…3rd adyaayam.. KARMA YOGAM.. alavanthaar..karmam nitchaiyum seyal padum enkiraar..ulahatil gjana yogathuku makkal kuraviu.. karma yogathil appadi ellai..kannaiyum kaathaiyum moodunndu 30 nimisham erukka sollungo.. yaar pannuvaarkal?..poo maalai thodu entraal niraiya per varuvaa..loha ratchaikkaha asakthya gunangali-rajo,dama gunangalai- thalli vittu sathyam vallarkanum..sarvesvaranin thiruvadikalil ellaavatraiyum samarpithu..
Chapter three establishes the fact by various points of view that the performance of prescribed duties is obligatory for everyone. Here Lord Krishna categorically and comprehensively explains how it is the duty of each and every member of society to carry out their functions and responsibilities in their respective stage of life according to the rules and regulations of the society in which one lives. Further the Lord explains why such duties must be performed, what benefit is gained by performing them, what harm is caused by not performing them. Plus what actions lead to bondage and what actions lead to salvation. All these points relating to duty have been described in great detail. Thus this chapter is entitled: The Eternal Duties of Human Beings.
karma yogathil arivum adangi povathaal thaniyaaga gjana yogam veynndaam enkiraan.seyyan.manathil anbu erunthaal bakti ellathavarkaluku ariyan..thirumazlisai alwar paasuram…vaikundapathi kalla piran..kaladdosahan thirudan…gives half of stolen things for darma karyam.raja kitta Avaney senntru..kallan vedam kondathaal sora nathan,kalla piran..first two slokams.. arjunan keyttan.. karmaavai kaatilum putthi usanthathu entru nee ninaithaal koramana yuthathil etherkkaaha thallukiraay enkiraan..piraviruthi markam karma yogam..nivruthi gjana yogam enkiraan..eranndum vevveru entru ninaikiraan..muran pattu pesukiraay- puthi kalaku rarpola erukku.. ontrai sollu.. ethu nallathai kodukkum enkiraan.
The ultimate purpose of the Bhagavad-Gita is to show in a clear and lucid manner that one-pointed loving devotion to the Supreme Being who is glorified and proclaimed in the Vedas is the singular and paramount goal to be attained by all human beings specifically and for all living beings in general. Who is proclaimed in the Upanisads as the singular goal to achieve by the aspirants for moksa or liberation from material existence. Who is declared in the Puranas as being destitute of all defiling characteristics such as avidya or nescience. This Supreme Being who is possessing boundless and unlimited magnificent and glorious attributes. Bhakti yoga or loving devotional service is exclusively only in relation to the Supreme Lord Krishna or any of His authorised avatars or incarnations as revealed in Vedic scriptures. In order to achieve full success in bhakti yoga it is essential to achieve atma tattva or realisation of ones eternal soul. The atma or soul is ones eternal nature beyond all material conceptions and is a necessary preliminary step. Atma tattva is ultimately attained by jnana yoga or the cultivation of spiritual knowledge from the Vedic scriptures which is generated by karma yoga or the performance of prescribed Vedic activities without attachment. These prescribed Vedic activities are established on the foundation that the atma is eternal and can never be modified or destroyed as delineated so clearly by Lord Krishna in chapter two.Brahma has stated that the acquisition of paravidya or the knowledge required to attain the Supreme Being is known as bhakti or loving devotion and that dahara-vidya or that this method of meditation is required to realise the Supreme Being, who resides within the etheric region of the heart. In the Chandogya Upanisad it is given that the realisation of the atma within ones own heart is the first ancillary step by the God aspirant to attaining realisation of the Supreme Being Himself. Then the incorporeal and non-material reality of the atma and its eternal nature beyond the consciousness of waking, sleeping and dreaming is completely transcended. Thus does the phenomenal nature of the atma emerging from within the physical body, radiant in ineffable light shining in its natural and wonderous effulgence. In the Katha Upanisad this subject is also well elucidated as given in the following description: By perceiving paramatma which is the Supreme Soul existing simultaneously within all beings and then by discrimination obtained after realisation of the individual atma. The enlightened one delivers themselves from attraction and repulsion, joy and grief and all other dualities. Communion with the Supreme Soul is communion with the Supreme Being which is the goal to be attained through the discrimination derived directly from atma tattva. This confirms that atma tattva or realisation of the soul is an essential ingerdient and constituent component of the Supreme Being which is attained by bhakti or loving devotion. Another example is: Knowing the magnificent and all-pervading nature of paramatma the Supreme Soul, the enlightened one no longer grieves or laments which reveals the natural potency of the atma to relieve one of all mundane dross due to the influence of the material existence. The eternal soul known as the atma is not gainable merely by hearing about it. Nor is it obtainable by discoursing about it nor is it attainable by meditating exclusively on it. The atma is attainable solely to those whom the atma alone elects to attain it. Whomsoever the atma selects as an act of sovereign grace alone the atma reveals itself to such a one. Who is such a one? It is none other than that person who has discriminatory wisdom as their charioteer, who has the reins of their mind controlling the steeds of the senses, who has the actual competence to achieve moksa or liberation and attain the coveted goal of loving devotion to the Supreme Lord.So in conclusion what we have just presented in essence form is the ultimate purpose of the Bhagavad-Gita. From chapter three along with chapters four, five and six the path for the aspirant is given beginning with the very first question in this chapter. The means of cognition and the method of realisation along with the meditation required to achieve it will be delineated and forthcoming.
