.3-18 slokam.. thirupernagar.kovil adi.appakudathaan..adi rengam.srirenga pattanam..appaal aarengam.thiruvarangam. thiruvinthaloor paraimala rengan. araa amudhan.. five arangam..atma darisanam kidaithavan.seyyavendiyathu ontrum ellai..karma yogam seyya veynndaam..ontrum ezlakka mattaan..pattru vaippathillai ethilum.uravinarkal, nanbarkal, anubavikum porulkalilum pattra maattaan..eisvaryam, kaivalyam,motsham.moontrilum aasai elai..gjanam padaitha dava valimai konndavarkal erunthaarkal…circusil singathudan vilayadubavan pola.palahiyavan..daragam , baanagam,poshagam ellaam atmaa yentru eruppavan..kaivalyarthin nilamai..oru nilai thaandi perumaalai anubavikkum makkal appadithaan.. swamithvam..eppo maari nammidam varuvaan yentru erupavan..sothukukaha namm poraaduvathu pola.appaala renganum appadithaan..pereyn yentru ten nenju niraiya .edam peyreyn yentru eruppavan..
3-18..There is no commentary for this verse.
.3-19th slokam..valathu kai munivar thalaiyil.. kudam apam..duruvasa mini saapam.. nithyapadi 1000 perukku unavu..emberumaan oruvaney sappittu appam koduthu thirupthi adainthaan..maalai thinam appam unndu…paarijaadam malar indran vajrayutham nadu viralaal azluthi seyal padaamal panninaan..kamalavalli thaayar..swami nammai sothaakki kolvaan..mukta sanganaaha erukkanum..asai attru atma darisanam varum varai karma yogam pannanum..atma darisanam llaathavanai solukiraan dasmaath aahaiyaal entru arambikiraan..panna venndum entrum -yaar panna veynndaam entru sonnaan keezl slokathaal..sruthui thaalam pottu mudal nilai..silar athu ellaamal padalaam. sadana disaiyil erukum pothu namm ethai panna veynndum.. pulankal ennum adanga villai avanai ninaithaalum manasu alai paayum..palanil aasai vaikaamal atmavai unarvu varum varaikkum seyyanum..palanai ethir paarkaamal pannanum..palanil pattru attru pannaninaal thaan karma yogam.. avanukaka pannanum..capsule pola..bagavan namakku yentru yerpatta kadamai koduthu erukiraar..athai seyyanum..
3-19…Ramanuja’s commentary..
..The person who is neither in need of karma yoga the path of action or jnana yoga the path of cultivating spiritual knowledge is naturally one who is situated in atma-tattva or soul realisation. To such a person the atma or soul and the Supreme Lord are the only objects of attention and one is completely content within by them. No satisfaction that is felt in any other situation such as eating delicious foods or drinking nectarian beverages can compare with the satisfaction that the atma gives. Neither beautiful scents, nor beautiful music nor the experience of beautiful panoramas can compare either with the bliss of the atma. To that person whose focus, whose attention, whose inspiration, whose support, whose everything is emanating from the atma. What need is there to perform prescribed Vedic activities to attain atma-tattva? Such a person is already situated in atma-tattva and has attained moksa or liberation from the cycle of birth and death in the material existence. So such a person has no need to perform prescribed Vedic activities. Both karma yoga and jnana yoga are paths for those whose minds need to be diverted and directed from the material illusion to the spiritual reality. But once one who has achieved atma-tattva there is no need to resort to any external assistance any longer. Any action such a one performs is not bound to the material nature as cause and effect due to the reality that such a person is always performing every action while in blissful contemplation and meditation on the wonders of the atma. Performing actions in this state is easy and bereft of any danger as in the case of jnana yoga furthermore sets a good example for the welfare of the world following the path of the Supreme Spirit in all beings. In this verse the word karyam means duty bound and the word asaktah means unattached. So one should perform prescribed Vedic actions in karma yoga as a matter of duty without attachment to the results until atma-tattva is achieved. In this way karma yoga is performed without ego centred conceptions of the self as the doerBecause karma yoga is recommended even to those in jnana yoga great Maharishis and rulers of great wisdom such as King Janaka also achieved atma-tattva and attained moksa solely by karma yoga performing actions following the prescribed injunctions of the Vedas. This illustrates that the aspirant for moksa who is not qualified to tread the path of jnana yoga can still achieve the highest attainment through karma yoga. Furthermore it has also been shown that there are some advantages in performing prescribed Vedic activities in karma yoga even for one qualified to tread the path of jnana yoga. In the next verse another aspect of karma yoga will be shown as the inevitable duty of a specifically distinguished and qualified class of people in society.
