Geethaa Saaram 6-33 to 6-37.

..slokam 6-33…Padmasini thaayaar sannithi.. eruntha thiru kolam. thaamaraiyil..sethu pathi vamsa raja rani niraiya kainkaryam panni erukka.. eppo brahmashri Rajesvari Naatchiyaar..Sugreevan Seethai aabarangall kadasham petru Raamanin nanban aanaan… Vibeeshannananum Seethai kadaasham petru thaan saranna gathi vetri adainthaan..Arjunan yogam murai kashdamaha erukirathu yenkiraan.. mudalil sama darshanam kittanum.. etharkku manasu nilai padanum..naam verupaadukallaiyey parthu pazlakku pattu erukirom..atma yellorum samam athuvum paramatma pola yellaa gunnangaludan erukkum yenbathai arivathu kashdam thaan.. yogam panna panna entha nilai puriyum.

arjuna uvaca
yo ’yam yogas tvaya proktah
samyena madhusudana
etasyaham na pasyami
cancalatvat sthitim sthiram

“Arjuna said: O Madhusudana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady..

..Samyena yoga tvaya prokta = viewing all equally as yoga was preached by You [Sri Krishna] [in the last four slokas], etasya = its[yoga‘s], sthiram sthtim = stable character, na pasyami = [I, Arjuna] do not see, cancalatvat = [mind] is always wavering [ unsteady..

..Raamanuja’s commentary..There is no commentary for this verse.

..Slokam 6-34..Darba sayana perumaal sannithi..Kidantha kola perumaall pala sthalam..Bujanga sayanam, Bhoga sayanam, Manikka sayanam, Veera sayanam, Udyoga sayanam, Ardha sayanam, Sthala sayanam(mahaa bali puram ), sala [maya] sayanam(sri villi puttur )..vibeeshannanum, samudra raajanum ,avanin wife vulley ezlunthu erukiraarkall..Anjeneyar thiru vadiyil erukiraar..Pullava, Kanva and Kalava rishikallum erukiraarkall..yella devarkallum erukiraarkall. evan kadal pola kadalai paarthunndu kidakkiraan..kobathodu erunthaalum, samudra raajan sarann yentrathum villai avanathu ethirikall meethu vittaan..moontru naallum darbathin mel paduthu erunthaan…manasai adakanum.oru nillai paduthi, yellorum samam yentru vunnaranum..

cancalam hi manah krishna
pramathi balavad drdham
tasyaham nigraham manye
vayor iva su-duskaram

“For the mind is restless, turbulent, obstinate and very strong, O Krishna, and to subdue it, I think, is more difficult than controlling the wind.”

..Cancalam hi mana = mind is unsteady , pramati = agitated, balavad = very strong, drdham = resolute or determined ..Nigraham = to master or control, manye = such a mind, tasyaham = is like, vayor iva = controllinga thunder storm, dushkaram = is impossible..

6-34..Ramanuja’s Commentary..Revealing his heart to Lord Krishna some questions are asked by Arjuna to be clarified as he does not fully comprehend this yoga or the science of the individual consciousness attaining communion with the ultimate consciousness as done in dhyana or meditation which allows equanimity in reality and which enables one to perceive the atma or soul in all beings and envision the Brahman or spiritual substratum pervading all existence in all situations. Specifically it could be understood regarding the sameness of the atma in all living entities and that the atma is residing equally within all living entities as well as the reality of the liberated beings possessing a portion of the qualities of the Supreme. But to maintain such lofty conceptions in the midst of the demanding, periodically changing interactions of daily life seems to be in direct conflict with our vision of the phenomenal world we live in seeing external differences everywhere we look. As well there are an unlimited variety of differences in the nature of beings as represented by the divine nature, the human nature, the demoniac nature and various combinations of all three. Not being to understand how the results of such yoga can be sustained a predicament arises and Arjuna surmises that the fault must be due to the constraints of the mind being unable to fully manifest them. This is true as it can be experienced that in even normal mundane matters of ordinary activities the naturally restless mind eludes all attempts to focus it on a specific idea for too long. The mind exerting itself powerfully will twist and turn itself loose without delay and irresistibly fly off in whatever direction it fancies. So if such is the case in ordinary activities what is to be assumed in regard to the difficulty of focusing the mind exclusively on the atma. Arjuna was thinking that to control the mind is as difficult and daunting as trying to thwart the winds of a hurricane with a hand fan. So in conclusion Arjuna is requesting Lord Krishna to instruct him how to control the tempestuous mind.

