..slokam3-28 .sri rama ..ramethi…arangathil pattabi ramar sannathi melay.. keeley eranndu sannithi..pattabisheham thiru kolam..peria nambi poojai seythirukiraar..paduhai kodukkum katchi chitiram..eranndu varam koduthathu rajo damo gunam..kettu koduthathu..kaikeyi, dasarathar eruvarum..mukkunathin thaakkathill erunthu vilahanum..sohapadaathey entru baradanidam sollukiraan raaman..gunam,karmaa,purinthu konndavan..satva gunam muyarchi.rajo gopam asai peraasi etc..tamo mayakam thookam etc.maari maari varum..ravanan sisubaalan pola maari maari pannuhirom..nan seykiren entru ellaamal erukanum enkiraan..pattru vittu pohum
3-28..Ramanuja’s Commentary..
..In respect of the three gunas or modes of material nature being sattva or goodness, rajas or passion and tamas or ignorance. That person who is blinded by false ego and bewildered by material nature believes they themselves are the root cause and sole determining factor of all actions they engage in. In the previous verse the word ahankara means bewildered by ego identification or misidentifying the body to be the atma or soul. Such a person is situated in nescience thinking that the interactions of the three gunas in the physical body are the actions of the atma, such a one foolishly considers that they are the doer of their actions. But the tattva-vit or knower of the truth is competent in discerning in all activities the properties and influences of the three gunas as they manifest themselves through ones actions. Whoever becomes proficient in discerning the manifestation of the three gunas in all actions will not commit the error of thinking that they through their body are the doer.
..3-29th slokam.periyavatchaan pillai.nampillai sishyar..karuthu urai manndabam pakkam..vykyana chakravarthi..thani slokam. rahasra traya urai divya prabanda urai. avani rohini..kannan pirantha naal.. thiru kana mangai..nampillai thirumangai alwar ..kannaney sishyan..mukkgunangalaal thoonnda pattu,karmaavil eedu padukirarkal..arivazli purinthu konndu meenndum pannaamal erukiraan..yannathu yentru eedu padaamal eruppathaal pattru arukiraan..mukkunam maraikkum namathu atma swaropathai..naama sangeerthanam panna panna ..munnodiyaaha erukkanum..gjana yogam therinthaalum karma yogam pannanum.. atma gjanam ellathavarkal pinpatra vasathiyaaha seyyanum..
3-29..Ramanuja’s commentary..
..The misinformed make attempts for atma-tattva or soul realisation but due to their ignorance of the true nature of the atma or soul and becauseof their acute identification with the physical body and the senses they areobstructed in their attempts by the influences of the three gunas being the mode of goodness, passion and nescience. Such a person is quickly brought under the control of the gunas by their association with sense objects and cannot divert these natural tendencies towards atma-tattva. Thus they are not qualified for jnana yoga or the cultivation of knowledge but are only competent for karma yoga or performing prescribed Vedic activities. The person situated in Vedic wisdom in jnana yoga after observing the meager capacities of the ignorant masses with their sluggish understanding should not attempt to convert them to jnana yoga from their easy to perform path of karma yoga. This is because it would be dangerous for the ignorant to give up the path of karma yoga to follow the path of jnana yoga when they are in no way qualified to do so. Leaving the path of karma yoga and unable to follow the path of jnana yoga they would having nothing and be at a loss in their lives. The conclusion is that one situated in Vedic wisdom and is a prominent leading figure in society should also perform prescribed Vedic activities in karma yoga even though such a person is a knower of atma-tattva. By acting in this way and performing Vedic activities without attachment lesser men will follow his example and perform in a like manner.It has been shown earlier in this chapter that even for jnana yogis the path of karma yoga is preferable, hence persons of Vedic wisdom who are leaders in society should also tread the path of karma yoga as beacons of light for the masses in the world. The method of performing karma yoga by understanding that the atma is distinct from the physical body and thus ascribing the activities of the senses to be from the influences of the gunas has been thoroughly described.One should contemplate and reflect on the atma and its essential nature which is purely spiritual. The atma performs no material activity but has association with actions through the gunas due to the conjunction with prakriti. Thus in association with prakriti there is doer ship with the atma and without association there is none. The next verse will explain the relationship between the senses and the gunas in regards to the Supreme Lord who is omniscient and omnipresent. Paramatma who is the Supreme Soul of all living entities evidenced by the fact that every individual soul constitutes His eternal, transcendental, spiritual body and are His eternal parts and parcels.