What Arjuna is trying to ascertain from Lord Krishna is if the cultivation of spiritual knowledge is superior to performing physical activities for the attainment of liberation and if so then why should one engage in horrendous activities like war and killing. It is well known that jnana yoga or the cultivation of spiritual knowledge is the means to accomplish self-realisation of the soul. Karma yoga or performing physical activities without attachment leads one gradually to jnana yoga. This path of spiritual knowledge can be attained by with drawing all the senses along with the mind from the objects of the senses. If this is the case then Arjuna is wondering why he is not being instructed in the cessation of all physical activities; but instead he is being encouraged to fully use his mind and senses to engage in all of the violent and horrific activities that accompany warfare. Feeling confused by the conflicting instructions of with drawing the senses and the performance of actions, Arjuna now wants a single, unequivocal instruction to determine for certain exactly what course he should embark to achieve the highest good.
..3-3 slokam..vinnagar entru thiru vinnagar ..paramesvara ..kazli seer rama ..nandi pura vinnagar etc..Vaikundapathi sri vaikundam..sora nathan..kalla piran.. perumaiyum ezlimaiyum…Kannan sonna pathil arambam..gjana yogam nivruthi margam. karma yogam seyal purivathu..eranndu vithamaana yogam solapattathu..pulangalai adakka therinthavarkalukku gjaanam yogam…adakka theriaathavarkalukku karma yogam 2-55to2-71 varai ketta gjana yogam pattri namm kavalai pada veynndaam…karma yogam panni atma saktchakaaram peralaam..araadana moolam namm pannum karmangalai avanukkaka entru panninaal….
Lord Krishna is telling Arjuna that he has not clearly understood what has been previously spoken by Him. He tells Arjuna that in this world abounding in diversity there are two paths for two types of humans. Jnana yoga the path of knowledge and karma yoga the path of actions each suited to the capacities and qualifications of the type concerned. Not all humans in this world are born with the ambition for moksa or liberation. Neither are all humans able to embark upon the path of knowledge directly. But all humans must engage in actions at all times they cannot stop but they must perform these actions unattached without desiring any reward, perfecting them in the process as factual activities of divine worship. Then in fact all actions become divine activities as revealed forthcoming in chapter XVIII. verse forty-six worshipping God by ones actions. Performing actions in this way humans evaporate the inauspicious qualities lurking in their minds and hearts and the senses give up their turbulence and become calm and peaceful. It has already been established in chapter II. verse forty-seven that there must be no anticipation of rewards as the reason for performing activities. When this platform has been attained then after one has risen in wisdom beyond the turmoils of the quest of satisfying ones sense with sense objects then jnana yoga the cultivation of spiritual knowledge is appropriate. In chapter II. verse fity-five Lord Krishna has stated when one gives up all desires, to confirm this point. Sankhya refers to spiritual knowledge or spiritual wisdom. Those who possess this are called sankhyas as real spiritual knowledge is the knowledge that leads to realisation of the atma or soul, firmly resides within them. Those who are ineligible not fit for this course due to their own inherent qualities are the yogis who are eligible for karma yoga the path of actions. So it can be seen that there is not even the slightest contradiction when it was asserted that for one who is beguiled by the objects and distractions of the phenomenal world, karma yoga is suitable for them and for those who are not beguiled and able to renounce these objects and distractions are suited for jnana yoga the cultivation of spiritual knowledge.
It will next be shown that even if a wish for moksa or liberation arises still one may not be fully competent to experience the cultivation of knowledge by jnana yoga.
..3-4th slokam..maduramaaha paadinaan kannan..athey pol nammalwar.. thirikolur madurakavi avatharitha edam..vaithaaa -maa-nidhi perumaal..sanga kalathil ..palahaiyil vaithu prasannamaana “kannan kazlanai ..ennum thirunamam thinnam naranamey”..perumaiyey othu konndu semam kurughaiyoo..eranndu or nanku thozla entru perumaiyai paadinaarkal…oru sorr porumo ulahin kavikal entrupaadinaar..karma yogam pannaamal gjana yogam panna mudiyaathu….karma yogathai pathieil vittuvittu gjanam yogam panna mudiaathu..vaishnava sanyaasi vazlnthu pinbu thuravaram kollumaa pola..aasai samarthiam eranndum veynndum..aasaiyai karma yogathil vazlarthu kolla veynndum enkiraan..
