Archive for the ‘Geetha Saaram’ Category

Geethaa Saaram 6-13 to 6-17.

January 20, 2008

..slokam 6-13..Thirumangai thaay paasuramaha– “aruvi ser venkadam neer mallai yentru vaay maruvinaal meyyam”–naayagi paapathil thaayaar pesuvathu pola paasuram..Thirumeyyam, Thiruvenkadam, Thiruneer mallai  Thiru kanna puram pattri..kanner aruvi pola varkirathaam entha mallaikalil erunthu. varum aruvi neer….mallaiyaiyum  adiyaarkallin neeraiyum paarkirom.. ethu sadyam..athu pola avanum adiyaarum sadyam..all other  variants–high-low,superior-inferiour,intellectual-ignorant varaiyations should be removed..aalwars ellorum adiyavarkku adiyavaraha erunthaarkal. ..bakthi vudaiyavanaha ellorum erukkanum..kanndu kannkallal neer mazlai–entha aruvi pola..but the yogis involved in bakthi stood steady  like mountain -achalam pola- sthiramaha, kalangaamal erukkum..yenna vanthaalum–venkadaachalam ,simhaachalam ,kadikaachalam pola..entha vimanam is called somasangra vimanam..kidantha avan mallaikul eruppathaal mallaiyey vimanam pola thaan…munnal edathaiyum erukkaiyaiyum pattri –velli vishayangal pattri sonnaan..If we can control seeing things other things may be under control..Eys should see only the tip of his nose.. should not be wide open..closing eyes will induce sleep..Siruthu siruthey kinkini pola erukkanum..sthiramaha –neenda neram.. achala–siruthu pothum asangaamaha erukkanum yenkiraan.. pinburam saaymaanam vaithu kollalaam.. yentha thikkum paarkkamal erukkanum..kannai yengum sutha vidaamal erukkanum.. kann pradanam ethai sari vara vaithaal yellam sari varum thoongum pothu ethai matum moodi kollukirom..namathu mookin nuniyai paarkkanum..kinkini  vaay seytha thaamarai poo pola sirithu thiranthu erukkanum..mookin nuni mudalil parthaal veru ethuvum kurukkey varaathu..mokuthi pottunndu erukka koodaathu..vishayangallil seluthaamal erukkanum.. manasai oru nillai paduthanum..meyya mallai pola. prayoga chakrathodu sevai saathikiraar..

..samam kaya-siro-grivam
dharayann acalam sthirah
sampreksya nasikagram svam
disas canavalokayan
“One should hold one’s body, neck and head erect in a straight line and stare steadily at the tip of the nose”

Kayam = the upper part of the body [above navel], sira = head, grivam = neck, samam = all these three parts of our body have to be in the same vertical line. Acalam = without a shake,(for short times) sthira = remain stable,(during long time).. dharayan = concentrating. Disas = at all directions, anavalokayan = not looking..Nasika = nose, agram = tip or beginning, sampreksya = look at. Svam = one’s own nose

6-13..Ramanuja’s Commentary..The word saman means straight this denotes that the back, neck and body should be erect and balanced in a straight posture. By sitting with legs crossed in the lotus position or half lotus position assists in keeping this straight position. The word sthira means firm this denotes that the seat while being comfortable should not be overly soft. The eyes should not be allowed to flit hither and thither in different directions on objects near or far but should fix their focus either on the tip of the nose or on the space between the eyebrows. That was the discipline for the body now Lord Krishna gives the discipline for the mind. The mind being tranquil connotes contentment along with freedom from all fears. The compound word brahmacari-vrate means total celibacy and is an indispensable component insuring the containment and preservation of the vital energy of the physical body which is so essential for development. Keeping the mind attentive and fixed internally one should meditate on the Supreme Lord.

..slokam 6-14..Sadya pushkaranni..octagan shape..thirumangai aalwar says that avannai tholluthaatha kaikal kai alla yenkiraar.”meyaar kadalum manni varaiyum maa muhilum koyyaar kuvalliyum kaayaalum pontra eruntha meyyaannai meyya mallai yaannai .Sangethum kaiyaannai kai kai thozlaa kai alla- kanndomey”- pushkaranni neerum avanai pola niram yenkiraar..aarukal ellam ,thanidaiyey vanthu neeraadiya adiyavarkallin paapangal  pooki -avai ellaam thammidam sera ..engey vanthu athai pokkukintravaam..entha pushkaranniyil sunday neeraadinaal namathu papangallum pohum..athu pola yogathaalum paapangal thollaiyum….pushkaranni neeraattam thaabam pokkuvathu pola..mattra vishayangallai paarkaamal avannai mattum ninaithu..evan contended personaahiraan..naam virumbum peace and happiness kidaikkum..  yogam thodangum pothey thirupthi kidaikirathu.prasaanda atmaa aahiraan.. bayam tholaikirathu…yogathin pothu brahmachariya vradamum kaakkanum..namathu ninnaivai avanil vaithaal –mind wil not drift away..”kannda kannkal mattru ontrinnai kaanaavey”pola..”nillaiyilla  nenjam”.” kurangu pola valliyanenjam “kattu paadukul varum..  grahasdarraum yogam thodarallam..thevai atra kaamam ellaamal erukkanum kaala nirnnayamum konndu erunthaal ethuvey brahma charya viradam..einthun kilesangallum thollaiyanum..mach-chitaha =avanidam manathai vaikanum..yengum allai paayaathu..aravannai aazli padai andannanai manathu vaikkanum..avanudam amara vaikkanum namathu manathai..needithu manasai vaikkanum.. thodakkamil sinthanai seyyanum..

prashantatma vigatabhir
brahmacarivrate sthitah
manah samyamya mac-citto
yukta asita mat-parah
“Thus, with a contented heart and controlled mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.”
Mat para = he directs his mind [thinks] always about Me [Sri Krishna].. Prashantatma = contented person.. Bhi = fear, vigata = removedBrahmachari vrate sthita = he should observe brahmacharyam [bachelorhood.Manas = mind, samyamya = gets controlled. Controlling means five disturbances have to be removed. they are: avidya – ignorance, ashmita – pride, raga – lust, dvesa – hatred and abinivesam greed. Macchitta = deposits his mind in Me [Sri Krishna].Yukta = attentively.

6-14..Ramanuja’s Commentary..The word saman means straight this denotes that the back, neck and body should be erect and balanced in a straight posture. By sitting with legs crossed in the lotus position or half lotus position assists in keeping this straight position. The word sthira means firm this denotes that the seat while being comfortable should not be overly soft. The eyes should not be allowed to flit hither and thither in different directions on objects near or far but should fix their focus either on the tip of the nose or on the space between the eyebrows. That was the discipline for the body now Lord Krishna gives the discipline for the mind. The mind being tranquil connotes contentment along with freedom from all fears. The compound word brahmacari-vrate means total celibacy and is an indispensable component insuring the containment and preservation of the vital energy of the physical body which is so essential for development. Keeping the mind attentive and fixed internally one should meditate on the Supreme Lord.

..slokam 6-15..varaha perumaal sannidhi erukirom..eisvaraya anubavamum-vulaha enbam- kaivalyamum -atmaa anubavam-vittu  moktshaanubavam -sri vaikuntham-peranum..by concenrtating on Him,yogi will get his mind under control and gets atma saakshhadkaram. 6th adyaayam varai atmaa saashadkaram pattri sollukiraan.. eppo avanidam sinthai seyya sollukiraan…in varaha sarama slokam “sthithey manasi..”he asks us to devote our mind on Him.when ever we are devoted to Him ,our mind will be under control… manasu oru nillai padum pothu avannai vaiikanum.. avannai vaithaal manasu oru nillai padum.. mela mela piditchukka vuthavum mudallil kattu paadu erukkum pothu avannai vaithaal, avan arullaal eppothum kattu paadu varum…ethu venndumaanaalum avanidam perallaam..avanidam avannaiyey kettaal thirupthiyaha varukiraan..he is Sudha sadvam…athanal thaan avannai ninaithaal kattu paadu varum…our mind goes after many things ..under the influence of three gunas-rajo,damas and sadvam. mukkunnamum nammai  veveru thisaiyil ezlukkum…shad vikaramum -erukirathu pirakirathu maarum vallarum theyum azliyum –ellatha pothu shanti-amaythi kittum..aaru vida sufferingum –pasi,daham soham mayakkam vayasana danmai marannam-kittaathu…paramatma anubavamey namakku kurikolaha erukkanum.. avannai ninainthu manasai kattupaduthinaal vudallai neetha nillaiyil erukkum shaanthi adaikiraan..bagavaanukku samamana shaanthi adaikiraan..ethuvum -maaruthallum, sufferingsum-kidaiyaathu

yunjann evam sadatmanam
yogi niyata-manasah
shantim nirvana-paramam
mat-samstham adhigacchati

“By concentrating on Me and controlling the mind, the yogi, after releasing this body, attains peace just like Me”

Sada = always, atmanam = directing the mind, yunjann evam = only on Me [Sri Krishna], yogi = such a yogi, niyata manasa = controls the mind..Nirvanam = discarding this body, paramam = at the border of [nirvanam], shantim = peace, adigacchati = attains, mat samstham = [similar to] the state in Me [Sri Krishna..deficiencies are: asi = existing, jayate = born or created, parinamate = changes, vivarchyate = grows, apasyate = decays and vinasyate = gets destroyed…acanaya = hunger, pitasa = thirst, soham = hardship, moham = delirium or unconsciousness, jara = aging and maranam = death.

6-15..Ramanuja’s Commentary..Attaining communion with the Supreme Lord means linking ones consciousness in constant concentration on Him, who is the most sacred reality and the highest divinity for which the mind can concentrate upon. Discipline of mind means being fixed and equiposed by dint of the purification ones mind receives from association with devotees of the Supreme Lord and their contact with Him. Such a person assumes that peace and understanding which has nirvana-paramam or the supreme bliss of moksa or liberation for its result. This moksa is only resulting from contact with the Supreme Being. Thus after declaring how one who would want to commence meditation should meditate upon the Supreme Being, this holy of holiest subject is further explained by Lord Krishna with supplement directions in order to aid one in concentration, purification and meditation.

..slokam 6-16..Thirumangai aazlwar -unique in archai anubavam-86 shedrams  pallaandu by him–47 ofthese only by him-61 meethu perun serthu-composed Thiru kurum thaangaham when he came to Thirumeyyam..to get salvation-“arangam meyyam  katchi vuyal allaal”..vuyyal in tamil- you have to come here…thaayar here is Vuyya vanda-Vujeevana Naattchiyaar..eda pakkam naatchiyaar sannithi..sayanam.. appuram nintra ..pushkaranni varaha perumaal sevai..persons, 16,17 mudal nillai pattri arulukiraan..na thodangi koodaathathu sollukiraan..in yoga, we should not be fasting or eating too much,,we should not be sleeping or be awake for too long a time..by improving our habits slowly we can move towards this..during deep sleep our atma is in  unison with Him–brahmaanandam peruhirom.. and we enjoy that bliss and get rejuvenated..manasum adangi aazlntha thookam  ethai kodukkum—athihamaha saappiduvanakku yogam kai koodaathu..orey adiyaha pattini eruppavanukkum kai koodaathu..athiham thoongubavanukkum, thookkam ellathavanukkum kai koodaathu yenkiraan..kannan mammidaiyey erukiravar namakku mudivathai thaan sollukiraan..vidaamal konjam konjamaha improve pannanum..yogamum konjam konjamaha panna muyalanum..neyyum paalum allavaha saappidanum..thookamum allavaha erukkanum..

natyasnatastu yogosti
na caikantam anasnatah
na catisvapnasilasya
jagrato naiva carjuna

“There is no possibility of one’s becoming a yogi, O Arjuna, if one eats too much or eats too little, sleeps too much or does not sleep enough.”

..Na = no, aty = excessive, asnata = eating, yogo = yoga, asti = can not be. He who eats excessively can not practice yoga. Na ca = and also no, ekantam = continuous or altogetherl, anasyata = fasting or not eating. Na = no, ati = excessive, svapna silasya = person dreaming [actually this does not talk about dreams, but sleep], jagrato = always awake [ without a wink of sleep] , naiva ca = also not, Arjuna = Arjuna

..Raamanuja;s commentary..There is no commentary for this verse.

..slokam 6-17..thirumeyyam..sayana thirukolam..nintra..garuda bagavaan edathu pakkam nintra thiru kolam..vinathai siruvan–saabathil thotru..kattil erunthu viduthallai pera thiru meyyam amudha vellathai nokki amuda kalasam pera dabam erunthaar..thukkathai pokka valla yogam–thevaiyana allavu aaharam saappiduvanukkum.. allavaha yeedu pattavan..allavaha thookkam–aaru viharam sufferings pohum yentru paarthom..vunnavu, sanchaaram thookam, thozlilil yeedupadu naangum nithamana allavu erukkanum.. aahara sudhi sadva sudhi erukkum..rajo gunnam kurraiyum..vaazlvatharkaka saappidukirom..vayitrai nangu.. paathi thida porul thanner kaal kaattru kaal paaham erukkanum– svaasam,vaayu,pitham  ellaam samamaha erukkanum..bagavaanukku kai kaattiya annam saappidanum…thoshangal neekuvaan avan..vihaaram payirtchi villaaiyaattu,jerikka–eranndu manni neram kallithu thaan thoonganum..acidity varum..yukthaaharam–ekadesi viradam erunthaal deva jaadhi aahirom.. clean pannum systathai..saline water yethi eranndu naal erukirom..deha aaroghyam kittum..yukta vihaaram ninathanamaha payirtchi–devaiyana allavu yeedupaadu erukkanum.. bull worker romba naall panna mudiyaathu..prioratise panni kollanum..garudan ..sevai appo appo pannuvaan..diet balance pola atma vukkum balanced  porul kodukkanum ..aaharam sanchaaram thozlil thokkam nalum allavaha erunthaal, thukkam kuraiyum..vuruthivudan erukkanum..yogathukku vendiya vudal, mano balam kittum..

..

yuktaharaviharasya
yuktacestasya karmasu
yuktasvapnavabodhasya
yogo bhavati duhkha-ha

“He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.”

Dukha ha= capable of removing the distress, yogo bhavati = yoga is accomplished, yukta = just the sufficient, ahara = food, vihara = [just the sufficient] strolling, yukta = just the sufficient, cestasya karmasu= work in his business, yukta = just sufficient, svapnavabhodasya = sleep and alertness..Vihara means some play or walking to digest the food taken

6-17..Ramanuja’s Commentary..Lord Krishna is stating that over eating and too little eating as well as extreme activity and complete inactivity are all detrimental to yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. The same applies for excessive sleep and not enough sleep as well as over indulgence in work which causes exhaustion and hence idleness. To that person who is disciplined in eating habits and exercise, who is regulated in sleep and waking then meditation becomes the panacea for lifes afflictions and the royal path out of samsara or the endless cycle of birth and death.

Geethaa Saaram 6-8 to 6-12.

January 11, 2008

..slokam 6-8..moolam natchatram yetram.maa muni yippasi..sannidhi vayil. aadi sesha beedam.. erukkai padukkai raamaanujar..1371-1443 varai erunthavar..ontraha sevai engey..chitirai thiruvaadirai antrum serthi sevai.. ponnadai kaal jeeyar..7,8,9 moontrum abyasa vidhikku munnurai..verupaadu ellatha nillai mudal nillai yentraan.. arivu-atma vishyam-per arivu padaithavan thirupthiyahi-pullankallai adakki koodam-mallai siharam thiru kooda parcadam sthiramaha eruppathu nillai kalangaatha ..yuktaha-yogyathai padaithavan, thahuthi vudaiyavan evan yenkiraar..mann katti kall pon yellam samam yentru ninaipaan evan..vurrar madikkanum yennam erunthaal thaan pon vuyarvu yennumm ninaivu varum..suhachaariyar pontravar eppadi erupparkal mana avamanamum ellathavarkal..atma pattriya per arivu ennar ennaiyaar arivu per arivu..nenjai thiruppa mudiyum ethai arinthavan.. atma deham, pulankal,piraananum ellai..therinthathum thaazlntha yennam pohum.. ettu kalyanna gunnangallai adaiya pohum atma ennai atrathu per arivu kidaithathum endirangallai jeyippavan.. kollam pattarai erumbai adikka kall ethukkum koodam thaan meraamal adi padum porullai maaruvikkum..maarudalukku vudpadatha parisudam atma.. koodasthar moola thallaivar maa muni namakku koodasthar.ellorukkum mur pattavar..parisudamanavar.. devanaanalum evar ninaivu..yogi yukthan thahuthi padaithavan evan..ezlam penn, maram, kall suhacharyar veda vyasarin pilai..kullanthaay vaa yentrathum maram sedi kodi padil sonnathaam..atharkullum atma vunndu yennai pola yentru ninaithavar..

..

jnana-vijnana-trptatma
kuta-stho vijitendriyah
yukta ity ucyate yogi
sama-lostrasma-kancanah

“A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything—whether it be mud, stones or gold—as the same.”

..= knowledge [of atman], vijnana = greater knowledge [of atman], trptatma = is satisfied with atman, vijitendriya = conquers or controls sense organs, kutastha = the Sanskrit word koota has many meanings, and we can take the meaning mountain peak..yukta = is qualified for atman sakshatkaram..ity ucyate yogi= for becoming a yogi and have atman sakshatkaram. What will be his characteristic? Kasta = mud, asma = stone, kanchana = gold, sama = [will appear] equal. Koota also means anvil in blacksmith’s shop. All articles are kept on it and hammered and deformed. But the anvil never loses its shape. Koota also means the foremost in a lineage. For example in the Vanamamalai parampara, Ponnadikkal Jeer is the Kootastha. His leader was Swami Manavala Mamunigal. All people remember the Kootastha..

6-8..Ramanuja’s Commentary..The word jnana means knowledge relative to the atma or soul. The word vijnana is transcendental knowledge based on realisation of the atma. The word trptatma means one who is exclusively satisfied with these two forms of knowledge. The word kutastho refers to one who is perpetually consistent and unwavering amidst the variable and ever changing phenomena of material existence. One who is absorbed in the eternal nature of the atma is kutastho and hence vijitendrah or one who has all the senses under complete subjugation. Such a person realising the atma and perceiving its distinct superiority to matter is never again infatuated with the delusion of material pleasures and sense gratification. Thus all material objects whether they are gold or a clod of earth are of equal value and material activities cease to give any pleasure seeking importance. Such a person is known as yuktah meaning one in communion with the ultimate consciousness and is a fit candidate to commence perfection of meditation which leads to realisation of the Supreme Being. This is the purport of the Supreme Lord Krishna.