.3-20th slokam…4 alwar mazlisai ,nammalwar, perialwar, thirumangai alwar paadinaar.. udaiyavan yentru .piditheyn piravi kedutheyn pini saareyn maditheyn ..kosdo gopuram..adi servathu enaku ezlithanathu..manasil vanthu puhunthaan..ethuvum pannaamal erukkum pothu vanthu puhunthaan..namakkum onntrum pannathu erunthaal vanthu puhuvaanaa?..silarukku yerkkum.. alwarukku unnum soru. ellam kannan..namm kadamai seyya veynndum..mudal paathiel janahan raja karma yogathaal atma darisanam adainthaar yenkiraar. maamarnaarai konndaadukiraar..raman upadesikka villai eppo kannan thaan panukiraan..miha periavarkalum karma yogathaley thaan adainthaarkal.. gjana yogam athigaaram ullavarum panninaar yenkiraan..sulabamaanathu neeyum pannu enkiraan..lift, steps, eranndum maadiku pohum..eranndum adaiya pohira edam onntru thaan..nilaiyil verupaadu ellai..six janagan.. siva danusu udaiyavan janahan..pangunu uttaram natchathram kalyaanam..eiyam seethaa..mama sudha. enkiraan. mamangaaram ellaathavan..janahan vanthaal thaan paadam nadathuvaar acharyar… mithilai eriyumma pola poyy kathai solla evan mattum asangaamal erunthaan.. seetha marihi sevikka veynndiya edam..guru janahan mmahimai therinthau enkiraar guru.. atma eriaathu entru kathu konndeyn entraan..erunthaalum karma yogathaal than atma darsanam adainthaan enkiraan..
3-20..There is no commentary for this verse.
3-21..Ramanuja’s Commentary..
..So understanding that the whole Earth benefits from the performance of prescribed Vedic activities, one should act altruistically not for themselves but for the welfare of the world. This is the meaning Lord Krishna is conveying. The word “sresthah” means great personality expert in the conclusions of the Vedas. Whatever actions such a great person performs others will try to follow. It may be that a certain activity should be performed on a special day. The common people will wait to see how a great person takes the initiative on such an action and then they will follow suit. Hence the great personalities should always act in an exemplary manner to set the standard for the world. In this way they inspire everyone to perform prescribed Vedic actions according to the qualification of ones varna or caste in life and ones asrama or stage in life. If one fails to do this by neglect or omission one commits sin by omitting to help benefit the welfare of the world by their example and the consequence will be one will fall down from the path they achieved after many lifetimes.
3-22..Ramanuja’s Commentary..
..Lord Krishna is declaring that in all the three worlds if He by His Supreme Will were to be present in the guise of a human or demi-god or whatever He desired there would of course be no activity He would be bound to perform as He is the maintainer of all the worlds and the Supreme Lord all prescribed activities in the Vedic scriptures are for His pleasure and satisfaction solely. Yet even when he appears in His original two armed form or in any of His scriptural authorised incarnations, Lord Krishna still applies Himself in all kinds of actions for the ultimate benefit and welfare for all the worlds.