..Neither by not performing the activities prescribed in the Vedic scriptures nor by abandoning them once they were begun does one attain the qualification to perform jnana yoga the cultivation of spiritual knowledge. This is because that actions when performed as worship for the Supreme Lord for His satisfaction alone with no desire or expectation for any reward leads to perfection and without this consciousness one is not qualified for jnana yoga. For in jnana yoga exclusive attention is devoted to atma-nistha deep faith in knowledge and meditation of the soul. This is only possible for one who has relinquished all desires and expectations fully. It is not possible for one who is still mired in the pursuit of fruitive activities, burdened with sins from previous lives and for one who has never worshipped Lord Krishna with love and devotion with no anticipation of reward.
..3-5th slokam..thirukolur..kuberan sivanai parkka . sapam .. selvam tholainthu..thirukolur sentru sapam theernthathu..ezlantha selvam ov ontraaha koduthaan.. vaitha ma nidhi.. 9 selvangalum evanidam saranam puhunthanavaam..thalaikku keezl marakkaal. erukkum..darma shetram entrum solluvaarkal..nayagi pavaam.. parangusa nayagi.. paranukkum angusam vaithavar..unnum soru .paasuram entha divya desathukku padinaar..ekkalathilum yaarum vellai seyamal erukka maattaarkal..piranthathum azlukirom..kai kall udaikirathu..karma vasanai vidaathathaal..ariaamal seyyvathum karma yogam..avasak karma entru peyar..muk kunangal nammai vittu piriyaamal erukkum.. athanaal thoonda pattu pannukirom..satva, rajo, tamas..satva gunathai vazlarthu mattra eranndaium kuraikkanum.. atharkku karma yogam panninndu erukkanum..viruppu veruppu neenginaal eranndum kuraiyum..pulankal kattu pada veynndum..
..No living being in the material existence can remain inactive even for a moment without initiating or pursuing some activity or another. If one should steadfastly determine to perform absolutely nothing, still one would be compelled into action by the qualities of the the three gunas being sattva or goodness, rajas or passion and tamas or ignorance, all from prakriti, material nature. The effects of these have sprung into existence from ones past life activities. Thus by adhering to karma yoga the yoga of actions without desires ones accumulated sins will gradually dissolve and then mastery over the gunas and prakriti is achieved. At this time the mind has become pure and one becomes qualified for jnana yoga. Otherwise as Lord Krishna states anyone attempting to pursue jnana yoga in lieu of this is a charlatan and all their attempts is merely a charade.
..3-6th slokam..Ramanujar sannathi in alwar thirunagari..32 years nammalwar erunthaar..vittu piriyum pothu avar ninaivaaha. veynndum yentru keytta madurakavi alwaarukku …neerai kaaythu silai…thaamara parani aathalaal niraiya thaamaram-copper- erukkumaam…5100 years. back nadanthathu… ramanujar only 1000 years back .. pirakka pohum avarin vighraham..”bavishathu acharya vighraham”..eranndaavathu thadavai thaan nammalwar thirumeyni vanthathu..orey simhasanam seyvai vaikaasi visagam..masi visaham .. eranndum 10 days uthsavam..manas pulankal atma sinthanaiyoda erunthaal gjana yogam pannalaam…pulankal adanga viruppu veruppu neenganum..perumaal aananthamm adainthu papamkal vilahi rajo tamo gunam kuraiyum…dyyanam panna arambikkum pothu -papangal neengi pinbu thaan mudiyum..poy ozlukkam. koodaathu..nithya achaaram ..ninaippu vera seyal vera..ninaipathu ontru nadappu ontru…vimood atma..atmavil pohaatha manasu erukka koodaathu enkiraan..
..Whosoever without first unburdening themselves of all their sins, who without having first gained mastery of their senses and without having first achieved self-control of the mind. If such a person pretends to strives for atma-tattva or self-realisation of the soul, with their thoughts dwelling on sense objects due to attachment for them instead of focusing on the eternal soul. Then the conduct of such a one is duplicious and false and they are a charlatan. Any person acting in this way is only deceiving themselves by their own deception and surely will never succeed in realising the eternal soul.
..3-7th slokam..Thirumalai Aandaan..vaikaasi visakam evarukum..pilai lohacharyarin sishyar.. manavaala maa munikku acharyar.. ooraiyum alwar sannathiyaiyum- sadurveda mangalam- amaithaar..thiruvaay mozli pilai -srisaila naathar entrum peyar..uyak konndar thirumeniyum angey erukirathu…arivai ull adakki konndu karma yogam pannubavar is greater than gjaana yogi..seythu pazlakka patta karmavai seeythu munneetri kondu..our daily rituals –are those karma yogam?.pulangalai ellaam avanidam niyamithu ..nala kaariathil araadanamaaha pannanum..asaktha karma yogam..pattratru erukka veynndum..udammbu aroghyam. karma pannivathaal..erai adiyaarkalukku kainkaryam pannanum..