..slokam 6-9..adiyen arula vantharuley..vallanmaikku yenna kaimaaru seyveyn yenkiraar.mallai pola emberumaan. adiyaar kutrangallai paarathu saranagathi adainthathum yellam.. thiru kudanthai vaanammamaalai krishnanthiruvenkadathaan einthu edathil saranna gathi..srivara mangai thaayar piranthaham ezlunthu.. panguni utharam..maallai maattram udsavam.thanga chapparam ..thiruvadi mullangaal valathu abayam.. paaduhaiyey avar thanithu thiru vuruvam kidaiyaathu..10-28 yoga vibarannam arula pohiraan..munnuraiyaha ethu varai..koorathaazlvaan mudali aanddaan patru atru pohanumaa? ponathum thiruvadi sambathaal arunthu pohum yentru aandaan aruliyathu pola thodakkam namathu appuram kai pidithu ellaam avan pannuvaan.... eiyantha allavu pannanum..moontravathu nillai ethaal therivikiraan.. sama puthi vudaiyavan  sirappu padaithavan..pon kal mann katti samam solli vittan eppo?..athu kittinaalum kittum..vudambukku othukkathu pon veynndaam yennalaam..eppo makkal pattri pesukiraan..porukkallil ellai..9 peyarkallai..7 thanni mudal thodarbu..sukruthu nanmai virumbuvan, nanban pahaivan, udaaseenar, madyadsar, -nadu nillai –3 goshti sukruthu mithru nanbam ..yelloraiyum samamaha ninaikkanum.. nanmaiyum nadakkathu theemaiyum nadakkathu ..bandhu vuravinar..eyarkkaiyil nantraha ninaipavar..dveshyan-eyarkkaiyil vedan-maan pola, ari-virothi..udaaseenan kaarannam poruthu maaruvaan..vulaham nanmai saadhu paabi evarkallaiyum sdamamaha ninaikkanum yenkiraan..

suhrn-mitrary-udasina-
madhyastha-dvesya-bandhusu
sadhusv api ca papesu
sama-buddhir visisyate

“A person is considered still further advanced when he regards honest well-wishers, friends, the neutral, mediators, the envious and enemies, the pious and the sinners all with an equal mind

..Sama buddhi = person with equality in view of all, visisyate = is the best qualified ..Suhrd = well wishers, who care for the well being of an individual, mitra = friend, ary = enemy, udasina = don’t care persons, madhyastha = impartial persons, dvesya = persons with inherent hatred for an individual, bandhu = relatives. All these sevan types can be categorised into three groups. Suhrud, mitra and bandhu is one group. Dvesya and Ari is another group. Udasina and madhyastha is the third group. First group is favourable to us. Second group is against us and the third group is neutral and can switch to any side..

..

6-9..Ramanuja’s Commentary..The word suhru refers to one who taking no umbrage in differences of age wishes one well. The word mitra denotes a friend of equal age who wishes one well. Ary is one who wishes one ill. Udasina is a stranger who has no cause to be a friend or a foe. Madhyastha is neutral one who from birth was never a friend or a foe. Dvesya is one who was born as an enemy and bears ill will from birth. Bandhusu is a relative who bears good will from birth. Sadhusu are the saintly and virtuous who follow the path of righteousness. Papesu are the vile and wicked who follow the path of iniquity. A yuktah as referred to by Lord Krishna in the previous verse is one who has completely abandoned material pursuits and has ceased from all relationships with the world. Such a person has nothing to gain therefore nothing to lose and views all with equal vision in equanimity.

..slokam 6-10..jeeyar aruliyathu..vunakku oru kaimmaru..diva naayaganey..geethai mahadmayam thiru vaakkil vanthathu..saarammsam yellam erukku..gobalan=aayan..pasuvai karanthu thaanum vunndu pirarkkum allikiraan..gopalarukkum gopalan amudathai vaari vallankinaan..kantrai vootti katti vittu paal tharuvaan.. ubanishad yennum go samusayatham amrudam tharukiraan karanthu.sarama slokam solli vidikiraan..yaar yenakku padamey thanthu arulinaay yenkiraar nammaazlvaar..thiruvadi peru kittiyathu kaliyan jeeyar..vaaythathu sirappu 10th slokam eppo..eppadi seyyanum yennum vidhi arula..nirheduha anugraham 660 years..30th pattam..yogi-muyalum nillaiyil vullavan,eppothum nenjai atma darisanathil seluthanum..brahma muhoorthathil.panninaal sulabamaha midiyum..yogathukku vuriya kalathil.. janangal ellada edathil..thanithu sabdam ketkaamal erukkanum..ninaivu ellamal erukka..atma pattri mattum nenjai-chittam seluthanum chinthanam pannuvathu chittam..mattra ethilum aasai aruthu.. bogha porullil aasai aruthu yennudaiya yenum ahangaram vittu..ethai vittathum atma chinthanaikku maarum manasai eppadi chanalesai pannanum..erukum edathil eppadi thernthu eduthu kollanum ..muyartchi thiru vinnai aakkum..

..

yogi yunjita satatam
atmanam rahasi sthitah
ekaki yatacittatma
nirasir aparigrahah

“A transcendentalist should always engage his mind in meditating on atman; he should choose a secluded place and be alone. He should be free from desires and feelings of possessiveness

..Yogi = person who has begun Karma yoga.Satatam = always..Raha = calm place, undisturbed by people, sthitha = place, ekaki = alone..Yata cittatma = mind meditating on atman is controlled, nirasir= not desiring for anything other than atman, aparigraha = not wanting to attain the pleasures of world ..atmanam yunjita = starts meditating on his soul..

6-10..Ramanuja’s Commentary..Lord Krishna is stating that a yogi or one who is perfecting the science of the individual consciousness attaining the ultimate consciousness in this case is by meditation. Satatam means constant, fixed in a daily routine. Yunjita atmanam means attentively concentrating on the soul. Rahasi means in a solitary location away from people. Ekaki means alone by oneself. The compound word yata-cittatma means checking the capricious stream of thoughts that cascade in the mind. Nirasir means to be weaned from every impetus except the impetus for atma tattva or realisation of the soul. Aparigrahah means being devoid of every single possession and conception of possession except the atma or soul.

..slokam 6-11..ashdaanga yogam..velli edam eppadi erukkanum yentru ninainthu adutha eranndu slokam. sadyam garudan aadi seshan dyaanam therinthu vunnmai-mey-sadyam edamum mallai thiru meyyam.sadya naarayannanaay meyyanaay ninntra thiru kolam..mallai kuda vari kovil..sirba lellai paadukal niraintha shiramana yogathai sthiramana mallaiyil vujeevanna thaayaar..chandranum thyaanam eruntha edam.. kidanthu sevai thiru meyyan.. maha manndabam allavu garga grahmam erukku..aadi seshan davam puriya vanthaar. surukki konndu vanthaan.. thannaiyey aasanam..naakkal visiri thallaiyil radnam silikki vellitcham ..aravarasa perum jothi anandan..sadva gunnamum sadyamum koduthaan vellumaiyudan kaatchi sadya giri mallaiyil..boomi piraatti valathu thiru kaiyil edathu thiru kaiyaal ..madu kaidabar odinaarkal..einthu thallaiyum surukki.. valathu thiru karam paambai.. edathu thiru kaiyaal boomi piraatti.. rishikal palarum vunndu..distraction ellatha edam veunndum..sthiram asanam sudamana edathil marathaal aasanathil amarnthu konndu ..nadhi karaiyil vudkaarnthaarkal.. kaattil nymisaarannyam. veettai sudamaha vaithu kollanum..tharaiyil vudkaraamal marathil sthiramanaedathpanchu methaiyil ellai….vuyaram naabi neelam .romba vuyaram koodaathu keezlavum koodaathu..kusam darbam maan thollai pattu thoonni virithu punnya punithathanmai kodukka..udkaarum edam vivarithaar..

..sucau dese pratishthapya
sthiram asanam atmanah
naty-ucchritam nati-nicam
cailajina-kusottaram

“To practice yoga, one should go to a neat place and should lay kusa grass on the ground and then cover it with a deerskin and a soft cloth. The seat should be neither too high nor too low and should be situated in a sacred place

..Atmana = self [ the person who is going to start yoga] select, suca = clean, dese = place, sthiram asanam = on a wooden and firm seat, prathishthapya = seatedNati nicam = not too low, naty uccritam = nor too high..Kusam = dry kusa grass [ darbhai], cela = silk cloth, acinam = deer skin

6-11..Ramanuja’s Commentary..Lord Krishna begins with the words sucau dese means pure or sanctified place. Purity is to be found in nature due to its being unoccupied and unfrequented by unclean and contaminated persons. The word sthiram means firm infers the asana or seat should not be overly soft neither should it be so high that one may fall from it nor too low as in a hole. One should by all means have a mat of kusa grass which is sacred in Vishnu tattva and then should be covered by a deerskin which deters poisonous pests like snakes and scorpions from approaching one while in concentrated meditation. On top should be placed a wool or cotton cloth. Such a seat should be aesthetic to look at and inviting. Sitting upon such a seat one should one should withdraw the senses and freeing the mind from all external distractions one should focus the mind exclusively upon the atma or soul within until upon its realisation one is freed from samsara or the endless cycle of birth and death. By every means realise the atma.

..slokam 6-12..pindiyaa rmandai yenthi kandiyoor arangam meyyam thiru kurum thaandaham.. meyyannai therkku paarthu sevai arangam pola nintravarum kidanthavarum thaayar killakku nokki..sadya rishi thavam erunthaar himalayathil..thiru meyyam sentru meendum davam erukka sonnaar..sirta seelaa paarai -sadya giripushba badra nadhi -maram sadya pushkaranni ellam amaithaar vaikasi pushyam thontrinaar.. thodangi brahmotsavam..paandiya rajan  ra..pantri vuruvam eduthu..arasan thurathi vara engeu kootti konnda vanthaan..boo varaha perumaal sevai engey..moolavar nintra thiru kolam..padha beedam tharaiyil.. padma beedamum ellai..sadya rishi garudan nintra thiru kolam edathu pakkam..paapankalirunthu vidu pada yogam seyvaan..avidathiley..manathai oru nillai paduthi..adakka patta chittam, endiriyangal..oru pakkam ezluthu amarnthu konndu..mudalil eppadi panninaal pinbu nadanthaalum yogam pannalaam..muyalum nillaiyil erunthaalum.mudithu koduppaan..samsarathilirunthu vidu pada pannanum..muthuhu vyaathi vudkara kashda padukiraarkal.. kuninthu nimiranum vallainthu ..27000 narambukal kattu paadun erukkum..ashdanga yogam..yamam, nuyamam aasanam,pranaayamam,pradyakaram, dyanam,darana and..samathi ettu pahuthi vunndu..aaroghya manam varum..saaymaanam koduthu kollalaam..vuruthiyana saaymaanathodu..

..tatraikagram manah kritva
yata-cittendriya-kriyah
upavisyasane yunjyad
yogam atma-vishuddhaye
“The yogi should then sit on it very firmly and practice yoga to get released from sins, by controlling his mind, senses and activities and fixing the mind on one point.”

..Atma vishuddaye= to get released from papa and get Moksham, yogam yunjyad = he shall do yogam. Tatra = in that place [the place described in the last sloka, where a solitude place is chosen and firm seat is provided], ekagram mana kritva = concentrating his mind on a single aspect [ on the atman], yata = controlled, cittam = mind, indriya = sense organs [ or the organ of mind], upavisyasane= seated, perform the meditation..It appears about 27,000 nerves are controlled if we sit and practice yoga. By doing ashtanga yoga, it is said that, one could attain ashta maha siddhi. Ashtanga yoga prescribes yamam, niyamam, asanam, pranayamam, pratyaharam, dyanam, dharana and samadhi

6-12..Ramanuja’s Commentary..Lord Krishna begins with the words sucau dese means pure or sanctified place. Purity is to be found in nature due to its being unoccupied and unfrequented by unclean and contaminated persons. The word sthiram means firm infers the asana or seat should not be overly soft neither should it be so high that one may fall from it nor too low as in a hole. One should by all means have a mat of kusa grass which is sacred in Vishnu tattva and then should be covered by a deerskin which deters poisonous pests like snakes and scorpions from approaching one while in concentrated meditation. On top should be placed a wool or cotton cloth. Such a seat should be aesthetic to look at and inviting. Sitting upon such a seat one should one should withdraw the senses and freeing the mind from all external distractions one should focus the mind exclusively upon the atma or soul within until upon its realisation one is freed from samsara or the endless cycle of birth and death. By every means realise the atma.

Geethaa Saaram 6-3 to 6-7

January 5, 2008

…6-3 slokam..yennai kinnaru..boomikkul erunthaar raja thedu svapnam setru thamarai erumbu koodi vazliyil sentraan..putrai thonndi eduthaan..perumaanin thallaiyil pattathu..abacharam pattom yentru kaiyaal eduthaan..yennai eduthu ..thina padi yennai theythu kollukiraan..kesavan..neenda myvanna narum kunji..vuduthu kalantha nin peethaha vaadai pola naamum yennai namakku thaan. kinnattril serbaarkal.. madathin aadheenathilum vunndu ..sivan kovilukkum vunndu yennai prasadam engum pohirathu..yogathil-atma sashadkaram poruttu muyaluvanukku..antha munivanukku ninaithu konndu eruppavan muni–karma yogam yerum padi kattu..sinthanai panni konndu karma yogamey kaarannam yenkiraan..karma yogathukkul atma gjanam adanginathu..karma yogathai vittuvidalaam mel padi vantha pinbu..atma sashadkaram petravan panna veynndaam.. yeniyil yerina pinbu yeni veynndaam..yetti vuthaikalamaa?..perum varai vida koodaathu yenkiraan ..sama darisanam kittivaithathum-prahaladan pola-kadaisi varai pannuvaarkal..ethan moolamaha atma saashdkaram perum vazli yentru ninaikaamal pannuvaarkal..karmamum kaikaryathil puhum..palanukkuhaha panna villai..aanathathukkaka pannuvom..reading books after examsforv pleasure pola..

aruruksor muner yogam
karma karanam ucyate
yogarudhasya tasyaiva
samah karanam ucyate

“For one aspiring to climb to reach atman darshan, karma yoga is the cause. While for the one already achieved, abandoning climbing in Karma yoga is the cause

..Aruruksor = the one who is climbing up [in the Karma yoga for atman sakshatkaram], mune = for such an intellect [as he is thinking always of atman; muni is manana seela: in Sanskrit], karma yogam = Karma yoga, karana ucyate = becomes the cause…Samah = abandoning [normally this word would convey equalizing, but here it is to mean abandoning karma yoga]. Who can abandon Karma yoga? Yogarudhasya = he who has achieved the objective of Karma yoga, that is atman sakshatkaram, tasyasya = such a person, karanam ucyate = is considered as a cause..

6-3..Ramanuja’s Commentary..Karma yoga or prescribed Vedic activities is the explained by Lord Krishna as the means for ascending in spiritual knowledge and achieving renunciation in their quest for atma tattva or realisation of the soul. But once a person has actually achieved renunciation and is securely situated then the cessation of activities is the rule and meditation, introspection and reflection becomes the means for attaining atma tattva. Exactly when one is considered to be well established and securely situated in dhyana yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by meditation is next.

..6-4 slokam..pirattiyudan sernthu radchikiraan..srivara mangala nagar sollanum ..naatchiyaar sannidhi..srivara mangala nahar notra nonbileyn pathiham anguttren alleyn  ..paattu thorumm perumai arulukiraar..ponnadi..kaal jeeyar madam..srinivasan thaayar..archahar..thirumallai..evarudan sentru deiva nayaga perumaludan sella mahal pola..abimaanam..ovoru aandum madathiukku seer konndada povaarkal moontru thadavai 9th brahmotsavam kannu pidikkum..ponndaikala jeeyar puratasi punarvasu kanni punarvasu..aaroodan arroshu eruvarum..yerivittan yaar?..yappothu endiriyamum vishayamum -arthangal-nuhardal mookku..pulankalum bogamum..yeedu paduvathillai pattru attru erukiraan.. mudal adaiyaallam..porulium pattru attru porullai adaiyum karmaavilum yeedu paaduvathillai.. yella aasaikal manoradangallaiyum thuranthu vidukiraan.. virupathai ellam aruthaan moontravathu adaiyaallam..yatha thodangi thathaa yentru mudithaan..nithya karmaanushdanathilirunthu vilaha villai..

yada hi nendriyarthesu
na karmasv anusajjate
sarva-sankalpa-sannyasi
yogarudhas tadocyate

“A person is said to have attained atman sakshatkaram, when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities

..Yada = when, arthesu = objects [of desire], na anusajjate = are not attracted by him or he has no desire for those objects. Na anusajjate = nor interested in, Karmasu = the actions or efforts to do a Karma to achieve anything which may give him worldly pleasures..Sarva =all, sankalpa = desires or wishes, sanyasi = renounced.

6-4..Ramanuja’s Commentary..Lord Krishna uses the compound word yogarudhas which is an adept in dhyana yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by meditation. Such a person from experiencing the sublime bliss of the atma or soul within has ceased to be infatuated by sensual objects and is no longer deluded by the impulses of the senses in relation to such sense objects. The words na anusajjate meaning not enamoured denotes that one is no longer under the influence of such delusions. One is yogarudhas who has abandoned all illusions and false conceptions. Thus for the aspirant of moksa or liberation from material existence who still is under the sway of infatuation and delusion there is no alternative but to perform karma yoga or prescribed Vedic activities as the means to relinquish oneself from from dross of bodily association and carnal desires. This being accomplished one has qualified themselves for dhyana yoga and can begin to perfect their meditation. Hence as warning, before this point it is recommended to exclusively perform karma yoga until completely free from the infatuation of desires and sense objects.

..6-5 slokam..pulangal ahathua-vilakka nee vaitha ..vilakka vallai veesinaay..maaya val eim pulankal..thaandi vun thiruvadi adaiveyn yenkiraar..era pathu manndabam.. aandaal sannidhi.. .naatchimaar kooda darbaaril sevai..nadu nayagam perumaal devi sooriyar chandrar vurvasiyum thilothamaiyum ..sri devi..bruhu munivar kathai..sivan, brahman kaalaal vuthathaar kollappoor davam..brhu vuthaithu abacharamn ..thothari vanthu dabasu.. pennaha sridevi pirappaal vumakkum edam brahu maarkendeyaru erukiraar..padma pushkaranni thiru kudanthai..baargavi yennum peyar..vala puram sri devi..madhu kaidabar eruvar mudithu.. boomiyil thellika azlukku adainthu thavam erunthaakl sevai saathikka..vumudan erukka aasai konndaall. edapurathil boomi devi vaikunndam pola..nenjaley thannai samsarathilirunthu thaandi kolla venum.. nenjaaley nazluva vittu vida koodaathu..nenjam eranndum pannumaa?..pattratra nenjaaley vuyarvu.. pattruvulla nenjaal thaallvom..pidithathai seybavarkal.. dehathai vallarbavarkal vunnmaiyil virothikal samsara aasai vallarkiraarkal.. samsara veruppu yerpada seybavarkal nallavarkal..nenju thaan atmavukku bandhum virothiyum..pattratra nenju nanbam.. pattru vulla nenju virothi..kadamaikakla yudam seyya solli nanjam nallathu aahum.. nenjinnpaahu paattai arulukiraar ..nal nenjaha nalla nenjai naan thozluvom yentrathu pola..

uddhared atmanatmanam
natmanam avasadayet
atmaiva hy atmano bandhur
atmaiva ripur atmanah

“One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.”

