Geetha Saram 15-4 to 15-8..

..slokam 15-4..Thiru kaadkarai appan..bogathil thattum maarum seela gunam kaatti thanthaan aazvarukku..போகத்திலே தட்டு மாறும், காட்கரையிலே கரையை அழிக்கும்..The Lord was too happy and did that service to Alwar with greater enthusiasm! Here the Server and the served should have been reversed; but because of the quality of sowseelyam, the roles had reversed..yennil munnam paarithu vizunginaan..avanai parthu nam vairagyam kuraithu kollanum..Praying Sri Thirukkatkarai Appan to bless us with vairagyam..

aśvattham enaṃ suvirūḍhamūlaṃ
asaṅgaśastreṇa dṛḍhena chittvā 15.3
tataḥ padaṃ tatparimārgitavyaṃ
yasmin gatā na nivartanti bhūyaḥ
tameva cādyaṃ puruṣaṃ prapadye
yataḥ pravṛttiḥ prasṛtā purāṇī 15.4..

 

..Enam = this [the samsara tree described in the last 3 slokas], aswattham = peepal tree has, suvirudhamulam = very well formed roots..Drdhena = resolute, asanga = detachment, sastrena = as the weapon [axe], chittva =to cut..Tatah = by that [such detachment], tat padam = that level [of Kaivalya Moksham], parimargitavyam = should be sought after..yasmin = that place, gata = attained [by those], bhuya = again, nivartanti = never return..Tam = that, adyam = Ancient and the Cause for all, purusham = Paramatma, Sri Krishna, eva = alone, prapadye = had to be approached in surrender, yatah = from Whom, purani = for a very long time, pravrtti = [desire in the Three qualities] development, prasrta = has been flourishing…
..

Ramanuja’s Commentary for sloka 15-4.. 

 The jivas or embodied beings immersed in samsara or the perpetual cycle of birth and death are unable to comprehend this asvattha or banyan tree and its symbolism. It is impossible for them to understand that this tree symbolising material existence has its root above in Satyloka with Brahma and its branches descending downwards are all the innumerable jivas or embodied beings throughout all of creation and that humans are its terminals from where there are branches spreading upwards as well determined by karma or reactions to actions based upon following or ignoring the injunctions and prohibitions of the Vedic scriptures which apply when one finally achieves a human form out of the millions of different plants, birds, fish and animal species. As a human one is quickly indoctrinated into samsara with the conceptions of I am. I am a man. I am a king. I am the son of this person. I am the wife of that person. I am beautiful. I am great, etc., etc. Such I am conceptions keeps one locked in samsara and causes one to be fully occupied with mundane concerns and worldly affairs appropriate to such conceptions. Such persons look upon their bodily conceptions as there very self and are completely oblivious that they are factually eternal beings possessing an atma or immortal soul. They perceive not that they can gradually wean themselves from this ancient tree by renuciation of the three gunas or modes of material nature and detachment from the objects of the senses. Neither do they comprehend that the atma is seperate and distinct from the physical body. Nor can they differentiate that the ego is not the physical body and the atma is not the ego. Bewildered by illusion they believe what is unreal to be real and what is real they cannot perceive. The origin and source is unfathomable to them and so deluded they remain in ignorance.This asvattha tree with roots above and branches below that keeps the jiva enslaved in samsara can only be destroyed by the sword of non-attachment to objects of the senses. This renunciation arises from bhakti or exclusive loving devotion to the Supreme Lord Krishna which is the highest good and apex of all to be attained by every jivas and paramount to every other conceivable activity in existence throughout all of creation. Demolishing this strong and durable asvattha tree by the sharp weapon of detachment from sense objects produces disike and disdain for sense gratification which creates a desire for pure, sublime spiritual experiences which when one attains can no longer be subjected to the influence of the three gunas or modes of material nature. How can such a state of consciousness manifest and detachment from the gunas which causes delusion be guaranteed?