..Controlling the senses by strength of mind, utilising them to assist in achieving attma tattva by performing the prescribed duties given in the Vedic scriptures according to the natural attributes found within their character by the natural disposition of their natural impulses, then that person although performing karma yoga the yoga of actions is superior to the performer of jnana yoga the yoga of cultivating knowledge inasmuch as falsely performing jnana yoga with duplicity is far inferior to performing karma yoga with sincerity.
..3-8th slokam..punnya nathigal ,tambarabarani karai.vahula maalai pola -..thiru sangani thurai..visagam alwar neeraduvaar.. kai palahaiel ettu -thirumanjanam panni pinbu -aattril neerattam..sangam minivar vedathil davam panninaan. dik balagarkalaaha erukka..kadal kalakkum edathil sanghu pola erunthu .kuru mudalvan mutha..ahashtiar. seyy enkiraar valluvar..kannan thaay pola sonnathai alwar seyy pola solli erukiraar..kuru entraal seyy entru artham.. niatham niyamikka karmathai seyy enkiraar..gjana yogathai vida namakku karma yogam usanthathu…thyaanam panna udambu -sappadu veynndum..sareerathai peni eruppathum karma yogam thevai..gjana yogikku karma yogam essential..ueir ponaal motsham kidaikaathu.. gjanam yogam–namathu punnyam paapam mudinthaal thaan motsham kittum.. suicide entru paapam varum.vidhi erukkey yen kaiyil ellaiyey .niatha karma aniatha karma eranndu vahai..parishit datshakan pambu kadithu saavaan..namm muarchitaal -avan krubaiyaal -nadathuvathu niathama karma..
..The word nityatam can refer to eternal, regular or even daily. An act is eternal if it is connected to the atma which is the eternal soul. Actions merely connected to prakriti or the material nature are a persistent inheritance from ones past activities in the unknown past. Thus to perform actions comes easily as a natural phenomena and not subject to the inherent dangers of possessing an impure mind or the lack of sense control associated the with jnana yoga, the cultivation of spiritual knowledge. Therefore Lord Krishna is urging Arjuna to perform karma yoga or actions without attachment as in his case it is superior to cultivating knowledge. A-karma is non-action which implies cultivating knowledge by the abstention of activities. But it is known that it is not possible to completely achieve the actionless state. Even for the followers of jnana yoga the path of karma yoga is superior because in jnana yoga one must follow a path one is naturally not accustomed, is difficult to practice, fraught with the risk of dominant senses and also which does not flow as an inherent tendency like the path of karma yoga where actions follow the natural locomotion of the body in the course of daily activities.Further it will be shown that even one who is liberated by atma-tattva realisation of the eternal soul; still may be involved in so many activities, performing actions without attachment or as a matter of duty. Thus even atma-tattva can be connected to material activities transforming them to spiritual activities. Hence karma yoga can be superior in this way. What can be inferred about the superiority of karma yoga over jnana yoga will be evident to one who is actually engaged in practising jnana yoga.But an alternative argument could be alright suppose one is determined to abstain from all actions, then how does one expect to maintain their bodily existence which depends on eating and sleeping and washing and exercising etc. and by which the body is very helpful and useful in practising jnana yoga. The maintenance of ones physical body is absolutely essential to complete the course charted in life until one achieves their goal. The way in which one maintains their body is by actions such as labour by rightful means to acquire funds for performing worship to God by offerings of food which are subsequently imbued with spiritual potency and by partaking of the remnants of such foods solely for bodily sustenance each day maintain their bodies.In the Chandogya Upanisad VII.XXVI.II we find: It is by the purity of food that ones mind becomes purified. When the mind is purified one attains access to the eternal soul dwelling within the heart.Thus if one desires to desist from all activities how will their mind become purified and how will their bodily needs be maintained? Thus it is obvious that one who practices jnana yoga in order to maintain their bodily existence must still continue performing the daily and occasional duties prescribed in the Vedas until they reach their goal. The same as if one practised karma yoga. Also in karma yoga the contemplation of atma-tattva is also included in the conceptions that I am not my body perfoming actions and I am not the actual doer of any actions. So for all these reasons karma yoga is preferably recommended to jnana yogis.So the conclusion is for Arjuna to desist and practice karma yoga.But if it is still postulated that actions such as the acquiring of funds involves the my-ness of this is my money and the I-ness of I have earned this by the strength of my mind and the power of my faculties and that these efforts must cause bondage Lord
..3-9th slokam. Anbil divya desam..20 miles from Thiruvarangam..mazlisai alwar .sivan brahama saba motsham kidaitha edam.. brahma erumaappu konddar..sivan oru thalaiyai killinaar .eruvarum manooha maharishi. bruhu munivar paarthaar -thavallaiyaaha povaay entru sapam.. sundara raja perumaal. vaduvazlahiya thaayaar.. Andal amarnthu sevai sathikiraal..nagath anai.kudanthai.vekkha..thiruvevuul nagath anai arangam peyr anbil thiruparrkadal.anaippar karuthaavaan.. namai anaikka enkiraar alwar.. orey paasuram..yagjam. deva pooja.any type of pooja tohim is yagna.. azlaghey vadiveduthavan..9-16. eight slokams deva pooja pattri sollukiraan…pazlahina seyalai pannuvathu karma yogam.. dyaanam pazlakkam ellai. pulankal ellam adakki veikka veynndaam..pattratta thai thodakathil ethir parkka villai.edutha kaariathai muartchi seythu mudippom..nazluvathil vayyppu kuraitchal..manasum pulankalum ontru padavathu easy..seyvathu avanukku entru gjanathudan pannivathaal karma yogathilum gjana yogam erukku..gjana yogi karma yogam essential. five reasons sonnaan earliar..seyal pannum pothu viruppu veruppu varum -papam serum enkiraan Ajunan..