..Atmana = by thought or by mind, atmanam = self [ jeevatman], uddharet = one should uplift or rescue [from the samsaram], atmana = by mind or thought, atmanam = self [jeevatman], na avasadayet = should not allow to slip [and fall back and remain in samsaram]. atmaiva hi= mind alone is, atmano = for the soul [jeevatman], bandhu = friend, atmanaiva = mind alone is, atmana = for the self, ripu = enemy

6-5..Ramanuja’s Commentary..The word atmana refers to the mind. The mind must detach itself from the infatuation of sense objects by association from those wise in Vedic knowledge who posess spiritual knowledge. In this way the mind will be elevated and gravitate towards spiritual objectives. But if the mind is pointed in the reverse direction subject to worldly pursuits and deluded by sense objects then the mind will become agitated and harassed. Lord Krishna is confirming the truth that the mind has the potential to give the most benefit as the greatest friend to the atma or eternal soul and also that the mind has the potential to be the most destructive as the greatest enemy to the atma or eternal soul depending upon how the mind is influenced.

..slokam6-6..deiva nayaha perumaal..chakra kaiyan..aalvarai thiruvadiyil serthu konndu erukiraan.sri vaikundam pola sevai.. naduvil deiva nayagan aadi sesha paryanthil valathun kaiyil prayoha chakiram.. sridev boo devi soorya chandran, voorvasiyum thilothamaiyum.. brhu maarkandeyar…dakshan yaagam..paarvathi sentru ..yagam azlithaar.. sooriyan chandranum.. dabam purinthu ..vun aruhil erukka aasai pada..sevai kondaarkal munnan sandaikku ponaarkal..vurvasi thilothammai sadya lohathil sandaiapsaras ..veennai esaithaal ..sundarubasundar asurarkal..veennai esaithu.. mayangi maaynthaar..brahma edam erukka varum.. thothari divya desam vanthu dabam.. sernthu samaram kainkaryam panni konndu erukiraarkal.. aruhaamai kittiyathum manam maari ..munnam manam opahaivan eppo nanban..atma nenju vuravu sollukiraar..thannal nenjasi jeyakiravanukku vuravahum.. jeyakathavanukku antha nenjey sadruvahum..nenjai jeyapathu yenbathu..sooshmaha erukkum nenju..atma vishayathil seluthanum.. ezluthu pidithu seluthanum..vurvasi thilothamaiyidamum sooriya chandraridam paarthom..para pasran avan vuyarnthavan..avanai sevithaal manasil erukkum muditchukal arunthun paapam tholainthu jeyippom..kai davangal seythu setha vellviyavar entha thiru thalathil eruppavarkal…darmathai vidaamal panninaalum thiru vullam preethi adaiyum ..arul kitti namakku ellaam kittum papangal kaliyum nenju maari nanbanahi pohum.. pattrilaiyaay avan mutril adangey..

..

bandhur atmatmanas tasya
yenatmaivatmana jitah
anatmanas tu satrutve
vartetatmaiva satru-vat

“For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.”

Tasya atmana = for that great soul, atmana bandhu = mind is friend, yena = for that person, atmaiva = by his soul, atmana jita = mind is conquered…Anatmanas tu = [but] he who has not conqureed his mind, atmaaiva = his own mind, chatru vat = lke an enemy, satrutva = enmity, varteta = is established

6-6..Ramanuja’s Commentary..The mind is only a friend to those who are able to restrain it from flowing externally outwards after sense objects; but if one is unable to subdue the mind that it will harass and aggravate one to satisfy the senses and is the worst enemy. Lord Krishna is conveying that an ungoverned and uncontrolled mind being attached to sense gratification interposes obstructions and deviations in the way which deviates and hinders one from attainment of atma tatva or realisation of the soul. Sage Parasara the father of Vedavyasa has stated that the mind itself is the sole cause of bondage in the material existence as well as the sole cause of moksa or liberation from the material existence. A mind infatuated with desire for sense objects constitutes a state of bondage and a mind free from the delusion of desire for sense objects constitutes the way to moksa. The preliminary competency to be acquired before one commences meditation will be given in the next verse.

..6-7 slokam..garudan pola vedamey kannadi avanukku..perumaikallai vedamahiya kannadiyil.. moola moorthy dabam puriyum thiru kolathil..garba grahathukku velliyil. kasdaba-vinata garudan arunnan -soorya therotti.. aadiseshan padukkai..sadru putran..naga loham sentru ekazlnthun pesina..vittu piriyaamal.. eimpulankal vinnulaar vullaraiyum..thothaathri dabam thiru kolam.. vunathu aruhil erukka aasai.. ezlunthiu arla kaattuvathu neer..nithya thiruvaradanai garudanukku.. yennai kaappu udsavam.. nymisaranya rishikalum vullaarkal..4 thadavai 220 lit oru kottai yennai kaappu.. millahaay koodaathu milahu thaan..garuda vahanathil hamsa vahanam thaayar killiyil aandaalum ezlukiraarkal..vantharulli yen nenju edarai ..patha paauram yaarenakku pathameu vunakku ontru kaimmaru yenathu aaviyum vunathey yenkiraar..thanni vigraham ellai sadariyiley nammalvarin vuruvam sevai.. thiruvadi vittu ahalahilleyn yentru sadariyiley erukiraar..setham ushnam suham thukkam mana avamanam erattaiyilum vikaram attra manam padaithavan..didatmanahan..appadi pattavan manasiley..velli pulan adakkiyavanin..jeevatma mukta atma svaroobam nirainthu erukkum….yogapyasathukku ethu munnurai adutha eranndum ethu pola..erattaikallai poruthu kollanum..kuthiraikalukku aayasam varum pothu vudam nirkkum.. kuthiraikku pul koduthun panni seyvaan..eintriyamaiyaathathu ethellam ..papangal yerika pattal suham thukkam kannil padathu.. dr vihaaram adaikiravaha erunthaal thaan surgery sariyaha panna mudiyum..vud pulan manasu velli pulan ellam jeyikkanum.. atma..para atma.. paramamana atma yentru moontru nillai..

jitatmanah prasantasya
paramatma samahitah
sitosna-sukha-duhkhesu
tatha manapamanayoh

For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.

6-7..Ramanuja’s Commentary..When the mind is well governed and under control, when it is incapable of being affected by the dualities such as heat and cold, joy and grief, praise and ridicule, when in equanimity it has become completely tranquil and equipoised; at that time the exalted atma or eternal soul can be realised within. The word samahitah means situated in samadhi or deep meditation and denotes that atma or soul has been realised in its true transcendental essence. Lord Krishna uses the word paramatma meaning in this instance parama or exalted and atma or soul and refers to the individual soul and not the Supreme Soul as normally assumed. Designating the individual soul in this way is to show special deference to one who is endowed with the aforementioned quality of being situated deep in meditation enough to perceive and realise the eternal and transcendental sublime atma.

Geethaa Saaram 5-27 to 6-2.

January 3, 2008

.sloam 5-27.,5-28….poyhai attrangarai ..maram..karannda maadu poyhaiyul ..kaakkai aadum panam pallam villunthu puraanu vazla paay meenkal kurunkudi..nedum thahaay..thirumazlisai..noey nodikal theerum..aazlvaraha avatharithaar nambi…naangu aazlvaarum aruli erukiraar..yogam surukkum..endirayam jeyithavan motsham adaikiraan..velli vishaya thodarbu villakki.. yogasanam panna-eranndu puruvangalukku naduvil kannai vaithu ..mookku kul pirayanam pannum prayanna apana vaay samanamaakki–atma vishayangalai thavira mattravatril adakkinaal munivan.. ninaithu konndu eruppavan gjana vadivamana atmavai ninaithu konndu muyalubavan.. atma sashadkaramey payanaha kollubavan.. sada mukta eva saha–muyatchi thodangina thisaiyiley muktanakiraan..eravil thoongum pothu velli vulaha thodarbu vidukirom.. brahmaandam perukirom aayasathaal. yogathaal arivudan mudiyum.. aasanam thernthu eduthu kollanum mudalil.. ambience veynndum..padmasanam eduppu keezl narambu kattu paadu padum..ethaiyum villakki .kannkalaal puruvathin nuni mookkin nuni paarkkanum..paadhi moodi paathi thirantha nillaiyil pirana apana vull mootchu samamaha aakkanum.. mel nokki keezl nokki pohum .. naduvil niruthum neramum vulleu ezlukkum neramum velliyil vidum neramum samamaha vaikkanum.. vudal reethi nillai ..nenjai atmavidam vuruthi atma vidam seluthanum..vuyarntha nillai pattri ninaikkanum..munivan evan..viruppu etchai ellai bayam krodam ellai.. payan atma sashadkarm yennum motsham thaan..sadana nillaiyil muktanukku samamaha eruppom..muthirtchi adainthathum ellam pannum pothum ethai adaivom..

sparshan kritva bahir bahyams
caksus caivantare bhruvoh
pranapanau samau kritva
nasabhyantara-carinau

yatendriya-mano-buddhir
munir moksha-parayanah
vigateccha-bhaya-krodho
yah sada mukta eva sah

“Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, he is a muni constantly thinking of atman to attain atman sakshatkaram. One who is always in this state is certainly liberated

..Bahya = external, sparsa = contact [listening, seeing, touching, tasting and smelling], bahir kritva = pushed aside or out, that is our sensual experience from outside contact are expelled, bhruva antare = in the middle of the two brows, chaksus = keeping our sight..Nasabhyantara = in the nostrils [or nose], carinau = travelling [or passing], pranaapanau = the prana and apana airs [ vayu], samau kritva = equalising them..yata = such, indriya = sense organs, mano = mind, buddhi = intellect or resolve, muni = [by controlling organs, mind and buddhi] he becomes a muni or one always thinking of atman, moksha parayana = with atman sakshatkaram as the sole objective, vigata = dispelled, iccha = desires, bhaya = consequent fear, krodha = and consequent anger, ya = such a person, sah mukti eva = he is always in a state of liberated.

5-27..Ramanuja’s Commentary..Stopping all activities of the external senses prepares one to qualify for practising meditation. Sitting in an erect posture, focusing the eyes half closed between the eyebrows or the tip of the nose, equalising the breath until suspended rendering the mind and sense incapable of moving to any other location except to the atma or soul. Due to fulfilling the above meditation one is automatically freed from desire, fear and doubts. Whose sole goal and aim is moksa or liberation. Determinedly intent on achieving atma tattva or soul realisation such a person is considered to be liberated even before fully accomplishing the goal as it is a certainty it will be achieved. The ease which this karma yoga or selfless performance of prescribed Vedic activities with its nitya or daily duties and its naimitika or occasional duities having yoga or the science of the individual consciousness attaining communion with the ultimate consciousness will next be revealed.

5-28..Ramanuja’s Commentary..Stopping all activities of the external senses prepares one to qualify for practising meditation. Sitting in an erect posture, focusing the eyes half closed between the eyebrows or the tip of the nose, equalising the breath until suspended rendering the mind and sense incapable of moving to any other location except to the atma or soul. Due to fulfilling the above meditation one is automatically freed from desire, fear and doubts. Whose sole goal and aim is moksa or liberation. Determinedly intent on achieving atma tattva or soul realisation such a person is considered to be liberated even before fully accomplishing the goal as it is a certainty it will be achieved. The ease which this karma yoga or selfless performance of prescribed Vedic activities with its nitya or daily duties and its naimitika or occasional duities having yoga or the science of the individual consciousness attaining communion with the ultimate consciousness will next be revealed.

..slokam 5-29..paal pola geethamurudam tharukiraan..thiru kurungudi mallai mel nambi.. sindhu aaru mahendra parvam.. merkku thodartchi therkku ..Hanumaan thaavina mallai mahendra ..7 sikaram vunndu ethil..nambi aaru..sala sala yentru odum ..neeraattam vunnavu savai moontrum kittum.. moolihai konndu varukirathu paarai thaandi ponaal 3 mile raman seethai thiruvadi vullathu ..kishkanthai karnadakathil vullathu hambi pakkam..malai moolam vanthathu..kudahu malai kaveri vurpathi..lakshmana theertham neelagiri merkku pakkam vanthaarkal..hanumaan sambandam varaha shedram.. parasuraman thotru marupadi davam eruntha edam..gjana karma yogam ethu siranthathu yentru kettaay..karma yogam yenakku aaradanam yenkiraan.. yagja dabas yellavatrukkum aaradanam naan..piramanai kurithu hiranyakasibu saaha varam pettrathu pola ellai motsha reethiyaha pannuvathu ellaam..sarva loha mahesvaram.. periya devan naan ellorukkum antaratmavaha aatchi seybavan naan..nuyamikiravan-entha sakthiyai  earkkaiyaha petravan..sarva boothaanaam sukurudam.. maam-yennai..arinthu shanthi adaikiraan yennai pattri eppadi therinthu konndu karma yogam pannubavan shanthi adaikiraan..namathu aandaan nallathu ninaipavan vallal azliyatha nithya palan tharubavan yennum yennam vallara vallara kashdangal pohi aanantham adaikirom..seykintra kirikal yellam yaaney yennum paasuram pola..sadana thisaiyiley enikkum..surukkamaha yogam pattri arulukiraan..

..

bhoktaram yajna-tapasam
sarva-loka-maheshvaram
suhridam sarva-bhutanam
jnatva mam shantim rcchati

“A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.”

..Yajna = yagna or homam or yagam, tapasam = meditation, performed, bhoktaram = objective or beneficiary, is Sri Krishna…Sarva = all, loka = worlds and the people residing in all these worlds, Maheshvaram = the greatest Isvara, is Sri Krishna..Ishvara means, Isha = commanding power, vara = that is natural ..Sarvabhutanam = for all creatures or living beings, suhridam = welfare..Mam = [such] I [Sri Krishna]. The ‘I’ here denotes the great Commander He is and the great Donor He is capable of granting anything to anyone. Jnatva = understanding [Sri Krishna], rcchati = attains, shantim = peace..

slokam 5-29..Ramanuja’s Commentary
..Knowing Lord Krishna to be bequeather of all rewards for all actions. The sovereign lord of all existence. The intimate friend within all beings and wellwisher of all beings attains moksa or liberation from material existence. What this means is that if karma yoga or the selfless practice of prescribed Vedic activities and are the sum total of all duties are performed consciously as offerings of worship to Lord Krishna then this in itself is enough to grant moksa. This is the easiest and most practical as it is so simple to do. Moreover who would not be inclined to offer such service to a dear friend especially when this friend is such a universal benefactor existing within and without every living being throughout all of creation.

slokam 6-0….rishikesan mallai mel nambi..antaratmiyaha namakkulley erukkum nambi.. thina padi mallai yeri varanum.. 5 garuda sevai.. koodal azlahar srivilli puttur pola ..kannal paal amudaha vanthu neezl mudi sevai saathithaar aazlvaarukku.. penn bavathil  ..kaiyul nan muham vaithum..yen kaiyai yen muhathil vaithulleyn..nammai avan thaan radshikanum yenkiraal thaat..siru kuzlanthai thaayai ethir paarkkuma pola..5th adyaya mahimai.. paarvathi sivan vuraiyadal..pinkallan kathai..devai attra arunaa penn thodarbaal thunba pattaan..kazluka evan killiyaha aval..ottukkul vizlunthu piraannan ponathu.. yama darma rajan manndai odu 5th adyayam thyanam panninavanin manndai odu sambandam..yama darma rajan sonnathai sivan arulinaar..aallavandaar seekiram palan naan seybavan allai sama darsanam vunnarkiraan yellorukkum nanmai seyya viruppam kolluvaan..vulakamey vaazlum ..6th yogam arulukiraar..sidha purusharkal vullaarkal engey..surukka sangraha slokam..5 karuthukkal ..arumai perumai sonnaan..yogathai apyasa murai naangu vida yogi villakkam yoga sadanam sinthanai vairagyam ..yoga sidhi yerpadum thadangal vanthaalum.. kannanai pattri bakthi yogathin sirappu.. eppadi 5 karuthukkal arulukiraan.

.yogaabhyaasavidhiryogii caturdhaa yogasaadhanam .
yogasiddhiH svayogasya paaramyaM ShaShTa ucyate .. (10)
Chapter 6 conveys five things to us. In Chapter 5, yogam was indicated. It was told that by dedicating the yoga to the Lord, we can never feel tired by performing Karma yoga and peace would prevail. Now, how this Karma yoga has to be performed is explained. With unbiased mind and with an objective to achieve, we can try to understand and practice the Yoga as detailed in Chapter 6. Let us first see the five things this Chapter is to convey:

  • vidhi – procedure, to perform Yoga.
  • yogi caturdha – four types of yogi
  • yoga sadhanam – the tools required to perform yoga viz. chintanam– thought and vairagyam detachment
  • yoga siddhi – attaining the objective by practicing yoga, even if interrupted in between.
  • svayogasya paramyam – the yoga on Sri Krishna, that is Bhakti yoga, and paramyam– its eminence.