 

Lord Krishna has already previously confirmed in chapter VII.VII: That there is nothing superior to Him. In chapter VII.XIV: That those who surrender unto Him alone can surmount the three gunas. In chapter IX, X: That material nature is operating under His control. In X.VIII: That He is the origin and source of all material and spiritual worlds. So let glorious propitiation and devotion be given unto the Supreme Lord Krishna as He alone is the sole refuge of all living entities. Inasmuch as all material impressions, instincts and influences arise from contact with the three gunas proceeding from prakriti the material substratum pervading physical existence which is controlled byHim. It is logical to understand that by Him they can also be transcended. The question that naturally comes to mind is how? The word prapadye means surrender. In VII.XIV is stated prapadyante or have surrendered. In this verse a variant is stated as prapadye yatah which by the gramatical rules of Panini can be interpreted as prapadye iyatah meaning by a mere step of surrendering unto Him spiritual impressions, instincts and influences are activated and awaken in such a one. They will manifest as spontaneous impulses arising with frequency in the heart and dispel all nescience. They are ancient because they embody the collective consciousness of all the mumukshas or achievers of moksa or liberation from material existence since time immemorial, who surrendered and took refuge of the Supreme Lord Krishna or His authorised incarnation and expansion as revealed in Vedic scriptures and were released forever from the bondage of samsara.

..sloka 15-5..Kutta naattu Thiru Puliyoor..Thirumangai/Nam azlvaar mangalaa saasanam..Sri Maya Piran/Sri Por kodi Natchiyaar..Bragya saras or Poonchunai Theertham is the name of the pushkarini. The Lord graces under

Purushottama Vimanam..Bhima punar nirmanam seytha sthalam..dronacharyarai kontrathaal manam vaadiyathaal panninaan..asvatamama yanai peyarvaithu sethathu yentra poy solli jeyaitha kathai..saptha rishisukkum sevai..18 padi yeri sevikkanum..nirmānamohā jitasaṅgadoṣā
adhyātmanityā vinivṛttakāmāḥ
dvandvair vimuktāḥ sukhaduḥkhasaṃjñaiḥ
gacchhanty amūḍhāḥ padam avyayaṃ tat 15.5
Tat = that, padam = [very superior] stage [of attainment of atman], gacchhanty = is attained. ..Mana = concept [that body is soul], nir moha = delusionless..Jita = won over, sanga dosha = defect of union… Adhyatma nitya = always interested in atman, vi nivrtta kama = well discarded interest in pleasures [of the senses]. Sukha dukha samjnai = known as happiness and sorrow, dvandvair = from [these] twins, vimukta = well liberated. Thus these people are freed from happiness and sorrow. Such people are, amuda = have no misconcepts..

 

Ramanuja’s Commentary..for sloka 15-5..  

Those blessed jivas or embodied beings who have relinquished such illusions as love for things not related to the atma or immortal soul attain unto the Supreme Lord Krishna as their saviour. The evils of desire and attachment captivates one by sense gratification bewilderd by the three gunas or modes of material nature. Those that surmount this are: 1) nirmana mohan means free from pride and false ego conception of being their body 2) adhyatma-nityah means those engrossed in the eternal knowledge of the atma 3) vinivrtta-kamah means totally free from lusty desires by only desiring the atma 4) vimukta dvandvair means completely liberated from conceptions of dualities Those that achieve the above attain avyayam padam or the eternal supreme transcendental state by atma tattva or realisation of the immortal soul and its unlimited intelligence characterised by it infinitely expanded consciousness.

To those whose faith in the Supreme Lord Krishna is bonafide by acceptance of a spiritual guru in authorised disciplic succession and whose devotion is absolute due to the mercy of the spiritual master and receiving knowledge of bhakti or exclusive loving devotion unto the Supreme Lord. Then Lord Krishna Himself initiates the previously mentioned four attributes and their success is effected solely by His grace. Then they are all easily traversed until perfection comes and the goal is reached.

..sloka 15-6..Thozi pasuram-8-9….nayaha lakshanam kaatti thanthaan ethil..Emperor Sibi’s son was Vrishadharbi..tried to donate to saptha rishis by hiding in the fruit in femine time..rishis kettu konda padi endran puli roobathudan vanthu kaatha edam..athanaal puliyur peyar..na tad bhāsayate sūryo na śaśāṅko na pāvakaḥ
yad gatvā na nivartante tad dhāma paramaṃ mama 15.6

Tad dhama = that superior [bright] stage is, mama = Mine [Sri Krishna’s]. Parisuddha atma swaroopam belongs to the Lord. How bright is that stage? Surya = the Sun, na bhasayate = does not illuminate, tad = that place. There is no need for Sunlight to see that place. Na sasanka = not even the Moon [ sasa = rabbit, anka = identification, Moon has a black shadow resembling a rabbit]. Na pavaka = not fire, either. Yad gatva = by reaching which [place], na nivartante = [one] never returns, tad dhama = that place or stage.. But a parisuddha atman, does not need even this external light to realize others. That is the brilliance of Jeevatman, in its natural status. That stage is the Lord’s, says Sri Krishna. ‘His’ means it is His ‘amsam‘ or part. This will be explained while we see next sloka..Atman has Two great qualities. One is self realization and the other is realizing others. These are called as ‘swayam prakasatvam  and ‘tasmai swayam prakakasatvam ..

