Geetha Saram 18-2 to 18-6..

..Sloha 18-2..We are in Rishikesh..Rishis visualise mantras..we are in Lakshmana jula..Devadatta/his daughter Ooru also thapam purintha edam..kulla mambaza mara avathaaramum enghu thaan..sanyasam/thyagam pattri enghey sollukiraan.

.śrī bhagavān uvāca

kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ
sarvakarmaphalatyāgaṃ prāhus tyāgaṃ vicakṣaṇāḥ..

Kavaya = poets, vidu = have understood [in the following way] about, sanyasam = sacrice [or tyaga], kamyanam karmanam = [Vedic] acts performed for [fulfilling] desires, nyasam = [should be] renounced or given up…There is a saying in Upanishad, that to attain Brahmam, Brahmanas search by performing yagna, tapas and danam! That means, these karmas have to be done. Then how can poets say to discard such acts. Here, we should understand that Upanishads do not talk of Kamya karma; but about Nitya and naimittika karmas. This is one school of thought. Vicaksana = well learned scholars feel, tyagam = sacrifice is, sarvakarma phala tyagam = renouncing the results of all [Vedic] karmas. These scholars are of opinion that while one could do all Nitya, Naimittika and even Kamya karmas, one should renounce the results or rewards for performing them. No karma is given up, but only the result…

Ramanuja’s Commentary for sloha 18-2.. Some learned philosophers contend that sannyasa or renunciation is the abstention from performing activities for rewards. Other sophisticated sages assert that in sections of the Vedic scriptures pertaining to moksa or liberation from material existence that tyaja or renunciation means abandoning the rewards attached to Vedic activities whether they are namittika or regular duties or kamya or specific activities prescribed for specific results. The contention here is the predominance of one or the other points of view when in contradiction. Is sannyasa or abandonment of the activities for rewards alone sufficient or is tyaja the abandonment of desires for rewards the essential attribute to be embraced? Both appear to be plausible and both are situated in renunciation and both may be used synonymously and considered as renunciation. More clarity concerning this topic is presented by Lord Krishna in verses four, seven and twelve..

..Sloha 18-3.. We are in Geetha Bavan in Rishikesh..Ram mandir/ Ram-Geetha parayana sthambam erukirathu..Ram ghat/Ram julha sevithom..famous Geetha pressum enghu thaan..Sri Lakshmi Narayanan sannithiyil 700 geetha slohamum ezuthi vaithu erukiraarkal..Akanda parayanamum chitrai-to -adi pannuhiraarkal.

.tyājyaṃ doṣavad ity eke karma prāhur manīṣiṇaḥ
yajñadānatapaḥkarma na tyājyam iti cāpare

Tyajyam = to be renounced, karma = any type of karma, because, dosavad = [any karma has] defects or blemishes. This group drops a bomb-shell! They say all karmas [nitya, naimittika and kamya] have to be totally renounced! Because every karma has blemish in it. This is the opinion of Sankhya philosophy, preached by Sri Kapila, an avatar of the Lord..Eke manisina = [advocated by] one type of persons, prahu = say..Iti ca apare = others are having differing [opinion] as, yajna dana tapa karma = [vedic] karmas like Yagna, Tapas and Danam, na tyajyam = are never to be renounced. All Vedic karmas have to be performed, is His opinion. But they have to be performed without any desire in result and without the feeling that we are doing. This is what we had seen in Chapter 3 and now we have come back in a circle! That is why even Jeers of various Mutts, perform Nitya karmas, like sandyavandanam, in spite of their priesthood. It is said that Swami Ramanuja, even when he was 120 years old, used to go to Kaveri river and with the help of his disciples perform sandyavandanam! This is the person who was guiding millions to Moksham

Ramanuja’s Commentary for sloha 18-3..

Kapila Muni the founder of the Sankhya philosophy which is based on analytical reason declares that since even prescribed Vedic activities have an aroma of desire for rewards attached to them and the resultant reactions keep one enslaved in samsara the perpetual cycle of birth and death in material existence. So even prescribed Vedic activities are fit to be abandoned by those aspirants striving for moksa or liberation from material existence. But those of the Mimamsaka philosophy who adhere to rationalistic thinking in interpreting the conclusions of the Vedic scriptures maintain that prescribed Vedic duties are not to be abandoned only the desires for rewards from such duties are in fact to be renounced.

..sloham 18-4..After visit to Sri Badarikashram, we are now visiting an equally high altitude place. We are in Salagrama, in Nepal. There are Two ways of reaching this place. One is to reach Kathmandu, capital of Nepal. From there by flight to Pokhra. From Pokhra to Jomson, one can go by flight again or jeep. From Jomson to Muktinath, one can go by flight or by bus or by pony or by walk. The other route is from Ghorakpur to Sunauli to Pokhara and then Muktinath

.om/t1/95/360595/4/58494689.jomsomtrek.jpg” alt=”Location of the long trekking.

.River Gantaki flows and later joins Ganga. Travel to Muktinath can be seen at http://www.ramanuja.org/sv/bhakti/archives/sep97/0045.html. This river is black in color, just as the saligrama stones it has. It is also called Kali Gantaki river..

niścayaṃ śṛṇu me tatra tyāge bharatasattama
tyāgo hi puruṣavyāghra trividhaḥ saṃprakīrtitaḥ

..Bharata sattama -most noble among Bharata dynasty..Purusha vyagra-[Tiger among men..Srunu me = listen to Me [Sri Krishna], niscayam tatra tyage = be sure of that sacrifice..Tyago hi = even this tyaga or sacrifice, trividah = is of Three types, samprakirtita = as understood. They are Kartrutva buddhi tyagam, mamata tyagam and phala tyagam

Ramanuja’s Commentary for sloha 18-4..

