Geethaa Saaram 6-3 to 6-7

…6-3 slokam..yennai kinnaru..boomikkul erunthaar raja thedu svapnam setru thamarai erumbu koodi vazliyil sentraan..putrai thonndi eduthaan..perumaanin thallaiyil pattathu..abacharam pattom yentru kaiyaal eduthaan..yennai eduthu ..thina padi yennai theythu kollukiraan..kesavan..neenda myvanna narum kunji..vuduthu kalantha nin peethaha vaadai pola naamum yennai namakku thaan. kinnattril serbaarkal.. madathin aadheenathilum vunndu ..sivan kovilukkum vunndu yennai prasadam engum pohirathu..yogathil-atma sashadkaram poruttu muyaluvanukku..antha munivanukku ninaithu konndu eruppavan muni–karma yogam yerum padi kattu..sinthanai panni konndu karma yogamey kaarannam yenkiraan..karma yogathukkul atma gjanam adanginathu..karma yogathai vittuvidalaam mel padi vantha pinbu..atma sashadkaram petravan panna veynndaam.. yeniyil yerina pinbu yeni veynndaam..yetti vuthaikalamaa?..perum varai vida koodaathu yenkiraan ..sama darisanam kittivaithathum-prahaladan pola-kadaisi varai pannuvaarkal..ethan moolamaha atma saashdkaram perum vazli yentru ninaikaamal pannuvaarkal..karmamum kaikaryathil puhum..palanukkuhaha panna villai..aanathathukkaka pannuvom..reading books after examsforv pleasure pola..

aruruksor muner yogam
karma karanam ucyate
yogarudhasya tasyaiva
samah karanam ucyate

“For one aspiring to climb to reach atman darshan, karma yoga is the cause. While for the one already achieved, abandoning climbing in Karma yoga is the cause

..Aruruksor = the one who is climbing up [in the Karma yoga for atman sakshatkaram], mune = for such an intellect [as he is thinking always of atman; muni is manana seela: in Sanskrit], karma yogam = Karma yoga, karana ucyate = becomes the cause…Samah = abandoning [normally this word would convey equalizing, but here it is to mean abandoning karma yoga]. Who can abandon Karma yoga? Yogarudhasya = he who has achieved the objective of Karma yoga, that is atman sakshatkaram, tasyasya = such a person, karanam ucyate = is considered as a cause..

6-3..Ramanuja’s Commentary..Karma yoga or prescribed Vedic activities is the explained by Lord Krishna as the means for ascending in spiritual knowledge and achieving renunciation in their quest for atma tattva or realisation of the soul. But once a person has actually achieved renunciation and is securely situated then the cessation of activities is the rule and meditation, introspection and reflection becomes the means for attaining atma tattva. Exactly when one is considered to be well established and securely situated in dhyana yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by meditation is next.

..6-4 slokam..pirattiyudan sernthu radchikiraan..srivara mangala nagar sollanum ..naatchiyaar sannidhi..srivara mangala nahar notra nonbileyn pathiham anguttren alleyn ..paattu thorumm perumai arulukiraar..ponnadi..kaal jeeyar madam..srinivasan thaayar..archahar..thirumallai..evarudan sentru deiva nayaga perumaludan sella mahal pola..abimaanam..ovoru aandum madathiukku seer konndada povaarkal moontru thadavai 9th brahmotsavam kannu pidikkum..ponndaikala jeeyar puratasi punarvasu kanni punarvasu..aaroodan arroshu eruvarum..yerivittan yaar?..yappothu endiriyamum vishayamum -arthangal-nuhardal mookku..pulankalum bogamum..yeedu paduvathillai pattru attru erukiraan.. mudal adaiyaallam..porulium pattru attru porullai adaiyum karmaavilum yeedu paaduvathillai.. yella aasaikal manoradangallaiyum thuranthu vidukiraan.. virupathai ellam aruthaan moontravathu adaiyaallam..yatha thodangi thathaa yentru mudithaan..nithya karmaanushdanathilirunthu vilaha villai..

yada hi nendriyarthesu
na karmasv anusajjate
sarva-sankalpa-sannyasi
yogarudhas tadocyate

“A person is said to have attained atman sakshatkaram, when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities

..Yada = when, arthesu = objects [of desire], na anusajjate = are not attracted by him or he has no desire for those objects. Na anusajjate = nor interested in, Karmasu = the actions or efforts to do a Karma to achieve anything which may give him worldly pleasures..Sarva =all, sankalpa = desires or wishes, sanyasi = renounced.