Ramanuja’s Commentary for sloka 15-6..  

The light of illumination which manifests from the atma or immortal soul is what Lord Krishna is referring to here as well. As His transcendntal spiritual body consists of the atmas of all jivas or embodied beings, He, His name, His abode and His pastimes are all illuminating. No sun or moon or fire can illuminate this; for it is spiritual wisdom that gives the light of consciousness. External luminiousity is only able to dissolve the obscurity that intervenes between the senses perceiving their objects.What reveals the atma is called yoga or the individual conciousness attaining communion with the ultimate consciousness. Antagonistic to yoga is karma which are subsequent reactions to previous actions and to conquer this formidable opponent which gains strength from every action performed; one must fully surrender unto the Supreme Lord and accept Him as one’s only refuge. That all illuminating light emanates from Him, it is a part of His splendour as a power from Him. The sublime supremacy of this all illuminating light consists of its potency and efficiency in lighting the consciousness by spiritual wisdom. Sunlight no matter how bright, although capable of travelling for millions and billions of miles through space is never able to internally effect illumination in the consciousness as it is only an external phenomena.

..sloka 15-7..Thozi pasuramaha Thulasi Thiru manathai kondu Parangusa Nayahikku Sri Maya piran Thiru manam kondathai thiru thayarukku unarthukiraall..then thisaikku thilaham aahiya divya desam ethu..Nayaha Lakshanam unarthum divya desam..In Paramatman, all atman are amsam of Him. We can not remove atman from Him, though atman and Paramatman are different entities. Each atman is indispensable part of the Lord. The Lord is the Leader of all atman.mamaivāṃśo jīvaloke jīvabhūtaḥ sanātanaḥ
manaḥṣaṣṭhānīndriyāṇi prakṛtisthāni karṣati 15.7

mamaaiva = My [Sri Krishna’s] alone, amsam = parts, jivaloke = this leela vibhuti of Universe, jivabhuta = all living beings, sanatana = from an ancient time. But they are all bound by Karma in Leela vibhuti. Mana = mind, indriya = organs, act in the way they are. Once this Karma bondage is removed, then they would also enjoy the Lord.

Ramanuja’s Commentary for sloha 15-7.. 

The atma or immortal soul within all jivas or embodied beings constitutes an eternal portion of Lord Krishna and thus is also eternal. Yet because the jiva is inextricably emeshed in material existence from time immemorial it is enslaved by the nescience of its own karma or reactions to actions and revolves incessantly in samsara the perpetrual cycle of birth and death. Precisely based on this karma a jiva is forced to accept a suitable body such as a demigod, human, animal etc., attracting with it five senses and a mind exactly appropriate to maximising the chances of survival for such a jiva. But when the jiva through association of the Vaisnava spiritual master becomes enlightened from hearing his unequivocal instructions and surrenders fully unto the Supreme Lord Krishna as one’s only refuge then Lord Krishna Himself releases the jiva from the bondage of samsara and the jiva becomes situated in atma-tattva or soul realisation. Other than taking exclusive shelter of Lord Krishna or any of His authorised incarnations as revealed in Vedic sciptures it is impossible for the jiva which is very much handicapped in terms of intelligence and potency to achieve moksa or liberation. This is due to the heavy burden of unresolved karma attached to the jiva that they must carry with them life after life. But all actions performed for the satisfaction of the Supreme Lord have no karma attached to them. This is the difference.

 

 ..sloha 15-8..śarīraṃ yad avāpnoti yac cāpy utkrāmatīśvaraḥ
gṛhitvaitāni saṃyāti vāyur gandhān ivāśayāt

Ramanuja’s Commentary-for sloha 15-8.. 

Whatever body a jiva or embodied being is subjected to reside in and whatever body they depart from; the atma or immortal soul is automatically accompanied by the five senses and the mind. Lord Krishna explains this process as similar to a breeze which picks up the scents of flowers carrying them through through the air from one location to another.

 

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