Geethaa Saaram 5-27 to 6-2.

.sloam 5-27.,5-28….poyhai attrangarai ..maram..karannda maadu poyhaiyul ..kaakkai aadum panam pallam villunthu puraanu vazla paay meenkal kurunkudi..nedum thahaay..thirumazlisai..noey nodikal theerum..aazlvaraha avatharithaar nambi…naangu aazlvaarum aruli erukiraar..yogam surukkum..endirayam jeyithavan motsham adaikiraan..velli vishaya thodarbu villakki.. yogasanam panna-eranndu puruvangalukku naduvil kannai vaithu ..mookku kul pirayanam pannum prayanna apana vaay samanamaakki–atma vishayangalai thavira mattravatril adakkinaal munivan.. ninaithu konndu eruppavan gjana vadivamana atmavai ninaithu konndu muyalubavan.. atma sashadkaramey payanaha kollubavan.. sada mukta eva saha–muyatchi thodangina thisaiyiley muktanakiraan..eravil thoongum pothu velli vulaha thodarbu vidukirom.. brahmaandam perukirom aayasathaal. yogathaal arivudan mudiyum.. aasanam thernthu eduthu kollanum mudalil.. ambience veynndum..padmasanam eduppu keezl narambu kattu paadu padum..ethaiyum villakki .kannkalaal puruvathin nuni mookkin nuni paarkkanum..paadhi moodi paathi thirantha nillaiyil pirana apana vull mootchu samamaha aakkanum.. mel nokki keezl nokki pohum .. naduvil niruthum neramum vulleu ezlukkum neramum velliyil vidum neramum samamaha vaikkanum.. vudal reethi nillai ..nenjai atmavidam vuruthi atma vidam seluthanum..vuyarntha nillai pattri ninaikkanum..munivan evan..viruppu etchai ellai bayam krodam ellai.. payan atma sashadkarm yennum motsham thaan..sadana nillaiyil muktanukku samamaha eruppom..muthirtchi adainthathum ellam pannum pothum ethai adaivom..

sparshan kritva bahir bahyams
caksus caivantare bhruvoh
pranapanau samau kritva
nasabhyantara-carinau

yatendriya-mano-buddhir
munir moksha-parayanah
vigateccha-bhaya-krodho
yah sada mukta eva sah

“Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils, and thus controlling the mind, senses and intelligence, he is a muni constantly thinking of atman to attain atman sakshatkaram. One who is always in this state is certainly liberated

..Bahya = external, sparsa = contact [listening, seeing, touching, tasting and smelling], bahir kritva = pushed aside or out, that is our sensual experience from outside contact are expelled, bhruva antare = in the middle of the two brows, chaksus = keeping our sight..Nasabhyantara = in the nostrils [or nose], carinau = travelling [or passing], pranaapanau = the prana and apana airs [ vayu], samau kritva = equalising them..yata = such, indriya = sense organs, mano = mind, buddhi = intellect or resolve, muni = [by controlling organs, mind and buddhi] he becomes a muni or one always thinking of atman, moksha parayana = with atman sakshatkaram as the sole objective, vigata = dispelled, iccha = desires, bhaya = consequent fear, krodha = and consequent anger, ya = such a person, sah mukti eva = he is always in a state of liberated.

5-27..Ramanuja’s Commentary..Stopping all activities of the external senses prepares one to qualify for practising meditation. Sitting in an erect posture, focusing the eyes half closed between the eyebrows or the tip of the nose, equalising the breath until suspended rendering the mind and sense incapable of moving to any other location except to the atma or soul. Due to fulfilling the above meditation one is automatically freed from desire, fear and doubts. Whose sole goal and aim is moksa or liberation. Determinedly intent on achieving atma tattva or soul realisation such a person is considered to be liberated even before fully accomplishing the goal as it is a certainty it will be achieved. The ease which this karma yoga or selfless performance of prescribed Vedic activities with its nitya or daily duties and its naimitika or occasional duities having yoga or the science of the individual consciousness attaining communion with the ultimate consciousness will next be revealed.

