Geethaa Saaram 6-38 to 6-42.

..Slokam 6-38..Thiru koodaloor. sthala maram is nelli maram..goose berrry..adi thanndu sanghu pola vuruvam.. perumaall Ambareesha varadan..durvasar-ambareeshar kathai.. ekaadesi vratham..arjunan asks if one does yoga and leaves in the middle, what will happen ?meham vuru vaahum pothu, kaattru kallaipathu pola, yogam panna aarambikkum pothu, vulaha vishayangall thadukka muyalum..periyaazlai mehathai kaattru kallaikka mudiyaathu.. sirisaha aarambithu, athiley moozlhi, periya mazli meham pola samchalam ellaamal erukkanum..

kaccin nobhaya-vibhrastas
chinnabhram iva nasyati
apratistho maha-baho
vimudho brahmanah pathi

“O mighty-armed Krishna, does not such a man, who is bewildered from the path of transcendence, fall away from both spiritual and material success and perish like a riven cloud, with no position in any sphere?”

Brahmana pathi = attaining brahmam [atman sakshatkaram], vimudha= incapable of, apratishta = abandoned karma [for inferior pleasures]Ubhaya = from these two [ atman sakshatkaram and actions for inferior pleasures], vibhrata = slipped, chinna = shattered, abhram iva = like a cloud, kaccin = anyone, na nasyati = will not he get destroyed?

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

..slokam 6-39..Chakara theertham.. engey prayoga chakaram..sutha sadva vimaanam..arjunan avan santhehathai thellivu padutha meenndum ketkiraan..Thondar-adi-podi aazlvaar in “mayyarkkey mayyan aahum ” paasurathil ,avan vuruvam kaatti villakkiyathu pola..

etan me samsayam krishna
chettum arhasy asesatah
tvad-anyah samsayasyasya
chetta na hy upapadyate

“This is my doubt, O Krishna, and I ask You to dispel it completely. But for You, no one is to be found who can destroy this doubt.”

Etan = thus stated, me = my [Arjuna’s], samsayam = doubt, asesata = created [in me, Arjuna], chettum = elimination, arhasy = You [Sri Krishna] are..Tvad anya = other than You [Sri Krishna], samsayasyasya = this difficult doubt, chetta = clearing, na hy upapadyate = can not be found

6-39..Ramanuja’s Commentary..No matter how much one may ever so enthusiastically embark on the path of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness; if one lacks the sufficient determination to maintain the persistent application of regulated discipline the mind will inevitably be distracted and deviate and one will fail to succeed in reaching perfection in yoga. What will be the fate of such a person? Will they perish like a divided cloud in the sky leaving the rest behind while failing to unite with the cloud in front of it in the distance? What is meant by double loss? The word apratistho means unfixed situation and the words vimudho brahmanah pathi means baffled due to ignorance of the Brahman or the spiritual substratum pervading all existence which is the first cognition on the way to achieving enlightenment.The first loss is failure to secure svarga loka or the heavenly planets for executing the appropriate actions. Prescribed Vedic activities performed with the goal of residing in svarga loka liberally reward ones efforts and allows one to enjoy heavenly delights for as long a time as ones merits warrant. But actions performed by persons without such intent do not enable a person to reside there hence one forfeits the opportunity for heavenly pleasures. The second loss is ignorance of the path of the Brahman which includes performing selfless actions without desire for reward while contemplating on the atma or soul. But the person who fails to pursue it consistently and steadfastly will deviate and stray away and will lose in both instances. So Arjuna wants Lord Krishna to alleviate his doubts.

..slokam 6-40..Jagad radshaha perumaal sannithi ..vudsavar.. moolavar Vaiyam kaatha perumaall..thaayaar Padmasini (moolavar ) and Pushpavalli (uthsavar )..Thirumangai aazlvaar 5-2-1 evanai “vendhanoor veynnthan “yenkiraar..10 paasuram aruli erukiraar..krishnan ethil arjunanin santheham theerkiraan. avanai paarthaa yentrum thathaa-appaney yentrum kooppidukiraan..naduvil vittaalum kashdam tharaathu yenkiraan..kalayaanna -auspicious action thodangi.. nirithiya pinbum –aduthu thodangum pothu vitta edathiley thodangi muzluvathaha panna vazli vaikiraan..

sri-bhagavan uvaca
partha naiveha namutra
vinasas tasya vidyate
na hi kalyana-krt kascid
durgatim tata gacchati

“The Supreme Personality of Godhead said: Son of Pritha, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.”