..3-23 slokam..vamana trivikrama..thirukuralappan sannathi.. srirengathil..edathu kaiyil kudai valathu kai kamandalam. kilakku thaayar vadakku nokki..aandal pallakil perialwarudan..engey thaan erangi neeraadi ponaal..namm perumaal 8thu tsavam vali adi ubayamaaha varuvaar..24 thoon gayatri mantram..brahmachari mantram..aham naanum sombal ellaamal karma panninndu..appadi seyyavillaiyaha erunthaal manusharkal yennai pin pattri nadapparkal. kannaney seyya villai. uyarntha sthnathil eruppavar kadaimai vida koodaathu.. moontru lohathilum..monntru piravikalilum.. deva, manushan, vilangu..pantri uruvam eduthu,boomi piraatti paaasi pidithu edarnthu boovaraha sri mooshnum..udambin vaasanai theriyum..jaathi vaasani eraivan maraithu pantri vaasanaiyudan piranthaan “maanamilla pantriyaay.”. enkiraal aandaal..kadamai maaraathavan..nijathil kalanthu kolkiran.. maya maan maareesan..nija man ellai matra maankal vilahi pohirathu enkiraar lakshmanan. .athu pola …vaamana moorthy.. srivasta thaayar thiru mangai thannodum thihaluvaan..vamana moorthy..brahmachaary vedam..pitchai edukka vasathiyaaha mudal asramam.. piraati udkaarnthu erukka..mann tholai eduthu moodi konndaar..aval kadatcham maha-bali meyl padaamal panninaan..maaruthalum sothai vidaamal erukka.. indranai ratchikka thannai kuraithu konndu kadamai vidaamal panninaan..arjuna unnai pinpattra azhkal erukaa..neeyum unathu kadamai thavaraamal pannu enkiraan..
3-23..There is no commentary for this verse.
..3-24 slokam..therkkuvasal renga vilas pakkam..venu gopalan sannathi..4 tholkal..sangu chakaram. pullaangulal vaasikiraan..kunjitha paadam ..yasodai piraati kooda sevai..engey thaan kidaikkum..gaana rasam..acharyan moolam pullaangulal..athannai pattri sollukiraan..aham karma nahuryaam. nann kadaimaikalai seyyaavittaal..thavaru purinthavan aaveyn..shadriyan darmam por purivathu un kadamai..prajakalai atma darisanam panna vidaamal pohum athanaal nann kadamai vidamal pannukiraan..brahma hiranyakasibu, ravanan vara koduthaar.ranma, narasimha avathaar panni varam udpattu azlikiraan..sattangalukku udpattu hiranya kasibuvai mudithaan..sastram, suruthi ,smrithi avan aanaial erunthaalum atharkkum evan kattu padukiraan..devaas sarvesvaranukku udpattu kadamaikal seyhiraarkal. sarvesvaranaan avanum kadamai thavaravillai..niraiveraatha aasai ellai erunthaalum kadamai thavaraamal erukiraan..karma deenndaathu avanai..avan sari ninaippathu punyam ..koorath alwar ..nan nalathai seyyanum -nee panuvathu ellam nallathu..adiyarkalai ratchikkum kadamai eyrittu konndu erukiraan..munnodiyaaha erukkum namakellam karma sariyaaha pannanum..
3-24..Ramanuja’s Commentary..