5-28..Ramanuja’s Commentary..Stopping all activities of the external senses prepares one to qualify for practising meditation. Sitting in an erect posture, focusing the eyes half closed between the eyebrows or the tip of the nose, equalising the breath until suspended rendering the mind and sense incapable of moving to any other location except to the atma or soul. Due to fulfilling the above meditation one is automatically freed from desire, fear and doubts. Whose sole goal and aim is moksa or liberation. Determinedly intent on achieving atma tattva or soul realisation such a person is considered to be liberated even before fully accomplishing the goal as it is a certainty it will be achieved. The ease which this karma yoga or selfless performance of prescribed Vedic activities with its nitya or daily duties and its naimitika or occasional duities having yoga or the science of the individual consciousness attaining communion with the ultimate consciousness will next be revealed.

..slokam 5-29..paal pola geethamurudam tharukiraan..thiru kurungudi mallai mel nambi.. sindhu aaru mahendra parvam.. merkku thodartchi therkku ..Hanumaan thaavina mallai mahendra ..7 sikaram vunndu ethil..nambi aaru..sala sala yentru odum ..neeraattam vunnavu savai moontrum kittum.. moolihai konndu varukirathu paarai thaandi ponaal 3 mile raman seethai thiruvadi vullathu ..kishkanthai karnadakathil vullathu hambi pakkam..malai moolam vanthathu..kudahu malai kaveri vurpathi..lakshmana theertham neelagiri merkku pakkam vanthaarkal..hanumaan sambandam varaha shedram.. parasuraman thotru marupadi davam eruntha edam..gjana karma yogam ethu siranthathu yentru kettaay..karma yogam yenakku aaradanam yenkiraan.. yagja dabas yellavatrukkum aaradanam naan..piramanai kurithu hiranyakasibu saaha varam pettrathu pola ellai motsha reethiyaha pannuvathu ellaam..sarva loha mahesvaram.. periya devan naan ellorukkum antaratmavaha aatchi seybavan naan..nuyamikiravan-entha sakthiyai earkkaiyaha petravan..sarva boothaanaam sukurudam.. maam-yennai..arinthu shanthi adaikiraan yennai pattri eppadi therinthu konndu karma yogam pannubavan shanthi adaikiraan..namathu aandaan nallathu ninaipavan vallal azliyatha nithya palan tharubavan yennum yennam vallara vallara kashdangal pohi aanantham adaikirom..seykintra kirikal yellam yaaney yennum paasuram pola..sadana thisaiyiley enikkum..surukkamaha yogam pattri arulukiraan..

bhoktaram yajna-tapasam
sarva-loka-maheshvaram
suhridam sarva-bhutanam
jnatva mam shantim rcchati

“A person in full consciousness of Me, knowing Me to be the ultimate beneficiary of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attains peace from the pangs of material miseries.”

..Yajna = yagna or homam or yagam, tapasam = meditation, performed, bhoktaram = objective or beneficiary, is Sri Krishna…Sarva = all, loka = worlds and the people residing in all these worlds, Maheshvaram = the greatest Isvara, is Sri Krishna..Ishvara means, Isha = commanding power, vara = that is natural ..Sarvabhutanam = for all creatures or living beings, suhridam = welfare..Mam = [such] I [Sri Krishna]. The ‘I’ here denotes the great Commander He is and the great Donor He is capable of granting anything to anyone. Jnatva = understanding [Sri Krishna], rcchati = attains, shantim = peace..

slokam 5-29..Ramanuja’s Commentary

..Knowing Lord Krishna to be bequeather of all rewards for all actions. The sovereign lord of all existence. The intimate friend within all beings and wellwisher of all beings attains moksa or liberation from material existence. What this means is that if karma yoga or the selfless practice of prescribed Vedic activities and are the sum total of all duties are performed consciously as offerings of worship to Lord Krishna then this in itself is enough to grant moksa. This is the easiest and most practical as it is so simple to do. Moreover who would not be inclined to offer such service to a dear friend especially when this friend is such a universal benefactor existing within and without every living being throughout all of creation.