6-4..Ramanuja’s Commentary..Lord Krishna uses the compound word yogarudhas which is an adept in dhyana yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by meditation. Such a person from experiencing the sublime bliss of the atma or soul within has ceased to be infatuated by sensual objects and is no longer deluded by the impulses of the senses in relation to such sense objects. The words na anusajjate meaning not enamoured denotes that one is no longer under the influence of such delusions. One is yogarudhas who has abandoned all illusions and false conceptions. Thus for the aspirant of moksa or liberation from material existence who still is under the sway of infatuation and delusion there is no alternative but to perform karma yoga or prescribed Vedic activities as the means to relinquish oneself from from dross of bodily association and carnal desires. This being accomplished one has qualified themselves for dhyana yoga and can begin to perfect their meditation. Hence as warning, before this point it is recommended to exclusively perform karma yoga until completely free from the infatuation of desires and sense objects.

..6-5 slokam..pulangal ahathua-vilakka nee vaitha ..vilakka vallai veesinaay..maaya val eim pulankal..thaandi vun thiruvadi adaiveyn yenkiraar..era pathu manndabam.. aandaal sannidhi.. .naatchimaar kooda darbaaril sevai..nadu nayagam perumaal devi sooriyar chandrar vurvasiyum thilothamaiyum ..sri devi..bruhu munivar kathai..sivan, brahman kaalaal vuthathaar kollappoor davam..brhu vuthaithu abacharamn ..thothari vanthu dabasu.. pennaha sridevi pirappaal vumakkum edam brahu maarkendeyaru erukiraar..padma pushkaranni thiru kudanthai..baargavi yennum peyar..vala puram sri devi..madhu kaidabar eruvar mudithu.. boomiyil thellika azlukku adainthu thavam erunthaakl sevai saathikka..vumudan erukka aasai konndaall. edapurathil boomi devi vaikunndam pola..nenjaley thannai samsarathilirunthu thaandi kolla venum.. nenjaaley nazluva vittu vida koodaathu..nenjam eranndum pannumaa?..pattratra nenjaaley vuyarvu.. pattruvulla nenjaal thaallvom..pidithathai seybavarkal.. dehathai vallarbavarkal vunnmaiyil virothikal samsara aasai vallarkiraarkal.. samsara veruppu yerpada seybavarkal nallavarkal..nenju thaan atmavukku bandhum virothiyum..pattratra nenju nanbam.. pattru vulla nenju virothi..kadamaikakla yudam seyya solli nanjam nallathu aahum.. nenjinnpaahu paattai arulukiraar ..nal nenjaha nalla nenjai naan thozluvom yentrathu pola..

uddhared atmanatmanam
natmanam avasadayet
atmaiva hy atmano bandhur
atmaiva ripur atmanah

“One must deliver himself with the help of his mind, and not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.”

..Atmana = by thought or by mind, atmanam = self [ jeevatman], uddharet = one should uplift or rescue [from the samsaram], atmana = by mind or thought, atmanam = self [jeevatman], na avasadayet = should not allow to slip [and fall back and remain in samsaram]. atmaiva hi= mind alone is, atmano = for the soul [jeevatman], bandhu = friend, atmanaiva = mind alone is, atmana = for the self, ripu = enemy

6-5..Ramanuja’s Commentary..The word atmana refers to the mind. The mind must detach itself from the infatuation of sense objects by association from those wise in Vedic knowledge who posess spiritual knowledge. In this way the mind will be elevated and gravitate towards spiritual objectives. But if the mind is pointed in the reverse direction subject to worldly pursuits and deluded by sense objects then the mind will become agitated and harassed. Lord Krishna is confirming the truth that the mind has the potential to give the most benefit as the greatest friend to the atma or eternal soul and also that the mind has the potential to be the most destructive as the greatest enemy to the atma or eternal soul depending upon how the mind is influenced.

..slokam6-6..deiva nayaha perumaal..chakra kaiyan..aalvarai thiruvadiyil serthu konndu erukiraan.sri vaikundam pola sevai.. naduvil deiva nayagan aadi sesha paryanthil valathun kaiyil prayoha chakiram.. sridev boo devi soorya chandran, voorvasiyum thilothamaiyum.. brhu maarkandeyar…dakshan yaagam..paarvathi sentru ..yagam azlithaar.. sooriyan chandranum.. dabam purinthu ..vun aruhil erukka aasai pada..sevai kondaarkal munnan sandaikku ponaarkal..vurvasi thilothammai sadya lohathil sandaiapsaras ..veennai esaithaal ..sundarubasundar asurarkal..veennai esaithu.. mayangi maaynthaar..brahma edam erukka varum.. thothari divya desam vanthu dabam.. sernthu samaram kainkaryam panni konndu erukiraarkal.. aruhaamai kittiyathum manam maari ..munnam manam opahaivan eppo nanban..atma nenju vuravu sollukiraar..thannal nenjasi jeyakiravanukku vuravahum.. jeyakathavanukku antha nenjey sadruvahum..nenjai jeyapathu yenbathu..sooshmaha erukkum nenju..atma vishayathil seluthanum.. ezluthu pidithu seluthanum..vurvasi thilothamaiyidamum sooriya chandraridam paarthom..para pasran avan vuyarnthavan..avanai sevithaal manasil erukkum muditchukal arunthun paapam tholainthu jeyippom..kai davangal seythu setha vellviyavar entha thiru thalathil eruppavarkal…darmathai vidaamal panninaalum thiru vullam preethi adaiyum ..arul kitti namakku ellaam kittum papangal kaliyum nenju maari nanbanahi pohum.. pattrilaiyaay avan mutril adangey..