..3-9th slokam..azlakku sigharam Anbil perumaal..marabugal -sadanguhal -etharkku entru therium..yagam yagyam ethukku entru therium..karma yogam samsaarathil kattu podum entran Arjunan..seyalkalai pirikiraan.yagnathin poruttu seyyum karma. yagam allatha karma ..mudal karma kattu paduthaathu..deva pooja allathathu kodukkum enkiraan.pattruthal attravanaay seyyum karma ..nammudaiya karmakalai deva pojayaahaum pattru attrum seyya veynndum enkiraan..payan karithu thaan yaagam pannukiraan. mudal padi athu..kuzlanthaikku satham voottum thaay palan karuthaamal pannuvathu pola namum namathu palanukku entru ellaamal pattru attru mattravar nalanuku panum karma deva pooja enkiraan.
..Instead of working hard to acquire funds for self gratification endeavours which causes one to bound in the material existence. Activities performed as an offering to the Supreme Lord known as yagna or sacrifice should be performed which are not bound to the material nature. Lord Krishna uses the word sanga which means attachment this means that attachment will be there when the action is undertaken for self service but as an offering to the Supreme Lord one is free from such ulterior motivations. All activities when done as an offering to the Supreme Lord with anticipating any reward become consecrated through yagna or acts of worship done for the pleasure of atma-purusha, the Supreme Lord internally within the heart and externally pervading all existence. The Supreme Lord recognising such devotion will mitigate all the sins and the merits from such offered actions which bind one to receiving punishment or rewards since time immemorial and neutralising them direct one from inside, and following this path with very little difficulty one can achieve self-realisation. It is now shown that all persons of every segment of society without exception must nourish themselves by food offered as yagna consecrated worship exclusively and that sins are imbibed by all those who do not do so.
..3-10th slokam..he explains natural cycle thro 7 slokams..anbil entrathum..anbu ellamai yenbathu porul alla. ellaam entraal eruppidam.. anbukku eruppidam. avan thirumeyni thaan..pattrilan easanum ..paasuram..namathu meyl pattrai ellamaaha konndavan ennumo pola. nambillai vyaagyaanathil sonnathu pola…anbai koduthu anbai petru kolla veynndum..aniruddam amsamaaha soluvaarkal evarai. vasudevan pradymnan samkarshna aniruddhnan…kakkum kadavul kanna piraan anbil perumal. ambai koduthu kakkiraan…epadi udan padikkai..praja pathi munnoru kaalathil prajakalai yagnam yagangaium kooda srishthaan..appo padaikum pothu – srishitukkum pothey sonnaan..”entha yaagangalaal selvam kodukkum aasai pattathai kodukum pal karakkumaa pola kodukkum eshta kaama karmam “..athey kannan thirumbi eppo solukiraan…deva pooja panninaal avan preethi adainthu nam aasai pattathai tharuvaan.. pasu madu avan edayan deva pooja namm aasai patta paalai karanthu koduppan..43, 20, 000 years -nangu yugam mudium – 1000 sadur ugam mudinthaal brahma ukku rathiri pozluthu mudium..avanukku 100 brahma years..pralayam appo nadukkum – papangal pannuvathai mudikiraan. vaasanai mudiya pralayathaiyum –avaluvu naal –vaikiraan….marupadiyum shrishtium yagamum pannukiraan.. kovil katti pathukappathu pola..palum theynum vootti vazlarkka..motsha enbam kodukka..