..3-30 slokam.parthasarathy perumaal sannthi arangathil..ramanujar ,pillai lohachariaar sannathiku naduvil..manthram moontrum arangan thayarkku upadesithaan..nintra thirukolam..arjunan ther chakkaram nara narayanan sevai.. nangu thiru kolam. vala kaiyil sangu ..edak kaiyil chakkaram.. maari erukkum..ommkaaram seyya. vasathiyaaha .nann seyvikkia nee seykiraay..nann thaan thoondukireyn enkiraan..gunangal arivu ellai eppadi thoonndum?..nnaney seykiren svaathanthiram pirakum.. mukunanalum avanal thoonda pattu seykirom..atmavai pattri therinthavan karmangalai avanidam samarpikkanum..karthaa yenkira putti vidanum.. mudal thiaagam..nirasai palathil asai ellamal mama thuyaagam ..thaazlntha palan ethir parthu erukkathu palan -thyaagam,moontru theeyaagam..avan muham malara seyyanum..paapam neengum..nann seyya villai yennum yennam vanthaal .kananathu yentru erukkanum –gaandeepam payanpaduvathu pola..
3-30..Ramanuja’s commentary..
..Dedicate thy mind and all activities to the Supreme Being in the heart represented by the eternal atma or soul within all living beings. The word nirasih means desireless. Being free from desires and free from hankering for the rewards of all actions while evicting all vanity. The word nirmamah means without a sense of ego. Prohibiting all ego constructs of I-ness and my-ness and relieved from the fever of mental delusion, discharge the injunctions of the Vedic scriptures according to your qualification at once as a matter of duty without attachment. In this Lord Krishna is instructing the warrior prince Arjuna how he should fight his enemies. The words “adhyatma-cetasa “means with the mind absorbed in the atma within the heart. Ones thoughts should be focused on the nature of the soul, its attributes and qualities as delineated previously in chapter two, verses 13 – 25. There are many scriptures that reveal some of the attributes of the atma. In the Taittiriya Upanisad we find: Enveloped within the interior of the heart, the ruler of all beings, the eternal Supersoul, the origin of all. In the Brihadaranyaka Upanisad we find: He who is residing in the atma, He who is interior to the atma, He whom the atma knows not, He whom the atma knows not, He who rules from the interior of the atma, He who is the indwelling monitor, He who is the giver of immortality, He whose body constitutes the atma of all living beings, He who is the knower of all and is the inner guide to all. Therefore we see that by inference that the Supreme Lord Krishna is revealing that since He is the atma within all living beings and that also the atma within all created beings constitute His eternal, transcendental body and derive all their energy from Him; then it is natural that one should dedicate all their actions to Lord Krishna, the Supreme Being as an act of yagna or worship. One should very reverently reflect that ones atma is a part of the Supreme Lord and therefore He is within me and I am within Him. The Supreme Lord Krishna is the Lord and Master of all. It is He alone who causes acts of yagna to be performed by me to Him and therefore I am His instrument. Therefore no conceptions of I-ness or my-ness, or authorship can be accepted by me for any actions that are performed. Thus I will be free from the fever of mental delusion fuelled by the fire of illusion. The Paramapurusa is the Supreme Being and Sarveshvara is the Supreme Controller. In the Svetavatara Upanisad VI.VII we find: Let us take complete shelter of the Omnipotent Supreme Lord, the Supreme Lord over all lords, the Supreme Ruler of all rulers, the Supreme Master of all masters. The word isvaratva means lordship and the word niyantritva means ruler and the word patitva means master denoting the relationship between the Supreme Lord and His servitors. In the Narayana Upanisad we find: He is the Supreme Lord of the universe. In the Brahma Samhita V.I we find isvarah parama krishna which means that Lord Krishna is the Supreme Controller. Arjuna was also reflecting on how he would become free from the myriads of sins about to be committed by him in the battle for all the warriors he would be slaying. Now he is being instructed to cheerfully begin the fray performing his prescribed duties as yagna or worship in karma yoga or the path of prescribed Vedic activities without attachment according to the injunctions of the Vedic scriptures. By dedicating oneself according to the edicts of the Vedic scriptures one is actually worshipping the Supreme Being and the person who performs their activities in this ordained manner is automatically exempt from all reactions as the Supreme Being Himself accepts their actions of offerings as His own and accepting complete responsibility of His surrendered devotee factually frees them from bondage. Thus the quintessence of all the Upanisads has been duly given.
..3-31 slokam.nathamuni sannathi..therkku vasalil ranga vilas pakkathil..823 year -aani anusham..gaanam thaazlam..renga naatha muni..esai amaithu paasuram pahuthu koduthaar..veera naarayana perumaal, aalavanddarum sevai..aandavan sishyar pathukara..venaikku aadum pillai aandal sevai…vidaamal nithya anushtaanam karma yogathil eedu pattu,nambikkaiyodu pannanum enkiraan..srethai erunthaalum pothum enkiraan. mudalil anushtaanam.. appuram srethai..aasai erukkanum..poraamai elaamalaavathu erukkanum..udaaseenam pannaamal asooyai ellamal erukkanum..moovahai patta makkalum karmangalirunthu papa punyangalieruntu viduthalai adaikiraarkal enkiraan..gopikal nonbu aandaal manasal ninaithaal anddal paadina thiruppaavai namm sollukirom entha moontru vahai makkalum kannanin anbukku paatiram..gangaa theertham paarthaalum kulithalum paruhinaalum payan pola..natha munikalai paarthu enakku motsham kodu enkiraar aalavandaar..pidithaar pidithaarai pattri kollanum..