..In chapter six Lord Krishna reveals astanga yoga, and the exact process of practicing such yoga. He explains in detail the difficulties of the mind and the procedures by which one may gain mastery of their mind through yoga which reveals the spiritual nature of a living entity. Thus this chapter is entitled: The Science of Self-Realization

..slokam 6-1..vanamaa mallai ..srivara mangala naatchiyaar ..yena paasuram dodatri naanguneru srivara mangai vaanamaa mallai svayaravara shedram srirengam sri mushnam thiruvenkadam 4 ..badri saklagramam pushkaram nymisaranyam vadakkey..svayam,deivam, aarsham ,maanusham naangu vahai ..azlahu laavanyam padaithavan bakthi kolla ethuvaha ruchi yerpaduthukiraan..thiru kurungudi pola vanamaamallai avdaaryam vallal thanmai kaannalaam..anbu piranthathum avalodu erukkum namakku pathamey saran aakkukiraan engey..jeeyar..kalliyan raamanuja jeeyar..yoga apyasa yogam ….eppadi apyasam pannanum yenkiraan ethaal..mudal 9 slokathaal karma yogathin yetram arulukiraan..nell kuthum pothu vyarvai varum karma yogam palamahiya atma sashdkarathukku pannanum mattra palam thaanaha varum.. karma kaariyum pannanum palan karuthi panna koodaathu..sanyasiyahiraan gjana yogi poli yogiyaahiraan karma yogam pannuvathaal..naan selbavan ellai yennum gjanathaal pannuvathaal sanyaasam yentraal nantraha vittu viduvathu yentru porul..agni-sastra neruppu konndu yaga yagyam  -seybavan seyyathavan allan..karma vittu poha villai gjana yogi pola..nasa agriyaha seyalkallai seythu konndu erukkathavan allai…seyum pothu kainkaryam yennum gjanathodu pannukiraan..pattratra karma yogam seyyanum..

sri-bhagavan uvaca
anasritah karma-phalam
karyam karma karoti yah
sa sannyasi ca yogi ca
na niragnir na cakriyah

“The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty..

..

6-1..Ramanuja’s Commentary..Karma yoga or the performance of prescribed Vedic activities and all its separate constituents has so far been expounded by Lord Krishna as well as jnana yoga or the cultivation of Vedic knowledge. Now the method for practicing yoga or the science of the individual consciousness attaining communion with the ultimate consciousness while being in renunciation will be explained by means of meditation to achieve atma tattva or realisation of the soul. This verse is a brief reassertion of what has already been previously stated that karma yoga unaided has the capability of bestowing atma tattva and that within the performance of atma tattva is the special quality of renunciation and that karma yoga in its mature stage also has for its goal meditation which precedes atma tattva.Whosoever performs karma yoga without hankering for rewards or desiring results, performing all activities as a matter of duty with no other conception except that it is a humble service rendered to the Supreme Lord Krishna who in every way is the best well wisher and dearest friend. Whether one is a sannyasi or celibate brahmin in the renounced order or a performer of jnana yoga or karma yoga such a person may be considered a renunciate following the path to atma tattva. Its not that a sannyasi is one that simply abstains from activities such as agnihotra or offering ghee or clarified butter and food grains into the fire. Nor is one renounced merely because they do not perform activities enjoined in the Vedic scriptures. One is renounced who engages in prescribed Vedic activities at the same time abandoning desire for rewards while fulfilling the requirements of action and renunciation. The next verse describes how within karma yoga there is found renunciation as well.

..slokam6-2..notra nonbileyn nun arivileyn ..srivara mangai deiva nayaga perumaalidam ..setru thaamarai sennolodu .malar .kulam ellai kadal pola erukkum..thothri..pokkukiraan paapangallai pokkukiraan erukkum mallai..malai pola asangatha thanmai padaithavan evan..naathan vudaiyavan mallaikkum avanukkum athey peyar.. vanam allavu vuyaramum puhazlum vudaiyavan..sri vara manghai nahar mangala nahar..vara =sirantha ella varamum tharbavall..sri padam paanndiya raja mangalam maha pala vuoorkallai yerpaduthinaan..sri para mangaa puri.. naanguneri.. 4 vallaivi 4 pakkathulum vallainthu 4 pakkanmum kooraahi erukkum yeri..yathontrai gjanam yentru -sanyasam-solluvaarkalo athey gjanathai karma yogathil adanginathaha therinthu koll yenkiraan..sankalpaha vuruthuopadaithavan sankalpa vittu vittavan asankalpa -vittu vidathavan..asanyasya sankalpanaha ..na yogi pavathi..dehamey atma yennum puthi kollubavan .mayakkam thollaikadavan karma yogi aavathu ellai..karma yogathukku ethu entriyamaiyaathathu..gjanam karma yogathil adanginathu yenkiraan..aazntha vunnmai vulla padi arivathu vudal veru atma veru yentru therinthavan..vunnmai arivu karma yogathil adangi vidum ..

yam sannyasam iti prahur
yogam tam viddhi pandava
na hy asannyasta-sankalpo
yogi bhavati kascana

“Scholars acclaim the gyana sans karma in Karma yoga as Gyana, know thus Oh! Son of Pandu. One who has not cast off the gyana [ that body and soul are different] can never become a karma yogi”

Yam =that which, sannyasam iti = is called Gyana by, prahur = learned people would call, tam = that Gyana is, yogam = [in] Karma yoga, viddhi= understand so, pandava = the Son of Pandu…Asannyasta= unabandoned or unfailing, Sankalpa= determination or resolve.. na yogi bhavati= never becomes a Karma yogi.

..

slokam 6-2..Ramanuja’s Commentary..Lord Krishna is declaring that what is known as sannyasa or renunciation and what is known as yoga or the science of the individual consciousness attaining communion with the ultimate consciouness are all leading to atma tattva or realisation of the soul and are only different forms of karma yoga or prescribed Vedic activities. No one can perform yoga who is infatuated by delusion. The words asannyasta-sankalpo means without renouncing the desire for rewards Without renunciation is not possible to be free from delusion for the error is there of mistaking the physical body as the atma or soul. One who by the power of self introspection gleans knowledge by meditation of the atma within the etheric heart of their physical body is freed from this delusion. No one who has failed to shake off the binding fetters of hankering for rewards and desire for sense pleasures is under the sway of delusion is never regarded as performing karma yoga nor considered a real renunciate.

Geetha Saaram 5-22 to 5-26.

December 23, 2007

..5-22..slokam..sannithi muhappil valathu pakkam thiruvikraman.. nintra nambi.. kurungudi valli yaanaiyin peyar.. gajendranukku praduaytcham.. 5 nilai ..pancha shedram..paravasu vaikunda amarntha nillai paarkadalil kidantha vibavam, antaryaami ..archai..ellaa nillaiyum seviikalaam.. eruntha nambi paravasudevan.. kidantha padma naaban..vibava nintra nambi vulley sevikkalaam.. thirupaarkadal archaa malai rishikesan.. pulankalai jeyathivan andaryaami evan namathu pulankalai adakkuvaan..nenjai evan mmela seluthanum..azlukku nenjil nantraha pattri kollum.. avanai nenjil vaithaal ethu nadakkaathu..20th suha thukkam thavirkka sonnaan..21 atmavil nilai padanum..22nd velli vishayangalin thodarbu arukkanum..”kanndu .azlavilla sitrinbam”..yentru aruliyathu pola.kanndu pidikkum yennum arivaal ..theennduvathaal thaan enbam thukkam yerpadum..yehi yenthantha ..bogha thukka yoni.. enbangal thukkathukku kaarannam..adi antham mudalum mudivum erukirapadiyaal enbamamum thukkamum kittum..vudal reethi vishayangalaal ethu thaan nadakkum..nithyamana atma anubavam thaan nillaiyana enbam..soru sappittalum thoonginaalum atherkentrey vaazla maattaan.. porul yeettuvthaal thukkamaa?..aarjanam sampaathikkum thukkam kaappathuvathu ratchaham thukkam aduthathu.. shayam -anubavam pannanathum theenthu pohumo yennum payam.. svargam enbamum eppadi thaan..appozluthu appozluthukku aaraa amudhu ellai.. mela mela venum yennum yennam.. vera yaaraiyaavathu thunba paduthi thaan sampaathikkanum.. oruvaninellappu thaan evanin sampaathiyam..ethanai thukkam kaarannamana enbamm vida atma suham nallathu yentru vunnaranum..yaanai nithya kainkaryathil erukku..

5-22..Ramanuja’s Commentary..The word samsparsaja means contact of the senses with their objects this precipitates anticipation for material pleasures which gives the illusion of happiness by such contact which actually are but a source of misery, pain and suffering. Lord Krishna is stating that because they are temporary having a time of beginning and a time of ending, contact with sense objects is shunned by those of spiritual intelligence who know such contacts are of a transitory nature.
..

ye hi samsparsha-ja bhoga
duhkha-yonaya eva te
ady-antavantah kaunteya
na tesu ramate budhah

“An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them.”

..Ye hi = those [the external objects], bhoga = pleasures [the delight arising out of listening, touching, tasting, smelling and viewing], samsparsha ja= by substantial contact. .Dukha yonaya = [these pleasures have] inherent miseries, [ because], adyantavanta = they all have beginning and end. budha = learned ones or a gyani, na tesu ramate = will not desire for them..

..5-23 slokam.. Thiru kurungudi dvaja sthambam aruhil..vilahi erukkum..sannidhi sevai..sareeram keezley vizlum munnaal,yavan oruthan, peraasai kobam,krothathaalum vehathai poruthu kolla sakthi padaithavanaha erukiraano,avan thaan atma saashdkaram peruvaan.. naankaavathu nillai ethu.. 20th pirayanamana vasthu paathippu aduthu velli vishya maaruthal thaduthu moontraavathu loha enbam thukkangalukku kaarannam.. eppo naankaavathu vudal villuvatharkku munnam kaama krodam ahatrananum.. kaisiha mahaadyam..kaarthihal sukla patchamvallarpiraai.. kausikar=visvaamitrar.. pann oru raaham kaisikam yentru.. antha rahathil paadi nampaaduvaan paadi anantham koduthaan Nambikuu. Sangeetha piriyan evan..ellaa ekaadesikkum nadanthathu.. brahma rathasu pidithu konnathu.. vunnavaha.. prathigghai panni vittu ponaan..vasudevanukku mattru oruvan vunndu yentru sollubavanin papam kittum yentrthum..dvajasthambam neril erunthathu.. kaal thallaada vudathudu thudikka, kannil neer peruha..paadinaan..nahanthathu nera sevai kitta..atma vudan thodarbu erukkum yentru nambinaan..vayodihan vuruvathil thaduthaan Nambi..avanin baktan sonna sol maara maatteyn yentraan.. vudalai thollaippa kaathu erukireyn yentrathum brahma retshadu vullam maariyathum.. yen vaakku poey aaha koodaathu.. saabam viduthalai kettathu..stotrathin palathai koduthu sabam meettanum.. palan karuthi paada villai avanin aanantham thaan kaarannam.. kaisika pannin palan kettathum. Nambiyai kettu arulinaan..vudal vizlum mun kama krodam tholaithaan nampaaduvaan…kama krodam veham..kamathin ,kromathin ,veham manasil vizlunthu mozliyil vanthu seyal paadil varum ..ethai jeyathavan,miha vuyarntha atma vunnarvu kittum..
..

saknotihaiva yah sodhum
prak sarira-vimokshanat
kama-krodhodbhavam vegam
sa yuktah sa sukhi narah

“Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is well situated and is happy in this world.”..Sarira = body, prak = before, vimokshanat = falls down [before death], yah = anyone, kama = passion, krodha =anger [arising out of that passion], udhbhavam vegam = speed or haste arising out of these [in mind, speech and action], ihaiva = in the efforts [ in performing Karma yoga to attain atman sakshatkaram], saknothi = capable of, sodhum = protecting or containing, sa = that person, yuktah= is the right person for attaining atman sakshatkaram, sa= that, nara = jeevatman , sukhi = enjoys

5-23..Ramanuja’s Commentary..The point Lord Krishna is emphasising is that even before the demise of the physical body if the aspirants for moksa or liberation follow this procedure they will meet with success. This means that whoever is able to gratefully glean any experience of the atma or soul and by this is able to thwart the onslaught of kama or lust and krodha or anger can be considered to be yuktah or in harmony with the Supreme Consciousness and qualified to perform yoga or the science of the individual consciousness attaining communion with the ultimate consciousness and by this becomes immersed in the bliss of the atma upon departing from the physical body
…5-24 slokam.. nintra nambi therukil ,atharkku vadakkil veettriruntha,pinbu.kidantha ..naduvil nambi pakkam mahabali yum moontru nambiyum.. paravasudevan evan..sivanaarukku prayadsham..”akkum puliyin..pakkal nintraar”.Thirumangai..kovilukku vulley sivanin sannidhi vunndu..”vunnum soru ..thinnum vettrillai”pola yellam avan thaan.. yaar atmavai bogha porulaha, bogha sthanam edamahavum.. thottamum, rasikkum porulum pola..andar jothi ..vellitcham vubakarannam villakku venum..moontrum atmaathaan evanukku..atma, paramatma thavira ethuvum moontraiyum kollaathu maambalam, thottam, vellitcham ellam vera vera thaan..avanum namai eppadi ninaippaan..araiyar=vinnappam seyvaar.. perumaalukku aasai marainthu nintruavarai panthal keezley paattu ketta perumaal entha Nambi..aaramaham=thottam.. enthiyaaramam.. pulankal valli thottam..brhmaboothaha brahma nirvaanaam…atmavin miha nillaiyai adainthu atmavai anubavippaan.. 5th nillai ethu..kashdamana kaariyam.. eppadi yentru ketkaamal seythu paarkanum..Nambiyin arulaal  nadakanum..

yo ’ntah-sukho ’ntar-aramas
tathantar-jyotir eva yah
sa yogi brahma-nirvanam
brahma-bhuto ’dhigacchati

“One whose happiness is within, who is active and rejoices within, and whose aim is inward is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme..Ya = one, antah sukha = who considers atman as object of desire, just as we consider betel or sandal paste as objects of pleasure, antar arama = considers atman as a garden or the place where the objects of desire grow or available, tatha = and, antar jyoti = considers atman as light for enjoying or as tools for such enjoyment. ..Sa yogi = such a person practicing Karma yoga, brahma bhuta = reaches [the high level of atman, when it is called] brahman, that is he becomes like Brahman in happiness and Gyana, brahma nirvanam = pleasure of atman [atmanubhavam], adigacchati = acquires.

5-24..Ramanuja’s Commentary..The words yontah-sukho means one who internally happy by atma tattva or realisation of the eternal soul. This happens after one has neutralised and evaporated all desire for external pleasure of objects of the senses. The word antararamas is one who delights internally meaning that atma tattva has the capacity ba its inherent qualities to enhance spiritual bliss. One who is thus illumined from within by the eternal atma is a yogi or one following the science of the individual consciousness attaining communion with the ultimate consciousness and such a being is situated in the Brahman or spiritual substratum pervading all existence and surely achieves moksa or liberation from the material existence…
5-25 slokam…. vadivazlahiya nambi..kuriyavan vasikum kudil kurungudi..thirukurungudi.. nintra nambi pradana nambi..periya manni aditya kerala raja koduthathu.. nada vinoda manni ennontru..vudaiya nangaiyaar kaari eruvarum..thiruvann parisaram piranthaval vudaiya nangai mahavu peru kettu vunnai pola yentraarkal. naamey pirappomyentru nammaazlvaraha vanthaar.. nammaazlvaar thiruvuruvam thaniya kidaiyaathu engey kuruhoor nambi .10 paasuram samarpithaar.. araiyarkal esai kettu eruppaan.. bonahathai thavirthaan araiyar sevai nintrathum .. kathai kettal thaan sappiduveyn yennum kuzlanthai pola gaanam kettaal thaan nada vinoda manni..azlahai kaatti yeerppaan..laavanyam sowndaryam avayava sevai lavanyam koppazlikkum thirumeni..kalkanndu sappitaal thaan enikkum ezluthi kaanbithaal enippu theriyaathu.. varannathodu sevai..sevariyoda neenda periyavaya kannkal..garba graham..parivatta paraiyil thodanginom entha divya desam darisanam….vaishnavan yennum peyar aasanam poda pattu erukkum vulley.Emberumaanaar engey vanthu sevithu . vidai petru pohum pozluthu..yennal mudiyathathai neer pannineerb yentrathum aasanam ettu..vinayamaay kettaar.. nee sonna mandra trayam solli.. ethaal vaishnavan aanaan.. “arivariya piraanai..vaishnava sudhi” yenkiraar..kadaisi padi kattu 26th slokam..sarva bootha nallathil aasai padukiraan.. erattaiyil aruthavan..ethaatmavaay..gjanathaal ella thoshangalum tholaithavan.. panni konndu erukkum karma yogathaal ethai perukiraan..ethu thaan payan aanthanaiyum vudavuvaan ellaa jeevanukkum.. 6th nillai ethu..
..

labhante brahma-nirvanam
rsayah ksina-kalmasah
chinna-dvaidha yatatmanah
sarva-bhuta-hite ratah

“Those Karma yogi who cut off the dualities that arise from karma and whose minds are engaged in atman, are always busy working for the welfare of all living beings, and are free from all sins and achieve happiness from atman anubhavam… After getting atman sakshatkaram, sarva bhuta hite rata = wants to do good to all living beings, Chinna dvaidha = cutting off the twin [ the likes and dislikes mentioned in sloka 20], yatatmana= he regards atman as bhogyam, bhogasthanam and bhogopakaranam [ sloka 24]. By mentioning the stages in sloka 20 and sloka 24, it is understood that all the previous Five stages have been mentioned here. Rsaya = [rushi] the Karma yogi who is trying for atman sakshatkaram, ksina = destroys, kalmasha = all blemishes [ the beginninglss karma and the papa/punya accumulated is referred to here as blemishes], labhante = gains , brahma nirvanam = the happiness of atma anubhavam

5-25..Ramanuja’s Commentary..The compound word chinna-dvaidha means those who are no longer influenced by dualities such as pleasure and pain, praise and ridicule, acceptance and rejection. The word yatatmanah means those who have conditioned their minds to focus on the atma or soul. The words sarva-bhuta-hite-ratih means those who always wish for all living beings the same happiness and righteousness as they would wish for themselves. The word rsayah refers to the saintly sages who are focused and intent on obtaining atma tattva or realisation of the soul. Those of this category abandon all impurities that are opposed to atma realisation and by doing so they shortly attain the bliss of the atma. That the eternal atma is very accessible and can be easily reached Lord Krishna will explain next.
5-26 slokam…. vibava avathaaram naam sevikka villai..thirunedum thaandaham killikku bagavaan peyarai solli.. kurungudiyil muhil meham pola..jeeyar swaami yerpaadu panninaar raamaanujar Periya Nambi vamsathil vanthavarai nyamithaar..antha madam einnum erukku..per arulaala raamanuja jeeyar swaami 49 pattam eppo erukiraar..nithya kankaryathukku aadina karthaa evar..ethi yennum soll varukirathu 26th slokathil..brahma nirvaanaam=atma anubava suham..miha aruhil erukirathu ..padi katti yeri vathatchu sevai thaan eni.. kama krodam ollithu, ethinaam vulaha enbamkalil tholaithu ellaam avan thiruvadi yentru eruthal..nenju atma edathiley seluthi eruppavan..atma vishayathil layithu.. manasai jeyithu..vuyarntha edathil seluthinaal thaan manasu thirupthi adaiyum..manasu eim pulankalai vida valivaanathu.. kattu paadu kidaiyaathu antha sakthi yai kattu paduthuvathu athai kaattilum vuyarntha vasthu kaattanum ethu thaan atma.. manasu vud pulan.. draatchaithottathil kottai ella draatchai saappiduvathu pola 6 padikal thaandi vanthavan adaikiraan..20-25 varai veveru nillai piriyam, apriyam mudalil,, vulaha pattrukalin paathippu attru.. thosham.. kaamam krodam arukkum nillai.. 5th atmavai thottamaay porulaay vellitchamaay ninaikiraan.. 6th nillai atma ellaam samam yennum puthiyudan eruthal..sarva bootha hitham pannuvaan..jeeyar arulaal kittattum..
..

kama-krodha-vimuktanam
yatinam yata-cetasam
abhito brahma-nirvanam
vartate viditatmanam

“Those who are free from anger and all material desires, who are self-realized, self-disciplined and conquering the mind find atman sukham very near.”..Brahma = atman, nirvanam = happiness [ atman anubhavam of a Karma yogi], abhito = very near, vartate = is available. Person who has got atman sakshatkaram, finds atman sukham or happiness close by. Sri Krishna has shown the 6 steps in the slokas 20 to 25. Kama = lust, krodha = anger, vimuktanam = discarded, yatinam= yati or sanyasi ..cetas = mind, yata = directed only in the atmanViditatmanam = therefore, conquering his mind, for him the atman anubhavam is just close by. ..

