..slokam 6-28..
.yunjann evam sadatmanam
yogi vigata-kalmasah
sukhena brahma-samsparsham
atyantam sukham asnute
“Thus the self-controlled yogi, constantly engaged in yoga practice, becomes free from all material contamination and achieves the highest stage of perfect happiness in transcendental loving service to the Lord.”
6-28..Ramanuja’s Commentary..Exclusively dedicated to the atma or soul the yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness by dhyana or meditation is relieved from all the vast, past accumulation of sins and receives infinite bliss arising from directly experiencing contact with the atma. Lord Krishna speaks the words brahma-samsparsam which means communion with paramatma the supreme soul and ultimate consciousness, by this one becomes liberated from the material existence. The words atyantam means endless, sukham means ecstasy and asnute means easily. The yogi who gives constant attention to the transcendental inner nature reachs perfection easily. Next the four levels of mature meditation will be described in the following four verses.
..slokam 6-29..Paadiya naadu divya desam 17 sevithu eppo 18th-Thiru pullaani vanthullom..Adi jaganatha perumal with Padmaasini thaayar in veetri eruntha thiru kolam..Dharba sayana perumaall in kidantha thiru kolam..Pattaabi Raamar with Seethaa, Lakshmanna and Anjeneyar in nintra thiru kolam..pullar munivar ramarai darisitha edam pull=darbam athanaalum pullaannai peyar..ethuvarai yoga nilai pattri villakinaan.. Aalvandaar aruliyathu ..yogaabhyaasavidhiryogii caturdhaa yogasaadhanam . yogasiddhiH svayogasya paaramyaM ShaShTa ucyate .. yogi naangu vahai . ethai adutha naangu slokathaal sollukiraan..mudal nilaiyil yogi yellorilum atmaa paarthu samam yentru vunnarukiraan..sareeram veru padalam.. atma gjanam aanantha mayam thodu ontraha erukkum..vishnu puranathil Raghu gunna raja -Jada barada vuraiyaadal varum.. avan rajavidam naanum neeyum samam nan vunnai thookka villai yen sareeram thaan thookukirathu yentranaam..sama dashanam thaan mudal nilai..
..sarva-bhuta-stham atmanam
sarva-bhutani catmani
iksate yoga-yuktatma
sarvatra sama-darshanah
“A true yogi observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.”
Yoga = practicing yoga, yuktatma= whoever gets involved, iksate = sees or views, sarvatra = everywhere, sama darshana = same outlook…Atmanam = self [yogi], sarva bhutastham = is seen in all living beings, sarva bhutani = all other living beings are seen, atmani = in self
6-29..Ramanuja’s Commentary..The words sarvatra sama-darsana means equal vision everywhere. This means realising the atma or soul that abides in oneself and abides in other beings is of the same transcendental essence in all beings equally. This is perceived by spiritual consciousness and this transcendental essence is an attribute equally present in all atmas. The equality, sameness and luminosity of the atma has been perceived by those recipients of moksa or liberation when the atma is divested of its connection with the physical body and material nature. Inequality as well as indifference and indolence arise from designating the atma as being non-different from the myriad of multifarious physical manifestations the atma is embodied by. The yogi or one perfecting the science of the individual consciousness with the ultimate consciousness, who mature in dhyana or meditation has achieved atma tattva or realisation of the soul, does not discern any differences in the myriad of multifarious physical manifestations but perceives the atma wherever it may reside in whatever physical or subtle body it manifests in. This is perceived by the atmas inherent and essential attribute of transcendental consciousness existing equally in all beings. Such is actual equal vision and one who perceives the atma abiding within oneself is of exactly the same essence, nature and quality as the atma perceived abiding in other beings realises that such beings are equal in this respect. The conclusion of what Lord Krishna is stating is that all atmas are eternal, from one eternal essence and that when ones own atma has been realised and perceived then every beings atma is realised and be perceived.
..slokam 6-30..Hamsa pushkaranni. Thirumangai eranndu pathiham naayagi baavathil thirupullaannikku aruli erukiraar..thoothu vidukiraar..chakra pushkaranni yentrum solluvaar.. thosham theerum neeraadinaal.. swaami pushkaranniyil neeraadinaal swami pola aavom..athu pola yogi ellaa atmaavum paramatmaavukku samam yentru arikiraan..karmaa padi sareeramperukiraan.. athil veru paadu erukkalaam..karma tholainthu mukthi adaiyum pothu atma yellam ontraha avanai pola aahi vidum ..avan annaithilum vyaabithu erukiraan..
yo mam pasyati sarvatra
sarvam ca mayi pasyati
tasyaham na pranasyami
sa ca me na pranasyati
“For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.”
Yo = [the one yogi] who, sarvatra = everywhere, pasyati = sees, mam = Me [Sri Krishna, theParamatman],ca = and, pasyati = sees, sarvam = all, mayi = in Me [Sri Krishna]. Tasya = to such a person, aham = I [Sri Krishna], na pranasyami = have not been unseen, ca = and, sa = he [the yogi], me = to Me [Sri Krishna], pranasyati = has not been unseen.
6-30..Ramanuja’s Commentary..One advanced in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by dhyana or meditation is the person who gravitates in proximity to Lord Krishnas eternal and divine, transcendental nature in the manner as prescribed in the Vedic scriptures. Impeccable without a blemish such a one attains to supreme equanimity. Whosoever realises that the nature of the eternal atma or soul is identical in essence and purity, transcendental to all dualities and is comparable to the Supreme Lord Krishna and who so perceiving realises that Lord Krishna is the essence of the atma as well and that all atmas are in Him and seeing ones own atma in oneself as well as the atmas in all other beings have realised the ultimate truth and Lord Krishna is no longer veiled from them because ones nature has become the same as His and He accepts them as His own Self and always reveals Himself to them in their hearts.