Iha = here [ in this world], amutra = in the other world, tasya = to that person [ who has sincerely attempted yoga], vinasa = destruction, na vidyate = is never seen.Kascid = anyone, kalyana krit = the action [to be performed as told by the Lord] is auspicious, durgathim = bad destiny, na gacchati = never gets

6-40..Ramanuja’s Commentary..Lord Krishna is unconditionally confirming that there is no loss or diminution in their present life or in their next life for one who sincerely and earnestly engages themselves in yoga or the science of the individual consciousness attaining communion with the ultimate consciousness; but who later discontinues the practice due to weakness of mind and lack of dispassion. The word vinasas means destruction. It denotes forfeiture of material enjoyment in svarga loka or the heavenly planets and it also denotes the loss of spiritual accomplishments as well, both which an aspirant could have achieved. Destruction also infers the intervention of undesirable obstacles in the form of negative activities. But when one has performed even a little yoga in meditation one is automatically insured that there will be no diminution either in the present or in the future. How this is so is answered next.

..slokam 6-41..entha shedram mudalil kaaviri karaiyil erunthathu..vellam vanthu pinbu raani mangamma kanavil perumaal meenavan oruvanidam eruppathaahavum , kovil katta –asareeri entha edathai sonnathaam. meenavan peyar raaman..”pillaai vurai ” yenkira paasurathil Thirumangai avan venney thirudi, evar vullamum thirudinaan yenkiraar..ethilum yogathai naduvil vittaalum, punyam kidaithu , virumbiyathai petru meenndum yogam thodangi, muzluvathumaha avanai adaiya vazli pannukiran..

prapya punya-kritam lokan
usitva sasvatih samah
sucinam srimatam gehe
yoga-bhrasto ’bhijayate

“The unsuccessful yogi, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people,with good intentions.”

Punya kritam lokan = the worlds destined for those who have done punya, prapya = attains. Sasvata sama = for long time, usitva = live there..Yoga brashta = he who has slipped from or discontinued yoga, abhijayate = is well born in, sucinam = well intentioned, srimatham = of good character, gehe = houses.

6-41..Ramanuja’s Commentary..Lord Krishna is declaring that whatever desire diverted one from continuing on the path of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness. Such desire will find its fulfilment and be exquisitely enhanced manifold in the delightful spheres of those who performed virtuous deeds. There one enjoys to the utmost limit of their capacity extending over a long duration of time. This all happens by virtue of the yoga one began but was unable to finish. When ones time limit for enjoyment has come to an end one incarnates and takes birth in a pious and wealthy family already practising yoga at the stage where one discontinued in their previous life. To be thus born in such a favourable environment is due to the potency and efficacy of the this yoga which was commenced but not completed.

..slokam 6-42..Padmaasini-thaayaar sannithi-vuthsavar Pushpavalli thaayaar. purushaakaaram pannubavall..ethil yogam niraiya panni kadasi nilai kitta vanthu.. vittu vittavanukku adutha piraviyil , yogam muzluvathumaha pannum piraviyai tharuhiraan..Aazlvanthaar aruliyathu pola ,bakthi vulla edathil puzluvaaha pirakka aasai konndu..gokulam maram sedi suvar pola yellaam avan thiruvadi pattu vuynthathu pola..ethinaal yogathin palanai azluthi vuraikiraan..

atha va yoginam eva
kule bhavati dhimatam
etad dhi durlabhataram
loke janma yad idrsam

“Or [if unsuccessful after long practice of yoga] he takes his birth in a family of transcendentalists who are surely great in wisdom. Certainly, such a birth is rare in this world

Yoginam eva dhimatam = with full experience in yoga and capable of preaching others to successfully practice, kule bhavati = such a person’s family he is reborn. [in some texts instead of the word bhavati, mahati si found. In that case we have to draw the meaning as he is reborn in great families with experience in yoga]. Yad idrsam janma= such a rebirth, loke = in this world , etad dhi durlabhataram = is not a very rare occurance? ..

6-42..Ramanuja’s Commentary..If one somehow or other was diverted and diverged almost at completion from the path of yoga or the science of the individual consciousness attaining communion with the ultimate consciousness; then they would be born in a family of enlightened sages or those illuminated within from the perfection of yoga. In both these cases it is extremely rare for one to take birth in either situation but when it does occasionally manifest it is the result of the efficacy of yoga that had been almost perfected in the previous life and was not possible to complete due to expiration of life.

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