5-26..Ramanuja’s Commentary..To those aspirants free from kama or lust and krodha or anger who are yatinam or renounced sannyasis who are celibate brahmins devoting themselves exclusively to the service of the Supreme Lord Krishna and His authorised incarnations. Such being perceiving the Brahman or spiritual substratum pervading all existence realise moksa or liberation from material existence everywhere in every action. Now the subject of karma yoga or the performance of prescribed Vedic activities which has as its aim atma tattva or soul realisation is now concluded.

Geetha Saaram 5-17 to 5-21.

December 19, 2007

5-17 slokam..kattu aazlahar malai.. varaha shedram..Shenbaha thoppu, Dharnadri..yentrum moontru aruvikal.. moolihai sedikal vunndu.nanathu vudalil swasam, pitham,kabam yentra moonntrum sariyana allavil erukkanum…vaithyo narayano hari. maruthuvannay nintra maa manni vannan Thirumaalirun solai.-Per1aazlwar..vadam pitham moontrum sama nilaiya erukkanum nammathu vullathil..yaanaay thaanai naan paadi.. yenkiraar Nammaazlvar. koodal, kalla , kaattu aazlahar moontru aruvi pola..atma daisanam padi kattu kattukiraan..motsham .thirumbi varama erukka.. gjanathaal papankal allikaa pattu..4 padi kattu.. vuruthi yodu  eruppathu  mudal -eduthu konnada seayalil-padi kattu..vishayangalin gjanam erunthaal entha muyartchi ethukku yentru theriya varum..gjanam, palam, sakthi, eisvaryam yellam avanai pola erukka aasai mattum pothaathu.. muyartchi pannanum..vuruthiyadam poraaddi erukkum manushrkalai pattri kettu erukirom.. atma vishayathil vuruthi konndu.. atmaa vidam nenjai seluthi  ethu eranndaam padi….athan paal yeerkka pattu erukkanum.. edaiyoorkal niraiya varum.. vilakki vidanum..yeerkka pattal nenju seluthuvom.. athanaal meendum yeerkka padavom.. muyatchi thiru vinaiyaahum.. atma vishayathil vidaa muyatchi erukkanum..kari koodai. venner.. koodai thanner kanndu vara.. 10 dadavai muyantrum ..nee jeyathu vittaay.. kari thuhal poeu koodai velluthathu..nenjai seluthi antha muyartchi papa azlukkukalai villakkum.. atma saatchaadkaram namathu kurikoll yenbathu naalaavathu step..athai parama prapthiyaay adaiya venndi erukkanum.. atma gjanam  malarnthu..motsham perukiraan..

tad-buddhayas tad-atmanas
tan-nisthas tat-parayanah
gacchanty apunaravrttim
jnananirdhutakalmasah..

..Apunar avritti is atman sakshatkaram. Because it is not-to-be-reborn. Jnana = by this knowledge of atman, kalmasha = beginningless papa/punya which have got accumulated, nirdutha = get destroyed, and so he reaches a meritorious status and gets atman sakshatkaram..Tad buddhaya = concentrating his knowledge in atman sakshatkaram or resoluteness..Tad atmana = concentrating on atman. Only a continuous thinking and pondering will overcome all obstacles. Tad nishta = by untiring efforts..Tad parayana = by having atman sakshatkaram as the goal and never for a moment changing or drifting away from that determination. So the steps are:

  • Resolution
  • mindful
  • ceaseless efforts
  • unwavering objective..”When one’s intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.”

5-17..Ramanuja’s Commentary..Lord Krishna uses the compound word tad-buddhayas meaning intelligence in the Supreme is referring to those who have their intelligence, intellect and consciousness fixed in meditation of atma tattva or realisation of the soul. The compound word tad-atmanas means with mind in the Supreme refers to those who make the atma or soul the singular focus of loving reflection. The intellect is merely the machinations of the mind but consciousness includes emotion which facilitates loving devotion within the heart. The compound word tad-nisthas means those who have complete faith in the Supreme refers to those who enthusiastically follow the Vedic culture and perform all that is necessary to attain the Supreme. The compound word tat-parayanah means those whose sole noble aim is devotion to the atma. The cultivation of Vedic knowledge gradually developes consciousness and removes all taint and dross. Those possessing the before stated qualifications when perfecting them attain the atma which is irrevocable and which when once realised insures there is no reverting back to conditioned and restrictive levels of consciousness which are of the nature of nescience and ignorance.

5-18 slokam..perumalai..adaivathu athave,mehangal thavallnthu erukum solai..veyirum solai.. mainthaney thirukurumthaandaham.. sooriya kathirkalum nullaiya mudiyaathu.. sennmaha kaadu..govarthanam edutha emberumaan engey erukiraan yenkiraar..nammai karviyaha konndu attuvikiraan. karuma vann pasangal olliya.. gjana vihasam yerpadum.. papangal gjanathai surukkum..vudal kidaitha kaarannam namathu karmaa..seyarkkai vudal vantheri.. eyarkkai atma.. parama padam pona pinbu than kainkarya kaariyam atmavikku..6 adyaayam varai atma satchaadkaram.. bakthi maarkathaal paramatma satchaadkaram adaiyalaam yenkiraan..Atma anubhavathin nilai yenna yenkiran ethaal..sama darisanam.. ellaaraiyum samamaha paarthal thaan payan..brahmanna..sasthra gjanam,anushtaanam  vullavanum, ellatha anthannanaiyum..eruvarukkum verupaadu paarkka koodaathu.. yaanaikkum pasuvukkum.. naaykkum athai samaithu unnbavar..enthaa moontraiyum samam yentru vunarukirom.. eranndum ontru alla, samam yentru therinthu kollukiraan..mudal paditha.. vurauvam. svaabam entha montraal. seyalpaadu, gunam, nadathai verupaadukal erunthaalum yentru moontraiyum sollukiraan..atma thanathu eyarkkai nilaiyil samam..verupaadukal vudal reethiyaal vanthathu. karmaadeenamaha vanthathu..go pojai panna yaanai konnduvaralaamaa? praykshavirotham..enthiyan. paashai, vidyasam, state vidyasam ellaamal paarkkanum..shanthi nilaiyum.. poliha poliha poliha paasuram.. kanndom kannukku eniyana kanndom yentru Aazlvar aruliyathu pola..pirarkku ubayohamaha edutha vudalai kallikkanum.. pandithkarkal thaan entha gjanam vudaiyavarkal.. eina, mada naadu mozli verupaadu ellaamal shanti varum..

vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva sva-pake ca
panditah sama-darsinah..

..Brahmane = one who has perceived Brahman or Paramatman. Here we have to make two categories, vidya vinaya sampanne brahmane and kevala brahmane. Vidya = well learned and cultured, vinaya = humility as a result of such learning, sampanne = filled or containing, brahmane. Kevala = without all these learning and with no culture..Gavi = cow, hasti = elephant, between these two also no difference should be observed. Suni = dog, sva-pake = one who eats cooked dog meat, between these two also one should not see difference. Panditha = learned persons, sama darsana = will have identical view ..

The humble sages, by virtue of true knowledge, see with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].

5-18..Ramanuja’s CommentaryThe name Brahmana refers to the saintly and spiritual class in India possessed of moral conduct and Vedic knowledge. The mention along with them of a cow, an elephant, a dog and an outcaste person who eats dog is to illustrate the great differences in the physical bodies of all the various species of life in which the embodied atma or soul resides in. The variegated appearances of different species of life is due to prakriti or material nature not the atma. The compound word sama-darsinah meaning equal vision is how those in atma tattva or soul realisation regard all the atmas residing in unlimited bodies as being equal due to the atmas essential nature of being eternal and of being an infinitesimal part of the Supreme Lord Krishna.

5-19 slokam..18 paadniya naadu divya desam..vishnu,vaishnavarkal..vishnuvey vaishnavan yennum peyar..Thiru kurungudi Nambi..varaha shedram..nammaaduvaan kainkaryam.. malai mel, thiru paarkadal, nintra kidantha eruntha nambi..vaishnava vaamanan yennum peyar. nambi aaru odukirathu.. eranndaha pirinthu vatta paarai thiru vatta paarai..vatta vadivu..thiruvantha puram sentru vanthaar Raamaanujar..malai naattu divya desam seer thirutha solli.. thoongi.. ezluntha pothu edam maarri vanthaar entha vatta paaraiyil vanthaar.. vaduha nambi thirumann pettaham konndu koduthu ..vaduha nambi kooda ellai.. vaduhar padilaha raamanujar adiyaalaha, vaishnavanaha, thonndu puriya vadha nambi vuruvathaal avan vanthaan..sannithi erukku.. thullasi sedi yum erukku..dvaja sambathil vaithu vittu ponaan..sadana disaiyil muyalum pothey atma satchadkara

..ihaiva tair jitah sargo
yesham samye sthitam manah
nirdosam hi samam brahma
tasmad brahmani te sthitah..

..Yesham = those living being or atman, mana = mind, samye = in sama darshan, sthitham = get stabilized, tair = such persons or atman[ who have realized sama darshan], sarga = this created samsaram, ihaiva = in this effort in Karma yoga itself, jita = is won over…Brahma = here it means that atman which has attained atman sakshatkaram. It is nirdosha = blemishless.. Samam = in this status atman realizes equality of all atman…Normally, Brahma denotes the Paramatman, because He has no blemish and for Him all are equal. Here this Jeevatman has attained that stage and so this atman could be called Brahman. Tasmad = therefore, Te = those persons, sthitham = stabilize in, Brahmani = Brahmam..Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman

5-19..Ramanuja’s Commentary..The word ihaiva means even here in this very life while engaged in karma yoga or the performance of prescribed Vedic activities followed by the words jitah sargo meaning conquers creation in the form of terminating samsara or the endless cycle of birth and death in the material existence. This is the result for one situated in the equanimity of perceiving the atma or soul as equal in all living entities, they become fixed in the atma itself. Then one becomes established in the Brahman or spiritual substratum pervading all existence which is indeed victory over samsara. Lord Krishnas purport is that those who have realised the eternal atma within themselves and within all living entities are indeed enligtened beings and have attained moksa or liberation from material existence. How one performing karma yoga becomes eligible to achieve this apex ascending omniscience of atma perception is revealed next.

5-20 slokam..sindhu nadhi..padithurai thirupaarkadal nambi.. shreebthi poorna naathan. kuruhiyavan vasitha kurunkudi.. vamana shedram thiru kurun gudi.. 5 nambi.. mudal nambi thirupaarkadal. gunam niraintha nambi  aann paal-nangai pennpaal.. nambiyai ..vumbar vanavar–yen solli naan marappano..naayagi bavam.. kadal konndu.. thaay thozli pithu piduthu erukiraal yenkiraarkal..maranthu vidu yenkiraar.. gunam ellai.. nambiyai yentru guna poornnan yenkiraal padilil..then kurungudi nintra..thalli poey pattra vendiyathillai.. azlahu kidaiyaathu.. atchemponney thihalum ..karumai niram marakka mudiyathu.. ponnai vurukki vaarthaal pola eruppaan..karu neela meha vannan..dejas vyllavan.. perumai kidaiyathu vunnai thedi varukiraan. vummbar naayahan yenkiraar..aadi yen jothi yenkiraar.. vunakku yenna panninaan embiraanai yenna solli marappeno”..bakthi yerpattu vullam kodutha peyr vudavi pannina emberumaan embiraan yenkiraar..brahmam sama nilaiyai adaintha atma,than nenjai atma vidam seluthi, sthiramana vuruthiyudan, azliyum vudalin  meethu nenjai seluthaamal, brahmathil nilaithu eruppavan..koothaada maattaan piriyamanathu kittum pothu, kidakkamal erunthaalum kavalai padavillai.. prakrudamana porulkalaal suha thukkam adaiya maattaan..bommai eppo 50 vayasil koduthaal appadi erukkum.. manasaal thaan porulai pidipathum pidikkaathathum..kulir kalam saalvai, veyilil, pottukka maattom. eda verupaattaal..eyarkkaiyil nadakkum pothu varuthamum santhoshamum koodaathu.. depression varuvathum atma sinthanai ellaathathaal..nilai -namathu ,kalam ,porul -yentra moontraalum maarum..kidaikaavidil thalara koodaathu..muham koduthunpesa maattom. vendiyavar vanthaal santhosha padukirom. sama darisana nillaiyil ethu ellai..

..na prahrsyet priyam prapya
nodvijet prapya capriyam
sthira-buddhir asammudho
brahma-vid brahmani sthitah..

..Brahma vid = jeevatman who has attained sama darshan and so is like the Brahman or Paramatman, brahmani sthitha = always thinking of that brahman [here atman], sthira buddhi = unwavering knowledge [ that atman is eternal], asammudha= not thinking about the transient and destructible body..Na prahrsyet = not dancing or shouting over the roof out of happiness, priyam prapya = just because he has got something to his liking, no dvijet = nor brooding over or heart broken for, apriyam ca prapya = something he got not to his liking..A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows atman and God, has stabilized mind in it.”

5-20..Ramanuja’s Commentary..Agreeable and disagreeable situations occur in accordance to the physical body one happens to dwell in and the karma or reactions to past life actions an embodied being is subjected to which both exemplify the grave risks of material existence. A person who would seek to scale the heights of spiritual knowledge should remain equiposed at all times and not feel elation at receiving something agreeable nor feel dejection at receiving something disagreeable. How is this possible? It is possible for one who is sthira-buddhir meaning steadfast intelligence. Such a person plants his mind and will in the stability of the atma or soul. The word asammudho means not subject to delusion. If one is sammudho they are inflicted with delusion in the form of confusing the stable eternal atma with the unstable temporary body. How can one escape this delusion? If a person is brahma-vid or a knower of the spiritual substratum pervading all existence from instruction and brahmani sthitah or perceiving and experiencing the spiritual substratum pervading all existence every moment. The meaning Lord Krishna is conveying is that those who receive instructions from the bonafide spiritual preceptor in one of the four authorised sampradayas or line of disciplic succession shall learn the exact nature and means of attainment of the eternal atma. This is brahma-vid. Such a one through diligent and sincere application of this spiritual knowledge always remembering and honouring the spiritual preceptor who mercifully gave such knowledge. In due course of time one will achieve atma tattva or realisation of the soul and in such an elevated position one will blissfully commune internally with the eternal atma and the eternal spiritual preceptor as well and from thenceforth nothing in the external world will ever again be perceived as being agreeable or being disagreeable.

5-21 slokam.. ..Thirumangai thaniyan..seerkaazli aruhil piranthavar ..aarangam koora avatharithavar..thirukurungudiyil mukthi petravar..thiru madil kainkaryam panninaar..thiruvarasu..kooppiya kaiyudan sevai..adyayana udsavam thiruvadi thoduvaar erappathu mukthi adaivathu eithiham.. einghu nammaalvaar vigraham kidaiyaathi aazlvaar Thirumangai Aazlvaarahiraar..10  /20 eranndu naalum-pahal pathu eraa pathu- thiruvadi thozlukiraar engey.. nenjai avanidam koduthaar..velli vulaha sparsam thavirkanum..atmaavidam nenjai seluthi suham adaibavan velli vishayangalil aasai attru, vidaa muyarthiyaal, payirthchi seybavanaay, kurai attra enbam perukiraan..sadana disai thodangi mudiyum pothum santhosham ..sigham, asnute yenkiraan..muyartchi kadinam ellai, atma anubavamum enba nillai.. eranndu nillaiyilum enbam adaikiraan..nambikaiyudan seyyanum yenkiraan..allavodu sappittal ok ellaiyei athu nammai sattudum..adimai yaha koodaathu entha maathiri enbangalil.. nillai yatra ethai anubavikka koodaathu..akshaya = kurai ella suhathil nenjai seluthanum..

..bahya-sparsesv asaktatma
vindaty atmani yat sukham
sa brahma-yoga-yuktatma
sukham akshayam asnute..

..”Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme….Bahya = external, sparsa = contact, asaktatma = not mentally interested, atmani = [but] in the interior soul, ya = that person, sukham = happiness, vindaty = attains..Sa = such a person, brahma = atman, yoga = exercise or ceaseless efforts in atman darshan, yuktatma = concentrating only on atman, asnute = attains, akshayam = unmitigated or undiminishing, sukham = happiness..5-21..Ramanuja’s Commentary..Here Lord Krishna describes the reality for the person who desists from attachments to anything except the atma or eternal soul and who derives all pleasures exclusively from their internal relationship with the atma relinquishing all desires for sensuous material enticements and instead delighting in brahma-yoga or the science of the individual consciousness attaining communion with the Ultimate Consciousness by realising the spiritual substratum pervading all existence. Such a person attains sukham-aksayam or imperishable happiness. Next it will be illustrated how desire for material sense gratification can be easily abandoned

Geetha Saaram 5-12 to 5-16.