..slokam 6-31.we are in sethu ..ramaayannam sarannagathi kattavey piranthathu.. dasarathar -parasuramanidamum, lakshmanar-raamanidam, baradan-raamanidam..vibeeshanan-raaman..mithru baavathudan vanthaalum, raavannaney vanthaalum ,sarannagathi tharuveyn yenkirar.. ramar sarama slokam.sakruteva prapannaya tavaasmitica yatate
abhayam sarva bhoothepya tadam etat vratam mama..eppadi sabadam seykiraan..Vibeeshannan sol kettu samudra rajanidan saranagathi kettu moontru naal darba sayanam erukiraan..visvakarma vantha varathaal nala yentra monkey paaraiyai thottu pottaal mithakkum ..ethai konndu 10 yojanai ahalathukkum 100 yojanai neellathukku sethu paalam katti –annilum vudavithu..aganaanooru, kambar,evarkallum sethuvai pattri paadal ..vaalmiki mudal naal 14 yojanai, adutha naall 20, aduthu 21, aduthu 22 and finally on 5th day 23 yojanai thooram kattiyathaha arulukiraar..Vishnu sahasra namathilum ‘aushadam jagata sethu‘ yentru ethai arulum.. ethu motsham sella paalamanum.. sethu bandham paangallil erunthu motsham kodukkum. Raamarum thirumbum pothu Seethaiyidam kaatti arulukiraan..kasi gaya pola ..moontru naal thangi anubavikkanum..yogi eppothum –thanathu karmaa pannum pothum –ellorum samam yentrum paramatma pola yentrum ninaikiraan.. ethu moontraavathu nilai..
..sarva-bhuta-sthitam yo mam
bhajaty ekatvam asthitah
sarvatha vartamano ’pi
sa yogi mayi vartate
“Such a yogi, who sees all living beings in Me, sees oneness existing, remains always in Me, even in performing duties [for maintaining his body, family or society].”
Sa yogi = that yogi, vartate = lives, mayi = in Me (Sri Krishna)..sarva bhuta sthitham = existing in all living beings ,mam = Me (Sri Krishna)..Ekatvam asthitaha bhajati = considers one or same with Paramatman, in this gyana expanded state. Sarvata vartamano ‘pi = even if he is attending to his other routines
6-31..Ramanuja’s Commentary..A yogi or one perfecting the science of the individual consciousness attaining communion with the ultimate consciousness, who is more advanced in dhyana o meditation is being described here by Lord Krishna. The words ekatvam asthithah means established in singular unity. This means eschewing the conception of differences arising from the appearance of material conditions and designations. It also infers the expansion of consciousness during meditation to realise the reality of Lord Krishnas omnipresence everywhere in everything. The word sarvatha means in all circumstances. This means whether consciously performing prescribed Vedic activities or immersed in mediatation, Whatever condition one happens to be situated in the yogi who is far advanced perceiving paramatma or the Supreme Soul in himself as well as all beings is always perceiving and relishing the presence of the Supreme Lord and worshipping Him at all times. The words mayi varttate meaning exists within Lord Krishna. This means by dint of always meditating solely on Him, one experiences their own atma or soul as well as the atma or soul of all beings and perceives that all atmas are of the same eternal essence as the Supreme Lords.
..slokam 6-32.Aadi jagannatha perumaal sannithi..svasthiha vimaanam..-mangallam tharum ..munivarkal pullava, kanva, kalava moovarukkum pradyadsham..naangaavathu nilai yogi yella nillaiyilum ..thukkam enbam. erukkum pothum anaivarum samam yentru yennukiraan..we should get detached from all worldy matters..ellorum avan sareeram yentru yenni, ethanaalum kattupadaamal erukkanum.. romba kashdam..vyasarey ,than pillai sukar piriyum pothu kashdapattaar..dronar thanathu pillai asvathaamaa erakkum pothu varutha pattaar..vasistar, visvamitrarum entha nillai yetta mudiya villai..ethu supreme-param yogi nillai..
atmaupamyena sarvatra
samam pasyati yo ’rjuna
sukham va yadi va duhkham
sa yogi paramo matah
<!–[if !supportEmptyParas]–>”He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, in both their happiness and their distress, O Arjuna!” <!–[endif]–>
He is the best among all yogis – better than yogis described in slokas 29, 30 and 31. Ya = he who, atma oupamyeva = considers equal to him, sarvatra = all, pasyati = sees. Sukham va yati va dukham = happiness or sorrow.param = supreme. We can at least try for the level in sloka 29.
6-32..Ramanuja’s Commentary..One even more advanced in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by dhyana or meditation realises the intrinsic uniqueness and sublime sameness of all atmas or souls as having the nature of omniscience and omnipresence although residing in unlimited variegated physical and subtle bodies. Fully comprehending that the atma has no connection with material nature the yogi looks upon all dualities such as happiness and affliction like one is the same as the other and this applies whether circumstances befall unto such a yogi or befall unto others such as the happiness of an infant being born or the affliction of a parent dying. This means it is one and the same for such a yogi regarding their own offspring and parents as it is regarding other peoples offspring and parents. Such a yogi who is so far advanced as to regard both happiness and affliction equally with the same sublime indifference is qualified to be known as the best of yogis.
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