3-31..
Ramanuja’s CommentaryThe word manavah means men. It is derived from Manu the father of mankind, who wrote the Manu Samhita which are the guidelines for the human race. Thus all mankind as the descendants of Manu are followers of Vedic scriptures. The great personalities like Manu contemplating and reflecting on the Vedas determine what is the main import of the Vedas, which is precisely the formulised will of the Lord act accordingly to this inner directive.There are persons who although unable to practice the prescribed injunctions enjoined in the Vedic scriptures still have faith and believe in the tenets inculcated therein. There are others who although not fully understanding and believing still do not doubt the veracity and authority of the Vedic scriptures.All these three classes of mankind shall be redeemed and delivered from the vast aggregate of past sins accumulated since time immemorial that keeps one locked in bondage to the material existence. Lord Krishna uses the words te api meaning they also to emphasise that these even those not fully believing if they remain passive and do not blaspheme they are also entitled to absolution from past sins which is the cause of bondage and gradually attain moksa or deliverance from the cycle of birth and death.The next verse tells the fate of the blasphemers and non-observers of this edict.
..3-32 slokam uthamar kovil thiru karambanur.kidanthu sevai.purushothaman pujanga sayanam.sivan brahma eruvarum avanai sevikiraar..ella seyalkalum ennidam samarpithu vida sonnaan..thazlnthavan, uthaman,purushothaman..5-6 karambanoor uthaman. kadamba maharishi ..kadamba marathil erunthaan..than thaazlnthaalum mattravar nantraha erukkanum enbavan.. sarawati paarvathi devarkalum erukiraarkal..karma yogam pannathavarai ehazlkiraan..nammibikkai ellamal erunthum ellaathavan.sarvesan peytchu nambathavan..asooyai kondo, kadai paduthaamalo, muyartchi pannaamalerunthaalo..yennudaiya vaarthaiyai..sarva gjana ellaathavan..valvathey ezlanthu manasu attru pohiraan. erunthum ellaathathukku samam..janahar yagam panninaar naay konndu potchu.. ongi ulahu azlantha uthaman..thanmaiyai kuraithu konndu ponathaal uthaman..brahama chari pola ponathaal..indranukkaha kuraithukonnu pohiraan..mudalvaathiruuruvam avanathu..
3-32..Ramanuja’s Commentary
..Lord Krishna is revealing the eternal truth that He is the atma or soul within all beings in existence, be they human, animal, aquatic, plant, demi-gods or any other species of life that was not cloned. He is the maintainer, sustainer and monitor of all beings through the medium of the atma and all of its impulses come from Him. All souls emanate from the Supreme Lord and because of Him are completely spiritual and eternal. All the souls of all the living beings in creation everywhere in creation as a total aggregate comprise the form of the Supreme Lords eternal, transcendental spiritual body. Whoever does not avail themselves and conformably act to this eternal truth, or take this eternal truth seriously in earnest, or who deems unnecessary and not worth the effort, this person should be understood to be completely destitute of knowledge and unable to evolve spiritually and are incapable of achieving atma tattva or knowledge of the soul become lost. Spiritual intelligence is what determines the light of knowledge in the material existence. In the absence of spiritual knowledge, darkness and ignorance prevails and knowledge becomes erroneous and defective. Thus it has been illustrated that doership transpires due to the union of prakriti or material nature and the physical body being influenced by the gunas or modes of goodness, passion and nescience and this is dependent ultimately upon the Supreme Lord. Reflecting in this manner it can be ascertained that karma yoga or the path of performing prescribed Vedic actions is appropriate for one performing jnana yoga or the path of cultivating Vedic knowledge as well. Karma yoga is appropriate on account of it being easy to perform, exempt from the danger of failure and requires no assistance from other methods in its application. Contrarily jnana yoga is difficult to practice, susceptible to failure and must perform some karma yoga anyway in order to maintain health and vigor which is essential for body maintenance if one is to perform any yoga at all. Also it has been pointed out how it is necessary for a person of distinction situated in Vedic wisdom to set an example to inspire the common man for the benefit and welfare of the world.What difficulties and dangers are fraught for the performers of jnana yoga are now explained in the remainder of this chapter.
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