..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 kama–karena
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..
..sarva–karmani manasa
sannyasyaste sukham vasi
nava–dvare 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..
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