slokam 6-0….rishikesan mallai mel nambi..antaratmiyaha namakkulley erukkum nambi.. thina padi mallai yeri varanum.. 5 garuda sevai.. koodal azlahar srivilli puttur pola ..kannal paal amudaha vanthu neezl mudi sevai saathithaar aazlvaarukku.. penn bavathil ..kaiyul nan muham vaithum..yen kaiyai yen muhathil vaithulleyn..nammai avan thaan radshikanum yenkiraal thaat..siru kuzlanthai thaayai ethir paarkkuma pola..5th adyaya mahimai.. paarvathi sivan vuraiyadal..pinkallan kathai..devai attra arunaa penn thodarbaal thunba pattaan..kazluka evan killiyaha aval..ottukkul vizlunthu piraannan ponathu.. yama darma rajan manndai odu 5th adyayam thyanam panninavanin manndai odu sambandam..yama darma rajan sonnathai sivan arulinaar..aallavandaar seekiram palan naan seybavan allai sama darsanam vunnarkiraan yellorukkum nanmai seyya viruppam kolluvaan..vulakamey vaazlum ..6th yogam arulukiraar..sidha purusharkal vullaarkal engey..surukka sangraha slokam..5 karuthukkal ..arumai perumai sonnaan..yogathai apyasa murai naangu vida yogi villakkam yoga sadanam sinthanai vairagyam ..yoga sidhi yerpadum thadangal vanthaalum.. kannanai pattri bakthi yogathin sirappu.. eppadi 5 karuthukkal arulukiraan.

.yogaabhyaasavidhiryogii caturdhaa yogasaadhanam .
yogasiddhiH svayogasya paaramyaM ShaShTa ucyate .. (10)
Chapter 6 conveys five things to us. In Chapter 5, yogam was indicated. It was told that by dedicating the yoga to the Lord, we can never feel tired by performing Karma yoga and peace would prevail. Now, how this Karma yoga has to be performed is explained. With unbiased mind and with an objective to achieve, we can try to understand and practice the Yoga as detailed in Chapter 6. Let us first see the five things this Chapter is to convey:

vidhi – procedure, to perform Yoga.
yogi caturdha – four types of yogi
yoga sadhanam – the tools required to perform yoga viz. chintanam– thought and vairagyam – detachment
yoga siddhi – attaining the objective by practicing yoga, even if interrupted in between.
svayogasya paramyam – the yoga on Sri Krishna, that is Bhakti yoga, and paramyam– its eminence.

..In chapter six Lord Krishna reveals astanga yoga, and the exact process of practicing such yoga. He explains in detail the difficulties of the mind and the procedures by which one may gain mastery of their mind through yoga which reveals the spiritual nature of a living entity. Thus this chapter is entitled: The Science of Self-Realization

..slokam 6-1..vanamaa mallai ..srivara mangala naatchiyaar ..yena paasuram dodatri naanguneru srivara mangai vaanamaa mallai svayaravara shedram srirengam sri mushnam thiruvenkadam 4 ..badri saklagramam pushkaram nymisaranyam vadakkey..svayam,deivam, aarsham ,maanusham naangu vahai ..azlahu laavanyam padaithavan bakthi kolla ethuvaha ruchi yerpaduthukiraan..thiru kurungudi pola vanamaamallai avdaaryam vallal thanmai kaannalaam..anbu piranthathum avalodu erukkum namakku pathamey saran aakkukiraan engey..jeeyar..kalliyan raamanuja jeeyar..yoga apyasa yogam ….eppadi apyasam pannanum yenkiraan ethaal..mudal 9 slokathaal karma yogathin yetram arulukiraan..nell kuthum pothu vyarvai varum karma yogam palamahiya atma sashdkarathukku pannanum mattra palam thaanaha varum.. karma kaariyum pannanum palan karuthi panna koodaathu..sanyasiyahiraan gjana yogi poli yogiyaahiraan karma yogam pannuvathaal..naan selbavan ellai yennum gjanathaal pannuvathaal sanyaasam yentraal nantraha vittu viduvathu yentru porul..agni-sastra neruppu konndu yaga yagyam -seybavan seyyathavan allan..karma vittu poha villai gjana yogi pola..nasa agriyaha seyalkallai seythu konndu erukkathavan allai…seyum pothu kainkaryam yennum gjanathodu pannukiraan..pattratra karma yogam seyyanum..

sri-bhagavan uvaca
anasritah karma-phalam
karyam karma karoti yah
sa sannyasi ca yogi ca
na niragnir na cakriyah

“The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty..