..In the Vedic scriptures the term Prajapati is unrestrictedly designated to the Supreme Lord Krishna, or any of duly authorised avatars or incarnations such as Narayana lord of all creation or Jagannatha lord of the universes. In the beginning of creation the Supreme Lord reflected on the plight of the living entities entangled in matter from time immemorial. These living entities were destitute of name, form and a distinction between one another as they were dormant within a portion of the Supreme Lords potency. Possessing an eternal soul they had the ability to fulfill great goals but they languishing inert like latent substances.In this case Prajapati refers to Brahma, a duly authorised Guna avatar of the Supreme Lord who while reflecting on them out of His infinite mercy and for the sake of their ultimate redemption, inspired Brahma to project them into the material manifestation. Brahma worshipped the Supreme Lord as sacrifice and thus inaugurated the institution of yagna which will fulfill all ones highest ambitions granting moksa or libeartion in the spiritual worlds. How this will manifest will be further explained in the next verse...3-11th slokam..danaam dharmam mukkiyam entru sollukiraan.. dharma saalaikal niraiya erukku..para upakaaram..devas malai kodupparkal nilam nanngu villaiyum yagam panninaal enkiraan..homa gunndam neyy vaithu yagam panninaal.. avanukku po santhanam koduthaal ..pithru divasam panninaal. neruppu pinndam eppadi nanmai pannum?..seyal seythaal antha devathaiyum athan ulley erukkum naanumm thirupthi adaivom…entrance test sadangu viditha sadangu sariyaaha panninaal. system question pannaamal. .mrk pettru uriya athikaari seat kodukkum pola .. devas mark podum pola mazlai thruvaar.. adhikaari vishnu ..sadanngu seyythu thaan entru nambikkaiyodu pannanum.. muartchi eduthu test ezluvathai vathiaarukku theriaathu.. aanaal baghavanukku athu therium. test antru thavarinaalum muartchi eduthaal palan kidaikum..saambal anainthu pohirathu eppo palan kidaikkum?..thodarbu enna?..avan makzlinthu koduppan. paritchai 3 hrs mudinthu poonaalum appuram palan varuvathu pola..palanil prethi ellamal karma pannum gjaanam thaan..aasai pattathellem kidaikkum . evvylaha payankal motsham kodukkaathu..vaazlnthu muditha pinbu thaan motsham.. athukku vazli ethu enkiraan..devarkalai poojithaal selvam koduthu miha sirantha motsham kidakkum enkiraan.
..Lord Krishna explains that by yagna which is worship and appeasement of the devas or demi-gods who are His universal administrators of the material existence and who constitute His body and of whom He is the atma or soul within. Later in chapter IX.xxiv beginning with aham hi sarva we will see Him confirm that He is the sole enjoyer and rewarder of all yagnas. So let the demi-gods of whom Lord Krishna is the atma be worshipped so they will grant all prayers of prosperity and abundance. In this way by mutually offering services mankind shall reap its summum bonum and highest beatitude.
..3-12slokam..battar sannathi..koorathalwanum sernthu erukiraar..sri rengaraja sthvam.gunaratna gosam..nammperumaalai parthu kai koopikonndey eruppar koorathalwar. ramanujaral prathishtai pannanathu..yaagam panaamal erunthaal naam ellaam thirudarkal thaan– devarkalukku ..aasai patta mazlai mudal elaam kodukkum devarkalukku- thirumbi kodukkaavidil..kadamai thavarivarkalaaha avom..vannaanidam kodukkum thuni pola ellai.. thaanam kodutha porulai pola ellai..eranndum pola ellai.ellam enakkum avarkalukkum yentru ellai.. naamum use pannivittu vari seluthama pola –.B-O-T..build operate and transfer pola..sareeram namakku kodukiran highways kodupathu pola .. infra structure koduthu use panni devarkalukkm kodu enkiraan..anna daanam . adiyaarkaluku seyyum sevai thaan deva pooja..toll kodukkaamal edamey yennuthu yentru solluvathu pola..uyarntha palankalukkuhaka pannaatha karma yogam samsaarathil azluthaathu enkiraan..