December 8, 2007

..5-12 sloka.. mudi jothi..kreedam oli veesi muham olikirathaa? thiruvadi oli veesi thamara..azlahan..silambaaru. noobura gangai..eathu hiruvadi brahma loham sentru darma devathai kamala neer silambil pattu enghu varai vunndu.. ontru vaihai yahavum silambaaraahavum..udsavam yeraly once eippasi. valarpirai dwadesi–malai mel yeri perumaal varukiraar.. paaraiyi ezluthu arula pannuvaarkal..thotti thirumanjanam udsavam..karpaha kodi pola mookku..thirumeni oli ovvaathu.. savari konndai yennai theythu kulikiraar.. thirumalai aandaan.. 1000 paasuramsolli koduthavar.. paramapadam sentra naal sundra tholludaiyaan..evarin pillai..srartham panna thodanga anthanar vara villai perumaaley vanthaar..yennai thethu kullikiraar..thirumaalai aanddar.. maladarararha pushbamum samarpithavar.. 1000 kurangu,,pidungumm..kitta varathu..kaiyil eruppathai poruthu..thaazlntha palan karuthi seyalai seyya koodaathu.. seyal ontru thaan thanalam attra thonndu punnyam kodukkum..yughtan.yentru atma nilaiyil eruppavan.. payanai thuranthu..atma anuavam yennum vuyarntha payanai nokki pohiraan.. appadi ellaathavan..aykthaha..kama kaaryena.. aasaiyaal thoonda patta seyalkalai vudaiyavan..palankalil aasai vaithu samsarathil kattunndu erukiraan..pazlam ellaamal ponaal kita varathu kurangu..ethu pola.. pushpam, poo thangalai anubavikathu pola.. eiyarkkai porulkal ellam eppadi thaan..shanti=atma anubavam..nilaiyanathu naishtihi yenkiraan..ethir paramal daanam pannuvathu pola..palam mela mela thoonndindu erukkum..

yuktah karma-phalam tyaktva
shantim apnoti naisthikim
ayuktah kamakarena
phale sakto nibadhyate

5-12..Ramanuja’s Commentary..The word yuktah means united with renunciation. It can also denote not wanting any reward other than realisation of the atma or soul, both are meritorious and distinguished performance of actions. Such a person relinquishes the desire for rewards for actions and instead utilises all actions for the purpose of self purification soon attaining atma tattva or realisation of the soul and the eternal beatitude of moksa or liberation from the material existence. The word ayuktah means not united with renunciation and is unmeritorious and degraded. It can also denote desiring mundane material rewards not connected to the atma. Incited by cravings one lustfully desires the rewards of all actions. The actions of such a person perpetually binds them to captivity in samsara or the cycle of birth and death in material existence. Hence that person who is completely weaned from all attachment to the rewards of their actions is able to delegate all their actions as a product of material nature manifesting itself in form of the senses and their sense objects. This discernment facilitates the atmas deliverance and redemption from material bondage. Next Lord Krishna will show how the agency of action can be designated to the physical body as an aggregate of matter

..5-13 slokam….Aandal sannithi..amarntha thirukolam..sinthroo sempodi pathu paasuram..naaru narum pozlil..nooru thadaa paasuram..vennaiyum akkaara vadisilum vaayyal paasuram vaithaal.. 5/6 penn kuzlanthaiyaha..vaay nernthu paraavi vaitheyn yentraal..entru vanthu amudhu seythaal ontrunooraha tharuvaan..Koorathaazlvanum,Raamanujarum sernthu erukkraarkal..aasai pattathai nadathi kaattinaar..koodaarai paasurathaal eppadi pannanum yentru solli koduthirukku paal soru..ney..”annan”yentral Gothai..maarkazli ..27th konndaadukiraal..orey simhasana serthy.. panguni uthram naangu naatchiyaarudan sevai.. thosai sirappu pirasadam engu..1.25 maavu orey thosai..thadiyaha..saayangalam amudhu seykiraar..sarva darma..ella karmakkalum vudal seykirathu 9 dwarangal konnda pattanam. puram.. vittu vittu..yentraal manasaal ..ninanthu ..seyhaiyai eppadi vittaal suhamaha erukiraan.. vasi..atma valli vudambu pohum svaroobathai vasathil vaithu eruppavan..kanna padi meya pohaamal..naan seykiren alleyn athu seykirathu.. seyyavum ellai seyvikkavum ellai..9 vaasal yentru sonnathu.. avayavangal erukku enguerunthum ethirikal varalaam atma eppadi ellai sirisu maintain pannavathu easy.. munthaanaiyil mudinthu pohum maanikaa kal pola..vidyasam puriya solukiraar..azlahan thirumuha manndalam malara thaan paadinaal..athuvey palan..

..sarvakarmani manasa
sannyasyaste sukham vasi
navadvare pure dehi
naiva kurvan na karayan

5-13..Ramanuja’s Commentary..Discerning in the mind that all authorship of any action resides within the physical body and is the cause by which the atma or soul within is compromised due to the reactions from past life activities. One can distinguish that authorship of actions are not an essential attribute of the atma and thus the embodied atma shall assign all actions to the authority of the physical body. Then remaining content, independent from the body one performs no action as a consequence of being a passenger residing within the body ceases to cause the body to act. The exact, true nature of the independent atma Lord Krishna reveals next.

5-14 paasuram…Thirumalirum solai yenna..nenju nirai puhunthaan..vaay vaarthai sonnathum yenkiraarNammaazlvaar..vuoor perai sonnay yentru..chitra powrnami udsavam..pali arai thantha thoonkal, kattil, narasimha perumaal nithya padi thirumanjanam..chakrathaazlvar..orey pakkam mela narasimhar, varahaperumal killey naduvil chakrathaaazlvar.. 7 naal perumaal veedi purappaadu.. thirukovaloorilum appadi..sudaba munivar.. durvasar kobam thavallaiyaha sabam..azlahar veha vathi nadhi karaiyil saba vimosanam kioduppaan yenkiraar..pallaakil poey, kuthirai vahanam..aattril eranguvaan.. vurey koodum peetchaan kuzlal varannam thanner vittu ..ennaisunnam ethir ethir thoovida..aanathamaha konndattam..perur naharil munnam nadanthathu ..na karthuvathm..na karma palam..anaathi kaala vasanaiyal yerpattathu..prabhu =atma. karma smbandam ellaathalaal..gjnam nillaiyil avanukku sallaithavan ellai yenbathaal..lohasya veveruvahai patta makkal..karma vum yerpadutuvathu ellai muyarchiyum =karthurthvam..seyalaiyum, muyartchiyaiyum atma vuruvaakka villai.. aanathamaha brahmathai anubavithu konndu earkkaiyaha erukkum..seyal- palan thodarbu..yaagam-palan thodarbu ethaiyum atma yerpaduthuvathu ellai..svaabam seykirathu.. vaasanai vudalodu piranthathaal.. janma janma vudaludan vaazla vaazla,antha antha vudambu pola ninaippu.. pallukka kaattchiya erumbu neruppu pola thontruvathu pola..ellam vudal vudaiyathu yentru svabathaal varukirathu yentru therinthu kollanum..

na kartrtvam na karmani
lokasya srjati prabhuh
na karma-phala-samyogam
svabhavas tu pravartate..

..Prabhu = jeevatma [ without a body atman is free and is not answerable to anyone, except God..lokasya = in this world, na kartrutvam = not the effort required to do an action, na karmani = nor the actions themselves, srijati = are created [by the atman]. ..Karma = action, phala = reward or result of the action,na samyogam = relationship also is not created..swabhavas = habit, pravartate = does..

5-14..Ramanuja’s Commentary..The word prabhu means master or ruler and the atma or soul representing an eternal portion of the Supreme Lord is the ruler of each physical body. By its eternal nature it is beyond the influence of actions and reactions and resides impervious to them in its own nature. This atma being the individual soul is not the originator in the material creation of the four categories of living entities: the demi-gods, human beings, the fauna or animal kingdoms and the flora or plant kingdom. The atma is also not subject to any activities of authorship emanating from these four categories, nor any connection to the resultant reactions of any activity such as descending into the animal species or ascending to the heavenly spheres and becoming a demi-god. What is it then that accomplishes all these activities? It is the very nature inherent within all beings which is the cause of all designations. By nature it is meant the samkaras or impressions from past lifetimes formatted by the reactions from the chain of activities generated since time immemorial. By nature it is also meant the illusion of authorship and the terminal habit of regarding the temporary physical body as a constitute of the eternal atma. Thus it can be clearly discerned that the essential nature of the atma being eternal has no interconnection to the authorship of actions or the doership of actions which are temporary and the products of association with material matter.

..5-15 slokam….chandranum ellaikkum edam maalirum solai..srivilli puttur kaattu azlahiyar pakkam.. mayil aadum kuyil koovum..pathai seriyaha ellai 5 km nadakkanum..darmadri malai varaha shedram..vandooha munivar..angeyum azlaharum noobura gangai venndum yentraar..kaattuuku naduvil erukiraar..prakruthi seykirathu.. vudal.. thavallai vudalai yerittu konnu pinbu munivar aanaar..papam thukkathai pokadaipthum ellai enbathai yerpaduthuvathum ellai.. ella edathilum niranthulla atma..paramatmathaan eppadi paranthu virinthu eruppaan.. atma annu svarooban thaan..oer edathil oru piravikkul erukirom.. pala pala janmaavil pala pala vudalilpuhuvathaal vibu yenkiraar atmavai…papam,thukkam entha atma  pokkuvathu ellai..nallathum theengum vudal sambanthathaal thaan..singam ulley atmavukkum yaanaikul erukkum atma pahaivarkal ellai..vudal sambantham thavirthaal virotham ellai..eduthu konna vudal reethiyaha seyal paadukal yentru therinthu kollanum..vaali sukreevan pahai.. anbu pattathum sukreevanai nantraha paarthu kollanum yentru soli vittu ponathu pola..agjanam mooda pattu naan seykiren yentru.. anatha kaala papa punya karmakal thaan agjanam..ethaal mayangukirom..seyalpaadukalil erunthu meenndu varanum..

..nadatte kasyacit papam
na caiva sukritam vibhuh
ajnanenavrtam jnanam
tena muhyanti jantavah..

na datte kasyacit papam, none can be sinful to others. Similarly, na caiva sukhrutham, none can do good to others. Jantava = all living creatures or all atman, tena = by that, muhyanti = are confused or disillusioned. By what? Jnanam = [our] knowledge, avratam = is hidden or covered by, ajnanae = agyana or ignorance. ..The Gyana that ‘I-am-not-the-doer‘ or akartrutva is emphasised by Sri Krishna

5-15..Ramanuja’s Commentary..The atma or eternal soul never accepts anyones sins or mitigate anyones misery or suffering although the person may be dearly beloved. Nor does the atma take the pious merit and happiness which may come to a person that is hated. The atma is transcendental to material nature and not limited to the physical body. The atma knows not the relationship of the amity of friendliness nor the enmity of antagonism. All conceptions of friend and foe are material designations caused by vasana which is physical instincts created from material association. How then is it that the atma is thus shrouded by this vasana. Lord Krishna reveals that it is because of ignorance. It is ignorance which shrouds and obscures spiritual knowledge. Ignorance and nescience is that which is opposed to spiritual knowledge and wisdom. By the shrouding of ignorance due to reactions from past actions the consciousness of the atma becomes obscured and the intelligence compromised allowing the living entity to enter the perilous predicament of believing they are the enjoyer of the rewards of actions thereby recipients of the reactions. Thus by the karma or the reactions from attachment to actions one forges a material link in the appropriate physical body. This love of ones body forges links with other bodies kindling a ironclad infatuation for the bodily conception. This infatuation maturing becomes vasana which constitutes the seed for further births in the material creation. This perpetuates more and more actions and reactions and infatuations for bodily connections and more seeds and more increased vasana which perpetually keeps an embodied being locked in the material existence engendering unlimited births and rebirths. Next Lord Krishna propounds the topic of spiritual intelligence.

..5-15 slokam..kaattu aazlahiyar… 5 garuda sevai.. vudal thorum maaruvathal vibu yentraar..rail vanndi nannbar pola ninaikanum..pillai pennkal nedu naal vaalukirom ,vuravukkaararkal yennum yennam..entha piraviyil vantha vuravu ..munnam eppadiyo appuram eppadiyo.. ethai rail sineham pola thaan pala pala piravikalai therinthu konndaal..kadamaiyilirunthuvodanumaa?..namakku antha thodarbu venndaam yenkiraan seyum kadamaikalai seythu konndu erukkanum..vantha snehathukku vunndana kadamai pannanum..vishnu, atma, karma sakthi. moontru..avidhya, karma moodukirathu sakthi velipadamal thunba padukirom.. ethai villakki, vishnu sakthi nokki pohalaam..atma gjanam,-naan seykiren yentru ninaikamal-entha papangal -karmaakkal-tholaithu..sooriyanai pola prahasikkum vullathu vullathu pola paarkiraan..seyalpaadukal papam punyam sampathika ethai anubavika vudal petru..gjanam yennum odathaal thaandi.. virahu kattu pola erikku gjanam yentru paarthathu pola.. meham vilahiya pinbu sooriyanai paarpathu pola..thellivaha ellaavatraiyum kaattum entha gjanam..shadriya darma kadamai vunnarnthu naan seykiren ellai yentru ninaithu panna sollukiraan..deha atma vasanai karma vasanaiyil konndu poey vidum.. ethai ahattranum..pala dadavai

5-16..Ramanuja’s Commentary..Although the intelligence may be shrouded by the veil of ignorance still it has been seen that there are those whose consciousness becomes awakened upon receiving Vedic knowledge. The veil of ignorance is due to the endless mass of accumulated reactions to previous actions in incessant lifetimes since time immemorial. Atma tattva or realisation of the soul and soul related knowledge derived from the Vedic scriptures and imbibed from the teachings of the spiritual master increases virtue and quality in ones daily life and is exceedingly pure. For this it is necessary to achieve innate extraordinary intelligence or supra-consciousness which becomes resplendent like the sun unlimited and expansive, illuminating all things by the reality of their exact nature. The word jnanam meaning by knowledge and atmanah denoting plurality of souls confirms that by such knowledge one realises the Supreme Being. It should not be contended that the plurality of unlimited atmas is upadhi or limited because no trace of limitation can exist once ones ignorance has been dispelled by atma tattva. Spiritual intelligence in itself is an attribute of one who possesses and is dependent upon existence. The atma which is eternal is not an attribute and is independent in relation to existence. The analogy of the sun as an illuminator is to illustrate the relation between cognisance and cognition or the relationship between the knower and the known shown by the sun as the source of light and emanation of light. Hence it can be discerned that in samsara or the endless cycle of birth and death in the conditioned state there is extreme limitation due to karma or reactions to actions and in moksa or the emancipated state there is an absence of limitation due to a lack of karma..

Geetha Saaram 5-6 to 5-11

November 30, 2007

….5-6 slokam.Aandaal sannithi…Koodal Aazlahar kovil..Renganathaan maappillai..eranndum samam yentraau atma sashaadkaramm kodupathaal.. karma yogam ezlithaha kodukkum…athanaal ethu siranthathu..gjana yogam adaiya siramam, karma yogam ellaatha pothu..karma yogam kai vanthavan munivan–atma gjanam sinthainai panninnu eruppathalaal…siruthu kaalathiley palan adaikiraan..karma yogi karmaavai panninndu, ninainthu eruthnthaaley, sulabamaha, seekkiram adaikiraan..thaniyaha gjana yogam karma yogikku thevai ellai..aanaal gjana yogathukku karma yogam thevai.. moontru sangamum nadanthaedam.. madurakavi sanga palahaiyil “kaannan kazlalinai “paasuram vaithu Aazlvaarin perumaiyai nilai nattinaar….

..Slokam 5-6..sannyasas tu mahabaho
duhkham aptum ayogatah
yoga-yukto munir brahma
na cirenadhigacchati..

..Sanyasas tu = whereas Gyana yoga, aptum = attaining is, dukham = misery or sorrow, ayogatah = without Karma yoga..yoga = Karma yoga, yukto = one, who practices, muni = like a sage or who has controlled the mind. ..na cirena = within a short time, adhigacchati = attains, brahma = atman darshan or atman sakshatkaram.

5-6.. Ramanuja’s Commentary…

….Lord Krishna affirms that the aspirant who performs renunciation of the rewards of actions and the aspirant who practices jnana yoga or the cultivation of Vedic knowledge, for both of them atma tattva or realisation of the soul is difficult to achieve without the help of karma yoga or performing prescribed Vedic activities without desire for rewards. The compound words yoga-yuktah is one who has achieved communion with the ultimate consciousness by karma yoga or performing prescribed Vedic activities without attachment. The word munir or sagacious is one who is focused on meditating on the atma or soul. Such a muni easily traverses the path of karma yoga receiving atma tattva or realisation of the soul as well as realisation of the Brahman or the spiritual substratum pervading all existence. But the person who is inclined to perform jnana yoga or the cultivation of Vedic knowledge finds this path extremely difficult and hard to maintain. Because of this it takes an exceptionally long time to attain the atma by this discipline...

..5-7 slokam…Thirumaalirum solai malai Kallaazlahar..paripadal, silappathikaaram virithu pesum.. 6 Aazlvarkal mangalasaasanam panni erukiraarkal.karma yogam vidaamal pannubavan..thellintha nenju padaithavan aahiraan. manathai katu paadu konndu eruppan.. pulangalai yum kattu paduthukiraan.. ellaa jeeva raasialai thaakku samamaahaninaippan.. atma-deha ontru yennum ninaippaal kattu pada maattan..manathai kollai koluvaan kallaazlahar..nenju thellivu adaivathu, siddham yenbathu? kama, krothangal, suha thukkam, viruppu veruppu etherkellam appaal eruppathu.. ethu thaan azlukku yenkiraan.. karma yogam panninndu vanthaal thaaney poeyvidum..veettu mun vulla paaraankallai nakata paarkiraan..naharavillai..muyartchi edukka sonneyn..mudal naall panni erukklaamey.. yennidam vuruthi eruka yentru paartheyn.. nampikkaiyudan erukiraayaa yentru paarthaan..excercise panninathaal kattu koppu vudal vanthathu fit person.. ethrko muyarnthu etho payan.. karma yogam namakku vidhithathu panna, panna, thanaaha nadakkum.. ethu pola..vuruthi thevai..vaikunnda vasal vazliyey povathu pola..thanner pallathai nokki pohum..manasum eppadi poha paarkkum, karma yogam yennum mottar vaithu ethai maattralaam..eppadi eruppavan ellorullum orey atma yentru elloraiyum samamaaha paarkiraan.. papam theenndaathu ..dehamey atma yentra mayakkam varaathu..vudalai kaannbathai niruthi erukiraan.. concept puriya..police complaint ..mananilai ..thanndanai kidaiyaathu. manam layikkaamal erunthaal thanndanai elai.. athu pola manan ontril layikaamal erunthaal paapam varaathu yenkiraan.. Slokam 5-7..yoga-yukto vishuddhatma
vijitatma jitendriyah
sarvabhutatmabhutatma
kurvann api na lipyate….
..Yoga yukta = one who is practicing Karma yoga, visuddhatma = gets purified mind without any blemish, vijitatma = wins his mind, meaning has full control of mind, jitendriya = and so, all sense organs are controlled..sarva bhuta = all living beings, atma bhuta = equal to himself, kurvannnapi= even when he is doing his karma, na lipyate = is not affected

5-7.. Ramanuja’s Commentary

…One who performs karma yoga or prescribed Vedic activities without desire for rewards is the one who factually fulfils the sacred canons of the Vedic scriptures which are actually the method of worshipping the Supreme Lord. By such worship one becomes visuddhatma or of purified intelligence and is vijitatma or of controlled mind being absorbed in such worship and by this absorption one is jitendriyah or of restrained senses. Such a person is sarva-bhutama or one who realising their own atma or soul and perceiving the atma in all beings as being the same atma existing within unlimited variegated forms. Such a person views all beings not by the manifest forms they exhibit in their lifetime; but rather the intrinsic nature of the eternal atma within which is the essential nature of all embodied beings. A person situated in this consciousness is never infatuated or deluded by the erroneous idea of thinking that a temporary material substance can ever by equated to the eternal soul. Such a person due to this understanding is never bound by actions although performing activities and in a relatively short time achieves atma tattva or realisation of the soul. As karma yoga has been declared to be easy to perform and soon to reach fulfilment, the means required to enable one to accomplish it Lord Krishna describes next..