..Slokam 6-35..Pattabi raman sannithiyil.. perumaal Deiva chilaiyan..-vill vaithu eruppathaal..engey thaan yella vuthsavamum nadakkirathu..thirumangai aazlvaar naayagi baavathil avar manasai kollai konndu ponathai arulukiraar..ramani darisithu, manasai oru nillai padutha muyalanum…abhyaasam molam oru nillai padutha muyalanum..mudalil vairaaghyam venum.. ethara vishayangallil erunthu vilahanum..ethara vishayangalin theemaikallai ninainthu vidu padanum.

sri-bhagavan uvaca
asamsayam maha-baho
mano durnigraham calam
abhyasena tu kaunteya
vairagyena ca grhyate

“Lord Sri Krishna said: O mighty-armed son of Kunti, it is undoubtedly very difficult to curb the restless mind, but it is possible by suitable practice and by detachment..

Asamsayam = no doubt, calam = unsteady, mano = mind, durnigraham = can not be controlled.. = [ though the mind has all these unsteady quality and impedes yoga] but, abhyasena = by exercises, ca = and, vairagyena = by detachment, grhyate = [mind] is controlled.

.Raamanuja’s commentary..There is no commentary for this verse.

.. Slokam 6-36..engey sthala vrusham -arasa maram..Krishna says in Geethaa that he is asvathaa tree-arasa maram..vibeeshanna saranna gathi engey nadanthathaaha desikan arulukirar.. niraiya naagam prathishtai marathuku adiyil erukku.. ellai hrudaya vadivil erukkirathu..vyaathi pokkum. Maa Muniyum enghu vanthu pulliya maram ontrai aaseervathithu,motsham adaivithaar..manasai katttu paduthanum..nillai yaaha vaikkanum.. enthariyangallai adakkanum..vairaagyamum apyaasamum thevai.. ethudan namathu karma yogam panna panna ,manasu kattu pattu sama darsanam peruvom..elaa atmaavum ontru yentrum paramatmaa vukku samam yentrum atma avanukku sareeram yentrum gjana aananda mayamaanathu yentrum purinthu koluvom..

asamyatatmana yogo
dusprapa iti me matih
vasyatmana tu yatata
sakyo ’vaptum upayatah

“For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by appropriate means is assured of success. That is My opinion.”

An understanding of this sloka will complete the method to practice yoga. Asamyatat mana = one, who is not controlling his mind, yogo = [here it means] samadarsanam or viewing all equally, dusprapa = impossible to attain, iti = this is, me = My [Sri Krishna’s], mathi = conclusion or opinion..Tu = but, vasyatmana = one who has tamed the mind [ controlling mind], yatata = if tries, avaptum sakya = can attain, upayata = by following this method..

6-36..Ramanuja’s Commentary..That the mind is difficult to control and direct due to its fickle and tempestuous nature is a fact unable to deny. But the possibility of taming it depends upon generating in the mind a feeling of affection and attachment by accustoming the mind to regularly reflect on the sublime, transcendental qualities of the atma or soul and then meditating upon the atma daily. In this way very soon an aversion will arise to focus on anything that does not facilitate atma tattva or realisation of the soul. This will happen naturally when the discerning mind perceives the imperfections inherent in all other topics and subjects. Lord Krishna is reiterating that for one who has not subjugated their mind this yoga or the science of the individual consciousness attaining communion with the ultimate consciousness by dhyana or meditation is extremely difficult to realise; but it is possible to achieve by one who has the vision of equanimity towards all beings and understands that the same fundamental spiritual basis is present everywhere as the atma existing in all living entities. Controlling the mind has already been elucidated by Lord Krishna in the process of selfless karma yoga as offerings of worship to the Supreme Lord. Lord Krishna has also instructed in chapter II.XXXX that there is no loss or diminution by the performance of this yoga; but the greatness of karma yoga there described is certainly that which embodies atma tattva and culminates in communion with paramatma the Supreme Soul by meditation.

..Slokam 6-37..Koodaloor Vaiyam kaatha Perumaal sannithi..kaaveri nathi ..also known as aaduthurai perumaal kovil..Tanjur pakkam ayyam pettai vanthu ganapathi agraharam vanthu engey varanum..2kms from ganapathi agrahaaram..aadi varaha perumaal sannithi-jagad radshahan. boodevi madiyil amarnthu ..arjunan santhehathudan ketkiraan..yogathin naduvil mudiyaamal vittu vittaal yenna aahum ?.
ayatih shraddhayopeto
yogac calita-manasah
aprapya yoga-samsiddhim
kam gatim krishna gacchati

“Arjuna said: O Krishna, what is the destination of the unsuccessful transcendentalist, who in the beginning takes to the process of self-realization with faith but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?”

Shraddhayopeta = with enthusiasm started [the yoga], ayati = but is unable to put in the required efforts, calita manasa = with slipped mind from, yogo = yoga..Yogasamsiddhim = the objective of yoga, atman sakshatkaram, aprapya = not attained, kam gatim = which destination, gacchati = will he go?..

..Raamaanuja’s commentary..There is no commentary for this verse.

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