bandhur atmatmanas tasya
yenatmaivatmana jitah
anatmanas tu satrutve
vartetatmaiva satru-vat

“For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.”

Tasya atmana = for that great soul, atmana bandhu = mind is friend, yena = for that person, atmaiva = by his soul, atmana jita = mind is conquered…Anatmanas tu = [but] he who has not conqureed his mind, atmaaiva = his own mind, chatru vat = lke an enemy, satrutva = enmity, varteta = is established

6-6..Ramanuja’s Commentary..The mind is only a friend to those who are able to restrain it from flowing externally outwards after sense objects; but if one is unable to subdue the mind that it will harass and aggravate one to satisfy the senses and is the worst enemy. Lord Krishna is conveying that an ungoverned and uncontrolled mind being attached to sense gratification interposes obstructions and deviations in the way which deviates and hinders one from attainment of atma tatva or realisation of the soul. Sage Parasara the father of Vedavyasa has stated that the mind itself is the sole cause of bondage in the material existence as well as the sole cause of moksa or liberation from the material existence. A mind infatuated with desire for sense objects constitutes a state of bondage and a mind free from the delusion of desire for sense objects constitutes the way to moksa. The preliminary competency to be acquired before one commences meditation will be given in the next verse.

..6-7 slokam..garudan pola vedamey kannadi avanukku..perumaikallai vedamahiya kannadiyil.. moola moorthy dabam puriyum thiru kolathil..garba grahathukku velliyil. kasdaba-vinata garudan arunnan -soorya therotti.. aadiseshan padukkai..sadru putran..naga loham sentru ekazlnthun pesina..vittu piriyaamal.. eimpulankal vinnulaar vullaraiyum..thothaathri dabam thiru kolam.. vunathu aruhil erukka aasai.. ezlunthiu arla kaattuvathu neer..nithya thiruvaradanai garudanukku.. yennai kaappu udsavam.. nymisaranya rishikalum vullaarkal..4 thadavai 220 lit oru kottai yennai kaappu.. millahaay koodaathu milahu thaan..garuda vahanathil hamsa vahanam thaayar killiyil aandaalum ezlukiraarkal..vantharulli yen nenju edarai ..patha paauram yaarenakku pathameu vunakku ontru kaimmaru yenathu aaviyum vunathey yenkiraar..thanni vigraham ellai sadariyiley nammalvarin vuruvam sevai.. thiruvadi vittu ahalahilleyn yentru sadariyiley erukiraar..setham ushnam suham thukkam mana avamanam erattaiyilum vikaram attra manam padaithavan..didatmanahan..appadi pattavan manasiley..velli pulan adakkiyavanin..jeevatma mukta atma svaroobam nirainthu erukkum….yogapyasathukku ethu munnurai adutha eranndum ethu pola..erattaikallai poruthu kollanum..kuthiraikalukku aayasam varum pothu vudam nirkkum.. kuthiraikku pul koduthun panni seyvaan..eintriyamaiyaathathu ethellam ..papangal yerika pattal suham thukkam kannil padathu.. dr vihaaram adaikiravaha erunthaal thaan surgery sariyaha panna mudiyum..vud pulan manasu velli pulan ellam jeyikkanum.. atma..para atma.. paramamana atma yentru moontru nillai..

jitatmanah prasantasya
paramatma samahitah
sitosna-sukha-duhkhesu
tatha manapamanayoh

For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.

6-7..Ramanuja’s Commentary..When the mind is well governed and under control, when it is incapable of being affected by the dualities such as heat and cold, joy and grief, praise and ridicule, when in equanimity it has become completely tranquil and equipoised; at that time the exalted atma or eternal soul can be realised within. The word samahitah means situated in samadhi or deep meditation and denotes that atma or soul has been realised in its true transcendental essence. Lord Krishna uses the word paramatma meaning in this instance parama or exalted and atma or soul and refers to the individual soul and not the Supreme Soul as normally assumed. Designating the individual soul in this way is to show special deference to one who is endowed with the aforementioned quality of being situated deep in meditation enough to perceive and realise the eternal and transcendental sublime atma.

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