..The words yagna-bhavitah means honoured by worship. The worship of pleasing the demi-gods in which Lord Krishna also resides as the atma or soul will confer on those whose perform it whatever prosperity and abundance they have prayed for. This means that by receiving these things as such one is able to worship the demi-gods and receive from them perpetually by offerings and worship to them with regularity.But if one should try to enjoy the gifts granted by them without first offering them back beforehand then such a person is a thief for misappropriating what was not sanctioned by the act of yagna or appeasement. Stena eva sah means one is certainly a thief. A thief is one who executes chaurya or larceny. The definition of larceny is the intention of or act of one to misappropriate property for oneself for the use of which they have no right which factually belongs to others.Thus to one of this nature and this description there is not only forfeiture and exemption from moksa or liberation from the cycle of birth and death but there will also be suffering for these sins in the infernal regions of the hellish planets described in Canto V of the Bhagavat Purana. This same subject is further explained in the next verse
...3-13 slokam..therkku vayil renga vilas manndabam pakkam moola moorthy anjeneyar uthsava moorthy pan alwar.. orey garba graham..eruvarum entha divya desathil epothum eruppavarkal..sarasarangalai vaikuntham koottiindu pohira raman anjeneyaraiyum koopida ramanai kannda kankalaal vaikuntha nathanaiyum- mattru ontraiyum -kaaneyn yentraar..neeyey than avan yentraalum. yetra yatra raghu ramakeerathanam ennumaa pola ..kannumm kanneraha ramar kathai ketkiraar. evar arangan amudinai kannda kannkal mattru ontrai kaanathau entraar..arangan evarukku aranganai pooja pannina ramar avarukku..vuanavai unna veynndumaa allaathu paavathai unna veynndumaa? yenkiraan..kanndu arula pannivittu sapidanum..yagjam panni mitcham pattathai anubavikkanum enkiraan..eppadi kanndu arula panni saappitaal ella papangalintrum vidubadukiraarkal enkiraan..thangalukaha samaithu mitcha peyrkaluku kodukkaamal ,avanukku kanndu arula pannathavarkal -papam unnuvathu pola..neeraadi vittu samaithu avanukku kanndarul panni vittu thaan sappidanum.. avan sappidaatha panndangalai panna koodaathu..arul kidaithathaal punyam sapuduvathu pola..
..Those who prepare food from funds honestly acquired with the sole objective of worshipping the Supreme Lord Krishna who resides as the soul within themselves as well as within all the demi-gods and every living entity; and those who only partake of such duly consecrated food become absolved of all sins accumulated over iniquity subatomic and atomic impending the completion and fulfilment of self realisation of the atma or soul. But those sinful wretches who do not first offer to the Supreme Lord what was gifted to them and instead prepare and eat it appropriating it for theirselves verily eat only sin. The word agham meaning sin denotes their will be grave consequences for such sins. Ignorant of the path to atma-tattva or self realisation of the soul, such degraded persons perpetually eat sinful food insuring a hellish destination in their next life. It should be understood that everything is connected to yagna or worship in this world and the next, from both the point of view of sastra or Vedic scripture and from inference. It should also be clearly understood that the observance of yagna is essential for benefit and welfare of all mankind and that its omission purposefully or accidental is counter productive for the entire human race and is fraught with sinfulness and dire consequences.
..3-14 slokam.. 3-15 slokam.nallum vilavin oli ovaa.. vasantha udsavam kadaisi naal..vasantha manndabam..posedi mannthazlir nadai paathai kaveri thaay avan thiruvadikalai vilaakki konndu selkiraal..pala nalkal patta samaara veppam pohum. kuthirai vaahanam. chitrai veedi valam vanthu vasantha manndabam vanthu erukiraan..namum anubavithu avanukkum samarpikanum..chakkaram pattri solikiraan.. gears pola.shrishti onntru onnum mattrai ethir paarthu erukkum..jeevarasikal vazla, annam veynndum..annam vazlara mazlai thevai..yagnathaal homathaal mazlai yerpadum.. devas anantham pattu kodupparkal…yagnam karmam seyal padu erunthaal nadakkum..karma udal erunthaal thaan panna mudiyum..udal azliyaatha atma ullathu..center of chakra yagjam..chakram namaku yentru yerpattathu.5-6 seykintra kidhi yelam yaane ennum..ellam avan enkiraar..we should play our part well in this game ..
3-14..There is no commentary for this verse.
3-15..There is no commentary for this verse.
..3-16 slokam..mudal alwar sanathi.dvarapa yugam 8 lakhs years back..muruhanndi maharishi edathil koodinaarkal thiru kovaloril..edar azlai neenga villakku yetrinaar.gjana sudar yetrinaar ..thiru kanndeyn enkiraar.our pulankal avanai thozlum vazlthum enkiraan..chakrathai pola..than pangukku suzlazla vidaathavan vazlvathey pazl enkiraan.ulaham namakka? namm ulahukka?. gramam muzluvathum veeddin suga thukkathil panngu pottunndu erukkum.. vasudeyva kudumbam.. namm panngu yennathu yentru therintu seyyanum kuttram paarkil suttram elai..udavikkonndu periya kudumbathil thiru maal thaayar appa yentru therinthu nadakkanum..developed countries develpoing countries udavathu pola..kariya kaarana roopamaana chakram..suzlalaathavanukku papamana aayusu kitum. enthirya ramanaha erukiraan. atma enbathukku varamaattaan..viruppu veruppu varum rajo damas gunam vazlarum..veenaana vaallkkai ..aduppu ammi kall ural ulakkai thudappam evaikal paapam panna vaikkum…. pancha paathangal pancha maha yagnam ..nayy soru poduvathu – virunthu poduvathu -pithru yagnam pannanum..