.5-8 slokam..5-9 slokam”kiloralli ezlamai “paasuram 2-10..Thiruvaaymozli…vadakkil thirumalai therkil engey maalirum solai..7 malaikal eranndilum.. virushabadri… kaazlai..Yaman dabam eruntha edam.. visva karma vaithu ,kovil katti panninaan..Parama swami Moolavar  Uthsavar   Sundra -thozl -vudaiyaan.. 18 padi karuppan.vaasalil.. malaiyalla yaatrihar. .engey kaaval devanaha erukiraarkal..nirmalyam malai prasadam enghu. theertham prasadam.. harathi nadanthu uthsavam nadakkum..5-12 varai mukkiya karuthu solla padukirathu…naan seybavan allan yetru ninaikananum..atma vunnmai arivu petravan.. naan ontrum seybavan allan yentru ninaikiraan..seyvikiraan avan.. yen pulankal than than vyabarangalil yeedu pattu erukiraan. paarkiran, kettu konnu,thottu, muharnthu, sappittu, nadanthu, thoongi konndu, mootchu, pesikonndu, malam oothram, kaikalaal seythu konndu, kannai vizlithum moodiyum erukiraan..5 vaayu, 5pulankal sernthu ellaam pannukirathu 13 seyalkal. gjana enthirangal mudalil 5..arivu kodukkum pulankalin seyal paadukal.. karma enthirangal.. pranna vaaukkal ,4 seyalkal ..thoonguvathu,mootchu viduvathu, kannai moodi vizilppathu..pulankal seythaalum naan seyya vilai yenkirom…vizlithu erunthaalum eppadi erukanum…gjana aanantha svarooban ethaal ontrum paathippuaahathavan..ethellam vanthu sernthathu thaan..maralam atma maaraathu..naan yethaiyum seyvathu ellai yennum arivudan.. vuriyananenjai padaithu eruppaan.. ..Slokam 5-8 and 5-9..

naiva kincit karomiti
yukto manyeta tattva-vit
pasyan shrinvan sprsan jighrann
asnan gacchan svapan svasan

pralapan visrjan grhnann
unmisan nimisann api
indriyanindriyarthesu
vartanta iti dharayan….

Yukto = one who is practicing Karma yoga, tattva-vit = in order to understand the true knowledge of atman, manyeta = thinks like this. Kincit karomiti = even a small work also, naiva = not done by him.Api = even [ this word has to precede every activity Sri Krishna is listing now], pasyan = seeing, shrinvan = listening, sprasan = touching, jighran = smelling, asnan = tasting, gacchan = walking, svapan = sleeping, svasan = breathing, pralapan = talking, visrijan = passing away [ stool and urine], grahnan = grabbing, unmisan = eyes opening, nimisan = eyes closing…Indriyani = all organs, indriyartesu = their respective organ based duties, vartante = are there, iti = like these, dharayan = resolved.

 

5-8..Ramanuja’s Commentary

…..One who has realised the nature of the atma or soul knows the true nature of reality. Such a person reflects that through the senses of perception such as eyes and ears, the senses of action such as the voice, the pranas or life breaths, the physical body functions with all its corresponding objects; but factually I am separate as an individual consciousness from all these activities and virtually do not do any of these actions. The conception of doership is derived from contact with the senses which a living entity is coerced to accept from time immemorial due to past actions in past lives. But this doership is not an essential attribute of the atma and thus it is not necessary to accept. So I shall not accept it as being my essential nature. Thus does one situated in atma tattva or soul realisation reflect.

5-9..Ramanuja’s Commentary

….One who has realised the nature of the atma or soul knows the true nature of reality. Such a person reflects that through the senses of perception such as eyes and ears, the senses of action such as the voice, the pranas or life breaths, the physical body functions with all its corresponding objects; but factually I am separate as an individual consciousness from all these activities and virtually do not do any of these actions. The conception of doership is derived from contact with the senses which a living entity is coerced to accept from time immemorial due to past actions in past lives. But this doership is not an essential attribute of the atma and thus it is not necessary to accept. So I shall not accept it as being my essential nature. Thus does one situated in atma tattva or soul realisation reflect.

..5-10 slokam..Raamanujar, Koorathaazlvaan sannidhi..Aandaal kainkaryam panninaar..melakottai pohum pothu koorathaazlvaan vanthu thangi erunthaar..pancha stavam saathithaar sundarabava stavam..nithyamum paada padukirathu. thai hastam..perumal vulley sentru prasadam peruvaar.. karbaha marm. naanku killai pola thozlkal..5 aaydam moolavarum udsavarum..prayoga chakram moola moorthy ..saranamaha pattru ..dhana hasdam utsavar..vallal maalirum solai manaallan.yenkiraal aandaal..yennai vun seyalkal yeerkirathu yenkiraar koorathaazlvaan..kannam karuppu ..yasodhai-kannan, thotta, kausalayai ramanidam pattu. athanaal vanthathu yenkiraar thottathaal vantha aanathathaal..avan namathu ullam konndu ponaal veru yengum pohaathu amathu vullam..brahmam–miha periyathu.. maari maari pulankalaha vanthu..naan seyya villai pulankal seykintrana yetru. palankalil aasai vittu..avan paapathaal theenda paduvathu ellai.. thaneraal thaamarai elai pola.. angeyum erunthu ,;iranthu, vaazlnthu athanaal paathikkaathathu pola…deha atma mayakkam varaathu..pannukireyn yennum ninaivum, palankalil aasai elaamalum pannanum..seyvathu etharkku yennathai mattum vidivathaal yenna payan?..vulahathil erukirathaalathan kashtam theenndithaaneyaahum..entha moontru santheham..palankalin aasai vidanum yenkiraan atma sashhaadkaram ontru thaan kurikolaha erukanum..yennam vittathaal papam theendaathu. ..deha-atma mayakkam varaathu..thamarai elai thaneer suvadu ellathathu pola vulahathin pathipu evanukku varaathu yenkiraan.

..brahmany adhaya karmani
sangam tyaktva karoti yah
lipyate na sa papena
padma-patram ivambhasa..

..Karmani = all his actions, brahmany = sense organs [which are the effect of prakruti. Brahmam means very large moola prakruti, which slowly transforms into our organs], adhaya = are doing, sangam tyaktva = not desiring for any inferior and cheap rewards, karoti = is doing his karmaSa = such a Karma yogi, na lipyate = is untouched or unaffected, papena = by papa, just like padma patram = lotus leaf, ambhasa = by water ..

5-10..Ramanuja’s Commentary

….The word brahmany used here is referring to the Supreme Lord who is the antithesis to material matter. One who performs all activities reflecting that they relate to the functions of the body and senses and pertain exclusively to material matter and who knows that in reality the individual consciousness has nothing to do with it remains unaffected and uncontaminated from sinful reactions arising from misconceptions of the physical body being the atma or soul and the subsequent erroneous mentality that causes bondage to samsara or the endless cycle of birth and death in the material existence.

5-11 slokam.Periaazlvar..”pongum parivaal vantha” peyar..engey thaan vaikuntham sentra edam.. thiruvarasu erukku..anthima samskaram pannina edam.. avan thiruvadikalil serntha edam..thennan vannangum malai, perumaal yenkirar..adyaaya udsavam 10 thiruvadi thodukiraar pahal pathu 10 thirunaal.. sooriyan kadir nullaiyaathu..”payanall seythu..mahal mihi” kaadal-anbu mihum-pithanaha erukiraan..Nammaalvaar paasuram..vaikundam thirumohu thiruvattaruthirumalirum solai moovarum vanthaar..vudal saaynthaal vaikundam .vudambodey thooki konndu poveyn yenkiraar….etherkku ethil aasai yentraar thalla patta dehathil ?..ethai angey kaattanum nithyarkalukku.. erul tharumaa gjaalathil eppadi erunthaar yentru kaatta yenkiraar..pitham thalai yeri sonnar..”vancha kalvan” yentru patta peyar koduthaar..eppadi periyorkal erunthaarkal ..utharanam kaattukiraan..manam, mey, vaakku moontrum ontru sernthu pannanum..atma vishayangalaha moontrum vudal, nenju, vuruthiyaha seyyanum..pulankalaal- kooda apadi seyyanum…mamakaaram ellaamal, yennudaiyathu alla avan ..aazlvaar paasuram pola “sinthayaalum..deva piranaiyey “-pola. atma sudhi adaiya–praacheena papam-punyam tholaiyum ethaal yenkiraan…kama krodam tholaiyum..

..kayena manasa buddhya
kevalair indriyair api
yoginah karma kurvanti
sangam tyaktvatma-shuddhaye..

..Kayena = by body, manasa = by mind, buddhya = by resolve, kevalair indriyair api= and even by the organs without ‘I-am-doing‘ feeling, yogina = he who has practiced Karma yoga, karma kurvanti = is doing his activities, sangam tyaktva = relinquishing rewards, atma shuddhaye = but only for the purification of his mind

5-11..Ramanuja’s Commentary

..Completely devoid of all cravings for the rewards of ones actions and endeavours even up to desiring entry to svargaloka or the heavenly spheres. Those who have indeed become accomplished in karma yoga or prescribed Vedic activities without desiring rewards simply let their body, mind and senses perform their natural functions as instruments to effect atma-suddhi or self-purification which breaks the bonds of the past deeds which bind the atma to samsara or the cycle of birth and death. Karma yoga should be performed solely for this purpose and not for obtaining heavenly enjoyments in svargaloka.

Geetha Saaram 5-1 to5-5.

November 26, 2007

.slokam 5-1..koodal maa nahar..pandiya mannar, nayakkar mannar vallartha kovil..Periaazlvaar pallaandu paadiya divya desam..” kozliyum  kodalum koodum kovalar “-Thirumangai paasuram vaiha aru koodiyathu adiyaarkal koodum edam..Suha brahmam baagavathil  Paritchu maha rajavukku sonnathu pola entha aatrangaraiyil Aazlvaarkal vanthu narayanan yenum para dadvathai nilai naattuvaar..para daivan Narayanan– Selva nambi acharyar  rajavidam solla ..Periaalvarai anuppinaan..ellam namathu arul yentraar..por kizli.. veynndiua vedam othi virainthu kizli aruthaan..mukti allikum perumaal koodal azlahar..mey kattummkottal ..adyaana utsavam thodakkam mudal naal yanai vahanathil Periaazlvarum Garuda vahanathil Perumaalum  entrum nadakkum..thodakkamum saatumuraiyilum..pallaandu paasuram.. mudalil perumaalin peyar “Eruntha vala nathaan”.. erunthaval nagar.yentru munnam peyar..Arjunan..’nitchayamaay sollu..karma sanyasam-gjana yogam-ethai  sonninaay, karma yogamum sonnay..eranndil ethu siranthathu ? adiyenukku sollu enkraan..”krishna” –yentraal artham boomikku aanatham kodukubavan..2-12 mudal atma nityam yentru villakinaan..2-.karma yogam. 2-50 gjana yogam villakinaan..melpadi gjana yogam pola..3 ,4adya karma yogam neraaha kodukum,..santheham ethanaal..etharkku padil aduthu sollukiraan..

Slokam 5-1..arjuna uvaca
sannyasam karmanam krishna
punar yogam ca samsasi
yac chreya etayor ekam
tan me bruhi su-niscitam
..

Karmanam Sanyasam = here it means, Gyana yoga, punar = again [You talked of ], yogam ca = and Karma yoga, samsasi = [You] told. ..Etayo = between these two, ya chreya = which is better [for Arjuna], su nischitam = decisively, tan = that one, me = to me [Arjuna], bruhi = tell. Krishi means earth and na: means pleasing ..Krishna means one who gives happiness toearth..

5-1..Ramanuja’s Commentary..In the fourth chapter karma yoga or the performance of prescribed Vedic activities was delineated by Lord Krishna with special emphasis of it containing spiritual intelligence. In the third chapter it was shown that even those who follow the path of jnana yoga or the cultivation of Vedic knowledge that karma yoga when performed as a matter of duty without attachment was preferable. This is because in jnana yoga the level of atma tattva or soul realisation contained within each action determines individual success; whereas karma yoga is easy to perform and does not depend on atma tattva for success. In this chapter karma yoga is examined in its efficacy of expeditiousness in achieving atma tattva in comparison to jnana yoga. Also will be illustrated how this should be performed and the eliminating the conception that one is the performer along with how jnana yoga is perceived from this standpoint.Renunciation and the cultivation of Vedic knowledge is jnana yoga. The performance of prescribed Vedic activities is karma yoga. In chapter two Lord Krishna declared that karma yoga was worthy to be followed by those seeking moksa or liberation from the cycle of birth and death in the material existence and as the mind was subsequently purified of all dross then jnana yoga would naturally be embarked upon bringing about atma tattva. But in chapters three and four Lord Krishna explained that karma yoga was preferable to even for onme qualified to perform jnana yoga and futhermore that karma yoga was sufficient in and of itself to achieve atma tattva without the help of jnana yoga. So the conclusion to be given is which of the two is absolutely superior and the best means to achieve atma tattva..

.5-2 vaihai yentrum,veha vathi yentrum — vaiyathai nokki ,vehamaha varuvathaal– krudamalai  yentrum peyar entha vurai sutri varuvathaal..madura-enimai yentru artham…Karma yogam, gjana yogam –.erandukkum potti ellai…veveru makkal pannum yogangal..athai pattra silar etharkku palar.. vunakku karma yogam siranthathu..shadriyan (sandai pottu  naatai kaakka kadamai vulla )vunakku..pulankalai adikatha.. seekiram palanai kodukkum.  pallakka patta.. .ezlimai ethu..nalluvatharrku -slip panna -vittu vida -edam ellai … nalla pallahinathu..eranndum nannmai seyya vallathu thaan..nanmai=atma saashhaadkaram tharum..gjana yogam pulan adakki manasu oru nillai padanum..ethu ellathvar karma yogam pannanum..loha sangaraham erukiravan–nammai paarthu mattravarkal erunthaal. pinbattravarkal panna mudiyaathu yentraal evarkalum karma yogam pannanum.. mun vudaaranamaha nee erunthaal..arjunan pulankalai adakkiyavan rambaa voorvasi vanthaalum..raja athanaal karma yogam pannanum ..

..

Slokam 5-2..sribhagavan uvaca
sannyasah karma-yogas ca
nihsreyasakarav ubhau
tayos tu karma-sannyasat
karma-yogo visisyate

….Tayas tu = between the two, karma yogo = Karma yoga, visisyate = is better than, karma sannyasat = that different from the Karma yoga, ie. Gyana yoga. Ubhau = both these, nissreyasa karau = are good foy-Arjuna.

..5-2..Ramanuja’s Commentary..The word sannyasa means renunciation denoting renunciation of the rewards of actions as well and therefore refers to jnana yoga or the cultivation of Vedic knowledge. Both jnana yoga and karma yoga or performing prescribed Vedic activities are competent to award atma tattva; but between the two karma yoga is the easier to perform and can in fact be performed with renunciation receiving benefits from both. This is Lord Krishnas meaning...5-3 slokam.. Garuda vahanam munnam..paravai yeru param puraada yentru peyar koduthaar..svarnna kavasam saathi erukiraarkal..param porulai kaattukiraar vedam pola Garudan veda roobamaha..Periaazlvarukkum eppadi sevai saathithaar Yaanai vahanam Aazlvaar..maarkazli madam anemaha  nadakkum –adyaana uthsavam munam –mudal nadakkum..5 garuda vahanamum engey vunndu ..puratasi powranami nadakkum –saravanamahavum erukkum..kaarannangal sollukiraan ethaal..nithyam gjana yoga nishtan pola aahiraan, karma yogam pannubavan. ethilum viruppu, veruppu ellaathavan..suham thukkam, laabam nashtam, kullir veyyil ethaal paathikka pada maattaan –erattaikalai thaanndiyavan.. samsaara panthangalil erunthu -ezlithil-viduthalai adaikiran..gjana yogiyum viduthalai adaivaan– aanal evvazlavu ezlithuellai.. konjam arivudan karma yogampanna panna antha gjanam malarnthu.. meyl nilai adaikiraan..viruppu ellai athanaal veruppum ellai..mudal nilai ethilum viruppam ellathu eruthal ..athuvey ethilum veruppu adaiyamal erukka mudiyum..aahaiyaal erattaiyumey evan  poruthu kollukiraan. .kurihiya kaala viratham eduthunndu, palan kidaithu-athanaal eppothum appadi erukka muyarchippaan…thevai attra vishayangalil viruppam kollaamal erukkanum..etharkkum adimai aaha koodaathu..ethaal karma yogam sirappu yenkiraan..

 Slokam 5-3..neyah sa nityasannyasi
yo na dvesti na kanksati
nirdvandvo hi mahabaho
sukham bandhat pramucyate

..Sa = he [ one who is practicing Karma yoga], nitya sanyasi neya = is considered always a Gyana yogi. A Karma yogi can become a Gyana yogi while the reverse is not possible. Sanyasi means he who has renounced all. Na kanksati = he dos not have likes for anything, na dvesti = and therefore, he does not dislike anyone. Likes only induces dislikes. So if we do not have anything in particular as liking, we will not dislike anything. This is the same status of one who practices Gyana yoga. One who has controlled his senses and meditating for atman sakshatkaram, will never have anything as to his liking. He is friendly with all. This is the nature of Gyana yogi. This point is reached by Karma yogi. Therefore, Karma yogi is equal to a Gyana yogi. Nirdvadva = the twins will never affect him. Which are the twins? Happiness and sorrow, comfort and struggle, profit and loss or heat and cold. Karma yogi is equal with the twins. Bandhat = from the shackles of samsaram, sukham = easily, pramucyate = freed or liberated. Karma yogi gets liberated from the bonds of life easily.