It is logically explained that even in the performance of prescribed Vedic activities and obligatory duties one can exercise tyaja or renunciation in its threefold composite. Abandonment of these is not required. First is the lowest stage likened unto tama guna the mode of ignorance whereby in renunciation one performs activities as a matter of duty or a matter of righteousness without desire for rewards. This can be done by abandoning desires for material benefits or heavenly delights. Second is the intermediate stage likened unto raja guna the mode of passion whereby renunciation of activities abandons the identifying ego sense attached to it. Relinquishing such mentalities as this work was accomplished by me, I did it, this is mine and the rewards are mine. Thirdly is likened unto sattva guna the mode of goodness and is renunciation whereby one surrenders all rewards and results unto the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures. One should be cognizant that He is the supreme absolute truth, the supreme controller and the ultimate reality and not think that we are the controllers in any way.

..sloha 18-5..gantaki river..On one side is Annapurna hills range and on the other side is Daulagiri range…it is the World’s deepest gorge!..kag beni-crow pindam..nepaleese people offer pindam here..damodara kund is the origin  of  Gandaki river..mustang in nepal ..
yajñadānatapaḥkarma na tyājyaṃ kāryam eva tat
yajño dānaṃ tapaś caiva pāvanāni manīṣiṇām

..
Yajna dana tapa karma = karmas like Yagna, Tapas and Danam, na tyajyam = are not to be relinquished…Karyam eva = they are necessary duties, [because], yajna danam tapas caiva = even Yagna, Tapas and Danam, pavanani = [are capable of] purifying, manishinam = people. Manishina means those capable of thinking…In Chandokya Upanishad [8.15.1] it is said ‘..sa khalvevam vartayan yaavadaayusham. – we have to continue with our karma till our journey to reach Moksham, is there. As long as Bhakti is continued, karmas have to be followed. Brahma Sootram says [4.1.12] ‘Aaprayaanat, tatraapi hi drushtam – as long as journey is there or as long as Upasana is practiced, until Moksham is reached, karmas have to be performed. So, nitya- naimittika karmas are necessary as they purify us.

Ramanuja’s Commentary for sloha 18-5..

Lord Krishna emphasises that never under any circumstances are prescribed Vedic activities such as yagna or ritualistic propitiation and worship, tapah or penance and austerities and danam or charity to the Vaisnavas and brahmanas ever to be abdicated. They must be continuously performed all through the life some daily and others occasionally up until the moment of death. The reason for this is that prescribed Vedic activities situated purely in sattva guna or mode of goodness duly purify the performer and all involved especially those in varna asrama or the natural four divisions of society which are Vaisnava and Brahmin the spiritual class, ksatriya or royal and warrior class, vaisya or agricultural and commerce class and sudra the worker class. They also upgrade the general consciousness of the world in general. The performance of prescribed Vedic activities dissolves all impurities and eradicates the karmas or reactions to actions from past activities. The word manisinam means the wise, the conscientious, those whose consciousness is evolved in a spiritual sense. Such aspirants reflecting upon spiritual attainment throughout their lives are naturally in communion with the Supreme Lord at the moment of death.

..sloha 18-6..sage Sarangayana kettu konda padi sala vrushamaanaan.. athuvey pala kaalam pinbu fossil aaha maari salagramam aanathaam..There are many types of Salagrama like, Purushottama, Lakshmi Narayana, Thousand radii Sudarsana, Lakshmi Narasimha, Varaha, Matsya Murty, etc…the Lord descends another step and is available in Salagrama stones, which could be worshiped in houses. Thus in Dwaraka and in Gantaki, we obtain Two different types of ‘sila‘ or stones. Where both are worshiped there, one gets the result of Ganga or performing 1000 Aswameda yagna!..by worshiping Salagrama, we will have Bhagavat Prapti or His blessings. Around this temple, Gantaki river flows out through 108 gomukh [mouth of cows]..Those, who can not brave this chill water, may sprinkle the water on their heads…

etāny api tu karmāṇi saṅgaṃ tyaktvā phalāni ca
kartavyānīti me pārtha niścitaṃ matam uttamam

..e matam = My [Sri Krishna’s] belief..niscitam = decisive and uttamam = the best…Eta = these, karmani api tu= karmas also even, sangam = attachment, phalani = results, tyaktva = to be discarded…Karmani means all karmas like nitya and naimittika yagna, tapas, danam, etc. Kartavya = doing such karma is prescribed in shastras. Iti = such of these, karmas are to be performed and this is His belief and decision!..By adding the word ‘api‘, the Lord says that while Upasana is the means to Moksham, karmas also have to be performed and can not be discarded…

Ramanuja’s Commentaryfor sloha 18-6..

Due to the fact that the performance of prescribed Vedic activities are sanctifying, purifying and lead to bhakti or exclusive loving devotion to the Supreme Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures. They should be performed daily and during special occasions throughout the whole life until the moment of death as a matter of joy or a matter of duty without desiring any reward and without any sense of ego involved. This is the final and best conclusion.

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