6-1..Ramanuja’s Commentary..Karma yoga or the performance of prescribed Vedic activities and all its separate constituents has so far been expounded by Lord Krishna as well as jnana yoga or the cultivation of Vedic knowledge. Now the method for practicing yoga or the science of the individual consciousness attaining communion with the ultimate consciousness while being in renunciation will be explained by means of meditation to achieve atma tattva or realisation of the soul. This verse is a brief reassertion of what has already been previously stated that karma yoga unaided has the capability of bestowing atma tattva and that within the performance of atma tattva is the special quality of renunciation and that karma yoga in its mature stage also has for its goal meditation which precedes atma tattva.Whosoever performs karma yoga without hankering for rewards or desiring results, performing all activities as a matter of duty with no other conception except that it is a humble service rendered to the Supreme Lord Krishna who in every way is the best well wisher and dearest friend. Whether one is a sannyasi or celibate brahmin in the renounced order or a performer of jnana yoga or karma yoga such a person may be considered a renunciate following the path to atma tattva. Its not that a sannyasi is one that simply abstains from activities such as agnihotra or offering ghee or clarified butter and food grains into the fire. Nor is one renounced merely because they do not perform activities enjoined in the Vedic scriptures. One is renounced who engages in prescribed Vedic activities at the same time abandoning desire for rewards while fulfilling the requirements of action and renunciation. The next verse describes how within karma yoga there is found renunciation as well.

..slokam6-2..notra nonbileyn nun arivileyn ..srivara mangai deiva nayaga perumaalidam ..setru thaamarai sennolodu .malar .kulam ellai kadal pola erukkum..thothri..pokkukiraan paapangallai pokkukiraan erukkum mallai..malai pola asangatha thanmai padaithavan evan..naathan vudaiyavan mallaikkum avanukkum athey peyar.. vanam allavu vuyaramum puhazlum vudaiyavan..sri vara manghai nahar mangala nahar..vara =sirantha ella varamum tharbavall..sri padam paanndiya raja mangalam maha pala vuoorkallai yerpaduthinaan..sri para mangaa puri.. naanguneri.. 4 vallaivi 4 pakkathulum vallainthu 4 pakkanmum kooraahi erukkum yeri..yathontrai gjanam yentru -sanyasam-solluvaarkalo athey gjanathai karma yogathil adanginathaha therinthu koll yenkiraan..sankalpaha vuruthuopadaithavan sankalpa vittu vittavan asankalpa -vittu vidathavan..asanyasya sankalpanaha ..na yogi pavathi..dehamey atma yennum puthi kollubavan .mayakkam thollaikadavan karma yogi aavathu ellai..karma yogathukku ethu entriyamaiyaathathu..gjanam karma yogathil adanginathu yenkiraan..aazntha vunnmai vulla padi arivathu vudal veru atma veru yentru therinthavan..vunnmai arivu karma yogathil adangi vidum ..

yam sannyasam iti prahur
yogam tam viddhi pandava
na hy asannyasta-sankalpo
yogi bhavati kascana

“Scholars acclaim the gyana sans karma in Karma yoga as Gyana, know thus Oh! Son of Pandu. One who has not cast off the gyana [ that body and soul are different] can never become a karma yogi”

Yam =that which, sannyasam iti = is called Gyana by, prahur = learned people would call, tam = that Gyana is, yogam = [in] Karma yoga, viddhi= understand so, pandava = the Son of Pandu…Asannyasta= unabandoned or unfailing, Sankalpa= determination or resolve.. na yogi bhavati= never becomes a Karma yogi.

slokam 6-2..Ramanuja’s Commentary..Lord Krishna is declaring that what is known as sannyasa or renunciation and what is known as yoga or the science of the individual consciousness attaining communion with the ultimate consciouness are all leading to atma tattva or realisation of the soul and are only different forms of karma yoga or prescribed Vedic activities. No one can perform yoga who is infatuated by delusion. The words asannyasta-sankalpo means without renouncing the desire for rewards Without renunciation is not possible to be free from delusion for the error is there of mistaking the physical body as the atma or soul. One who by the power of self introspection gleans knowledge by meditation of the atma within the etheric heart of their physical body is freed from this delusion. No one who has failed to shake off the binding fetters of hankering for rewards and desire for sense pleasures is under the sway of delusion is never regarded as performing karma yoga nor considered a real renunciate.

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