..If Lord Krishna of infallible will, the Supreme Lord of all, and in whose control the entire phenomenal display of the total material creation is created, maintained and preserved by His inconceivable potency; if He were not to conduct Himself seriously and omit to perform prescribed Vedic activities for the benefit of all the worlds then others seeing Lord Krishnas indifference would also conduct themselves indifferently following His example. When Lord Krishna took birth, seemingly as a human being, as the son of the great righteous King Vasudeva, he conducted Himself in all ways and manners as appropriate for his position in society as a prince of the royal ksatriya or warrior class. If Lord Krishna acted otherwise all mankind would begin to imitate Him thinking that such actions were virtuous, the worthy actions, of a worthy son from a worthy father, the righteous King Vasudeva. In this way Lord Krishna is explaining that if He failed to perform Vedic activities mankind following His example would be led in a negative way into a hellish perdition unable to purify themselves enough so they could achieve atma-tattva or soul realisation. This would be considered as a very serious offence and Lord Krishna would be at fault. By not setting the example of what is righteous and by not following the traditions and customs established by performing the activities prescribed in the Vedic scriptures then all humanity would deviate from righteousness and become totally lost. If Lord Krishna failed to respect the injunctions and prohibitions of the Vedic scriptures then all the world would take that to be the standard of righteousness and the final verdict. There would soon ensue the mixing of classes and a mixture of moral and immoral standards in the class of pure and righteous people, leading to the complete degradation of society. Lord Krishna is stating that if He failed to follow and perform the Vedic injunctions then it would be the cause of the destruction of society. This is the purport. Also if Arjuna who was world famous for never having been defeated in battle and who was the brother of King Yudhisthira famed for his righteousness; if Arjuna refused to fight and protect dharma or righteousness then many other worthy and noble ksatriyas who were protectors of dharma might folow his example and also renounce their prescribed duties and refuse to protect righteousness then this would bring destruction to the world balance and ruination to the welfare of the people. Thus it can be understood that for specially qualified people prescribed Vedic activities must be performed for the benefit of the entire human race and the welfare of the world.
..3-25,3-26 slokam.andal sannathi ..ull andal…6th uthsavam yaanai vaahanam.. maalai mattri kolvaan engey..amarntha thirukolam.. nintra perialwar kili vaithu kolkiraal.. veli moola moorthy.. udsava moorthu engey..loha sangraham.. namakku pinthodarnthu varbavarkal erunthaal avarkalaal seyya mudiyum seyalai naamum seya veynndum..athai karuthil konndu pannanum..arjun neeyum raja –gjana yogam nee panna mudinthaalum karma yogam panna veynndum yenkiraan.. lohathai sangarhithal…erangi uyartha veynndum..andaal nonbu noothu vaayinaal padi manathinal sinthi enkiraal. avalukku jana margam therinthaalum namakaaha erangi paadukiraal..nammazlvavurm erangi–pinjaay pazluthaal…
3-25..There is no commentary for this verse.
3-26..Ramanuja’s Commentary..
..The word “avidvamsah “means ignorant, the ignorance referred to is all those who are not knowledgeable of atma-tattva or soul realisation. Those who have desires and are attached to performing actions to obtain the fruits of such desires are unable to approach the jnana yoga or the cultivation of spiritual knowledge. Others being more sober are only fit to follow karma yoga the path of prescribed Vedic actions as their means to achieve atma-tattva. Let the wise act and behave like one performing karma yoga performing prescribed Vedic actions even if they have no interest in the results of their actions and are qualified for jnana yoga and even if they have knowledge of atma-tattva. For such a person is naturally great and is looked up to by all the world and should always conduct themselves in an exemplary manner by performing prescribed Vedic activities according to qualification. By this mankind will be cognisant of what is proper and improper in society. Actions of this nature can only be accomplished by one performing karma yoga.The ignorant are conditioned to desires of fruitive activities being fully attached to gaining results and are incapable of adopting the path of jnana yoga or the cultivation of spiritual knowledge. A person of wisdom should not unhinge the minds and disturb the equilibrium of ordinary people pursuing their dreams of material acquisitions in karma yoga by preaching the superior path of jnana yoga which they are incapable of following. What a person of wisdom must do is set an example by their actions and perform prescribed Vedic activities in karma yoga showing the ignorant by their example that without desire and being unattached to the results it is sufficient to achieve atma-tattva. By setting the example in this manner the great souls inspires the whole society to perform righteous activities so that eventually their minds will be come purified of all dross and they will become competent to advance in spiritual life and attain atma-tattva. The difference between how a person of wisdom performs karma yoga and how the ignorant acts in karma yoga and the reason why will be explained in the next verse.3-27..There is no commentary for this verse.
..3-27..There is no commentary for this verse.
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