5-3..Ramanuja’s Commentary..One who is following karma yoga or prescribed Vedic activities and has achieved atma tattva or realisation of the soul will not desire anything else other than the bliss of the atma or soul. In this position one is almost oblivious of the external world and has no urge to crave or hate anything and thus is also able to endure the dualities seeing them all as the same. Such a person is known to be constantly situated in jnana yoga or the cultivation of Vedic knowledge by every activity and is incessantly experiencing the bliss of the atma. Lord Krishna confirms that such a person easily performs karma yoga without effort and transcends samsara or the cycle of birth and death. That both karma yoga and the renunciation for the rewards of actions which is included in jnana yoga are both competent to give atma tattva is shown next.

..5-4 slokam…paanndiyan konndaada  patar piraan…kizli aruthaan..meen kodi..paruppathu kayal poritha panndiyar kula athibathi pola paasuram..meenai kodiyil vaitha paandiyarkal pola –athai emaya paruvathil –on top of himalayas-vaithaarkal.Paandiya rajyam athu varai paravi erunthathu..athu pola .vunathu thiruvadi thaamaraikalai  yenathu thalaiyil vaikkanum yenkiraar Periaazlvar…. yenna thodarbu?..malai kettkaamal kodiyai athan siharathil  meyl vaithathu pola  — neeyum  vunathu thiruvadikalai adiyen ketkamala yenathu thalaiyil vaikanum..matsaya moorthy.. Sadra Vrada raja..perisaha vallarnthathu..avanum paandiya raja yenbar..eranndu verupattathu yentru sollubavarkal arivilikal yenkiraan..”na-pannditha”..”balaha”-yenkiraan..evarkalai.. veveru pattathu yentru pirithu  pesuvaarkal.. eranndil ontiril nantraha pin pattrinaal eranndin palanum peralaam..nalla arivaalarkal pirithu pesa maattarkal..palan ontrey thaan –valli muraikal veraha erunthaalum..eranndaiyum panninaal thaan palan yentru ellai…mayoora valli thaayar sannidhi..

Slokam 5-4..sankhya-yogau prithag balah
pravadanti na panditah
ekam apy asthitah samyag
ubhayor vindate phalam….

..Bala = childlike [ not by age, but by intellect], na panditha = nor learned ones, pravadanti = talk this way. Which way? Sankhya = Gyana yoga [ not the Sankhya philosophy], yogau = and Karma yoga, both, prithag = are separate [ not same]. Ubhayo = between these two, ekam apy = in anyone [either of them], asthita = one practices , samyag = firmly, vindate phalam = he attains the result of both. …Na panditha = no intellectuals or persons with little knowledge, bala = small minded persons, pravadanti = talk like this. Or, bala [ childish persons ] talk sankhya and yoga are separate, Pandita = [but] well lerned persons, na pravadanti = will never talk like this.

5-4..Ramanuja’s Commentary..They are misinformed and not conversant with Vedic scriptures who think that karma yoga or prescribed Vedic activities and jnana yoga the renunciation of rewards of actions by the cultivation Vedic knowledge give different results and do not both award atma tattva or realisation of the soul. Although karma yoga may go through the path of jnana yoga it may also independently achieve atma tattva by its own merit. So as long as an aspirant firmly adopts either path with determination they are assured of success. This is further expanded by Lord Krishna in the next verse.

..5-5 slokam..chakram slokam..vala kaiyil erunthu vinai pokukiraar…sudarsanar azlahiyavar. ..azlahavum azlahiya maargam kaattubavar..16 aayda senai ellathukkum  thalaivar.So he is called Hetiraja or Hetipungava.. chakrathaazlvaar sannidhi.. olli padithu, sakthi yudan, avan ninaithu ellam saathikiraar.. Bagavaanin  gunangalai mattum dyanam panninndu eruka villai ..avarumm karma yogam pannukiraar kainkaryamaha–thonndu purikiraar.. Sundra rajan perumaal..” koozliyum koodalum kovil konnda kovalar”–Thirumangai Aazlvaar..Peraazlvaar kullikka vara manjanam  aada paththu padal padhiham..vada maduraiyil vara maattaan…then -maduraiyil kooppidamal varukiraan…thiruvadi aaru peruhi.. killai pola vaazlarntha  eranndu thodai.. parantha thirumaarbil pattu therikkum neer veezltchi..sirippu thaan neer veezltchi==vaayilirunthu purapadukirathu …sirippu neerveezltchi …koopul suzli –nahathil  pattu velliyil oodum.. koorath aazlvaan..yeera aadai sevai..grreda ,-mudal,mobura  varai..kaal silambu..,,aabarannangal..yentha vazliyilum avanai sevikkalaam.. dyaanam panni rishikal sevaithaarkal..neril sevai eranndukum murai thaan  vithyasam..sevai ontru –doordarshan moolam veettil … vanthu sevai– moontru peril neengal thaan bakyasaali. sulabamaay sevai kidaithathu…vunnmai arivaallan eranndaiyum   ontraha parkka therinthavan..atma darisanam eranndaalum kittum..Thiruvaay paadi gopimaarkal Kathyaayini viratham erunthu nadanthathu –Aandaal Thiruppaavai  nonbu edaitchi paavathaal padinaal –naamum eppo aval paadina Thiruppaavai solli anubavikirom.. antha kannan anubhavam moontru perukkum ontru..palathai ontru yentru paarthu eranndum ontru yentru purinthu kolluvaar arivaallar yenkiraan..

Slokam 5-5….yat sankhyaih prapyate sthanam
tad yogair api gamyate
ekam sankhyam ca yogam ca
yah pasyati sa pasyati

Yah pasyati = he, who sees like this, sa pasyati = he is the one who has seen the reality or truth. Sankhyam = gyana yoga, ca yogam = and Karma yoga, ekam = as one..Yat sthanam = that place[ atman sakshatkaram or atman darshan or experiencing atman], prapyate = attain, sankhyai = by Gyana yoga, tad = the same [place], gamyate = is attained, yogair api = even by Karma yoga..

5-5..Ramanuja’s Commentary..The renunciates are followers of jnana yoga or the cultivation of Vedic knowledge but the same goal is achieved by them upon realisation as the goal achieved by the followers of karma yoga or prescribed Vedic activities upon realisation. Lord Krishna is stating that one who comprehends that either of the methods leads to the same result is one who is in correct knowledge and such a person has spiritual intelligence.

Geetha Saaram 4-40 to 5-00

November 16, 2007

4-40 slokam..gurushedram..jothisaram. ..ther. geethacharyan, arjunan pallingu sillai.. theertham..geetha paaraayannam panninarkal..avaney ubadesam pannina edam.entha edathai thernthu eduthundaan..atma gjanam ellaathavanathu kashtamum solukiraan entha slokathaal..udal reethiyaaha paarthu ..poosal, sandhai..verrupaadu..naasam adaikiran, einbam kittathu..srithaiyum -thudippu.. aaval–arivum elathavanuku..arivu ellathavan, aavalum ellathavan, acharyarkal soliyum santhehappadum manam padaithavan moontru perum naasam adaivarkal..erumaappu kolaamal matravarkku arivai pahirnthu kollanum…eppadi patta moontru thanmai makkalukkum entha lohathil perumaiyum kidaiyaathu..thirupthi adaiyum manasu ellaamal.. muktiyum kittaathu…atma arivai pera thudikkanum..

..Slokam 4-40..ajnas casraddadhanas ca
samsayatma vinasyati
nayam loko ’sti na paro
na sukham samsayatmanah..

Ainas = one who does not have any knowledge about atman, ashraddhadhanasca = one who does not show any interest or eagerness to know atman, samsayatma = one who is doubtful, vinasyati = will all perish..Nayam lokosti = they will not get anything in this world ( that is they will be living without any fame.)Na para = no place in Moksham, na sukham = will not enjoy this life also, samseyatmana = such doubting persons. ..

4-40.Ramanuja’s Commentary..The word “ajnah” means fool or one who is uninstructed in Vedic wisdom. The word” asraddadhahanah “means one who has no faith even after being instructed. The skeptic is one who doubts the knowledge one has already received. One of this disposition perishes for one who doubts the veracity of the atma or soul and the validity of the teaching taught by the spiritual master has no hope in this world or in the heavenly spheres. That is because sacrificing the three goals of human existence being dharma or righteousness, artha or wealth and kama or pleasure. What chance will one have for the fourth being moksa or liberation? For all the ambitions of humans are accomplished by performing some prescribed duty in the Vedic scriptures and fulfilment of any desire is dependent on the conviction that the atma or soul is eternal and the atma is distinct from the physical body. Whoever doubts the existence of the atma or soul or is not sure that it is eternal cannot receive even the smallest percentage of spiritual bliss.

4-41 slokam..kruda yuga dyaanan..aaiusu athigam.. dradaa yuga thyaagam  yagyam…dvabara yuga archanai..kuraivu yugam poha poha..kali yuga thiru naama sangeerthanam..sri vallaba varadedi yentra kulesakar ..”narahemey swargam aahum namangal udaiya nambi.”.sahasranaamam sollukirom.. pirantha edam kurushedram..ambu padukkaiyil erunthu Beeshma ghat.. kunndam..darma beeman arjunan nahulan sahadevan erukiraar.. kannanum erukiraan..kannanai kandu unnarrthavar pesuvathu avan sonnathai vida  yetram..vendiya santheham theerthu kolla sollukiraan..piravi vida valli ketkiraan..nama sahasram sollanum yenkiraar..1000 namangalaiyum varisai paduthi solukiraar..1,25, 000 slokathil geethaiyum sahasranaamum salladai pottu eduthaal therum..mudal naal poril  geethai… eppo 10th day kettukonndu erukiraar..  .. kaathu koduthaal porum yentru.. danajaya yentru villithu antha-atma yogi-puththi kidaithavan.karmavil arivai paarthu..seyal verumaney panna maattan..puthi ellatha karmaa panna maattaan..”kevala karma”-gjanam ella karmaa vittu viduvaan..arivaal vetti eriya patta yenkiraan.. … nall nenju padaithavan..vuruthi vullavan..paapam punnyam kattu paduthaathu..neruppu pattu pudaivai, kupaiyai ontru pola paarpathu pola…entha karmaavum theendaathu..

Slokam 4-41..

yoga-sannyasta-karmanam
jnana-sanchinna-samsayam
atmavantam na karmani
nibadhnanti dhananjaya..

Dhananjaya = Arjuna, na karmani bandhanti = that person is not bound by karma or actions, atmavantam= the one who has acquired knowledge about atman, yoga = intellect [buddhi of seeing karma in gyana and vice versa, gyana part of Karma yoga is superior to the action part], na sanyasta karmanam = he has abandoned karma..Gyana = knowledge, sanchinna = removed or cut off, samsayam = doubts.

..4-41..Ramanuja’s Commentary..Lord Krishna explains that the performance of karma yoga or prescribed Vedic activities is the mode of action in the ways He indicated above. Dedication and renunciation means that actions are performed in jnana yoga or the cultivation of Vedic knowledge. When performed in this way the binding power of actions becomes neutralised. Also by this method any doubts concerning the atma or soul are dispelled by knowledge of the atma. The compound word “atma-vantam”means one who is self-satisfied. One whose mind is unassailable and unapproachable by any type of doubt. Such a person has achieved an unshakeable certitude about the reality and eternality of the soul from the teachings received from the spiritual master. No actions performed for oneself or for others in the present or the future can ever bind such a person.

..krishna anubhavam 130 miles..viraja boomi.. delhi to madurai yamunai nadi oodi varukirathu….sirai saalaiyil piranthaan.. kesava mandir.. kamsa keelaa….kumuda vanam..padma kunndam, madu vanam..gokulam ..bramaanda ghat, ..nanda bhavanam..ramand rehi vurunu pirannda edam..nanda graamam..saran bagadi..barsana..govardana malai..80 ft vuyaram..parigramam.. malai suttri pradatchinam…anna gooda usthavam..govinda kunndam. enthiran govinda pattabisheham pannina edam.. rengaji mandir..sapthaathi nadanthathu. koshti, nama sangeerthanam..kaaliyan adakkiya edam..pulliya maram.. dvadasa aditya keelaa.. kesi ghat..ram ghat. balaraman yamunai maatriya edam.. kathyaayini sevai..vimala kunndam..saran kunntru avan thiruvadi pathintha edam..sarukku maram..paathiram erukku..mitcha etchal ellai. shree saharam.. kurushetram.. brahma sarovar.. jothisar.. beeshma kunndam..eppadi paartha edam ellaam surukka vibarithaar..

  1. Mathura -Sri Krishna janma bhoomi. Prison where He was born
  2. Keshav mandir- presumed to be existing before Sri Krishna avatar.
  3. Ketra kundam – pond where Devaki and Vasudeva used to wash.
  4. Kamsa shila– where Kamsa was killed
  5. Vishram ghat– where Sri Krishna took rest
  6. Samyamana naga theerth -where Vasudeva crossed river.
  7. Kumuda vanam – where Sri Krishne decorated gopikas.
  8. Madhu vanam– where Lavanasura was killed.
  9. Bramhanda ghat – in Gokulam, where river is wide. Sri Krishna ate mud and opened His mouth for Yasoda to see the Universe.
  10. Ukal bandan – Sri Krishna was tied to a grinder.
  11. Nanda bhavan – Nandagopa’s palace.
  12. Raman reti – Sri Krishna’s play ground.
  13. Nanda baitak – in Nandgaon.
  14. Dhadi mantan sthal – Curd is churned here.
  15. Charan pahadi– Sri Krishna’s footprints rae there.
  16. Barsana – Sri Radha grew here.
  17. Sriji mandir -Sri Lakshmi graces.
  18. Jaipur mahal – built by Kings of Jaipur.
  19. Govardan hill- Called giriraj.
  20. Kusum sarovar – Sri Krishna played with gopikas.
  21. Aniyora jatipura – where cart loads of food were offered to Giriraj.
  22. Govinda kundam – Indra performed Govinda pattabhishekam with this water.
  23. Sri Rangji mandir bagicha– here Srimad Bhagavata saptanam was recited by pilgrims for seven days.
  24. Spot where Kaliya was humbled.
  25. Imli thala– Sri Krishna used to sit under this tree.
  26. Dwadasa Aditya seela – warmed up after sending away Kaliya snake.
  27. Kesi ghat – where Kesi was killed.
  28. Sewa kunj- Closed during evenings, where Sri Radha and Sri Krishna grace.
  29. Ram ghat – Sri Balaram changed the course of river.
  30. Seer ghat – Sri Krishna teased gopikas by hiding their clothes.
  31. Vimala kundam – in Kamya vanam. Cows were taught to drink water.
  32. Charan pahadi – Sri Krishna’s footprints.
  33. Pisalinisila – where Sri Krishna played on the sloping stone.
  34. Bhojana sthali– fossils of the food and leaves used by Sri Krishna and Sri Balarama.
  35. Brahma sarovar – in Kurukshetra.
  36. Jyoti sar – where Gita was sermoned.
  37. Bheeshma kundam – Spot where Sri Vishnau sahasranamam was born.

.4-42 slokam..pallaanndu thaniyan..then madurai. koodal azlahar vaibhavam..pallandu pirantha edam..malayadvajana baanndiyan..maduravalli thaayar …ashtaanga vimaanam.. ekaadesi manndabam..vyuha sundra raja perumaal. uthsavar.. moolavar kodal azlahar…sri vaikunndam pola moolavar ..dasmaath -aahaiyaal– ezlunthu eru yenkiraan..arivinmaiyaal yerpadum santheham vetti eriya venndum..gjanathaal –gjanam yennum kathiyaal..karma yogathai seyvaay..ezlunthiru yenkiraan..aahaiyaal yentru sonnathai ninaithu athai seyya yenkiraan..1.acharyaridam upadesam.. 2.gjanam.. 3.anushtikanum.4.paapam vilahum..5.gjanam muthirtchi adaiyum..6.kalaikalai…matra agjanathai  vettanum.atma sashtagaram peruvom..elanthai marangalin naduvil baradan yenbavan 4th adyaayam paaraayannam panninathaal..saruhaay  vularnthu villunthathu..sabathaal ..kannigal….sirumiyar aanom.. 4 adyaayam upadesithu motsham pettraarkal..

Slokam 4-42..

tasmad ajnanasambhutam
hrtstham jnanasinatmanah
chittvainam samsayam yogam
atisthottistha bharata

Tasmad = therefore, ajnana sambhutam = not understanding atman, samsayam = doubts, hrtstham = in the mind, chitva = cut off, jnanasin = by the sword of intellect, yogam athishta = do the Karma yoga [ what I, Sri Krishna, preached], Uthishta = get up, bharata = Bharatha dynasty person [Arjuna]

4-42..Ramanuja’s Commentary..The sword of knowledge that Lord Krishna is referring to is “atma tattva “or soul realisation and the yoga or the science of the individual consciousness attaining communion with the ultimate consciousness, He is indicating is karma yoga or the performance of prescribed Vedic activities according to ones rank and station in life.

…5-00.. adyaayam..karma sanyaasa yogam..ashtaanga vimaanam moontru thalangal ..einthu siharam,.naduvil ninta soorya ..melay sayana shreebti naayagan..manndalam pradashinam pannuvaarkal..ninaithavai  ellam kai koodum..Aazlavanthaar..karma yogam sulabam ..seekkiram palan kodukkum,arivudan pannanum..naan seykiren allen yentru ninaithu..sanyaasam..karthaa naan yennum ninaippu..brahma gjana praharam kittum. ellam samam yennum yennam..sama darsanam kittum..entha nangu karuthum 5 th adyayathil erukku  yenkiraar..gjana yogathaal naal kallithu palan kittum..karma yogam piranthavudan pallahiyathu.. karma yogam gjna yogiyai vidathu..nazluvatharkku vaayppu ellai karma yogam.. pulankal mudalil muzluvathum adanga venndiyathillai.. yentru munnan sonnaan..payan seekkiram kittum ..eranndaalum orey payan yenkiraan..

Karmayogasya    sowkaryam   Saighrayam   kASchana   thadvidhA: |
Brahma-j~gnyana-prakAraScha    panchamAdhyAya    uchyathE || ,,ethu aazlavanthaarin slokam.

..So, Swami Alavandar says that the Fifth Chapter tells us four aspects of Karma yoga:

  1. Karma yoga is easy to practice
  2. Karma yoga yields result quickly
  3. Karma yoga should be performed without the feeling that it was done by ‘me’
  4. Karma yoga thus practiced will make one to realize all as equal.