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 apunar–avrttim
jnana–nirdhuta–kalmasah..
..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
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