or embodied beings is the ksetrajna or knower of the sphere of activity and that it is distinctly distinguished from prakriti the material substratum pervading physical existence which manifests as unlimited forms such as demigod, human, animal, etc. In other words recognising the Supreme Lord as the same omnipresent eternal consciousness localised within each and every living entity and realising that it is singular. Also distinguishing the fact that while all physical bodies decay and perish; the atma or individual immortal soul does not ever decay or perish because it has an eternal, transcendental nature. This is confirmed in the Vishnu Purana: VI.VII.LVIII beginning pradhanadi viseshantam meaning: the undecaying within the decaying. One who correctly comprehends the atma in this manner properly perceives reality. But one who thinks that the atma is subject to birth and death and that it is modifiable and variable like the forms of living entities which are always changing; then such a person will always remained confined in samsara or the perpetual cycle of birth and death in material existence.


One Response to “Geetha Saaram 13-24 to 13-28..”


    Super interpretation. thanks to the teachings

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