..From food all creatures procreate and from rain food is produced. The whole world is witness to this. As for the evidence that yagna or worship causes rainfall sastra or the Vedic scriptures give proof. In Manu Samhita III.76 we find that oblations properly offered into the sacred fire ascend upwards to the sun, and from the sun rain clouds are produced. Actions such as earning funds are accomplished by the physical body when actions utilise such wealth following the prescribed injunction of the Vedas then the result is yagna. The word Brahma here denotes the universal body as an aggregate of all material particles. The word aksara means indestructible or imperishable in the verse brahma-aksara refers to the eternal jiva-atma, the individual soul. It is the jiva-atma who monitors the body and gives it consciousness and impels it nourish itself through food and water, fortifying it to engage in the prescribed actions of the Vedas. Hence the physical body which serves as the medium for actions is said to manifest from the all prevasive universal body of the Brahman. Thus the physical body itself is the essential item which every votary of yagna must possess and is the indispensable prerequisite for the performance of yagna.So from actions comes yagna, from yagna rain, from rainfall food and from food embodied beings. This cycle was set into motion by the Supreme Lord Krishna at the beginning of creation. This cycle is never ending and was designed to exist perpetually providing all necessities for the embodied beings allowing them to prosper and flourish, Whoever is born on this Earth whether they are performers of actions or contemplators of the ultimate truth, the Supreme Brahman; if they fail to adhere to and follow and adhere to this cycle leads a sinful life for the simple reason that they fail to even support and preserve their own embodied existence by sanctifying it with the daily food remnants eaten that was first offered in yagna.The word agha-ayuh means full of sin, this can be either that ones life is committed to making sins or that one is living a life perpetuated by sin or it can even mean both. In this way such a sinner becomes an indriyaramah or one who only seeks delights in the beguiling garden of the senses using their valuable human life only for the pursuit of pleasure, a slave under the control of sense delights. Therefore such a one never takes delight in the soul and is the antithesis of an atmaramah or one who delights in the garden of the atma or soul.Food eaten that was not first sanctified by being consecrated in yagna or offering of worship beforehand ignites rajas or passions in one and incites tamas or darkness of intellect. A person in whom these dispositions are prominent becomes hostile to achieving an even rudimental spiritual illumination let alone atma-tattva or self-realisation of the soul. Such a hostile person only finds pleasure in pursuing pleasure to gratify their senses.Blessed with the gift of a human body which is suitable for offering Divine worship in yagna and which therefore which must be nourished with sanctified food duly consecrated so ones actions fulfill there purpose. If one errs and fails to honour and respect this eternal cycle given in the Vedic injunctions, then all there hopes for spiritual realisation will not be fulfilled and all their efforts are destined to failure. There complete life was lived in vain.So from this it can be understood that the necessity for the actions of yagna as prescribed in the Vedic scriptures are essential and indispensable for the different varnas or castes and asramas or stages of society. Only that person who has attained moksa or complete liberation from the cycle of birth and death in the material nature is under no obligation to in any way whatsoever to perform any activity due to the fact that the achievement of atma-tattva self-realisation of the soul has already been attained...3-17 slokam. danvanthiri sannathi..eranndu kaiyil sangu chakram valathu kaiyil amrutha kalasam edathu kaiyil attai pootchi..vaido naarayanan..aroghyathukku ..kuthirai, yaanai thaayar amudham varuvatharkku munbu danvanthari vanthaar ..brother and sister..attai potchi rana chitchai kku .uaramaana manndabam edu.. arangathin maruthuva manai edu.. sukku vellam kachaayam ..garuda vahana panndithar erunthaar engey..atma sakshaharam petravanukku onnum panna veynndaam enkiraan entha moontru slokangalaal..rajo dama gunam thanndi viruppu veruppu apaarpattavanukku ethu vendaam..kaivalyaarthi pattri atmavai anubavikkum manithanai sollikiraan..atmavil edu pattu thirupthi adainthu atmavil mahizltchi adainthu erukiraan..rathi thirupthi santhuchti..daaraham boshaham boghyam.pola.ueir vaala valara anubavikka..pola.kudikkum thanner unnum unavu vethilai pochooduvathu santhanam ethu pola..saptham sparisa pesi roopa rasa gantham .etc dharagam.anna, variety foods,boshagam.yeedupaadu mudalil thirupthi aduthathil..kodaikaanal vethilai boghyam luxury.santhisham..rathi atma,thirupthi atma anubapathu, atma anubavathil mahizltchi..evan seyya veynniathu onntrum ellai.. 3-17There is no commentary for this verse. ..