.3-33 slokam..uthamar kovil thiru kadambanoor..purushothaman.. poorna valli thaayar..brahma , sivan sabam–poornam arul ,moovarum devimarudan sevai..sooriyan chandran kannkal..avalin eranndu kannkalum chandran pola..mukunangalal avan aannaikku udpattu nadakanum..gjana yogam panna edarpaadukalai sollukiraan..nambikkai vaithu..nalla gjanavaan kooda prahurithi eyarkkaikku thahuntha kaariyam pannuvaarkal..vasanai eyalbaana ..janma janma vasanaikal maaraathu..karma yogam palahinathu..udaludan koodiya mukkunankal, ahangaaram mahamgaaram vazli pin thodanthu pohiraarkal..aathu vellathil pohum pothu arivu urai payan padaathu..gjana yogam anushtippathu siramam..
3-33..Ramanuja’s commentary..
..That person situated in jnana yoga or the cultivation of Vedic wisdom is very knowledgeable with the Vedic declarations regarding the distinct difference between the atma or soul and prakriti or material nature. Such a person is also completely aware of the fact that the atma should be the sole object of their contemplation and meditation. But despite this knowledge it is seen that due to the deep influence of samskaras or impressions from past life activities, they are carried along by their subsequent nature which forces them to be act in the current of their natural tendencies and they find themselves preoccupied with various material pursuits enjoying assorted material sense objects. The reason is that living entities become indoctrinated and content with whatever relationship they establish in their environment. In other words whatever habits they form from their association with prakriti they continue to maintain and persistently follow. With the overpowering influence of these deep rooted habits how can the words of the Vedic scriptures impose restraint on such a person? One is helplessly carried away by the forceful current of past life actions and impressions. The objects of the senses are perceived through the sense organs. For example hearing is perceived by the ears through sound, seeing is perceived by the eyes through sight, smelling is perceived by the nose through smells and so on. For each of the senses one has affection and the desire to enjoy through them. But the same senses operate depending upon attraction or aversion to sense objects. For sense objects that are pleasing one has attraction for pleasure and for sense objects that are displeasing one has aversion to displeasure. All these habits are conditioned from ancient predilections of past life reminisces. Such dualities of attraction and aversion obstructs one who would want to succeed in jnana yoga by subjugating their sense. These dualities which can be understood as different degrees of love and hate, hold a person in an iron grip and forcefully drive them to commit actions that are in conformance with the attributes of one of the three gunas of goodness, passion or nescience which ones nature adheres to from past life impressions. Thus one is being constantly diverted from the real purpose of human existence, that of atma tattva or realisation of the soul and their precious human life is wasted pursuing sense objects.
..3-34 slokam..vimaanam.kadali maram..alwar mandabam kadamba theertham..thirumangai alwar engey thangi madil kainkaryam panninaar..british french sandai eruvarum kovillukku niraiya samarpithaarkalaam..ongi ulahalanda uthaman peyr paadi ..padum pothu peyar solli thaan paadanum -peyar paadi entru thaniyaaha sonnathu.. avanai vida peyr perisu enkiraal andal..pulangal adangi, vedam solvathai kettu thirunthalaam..gjana margam appadi thaan.. karma yogam meduvaaha nammai seppan eda mudiyum..vasanai eppadi tholaipom entru kettkiraan..enthirasya- kann roopa.kathu saptha,nakku ,mookku .gjana einthriams.and karma einthirams..vakku kai, kall, aasana ,etc athanin seyal paadukal .ethil veruppu viruppu nilai nirkkum.. ethan moolam seyal paadukal..marupidiyum papam punyam meendum janma soozlal.. pattru attra nilai adaiya veynndum..kulanthaikku thaay paal vasanai pola namakku karma vasanai..viruppu veruppu mihunthu kaama krodham varum..entha dadangalai virattanum..vella arithu.. athanaal gjana yogam pohaamal karma yogam pannu enkiraan..uthyoga vimaanam..karma pannuvathu .
3-34..Ramanuja’s commentary..
..Lord Krishna confirms that a person who embarks upon the path of jnana yoga or the cultivation of Vedic wisdom should never fall again under the influence of dualities as they work against one and undermines all one efforts. The dualities of love and hate, attraction and aversion are a persons most invincible enemies and they completely frustrate all ones attempts for success and higher understanding.
..3-35 slokam..nammaal mudiaathathu entru therinthu kolla pinbu saranaagati panna manasu pakkuvam varanum..ethellam solli pinbu 18-66 slokathil solukiraan..karma yogathil – seyal paadukal niraiya..thappu vara niraiya vaayppukal..harchandra maha raja kaal -pinnangaal- sariyaaha alambaathalaal– patta kashtam..”su=darma” entru palahiya karma yogathaiyum “para-darma “yentru gjana yogathai sollukiraan..sreyaan mihavum uhandathu enkiraan..kuraivodu pannina karma yogam usanthathu enkiraan..palaakka padaatha gjana yogathai vida enkiraan..atma sashadkaarathai nokkaaha konndathaal enkiraan..payan kidaippathu othi poduvathu pola adutha janmathil thodarum….vasanaa palathaal oduhirathu karma yogam thaan…
3-35..Ramanuja’s Commentary..
..For obvious reasons the performance of ones own dharma or righteous duties according to karma yoga or actions performed according to prescribed Vedic injunctions is the best course to follow even if they do not possess great virtues. Ones own duties are easy and natural to discharge in karma yoga and unattended with risk. Whereas that person performing jnana yoga or the path of cultivating Vedic knowledge which is most excellent; but who is beguiled by prakriti or material nature finds it extremely difficult to achieve success. Although the path of jnana yoga is shorter than the path of karma yoga there are many dangers accosting the path of jnana yoga. The path of karma yoga is performed by one most easily as it naturally befits the person performing it. Even if death comes before one has the opportunity to fulfill lifes purpose and attain moksa or liberation form the cycle of birth and death, still ones progress is not impeded by any obstacle even death as ones merits are applied to the next life and they are born in a situation where they can easily pick up the thread from where they left off in the last life and continue on. Whereas one who although beguiled by prakriti attempts to practice jnana yoga anyway is surrounded by danger and obstacles on their path which deter one from easily adopting and putting into practice the cultivation of Vedic wisdom.
..3-36 slokam..nammalwar sannathi sri rengathil. garuda mandabam pakkam..valathu pakkam thirumangai edathu pakkathil madurakavi..namm sadagopan yentru nam perumaley sonnathu..raamaanujar pannina vigraham..alwar thirunagari nammawar vanthu 20 nall uthsavam nadakkum..gjana yogam seyya mudiyaamal thathalikrathu yeyn?..aasai erunthum yenkiran arjunan..sooravalli kattril adithu kondu pohumpadahu pola einthirangal vevveru pakkam ezlukirathu ..why?.kaaranam sollu yentru keytkiraan.. attrankarai val maram pol anjukireyn yentru alwar sonna maathiri..eru pakkam yeriyum kolli kattaiyil ulla erumbu pola yenkiraar..emberumaanai pattri ninaikka nammai piduthu thallukirathu enthirangal..kaimma .. mudalai vaayil patta yaanai kakka vanthaay..vanamaamalai padigam yennai adaiya vittaamal thadupathai jayikkum sakthi ellai yentru azlukiraar alwar..vishnu kulathil pirantha kannanai paarthu keytkiraan..
3-36..There is no commentary for this verse.
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